A Practical DISCOURSE OF Silence and Submission: SHOWING, That Good MEN SHOULD Possess their Souls in PATIENCE UNDER THE Severest Providences, And particularly In the Loss of Dear Relations. Preached at St. Thomas' Hospital, Southwark.  
By WILLIAM HUGHS, Hospitaler there.  
Shall we receive Good at the hand of God, and shall we not receive Evil?  Job 2.20. 
Pessimi est Debitoris Creditore faceri convitium.  Sen. de Cons. ad Mart. c. 10. 
LONDON: Printed by W. Only, for I. Salusbury, at the Rising-Sun in Cornhill. 1694.   

To the Right Worshipful, Sir Robert Clayton, Kt. Alderman of the City of London, AND Precedent of St. Thomas' Hospital, in Southwark.  
To the Worshipful, James Reading, Esq Treasurer of the said Hospital. AND To the rest of the Right Worshipful, Worshipful, and Worthy Governors of the same.  
Right Worshipful, etc.  
THE Divine Preacher tells us; 'Tis better to go the House of Mourning, than to the House of Feasting. And there is indeed great reason for his saying so. 'Tis something, that this latter place commonly leaves Men Vainer, than it finds them. But 'tis a weighty one that he is express in: the former; That, is, the end of all Men, and the living will lay it to heart. It shows; What all must come to: therefore, the need of being prepared accordingly. Now, that my Lot is fallen in a great Family of greater Sorrows, although it be your greatest Care to turn those into the Speediest Joys; is no Absurdity to affirm. I'm sure, besides the sad Calamities of our Domestics, the Experience of my small Apartment hath for these two Years past, by frequent and grievous Sickness, and by Death lately, met with loud Kneels of Heaviness. Nor may we doubt, but that many of yourselves, some time or other, have heard such doleful Lessons. Nay, who can tell, how soon those, yet exempted, may taste of the same Bitter Cup; and perhaps drink deeper of it? So that a Discourse, adapted to such Circumstances, cannot be unseasonable. Especially, if it respect Preventing, Supporting, Delivering thence, and making wise Improvement thereof. All which Advantages these Papers aim at: and, it is hoped, do not utterly miss their Mark.  
Unto your Worships, the Essay, such as 'tis, is most humbly dedicated: as to It's Author's Patrons; and most worthy of more Honour than is within his reach to pay you. To forbear (though not forget) your kind Respect unto Himself: nor to insist upon the most Signal, but Secret, Charities of several of you, unto many hundred Pounds, (which, though you would not have your left hand know what your right hand did, could not be quite concealed; indeed, such Rare Examples ought not): Your Joint Compassion, and Tender Care of the Many Poor in this Great Hospital, proclaim your Merit, hardly Imitable; I'm sure, truly Admirable! For, besides your Constant Provision of the Best Food, and Physic, and Surgery, that you can get; with very meet, both Firing, Lodging, and Attendance, you are now New-building of their House; and at the vast Expense of many Thousand Pounds. Whereby, at once you prevent their being Buried Alive in the Ruins of an Old-decayed-Place; and likewise provide for, Better-Preserving Life, and Sooner-Restoring Health, unto them, by a far more Airy, Sweet, and Pleasant Dwelling, than before they had: or ever could have hoped for, But from Yourselves. That the God of Mercy, who first inclined you, may preserve and prosper you, to the finishing of this Earthly Tabernacle for his Poor; and, in due season, Reward you with an Habitation not made with hands, Eternal in the Heavens, is the Prayer of,  
Right Worshipful, etc. Your very Hamble Servant, W. Hughes, Hospitaler.   

To my Beloved Friends, THE Officers and Patients, OF St. Thomas' Hospital, in Southwark.  
Beloved Friends,  
THE Calamities of this House in general, and the particular Distresses of most of us, call aloud upon us, to seek a Refuge from the Storm; at least, to get some Shelter, till it be over. My hopes are, that these Sermons will somewhat Contribute to those Ends; if due Regard be had unto them. And tho' mine own Afflictions were their Midwife; yet, being thus brought forth, they may be Useful unto Others also. I should be very glad to do you Good from the Press; notwithstanding so many of you slight my Service from the Pew, and Pulpit. For to my Grief I speak it, 'tis very doubtful, whether a fifth Part of you (that can) be constant at the Chapel. 'Twas altogether otherwise in the former Years of my Ministry here. And I am sure, my Pains are nothing abated: but my Judgement somewhat improved since. But then indeed we had the Happiness of a Steward, who made Conscience of the Duty of his Place; and did not only duly come himself, but brought Others with him; and punished those who, causelessly, absented. And I am fully of Opinion, that True Religion was as thriving then among as, as ever is hath been since. Do not our Public Orders tell all Officers here (as well as Patients;) that, without reasonable Excuse, they mst be constant at the Public Worship? And doth not every Officer Enter on his Place upon those Terms? Can it be Conscience then; to take the Wages, and not do the Work? Will not That say; let alone the Salary, or buckle to the Service? How many, notwithstanding, are never present? So vain a Coyness with some, and vile Profaneness with others, hath of late times prevailed among us! Were there just Quarrel at the Public Prayers; (as I know no Person with us, that hath any; or justly can have;) must Sermons suffer for that, however? Hath Any a Grudge against the Minister? Surely a Wise Man will not sullenly leave his Food, because the Cook hath angered him? But if the Bread of Life be given you here; and you refuse it: is not the Giver, more contemned, than he that brings it? Beware of their most heavy Gild; whose Souls (they said) loathed that light Bread. For that was spoken against God, as well as Moses, Num. 21.5. Tho, you are told expressly; to Despise, or not to Hear (which are both One) a Gospel-Minister, is serving both the Son and Father too, at the selfsame rate, Luke 10.16. If a very few can plead, Their Relations elsewhere, in their own Defence. Why? Without meddling with the Merits of the Cause; (and beside what was said about twenty lines before) Is not the Plea as good; to justify an hungry Man's Refusal of wholesome Food at his loving Neighbour's; because, forsooth it was not set upon his own Table, where he did use to Eat? Let us be faithful to our Souls. Is not the want of Spiritual Appetite, our great Distemper? Did we hunger, thirst, and long for God: would we be so Coy, as to meet him only where we please; and when ourselves think sitting? Surely we would be glad at any place, and as often as we could, to enjoy his blessed Company in his holy Ordinances. We should flock as Doves to our Windows: and the Feet of them that bring glad Tidings, whoever they were, would be beautiful in our Eyes. Were we so sensibly affected, as we should be, with our weak Faith, i'll Love, faint Hope, earthly Mind, and strong Corruptions; the Opportunities for quickening Graces, and kill Lusts now neglected, if not despised, would be more welcome to us; and be with greater Diligence improved by us. But if a Form of Godliness without the Power be all we mind (so, 'tis with thousands:) as that will easily serve with Men, tho' not with God; so 'tis no marvel, that our sorry Humours, and not serious Conscience, steer our Course for us. Well: Manna lies abundantly about our Tents at present: but it may so happen (I'm sure our Sins deserve it) that such Scraps as these, now reckoned only worthy to be thrown under Table, may e'er long be accounted Dainties. Black Clouds are over us: Distresses near us: Grim Death, most certainly is not far from us. O that we may be Wise, and husband so that little inch of Time yet left, in true Christian Praying, Hearing, Reading, Meditation, and holy Walking, that we may be prepared for a Blessed Eternity: This is the hearty Desire of,  
Your Souls Faithful, and Truth-telling Friend, W. H.   

ERRATA.  
PAge 4. l. 9 for 3dly, r. 2dly, p. 10. l. 29. after thought, a Period. p. 15. l. 23. r. Impatience. p. 18. l. 10. r. afflicted for affected. p. 20. l. 23. after them, Coma. p. 33. l. 5. r. Blood. p. 39 l. 19 after it, r. self. p. 41. l. 5. after Bar, r. thereto.   

A Practical Discourse ON The Severest Providences, etc.  PSALM XXXIX. ix. 
I was dumb, I opened not my mouth; because thou, Lord didst it.  
MAn is born unto trouble, (saith holy Job) as the sparks fly upwards; which constantly is the nature of them. And to the certain truth of that Assertion, Towas, Cities, and Courts; in Pagan, Tunkish, and Christian Countries, do ever and anon bear ample Testimony. For there is neither Quality, Age, nor Sex of Mortals can plead a Privilege, to be exempted thence. But, of all other Men, the truly Pions have the most cause to expect their share therein; and least reason, truly, to complain thereof. That blessed Book, whereto they are not strangers, as others are, informs them; that it is their Lot, to have their Evil things here, and their Good hereafter. But, the mean while, 'tis far from justifing their raising Molehills into Mountains; and making of their Troubles a great deal worse than indeed they are. Nay, it condemneth, justly, and severely, Laying the Products of their own Follies to the Fault of God; as if he dealt not fairly by them, when, in truth, 'tis they fall soul upon themselves; both in the bringing, and the bearing all they suffer.  
Now, having often seen this guilt too much abroad; and being myself more than once, (so it hath seemed meet to the Righteous Providence) in danger of plunging into the same Gulf; I held it necessary for the Common Interest of Christianity, as well as my own, to make Enquiry after, and to find out the means, whereby good People may recover from, and not relapse into, a case so dangerous. My thoughts then, being once upon Enquiry, soon lighted on this welcome Text. And truly, 'tis an excellent Remedy! which also I nothing doubt, will prove successful where 'tis duly used. The Use whereof, I think, should be according to the Method my following Discourse prescribeth.  
Context.] The Psalm doth plainly manifest, that its Author, David, was labouring under a very sore Distress. 
Vid. Chrys. Calv. P●●c. M●nis, etc.  Whether it arose from bodily Sickness, as some have thought, or the Rebellion of his Darling, Absalon, as others are of Opinion, or from any other Cause, (as many might be guessed at) since none's expressed; to make strict Search about it, would savour more of fruitless Curiosity, than of useful Industry; and in the Issue, leave us at Uncertainty too. This he, that runneth through the whole, may quickly read, as written there, in Capital Letters, That there was such a Storm (from whencesoever it risen) that had like to have shipwrecked all. It seems, as if the Rigging were torn in pieces, the Hull shrewdly shattered, and the Fraight likewise in manifest jeopardy to perish in the Deep. The Afflicted, in Spirit, Soul, and Body, to all appearance, received no little Damage by the same. For Proof whereof, 'twere very easy to offer several Instances from the Psalm, would it not be too tedious particularly to insist upon them.  
However, something must appear in viewing of the Parts thereof: which are these two in general:  
1. The Psalmist's Procedure with himself, under his great Affliction; and that in the two first Verses; resumed also in my Text.  
2. The Effects of that Procedure with himself upon him, in the following Verses, even to the end.  
1. As to the former: The course he takes (as you may read) is, to seal his Lips, and silence his Heart too. That not a Word might slip from thence to show one discontented Thought towards God there. Thus he stops his Mouth, and stills his Mind at once; that no Complaint, or any Murmur might be with him against the Divine Providence, for the severer Methods used towards him. But yet (Good Man) herein it happened unto him, as it sometimes may to the best Archer in the World; who to prevent his Arrow's falling short, levels so high, that he overshoots his Mark. For the Holy Psalmist also (though to his Grief) doth  his Work for a little while. He held his peace from good: but thence his sorrow was stirred, Verse 2. latter end. But the salt is soon amended, by the new Aim he takes. As will be seen by,  
3. The Fruit of his thus dealing with himself: which, truly, was not to be repent of. And 'twas two fold:  
1. Internal. All Complaints, and Repine too, against God's Justice being stifled, his Meditations are set warm at work upon his Mercy: Those raise his passionate Desires after him, and they force their passage through his Lips unto him. His heart was hot, the fire burnt; and then his Tongue stood still no longer. Verse 3. Then spoke I with my tongue, saith he. Thus comes the other Effect.  
2. External. viz. Hearty Prayer unto the just and gracious God, made up of three particlar Petitions first; and then a general one, as the Conclusion.  
1. He begs particularly: 1. For an affecting Sense of his Frailty and Vanity: Make me to know mine end, etc. Verse 4. And pleadeth humbly for Success herein, to Ver. 8.2. Then for pardon of his sin, Ver. 8. Deliver me from all my transgressions, etc. Using my Text for furtherance of his Suit. And lastly, He prays Deliverance from his Afflictions also: Remove thy stroke, etc. Ver. 10, 11. urging for pity; both the Load that lay upon him, and his, and all others, Inability to stand up under Divine Displeasure.  
2. He concludeth with a general Supplication, for a gracious Answer to his former Petitions: and for prevailing, represents his sad Condition as a most suitable Object of Divine Compassion, Ver. 12, 13.  
But I must return to the second particular Petition; whereto I did observe, my Text was added as an Enforcement of it.  
David, Ver. 8. begging pardon for his Sins, which were the cause of all his Troubles; and which, particularly, made wicked Men to open their mouths against him; begging pardon, as I was saying, in these words, Deliver me from all my transgressions, and make me not the reproach of the foolish; now, that this humble Suit might speed the better, readily yields, and plainly enough makes this Confession: That notwithstanding their Reproaches, as well as all his other Troubles, were most unjust from Men; yet they came not without the justest reason from the Lord upon him. And therefore he had not one Word to speak, nor Thought to think, against the same: I was dumb, (saith he) I opened not my mouth, etc.  
Thus stands the Text in relation to the Context: But if we consider it in its self, than it gives us,  
1. A sresh Account of David's Carriage under his great Distresses.  
2. The important Reason why he did so.  
1. The former here: I was dumb, I opened not my mouth, where the latter Phrase ascendeth higher than that before it. Both importing plainly; that as he did not speak at all, so he never so much as offered it neither. Yea, and the Hebrew Verb, in the latter Clause, being of the Future Tense doth intimate, that he would not ever make any such attempt in time to come. And this demonstrates the absolute silence and perfect satisfaction his Soul was brought unto under that heavy Providence, whatever it was, that lay upon him. For as when the Waves don't swell the Winds are still; so when the Mouth makes no complaint, the Heart doth use to be at rest. And 'tis our Saviour's saying, Out of the abundance of the heart the mouth speaketh, Matth. 12.34.  
2. The latter part is there: Because thou, Lord, didst it. As who should say, Whatever influence second Causes may have had immediately upon my present Troubles, and whatever Imputation I may justly lay on Persons, or on Things, for what I suffer, I must not here abide, but pass on further, through them and beyond them, to the first Cause of all: Thou, Lord, didst it. This was like holy Job; who, for all the mischief Satan, the Chaldeans and Sabeans wickedly did him, looks higher to the righteous Hand of God, and humbly bows before him, saying, The Lord giveth, and the Lord taketh away; and blessed be the Name of the Lord, Job 1.21. We see Good Men are utterly unlike the sottish Cur, which snarleth at the Stone that hits him, until he dangers breaking of his Teeth in gnawing it, without regard unto the Hand that threw it. The Ungodly commonly are thus guilty; and are reproved justly by the Prophet for it, Lord, when thy hand is lifted up, they will not see, Isai. 26.11. But the Pious practice otherwise, as we find; and thence find also cause to stoop to God, and possess their Souls in patience under all their Sufferings. And that there is sufficient reason so to do, we shall see anon; when, besides all other Arguments, it will appear particularly, what a prevailing influence the latter part of my Text hath on the former.  
In order whereunto, since there is just presumption, that this great Example is obliging to all other Persons in like Circumstances, let this Proposition seriously be considered by us, viz.  
Propos.] A Godly Person is to be still and silent, and by no means impatient under the heaviest Hand of God upon him.  
Now this Proposition being plain, and very intelligible in all the Terms thereof, we have only need of, 1. A further Confirmation of it. 2. A fair Solution of some Objections. 3. and lastly, Some Guidance for the better Application of the whole unto ourselves for good. Whereof in order. And,  
1st, 
1. Proof, by Examples and Arguments.  To make full Proof, I shall produce two kinds of Evidences, viz. Plain Examples, and Powerfal Arguments, and with a good stock of both from the Holy Scriptures. I begin with Plain Examples.  
I. Examples.] They shall be Seven or Eight, and every one well deserving special Observation.  
I will take them in that order the Scriptures set them: And so begin with,  
1. Moses. That the most wise and gracious Providence saw meet to exercise this most eminent Saint with various Trials, and some that had much sharpness in them, the Book of God bears ample testimony: nor is it silent about that even and quiet Temper wherein his Soul was preserved under them. The danger of his Life from the hands of Pharaoh, at his first appearance, in one of his brethren's cause, against an Egyptian, made him to fly the Country for his safety. But he 
* Heb. 11.27  endured it, saith the Text, and left no Murmuring nor Complaints behind him; no, nor carried he any with him, that we can sinned, Exod. 2.15. His Brethren likewise often dealt so unkindly by him, and their Insolences towards him (not withstanding his most constant and tender concernment for them) were so insufferable, that the righteous God doth espouse the quarrel, and is provoked to destroy them, root and branch, for the same. Yea, and he promised Moses to make of him a Nation mightier and greater than they were, if he would consent thereto. But he, good Man, 
Exod. 32.10, 11.  bears all with patience from Them, 
Num. 11.17, 19  and is most instant with God for saving of them; 
Deut. 9.18, etc.  and so requites them good for evil. Why, tho' 
* Numb. 26.59.  Aaron and Miriam, that came out of the same Womb with him, affronted and reviled him, (unjustly we are sure, because God was offended with them highly for the same) yet he takes it quietly; and begs, and procures God's pardon to them for it, Numb. 12.9, 13. Nay, when the Wise of his Bosom taunts him to his face, and at the same time the Face of God was frowning on him also, yet is he the same Man still, Exod. 4.24, 25.  
Should not we think, that these were none of them slight Afflictions, tho' some more sharp than others? Would they not easily warp us to impatience under them? But as it is written, That he was the meekest man upon the face of the earth, Numb. 12.3; doubtless 'twas meant, that he was not only so towards Men, but towards God also.  
However, you shall yet hear greater things than these.  
2. Aaron, 'Tis true, he had great Frailties in him, and like Afflictions on him; but still he hath this excellent Character given him, The saint of the Lord, Psal. 106.16. Now this Saint hath a bloody Breach made by an angry God upon his Family, and not for any personal Crime of his neither; nay, the Method was not usual, but extraordinary, and full of terror: His Sons make a daring, but it proved a dear, Adventure. They offered strange fire before the Lord; and a more strange fire from the Lord falls down upon them, and devoured them, Levit. 10.1, 2, 3. Fire, in itself, is a very furious and frightful Element; but this, being not the fire that burned in the bush, and burned it not, Exod. 3.2, 3. nor that which carried up Elijah into Heaven; so far from hurting him, as making of him happy, and putting him out of the reach of Hurt for ever: No, but a fire from the Lord, saith the Text; who is a consuming fire, Heb. 12.29: especially to bold Offenders; that are as dried Stubble before him. This offers one terrible Circumstance to our thoughts, Moreover, this Fire falls down, not upon the good Man, Aaron's, House, or Goods, or ; any of which might have had dread enough therein: but on his Children, on his Sons, his Sons that were God's Ministers; nor upon one alone, but two at once: not in the Fields, or in a private House, where possibly it might have been concealed, at least but little notice taken of it: but in the Tabernacle; and at God's Public Worship; and in their Ministration there; and before the face of all the Congregation. Here is an heap of Circumstances, not one of which but carrieth horror and astonishment with it: but all, together, are utterly confounding. Well, but hereupon how doth the good, but sad Father, behave himself? What? Doth he fret, and fume, and vex his Soul to death again? No, no. Doth he rage, and rave, and fly in the face of God upon it? 'Twas further from him. Jehoram's great, but wicked Messenger, in a time of Distress, would say, This evil is of the Lord; why should we wait for the Lord any longer? 2 Kings 6.33. He bids adieu to God; and let him find some other Attendants, if he please. Job's naughty Wife would have prompted him to relieve himself, by cursing God, and dying together with his sons, Job 2.9. But this pious Person was of another spirit: sor saith the Text, Aaron held his peace. His silent Soul sealed up his lips; and the submission of his heart kept his mouth close shut. He knew who did it: and to undo God's Work, so much as by a word or thought; no Creature ought to make one attempt. The least dislike abetted, bids all (in Humane reach) unto it: No, when God hath done, he will not begin, but end together with him, and be most humbly 〈…〉 to him, He held his peace. A 〈…〉, and well worth the writing after.  
3. 〈…〉 next, and against this good old Man (though under much Infirmity) the Almighty dips his Pen in Gaul and Vinegar. 
1 Sam. 3.11 etc.  And truly they are sharp and bitter things that are written in the sacred Book against him, and his Family with him. 'Tis not the pruning Branches, or lopping off some greater Boughs; but 'tis the digging up by the very Roots, that is insisted on. And for his full assurance, he must be certified once and again thereof. 
Chap. 2, & 3.  First by a nameless Prophet, and then by his Darling-pupil, Samuel. The former tells him from the mouth of God, that, The days come that I will cut off thine arm, and the arm of thy father's house; and there shall not be an old man in thine house for ever, Chap. 2.31, 32. with much more terrible Tidings besides this. And the latter, That God would perform against Eli all things which he had spoken concerning his house; and that he would judge it for ever, Chap. 3.13, etc. with other Threats like those. Well now: how doth this aged Father entertain the doleful News? Doth he dispatch the Messenger that brought such unwelcome Tidings? Or so much as wish unto him Micaiah's Doom from wicked Ahab, To be clapped in goal, and be fed with bread and water of affliction? Doth he curse his harder Fates, whereby he was chained unto such unavoidable Misery; and like the Desperate 
* Qui, manu sanguine suo repleta, & in ae●a 〈◊〉, dixit; Vicisti Galilaee. Theed. Hist. 4.25.  Julian, go off the Earth with bidding a Defiance to the God of Heaven? As much unlike those Tempers, as Heaven is unto Hell. 'Tis taken by him without the least Complaint; and without so much as any Token of Regret. If you feel his Pulse, there's nothing of a  on him. The very Attendants of Impatience are driven into Exile by him. Hear his own words, It is the Lord; let him do what seemeth him good, Verse 18. As who should say, All are his own, and he may, therewithal, and aught to do what is best pleasing to himself. Who are we, entire Dependants on him, to call him to account about his matters? God past a Sentence that seemed hard indeed; but this good Man approves it. Here was Contentment unto admiration.  
Perhaps you'll say, But Judgement was not executed yet, only threatened. Right, else 'twould have been too late to have enquired how he took the Tidings, when he was not? But the double Assurance, that a Besom of Destruction was ready to sweep him, and by no means to be prevented by him, was enough (to speak as Men) to strike a terror of Distraction on him. But yet when others (who are mere Mortals) might have proved like a tempestuous Sea, we find with him the profoundest Calm. Oh! what a Pattern for our Imitation?  
4. David is Fourth: And how doth he acquit himself, when the provoked Majesty of Heaven strikes even to death that Child he so much laboured to preserve in life? While it was yet alive (saith he) I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me, 2 Sam. 12.22, 23. If you reflect upon the beginning of this Chapter, and bring down your eyes unto these Verses read, you will find this Judgement on his Child was but on link of that long Chain prepared for him by the Prophet Nathan, from the mouth of God: and when a single link of any Chain is touching of us, it shows the rest are drawing after, and that the whole will quickly reach us. Besides, this Punishment also had those Sins that were the Parents of it, engraven in such Capital Letters upon its Forehead, that though the Prophet brought him a Pardon sealed for his own Life, the way of bringing him foul Transgressions into fresh remembrance, could not but create as fresh, both blush, startlings, and convulsions in his Conscience for such great Miscarriages. Moreover, the Child we speak of, was very dear unto him; witness his deep Humiliation on behalf thereof in Fasting, Prayer, and lying on the Earth all night, Verse 16, 17. in spite of the Importunity of his Counsellors unto the contrary; if possible to have gotten a Reprieve, at least, from Heaven for it. And lastly, his Servants were afraid to impart the Tidings of the Child's Death to him, for fear he should have done himself a Mischief upon hearing of it: As the Hebrew Phrase importeth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and both the 
a Procul dubio malum sibi inferet.  Syriack and the 
b Ne malum sibi inferat.  Arabic Version read.  
Now all these Considerations put together make it fully manifest; that this Stroke of Providence must needs fall very heavy; and certainly was enough to shake him sorely; if not link him utterly to the Ground.  
Yet mark his Stillness under so great a Storm. Whilst the Child was living, he did his utmost to preserve the Life thereof. But when 'twas Dead, What had he else to do; but at the least to acquiesce in what the Lord had done? And note, what weighty Arguments he stops the mouth of all Impatients by. And they are three,  
1. 'Twere most Unreasonable to Afflict myself (saith he) for this Affliction any longer. Wherefore should I fast: i. now when the Child is Dead? Produce just Cause, or any colour of Reason for that: if any of you are capable so to do. Reason is so far from Patronising such a Practice, that it quite abandons it; as carrying,  
2. Perfect Vanity, and impertinent Folly in the face thereof. Can I bring him back again? i. to life. King's can do much, indeed. And good Kings, in all reason, should be able to do more than other. (Now in this number David was.) But this is above all Mortal Art and Power. The King of Kings alone is sufficient for such Work.  
3. To conclude: I have other business, and of far greater conscquence upon my hands, faith 'tis great Man. Instead of foolish and fruitless afflicting of my thoughts in the bringing of him back; 'tis my grand concernment to bethink me of, and prepare myself for, 
* Cur immoderate ferat ab isse, quem mox subsequeris? Tert. de Patient. c. 9  going unto him. Whose turn is next; God only, and no Mortal, knoweth. But this I know, that I must go to him; how soon I known not; He cannot return to me. Here lies the Art of putting such an Affair into its right Method. And proves the best Improvement of what we may account the worst of Providences. So shall the loss of some dear Friend tend to the saving of a dearer self, our precious Soul.  
This is the Example of that Person, who was A Man after God's own heart; and who elsewhere too, and in a worse Case, was yet content, That God should do unto him, as seemed good in his eyes, 2 Sam. 15.26.  
And are not these such Steps as are most worthy to be trod in by us?  
5. Job. Next let us look on Job: On him this glorious Character is bestowed, even by God himself, as to a very NONE-SUCH, viz. A perfect, and an upright man; that feared God, and eschewed evil, Chap. 1.8. Nay, his Judge, and the Judge of all the World, declares him innocent, as to a Gild deserving such a Punishment as was falling on him. And, for full proof thereof, makes him a full Amends, and ample Reparation for all him Losses, afterwards. Chap. 42.10, etc. But that, as yet, could not come under the Sufferer's Cognizance. Well: this so excellent a Person's Calamities assault him like the Billows of the Sea; where furious Tempests force them forward, one upon another's back, till all before them is overwelmed by them. First, the bad News of the Sabeans seizing on his Oxen and his Asses, and slaying of his Servants that attended them. Then, how the Lightning had consumed his Sheep and Shepherds all together. Next, that the Chaldeans fell upon his Camels, and destroyed their Keepers too. And last of all, (with scarcely a time to breathe between them, as we say,) the frightful Death of his Dearest Children, Chap. 1.14, 15, no fewer than seven Sons, and three Daughters, by the sudden fall of an House upon them, is brought unto his Ears. Now, when so sad a Story, with all the frightful Circumstances of it, shall be considered seriously by us, shall not we be apt to start these question: What flesh could bear it: what heart of steel but must sink under it? Well, grant the Case be insupportable unto mere Humanity: yet, Nothing is too hard for God. Gen. 18.14. For tho' the flesh and the heart doth fail, where He is the strength of the heart, Ps. 73.26. there is full support notwithstanding. His grace s sufficient, 2 Cor. 12.9, and can give Conquest, and make Triumphant, when the other is utterly overcome and routed. See here a Proof! Job is affected greatly, and his Soul, affected deeply. God's hand is very heavy upon him. But 'tis far from driving him into Rebellion. The most humble Submission is practised by him: He worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither. The Lord gave; and the Lord hath taken away: and blessed be the name of the Lord, Job 2.21. Where we see plainly; 1. He disclaims is own right to any Mercies. 2. Proclaims God's sole Interest in them also. 3. Thanks him hearty for his Rod, as well as for his Staff. And what lively Arguments are these of a Mind acquiescing fully in God's good Pleasure; altho' its one great Pain? Thus 'twas with this good Man: Nay, when the Hurricane, that before had overturned his Estate, destroyed his Servants, and all his Children, reacheth at last his Person with a tremendous Judgement; both an unusual, and universal kind of shameful, loathsome, and painful leprosy, Job 2.7. having great advantage, to his other Afflictions, for forcing him unto Impatience, and Desperation; and when She that lay in his Bosom (and whose Duty 'twas to have administered Help and Comfort to him, in his Distress,) instead of cooling, labours to inflame the Fever of his Soul, and puts him upon Raving like a Bedlam, or a Devil rather, Verse 9 How doth he play the Man (shall I say) yea, with a Virtue more than manly, act the Saim; and instead of being overcome, comes off with Victory? Thus, he both, justly rebukes his Wise, and vindicates God: Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil, Verse 10. Q. D. Must we be cockered so, as to have all Days, and no Nights? the Sun shine constantly, but not a Shower, or a Cloud? The Summer to last all the Year, and Winter never take its turn? most foolish, fond, and proud Presumption! That Man's Humour should be still complied with, and the Supreme Providence by no means cross it! Oh! the vile Absurdity, the profane Impudence of the Clay, to prescribe unto the Potter! Who doth not know (when he remembers, that he is a Creature) and will not acknowledge, (if he be a Christian) that we are not to be Carvers for ourselves, but thankfully should accept the Portion given us? And, in a Journey to the heavenly Kingdom, we should be well content, that foul Ways, sometimes, as well as fair, should fall unto our share. 'Tis brutish, of the worse kind, to stand gently at the Crib. but fling and throw at the Yoke. Shall God only stroke, and never strike us? Good Job, you hear, doth equally acquiesce in Good and Evil, from the hand of God. An Heavenly Temper, this! And it would be our Honour, as 'tis our Duty, to be like him, and make it ours; especially, since we live in Gospel-days, from whence he was as so great a distance.  
6. Hezekiah.] But we will proceed to the pious Prince Hezekiah, him we shall find to be very much of this Celestial Grain likewise, according to that proportion his Afflictions held with those fore-spoken of. 'Tis true, he was a great deal short of most of them in the point of suffering, but little inferior unto any in that of Submission. The Almighty sends him word, and by a faithful Messenger, his Prophet Esaiah, That the days should come, that all in his house, and what his fathers had laid up in store, should be carried to Babylon, and nothing left. Moreover, that the fruit of his loins, his sons, should be made captives there, and the vilest of them Eunuches, Chap. 39.6, 7, 8. Now with this Plundering of his Treasure, and Enslaving of his Issue, we must necessarily admit, that a world of other Mischiefs would be in company, because a vast, and foreign, and a barbarous Army was to do the Execution. And 'tis well known, that spoiling the Fruits, burning the Houses, deflowering the Virgins, and murdering the Subjects, with other horrid Villainies, are the Effects of War, and the Delights of bloody Enemies. Now it is plain, that this Divine Threat was pregnant with a numerous train of frightful Evils; altho' any single one of them might have made work enough for the best of Men to have grappled with. How then doth Hezekiah acquit himself upon the Tidings? Doth he exclaim of God, and cry out of his unequal Dealing with him? Bad Men will do so upon far less, and truly none, occasion; and put the Almighty (in his own Vindication) to make the Blow recoil upon themselves: Are not my ways equal? Are not your ways unequal: Ezek. 18.25, 29. But here was not one word, no, not a thought, to cast an ill Reflection upon God: You shall hear him avow the contrary; and instead of an Accusation of him for the Message, give a singular Approbation to it, Good (saith he to the Messenger, not bad,) is the word of the Lord, which thou hast spoken, Ezek. 39.8. notwithstanding all the Terror contained in it. A graceless Wretch will be apt to eavil thus: If this be good, than what is bad? But a godly Soul concludeth justly, that nothing but good can possibly come from Goodness itself. And such is God, being good to all: but unto them that love him, making all to work for good. Thus was this good King affected; and we should Copy his Example out unto ourselves.  
7. Our Blessed SAVIOUR.] But what shall we say to our Blessed Lord? He cometh next to be considered, according to that Order we have pursued hitherto, and at the first proposed. If the Members have done excellently, the Head will certainly surpass them all! He taught, and lived this heavenly Lesson of Silence and Submission unto GOD, in his whole course on Earth. It were beside my Purpose, to insist Distresses, To possess our souls in patience, Luke 21.19. And for his Practice, there is no occasion to be large on that, neither: 'tis so well known to every Person that is but ordinarily versed in the Holy Gospel. His Sufferings, out of all doubt, considered with all the Circumstances appertaining thereunto, are not to be paralleled by any Instance that the Earth could ever afford. When we remember how great and good he was; what measure, tho', was meeted out unto him, and with what Contentment all that was bad, and the very worst, was put up by him; it must amaze us! He was the GOD, that made, preserved, and rules the World; and will most certainly be its Judge at last. He took our Nature, and came among us; not to condemn us, or accuse us, or to do any hurt at all unto us; but the greatest good, (tho' we deserved worst Usage at his hands,) viz. to be the Author of eternal Salvation to us. Yet was he undervalued, reviled, and abused, at as bad a rate as it was possible for the spite of Earth and Hell to do it: He is seized on as a Malefactor, when most innocent, and the greatest Benefactor the World ever had; imprisoned, spit on, buffeted, scourged, and crucified, as one of the worst and vilest of Offenders. But with what a calm and quiet Spirit doth he take it all? The Prophet Esay foretold his meek and patiented Temper long before his Incarnation, saying, He was oppressed, and afflicted, yet he opened not his mouth: He is brought as a lamb to the slaughter; and as a sheep before his shearer is dumb, so he opened not his mouth, Es. 53.7. We all know the quietness of those harmless, and most useful Creatures, under the Butcher's hand and knife. Alas! with how much ease could the Lord Jesus have frowned his Enemy's Bodies to the Grave, and their Souls to Hell: or Both at once unto the place of everlasting Torments? And it had been surely done; but that his Lamblike Soul abhorred, Vile Mortals sweet revenge. He also knew it was his Father's Will, that the Just should suffer for the , 1 Pet. 3.18; and from them too: and unto him he thus submits himself: Not my Will, but thine be done, Luke 22.42. He will not choose for himself: but takes with great content, what God is pleased to carve unto him. Nay, when his servant Peter would by a valiant and a righteous Force have rescued him; he bids him hold his hand; and for this reason; It was his Father's pleasure, that he should thus suffer, and he ought not hinder his most ready compliance with it: The Cup which my Father hath given me, shall I not drink it? John 18.11. Thus hath our Saviour walked before us, breaking the Ice, and paving the Way unto us; that we, with less regret, and greater ease might go after him. This is St. Peter's observation: Christ suffered for us, leaving us an example, that we should follow his steps. Who, when he was reviled, reviled not again; when he suffered, threatened not: but commited himself to him that judgeth righteously, 1 Pet. 2.21, 23. And if we abide in Christ; in this his Patience, as well as other Virtues, we ought to walk, as he walked, 1 John 2.6.  
8. Paul. To conclude Examples: The Holy Apostle Paul was an ingenious Scholar, and very apt Disciple to his most excellent Master and Instructor, the ever Blessed Jesus. Pray mark how he had conned his Lesson, and gotten it perfectly by heart too, by his own profesion: I have 
* 'Tis a work of Learning, and Exercise, and Care. S. Chrys. in loc.  learned (saith he) in whatsoever estate I am, therewith to be contented, Phil. 4.11. In Health, and Plenty; in Peace and Liberty, this is no difficult Lesson, all Men know. But in the case of Sickness, Poverty; loss of Friends, Estate, of Liberty; or in the danger of Life: how many then will quickly cry out, This is an hard saying: who can bear it? I answer them: Such a one as Paul can do it. And further; he that hath been taught of God, and hath learned the truth, as it is in Jesus: even He can do it also. If all the World should frown upon them; if Midnight-Darkness hid all Comforts from them; if neither Sun, nor Moon, nor Stars appear unto them; yet these People are able to retire within themselves; or rather, run into the Name of the Lord; and All is well. For the Name of the Lord is a strong Tower; the righteous runneth into it, and is safe; saith Solomon, Prov. 18.10. This also made the holy Apostle say; He could do all things, through Christ that strengthened him, Phil. 4.13. And the Context showeth, that this Doing Chief respecteth Suffering. Wherein Christ's Presence with the Soul converts Complaints into Thanksgivings, and Repine to rejoicings. The Church of old makes a clear Proof of this: Although the Figtree shall not blossom, neither shall fruit be in the Vine; the labour of the Olive shall fail, and the Field shall yield no meat; the Flock shall be cut off from the Fold, and there shall be no Herd in the Stall: Yet I will Rejoice in the Lord, I will joy in the God of my Salvation, Habak. 13, 18. And how are Murmuring, and Impatience sent into Exile then; never to take harbour in such Breasts, as these? Well, now we know, how quiet, and at what hearts ease, the holy Apostle was in in the worst condition. He was content! And what are Any, or the very Best of us, that in our Sufferings we should not bring our Minds to that Sedateness, wherein his was, who was so much Above us? The plain reason is: Because, in Grace, we are so much Beneath him.  
Recapitulation.] Now, looking back upon this Cloud of Witnesses, we must acknowledge; that they all conspire to ring it loudy in our ears: Let Patience have its perfect Work within you, whatever Distresses lie upon you. If we are Real Christians, to be Meek with Moses; to hold our Peace with Aaron; leave God to himself with Eli; possess our thoughts with our own approaching End, as David did; to bless God's Name for our Adversity, as well for Prosperity, after Job's example; approve his Methods, although severe, in a compliance with Hezekiah; submit our Wills entirely unto his; as was our Saviour's holy Practice: and lastly, to learn with the great Apostle of the Gentiles; in all estates to be contented. If God see meet to take away Estate, to be content; if Name, content; if Health, content; if Liberty, Friends, or Children, nay, Father, Husband, or Wife, dear to us as ourselves; yea, or life itself; to be Contented still. Whatever Distress the gracious Providence shall bring us to, it is our Duty, after the Examples of all these Famous Worthies (Christ Jesus Soldiers) and the Captain of their and our Salvation himself; to learn the Doctrine of my Text: To be dumb, and open not our mouth; and that, because God doth it.  
And so much of the Examples.  
II. Arguments.] Now for Powerful Arguments, which will evince the necessary Obligations that Pious People do lie under, to bear Afflictions without Impatience, and a Quiet Mind. There are but five I shall make use of: but that which bringeth up the Rear, if I may not say, 'twill prove a Mother of Nations; at least, 'twill show, it hath a Teeming Womb, and bring us forth a double Number to the whole Tale mentioned.  
They are these in brief: 1. Hereby they are conformed to the Best of Saints, and in their Best Condition, on the Earth. 2. The first and second Birth do Both dispose to Troubles. 3. Impatience is so far from helping then, that it doth more hurt. 4. There is Undoubted Good unto the Godly at the Bottom of all they suffer. And 5ly; 'Tis the Lord that sendeth their Distresses to them.  
Arg. 1. Good Christians should bear with Patience their Distresses; because They but conform them to the best of Saints, and in their Best Condition upon Earth. Then why such sore Complaints among them? Had there been formerly no famous Instances given to this Purpose; who, that hath only tasted Holy Scriptures can be ignorant; that 
* In origine statim mundi Abel a fratre occiditur, Jacob fugatur, Joseph venundatur, & David Saul persequitur, etc. S. Cypr. de Exhort. Mort. cap. 11.  Patriarches, Prophets, and Apostles, had Generally this Measure meted out unto them; nay, pressed down, shaken together, and running over; especially to the Last; and I may say, the Best of them, our Lord's most dear Disciples? 'Tis certain that St. Paul saith; not barely, that They were appointed to asslictions, 1 Thess. 3.3; but that he thought, God had set Them forth as Men appointed to death itself: for they were made, in their Sufferings, a Spectacle to the World (the upper and the lower) of Angels, and Men too, 1 Cor. 4.9. And should it now be accounted a grievous matter for the Successors to be like their Predecessors? What? Are we better than they? Alas! How much beneath them? Whose Modesty will not prompt him freely to confess himself far shorter of them in real worth, than he is in time behind them? And, pray now; do we not all desire to be Partakers with them, in point of Prosit; and shall we grudge our share of Pains? Would we arrive at the blessed Harbour where they are driving an heavenly Trade; and yet refuse to cross the swelling Waves after them? Is it fit and equal, that we should settle in their Canaan, without the Troubles and the Dangers of that Wilderness, which they have passed, and is the straight way to it? If we have hopes to be such as They in Heaven, it must not be grudged, if we be like them on the Earth. How proper is it, that a Similitude should be betwixt the Eellow-members? And how much more, with the Head itself? Is it not written, Heb. 2.10. That the Captain of our salvation was made perfect through sufferings? He put not on his Crown, but going from the Cross: nor sat he on the Throne, before he had hung upon the Tree. And shall it be thought intolerable, or any thing hard; to follow such a Leader? And unto such a Journey's End?  
But, as I said before, Saints suffering State was best unto them: even so it is. The Riddle was of old; that the Eater affords meat, and the strong sweetness. Judg. 14.14. And truly, good Men's sorrows on Earth bring solace down from Heaven unto them. When the Knife was putting to Isaac's Throat by the sad Father; an Angel comes and puts a Ram into his room, unto his greater joy, Gen. 22.14. As a father pitieth his children; so the Lord doth them that fear him. For he knoweth our frame; he remembreth that we are but dust. Parents are wont to be most tender to their weak, and sickly Ones: others can make a better shift. And shall not he that puts these Bowels into them towards theirs, have them much more within himself to His? What tho' a Mother Should forget her sucking babe; Esa. 49.15. (and such, a Worse-thing-than-a-Brute, is found sometimes in Humane shape) God will not, cannot do so. We read, that suffering Saints are said to Glory in tribulations. And Glorying is no sign of Grieving and Repining. How should impatient Lamentations be able then to keep their Ground; When light afflictions, and for a moment, work a far more exceeding and external weight of glory?  
This is the 1st Argument. And the 2d will prove like unto it.  
Arg. 2. Distresses should not raise great Storms, and Tempests in the pious Soul; because our First, and second Birth do, both, dispose us to them. As we are Men, and Christians, they are the Lot appointed for us. And ought we not; and therefore, to be quiet under them? How great's the Folly; to be so disturbed, at what is not to be avoided? Man, now, is born to trouble, as the sparks fly upward; as we heard, at first, was spoken by Holy Job. And all Men know; neither Art, nor Force can make the Flames descend; but they are always mounting upward. That is the Nature of them. Wherefore to be Impatient under Trouble is to be quarrelling with the Almighty Majesty, by whom a Humane Body and a Rational Soul is bestowed on us. And so there is Ingratitude, and Rebellion linked together. Thus to requite him, that brought them out of nothing by mere Bounty; and by the same, hath made them capable of enjoying all things, and the best of all; His blessed self for ever: if they will be ruled by him.  
And for the second Birth: it commonly hath the throws, and pangs of a travelling Woman: and, often, worse far. General Experience makes a proof of this. However, in growing up unto Maturity there is no escaping of Adversity: Through much tribulation (saith St. Paul) we must enter the kingdom of God. We must: 'tis necessarily, and unavoidably so. Heaven is on high: and it is hard to climb an Hill; a steep, and long one, especially. The Lungs will labour; Feet will falter; and Bones will ache, in doing it. Were there no Difficulty in our way to Glory, and we met no Troubles in our Travel thither, we might indeed be called, and accounted Christians: but how we should be really so; I mean, Legitimate Children unto God, is hard to manifest, and may very well be doubted, from the holy Apostle's words, who saith; Heb. 12.5, 6, 7, etc. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth; and scourgeth every son whom he receiveth: If ye endure chastening, God dealeth with you as with sons; for what son is he whom his father chasteneth not? But if ye are without chastisement, whereof all are partakers, then are you bastards, and not sons. Let now a distressed Christian seriously ponder this; and let him not stagger through Unbelief; and 'tis not possible for Discontent to keep its post any longer in his Heart. Let him be strong in Faith, and this will turn his Crosses into Crowns; and make what's bitter to the outward, relish sweetly to the inward Man. Now if ever, the Apostle's words will be certainly verified with the upright, tho' afflicted, Person: We faint not, but tho' our outward man should perish, yet the inward man is renewed day by day, 2 Cor. 4.16. Earth's Darlings, and who have their portion only in this life, cannot avoid a world of Miseries: and shall Heaven's Offspring be disordered at abiding what both Grace and Nature hath prepared for them? Especially, since Truth itself hath plainly told them, That their Affliction is but a certain Token of God's Affection.  
Now, surely; there is no reason for Repining, but occasion rather of Rejoicing.  
Arg. 3. Impatience is so far from doing service to us in our Sufferings, that it makes our Case a great deal worse than it was before; and bringeth many, and very evil Inconveniences with it. Imagine, that under a sore Distress we should make hoarse our throat with cries, 
Impatientes non efficiunt ut a malis eruantur; sed ut mala gravior a patiantur. S. Aug. de Patient. cap. 2.  and drown our bed with tears, and crack our brain with cares, and break our heart with sighs and groans: what would the Upshot be of all this pitiful Passion? Would such a Course, so void of Reason and Religion, prove an effectual Relief unto us? Would the loss of Livelihood be hereby repaired? A bodily Sickness be recovered? The Life of a deceased Friend again restored? Or any Calamity, whatever, be removed; or so much as eased? Alas! poor silly Creatures as we are! what do we else by such a Procedure, but plainly imitate the folly of the Fly, when 'tis entangled in the Spider's Web: She makes a Noise, and is greatly Fluttering; and hampers herself thereby the faster in that Net; and becomes a sooner Pray to him that spread it. Methinks we are resembled fitly by the corded Beast whose head the Axe, and heart the Butcher's Knife hath struck; which, the more it struggles, silly Wretch, the faster letteth out its lood, and life therewith together. Such is the natural Issue of men's Impatience: They look for peace, and there is no good; for a time of healing, and behold trouble. The Benefit, which they promise, proves a Damage to them. Undoubtedly, a manifold Mischief flows from hence, How can the Offices of Love and Service be discharged, as they ought to be, unto Relations, by a Mind disordered, and unhinged by this Distemper? Expect, as soon, a Man that hath a Palsy, or is Bedrid, should fetch you Food, or make your Fire. Beside, it so affects the Body, that sometimes Death itself is quickly called unto it: always the Seeds thereof, in lingering Sicknesses, are deeply rooted in it. And how untuned the Soul must necessarily be, and barred its acting with spiritual life, and vigour, is very easily understood: The griefs, and cares, and fears are apt to usher in Despair; but certainly drive out Faith, and Hope, and Love. To conclude, he that is thus captivated, cannot be capable to pay due Homage to his God. How should he, as becomes him, fear his Threats, obey his Precepts, trust in his Promises, and rejoice before him with Thanksgiving? I will say but this: Impatience, and Murmuring under the Hand of God is a great Affront unto his blessed Majesty; and cannot be well taken by him. Nay, he hath often set the Marks of his Displeasure on it. I will pass by that which 
* Exod. 16, 7, 8, etc. Numb. 14.27, etc.  Moses once and again hath recorded thereof: remembering you only of the Apostle's Caution to the Corinthians, Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer, 1 Cor. 10.10. We may conclude of this (wherewith I close the Argument): If we belong to God, and are dissatisfied at his Deal with us, we lay a kind of force upon him: Either to keep us longer in his Furnace, or to remove us thence with our Dross upon us. And surely the Choice is not the best, on either side. Wherefore we must rebuke Impatience: and the rather, for that—  
Arg. 4. There is undoubted Good at the bottom of all Afflictions to the truly Godly. Then, what pretence for Discontentment under them? Had they their rise from an Heart replete with Vengeance, Rage, and Fury towards us; and were they the Blows of a bloody Enemy, that aimed at nothing less than our utter ruin; our Case were then so sad, that 'twould be hard to find out Comfort for us; and seem unequal, to condemn a turbulent Carriage in Distresses. But, blessed be GOD, things go at quite another rate: The Cloud that is Darkness unto Egypt, is Light to Israel, Exod. 14.20. The Devil and his Angels, who may be Executioners to the righteous and good Providence in our Sufferings, are none otherwise than most malignantly disaffected to God's People. Yet, how bloodily soever they are bend; and whatsoever Mischief they are permitted to effect: that which happens, is not what their Malice doth design, but what God's Mercy doth direct. The Axe never heweth; but when, and as, the Carpenter strikes therewith. And the sharpest Sword will fetch no Blood, but from the Hand that wields, and smiteth with it. But Men, and evil Spirits too, are Tools, which God, (as far as it is pleasing to him) maketh use of: And he lays them by again, as he thinks good; and then they must be quiet in spite of all their Cruelty. The Condition of holy 
* Chap. 1, & 2. Ps. 17.13, 14. Es. 10.5, 6, 7, 15.  Job doth make this evident. And both the Psalmist, and the Prophet Esay, plainly declare as much. So that who, or whatever brings a Calamity to us; we must conclude, 'tis sent of God for good. And, if we wisely attend our Duty, 'twill be with us, as with 
‖ He in his Excile living in greater state than his own Country could afford; said to his Servants, Sirs, We had been Undone, if we had not been Undone. Plut. Them.  Themistocles, Better in our trouble, than without it. This is not peradventure, presently, perceived by us, in every Trial. Nor do the Sick, or Wounded, at the first or second, or (may be) many applications of the most proper and sovereign Medecines to them, forthwith receive a Cure, or find Ease thereon. However, 'tis better with them; because they are in the ready way thereto. And is it not egregious Folly to exclaim against, or have hard thoughts of, either Doctor or Surgeon, for a griping Belly, or a smarting Leg, when 'tis to save the Life, and to recover Health? Should Sufferers be so far from benefit in their Troubles, that they do not yet so much as understand the meaning of them: why, they should know that the Golden Oar is covered with coarser Earth; and it will ask both pains and patience to dig deep enough to reach it. And our blessed Saviour's words to his Servant Peter, are very applicable here: What I do, thou knowest not yet; but shalt know hereafter, Joh. 13.7. Wait then with quietness; and thou wilt sooner find the Treasure. But if thou quarrel with thy Medicines, and storm at him that doth apply them, it must be longer, if e'er, thou get a Cure; when a submissive Spirit will soon be healed. God must be met, in his own way. As he 
‖ 1 Kings 19.11.  comes not in a great strong Wind; nor in the frightful Earthquake; nor in the furious Fire: but in the still small Voice: we must attend him also with a still and quiet Spirit. Turbulent Passions in the Soul, are like loud Noises, and deafening Clamours at the Ears. These mar the Hearing, and so the Understanding. Hence 'tis, that in such a Lurry we cannot hear the Rod, and who hath appointed it, Mic. 6.9; so as to understand, and receive, the good God means us by it. Yet good is surely meant thereby. What prudent Father ever did correct his Child, but for his benefit? And how should Infinite Wisdom, with equal Love, have any other Aim? Afflictions are God's File, to rub off the rust of Sin that it may not rot our Souls. His Fan, to scatter far away the Dust and Chaff, which are apt to bury our Grain in Uselessness. Yea, and his Furnace too, where the Dross and Tin is severed, that the Metal may be pure and bright. Are not all these for greatest good? But the Apostle is express, in saying, That tho' some men correct for pleasure; God chastens us for our profit, Heb. 12.10. And the Psalmist had the proof upon himself, for he professeth, Psal. 119.71. 'Twas good for him that he was afflicted. For he was gone astray before that met him, and brought him back to God. And how far he might have wandered, to the utter losing of his Way; had not his wild Career been stopped by the Rod of God, who can tell? Certain 'tis, that long Prosperity is a Bait to all Impiety; and no Affliction ofttimes proves the very worst Affliction: Yea, and Impunity the greatest Punishment. Therefore God threatened, in his high Displeasure, 
Hosea 4.14. Esay 1.5. Hosea 4.17.  Not to punish the daughters, nor the wives in Israel for their whoredoms; to strike Judah no more: and let Ephraim alone in his idolatry. When Providence smiting of a Pious Man with Lameness only, preventing his running away from God: or with Bodily Sickness, 'tis for preserving his Soul in, or recovering it to, Health. Such men's Losses of Temporal Riches, are for securing Eternal to them: and Death's removal of their Earthly Friends, is for renewing, and faster settling their Friendship with the Heavenly Majesty. Nay, and their own approaching End serves for preparing them unto an Endless Bliss.  
And where's the Cause now of Complaining? How great's the reason, rather, of Rejoicing: at least, of Silence, and Submission? Especially, when the 5th and last Argument shall be considered.  
Arg. 5. Thou, Lord, didst it. And this is what the Royal Psalmist urgeth in my Text. Which only (though our Proverb aptly saith, Store's no Sore) in mine opinion, might be sufficient to give repose and quiet to a sincere Christian in his greatest troubles; suppose it be considered in its just extent. Should I pronounce it like the Tower of David, builded for an Armoury, wherein there hung a thousand Bucklers, all Shields of mighty Men; it were not spoken much amiss. I'm sure 'tis no Hyperbole, instead of calling it a single Argument, to say an Heap of those are lodged therein. For with a little Patience you shall see it bringing forth at least One Decade of them. Only 'tis requisite, that we should retrieve our former thoughts upon the words, and with this short Improvement. Thou, Lord, didst it; seemeth to make the holy Prophet after this manner to address himself to God: O Lord, I stilled my Soul, and stopped my Mouth under my doleful Case; because no Luck, or Chance without me, none Evil Accident on me, none Inadvertency or Presumption in me; no Lusts of Men, or Rage of Devils against me, was the Prime Cause of my Calamity. Whatsoever Mischief mine Enemies, or my sinful Self, might be instrumental in unto me; 'twas only as thy Justice, and thy Goodness gave Commission, or Permission thereunto. Whence, mine Impatience were nothing else but Quarrelling at thy Providence. Therefore was I silent, both as to Words and Thoughts too: Because Thou, Lord, didst it.  
1. Now the Firstborn of this Argument shows it thus: Thou, Lord, didst it: Thou, whose we are, All, and Every of us: the very Work of thine own Hands. We are the Clay, and thou our Potter, Esay 64.8. And who can justly take offence at thee, 
Ye are not your own, 1 Cor. 6.19. We are the Lords, Rom. 14.8.  for doing as thou pleasest with thine own? Mat. 20.15. If the Potter make one Vessel of finer Earth than he doth another: and appointeth this for the common service of the Kitchen, when that is to be set up in the Closet; where is the reason to complain? Nay, if one, or more, or many of them be broken into Potsherds by him; is he not without control; for that? Although Himself be not; yet They are his own, But we are much more God's: to be dealt with by him, as it seemeth good unto him. So, if the Husbandman will put one Parcel of his Sheep into rich Pastures, when the rest can hardly live upon the barren Common: and fatten some of his working  with Food and Rest, for Weeks and Months together; whilst constant Labour and coarser Provender make others leaner than a Rake (as we say): who shall call him to account for this? Are they not his own? But we have no such property in what is called Ours: as the Almighty hath in us. In truth, we are but Stewards: He Absolute Lord. We are, All; the Highest in the World, responsible unto God: but God to None. Then at what rate soever it pleaseth him to deal with us; though he afflict us sorely in our Person, Relations, or Estate; our Duty is to say, We must be dumb, because thou, Lord, didst it.  
2. Thou, Lord, didst it. Who canst do whatsoever thou wilt do; and none can hinder thee. Thy whole pleasure shall be effected in Heaven, 
Gen. 18.14. Is any thing too hard for God?  and Earth, the Seas, and all deep places; nor is there any thing too hard for thee, Psal. 135.6. And, Lord, if thou sendest one Affliction on me; it might have been an hundred. Hast thou withdrawn one choicest Mercy; why is there any left? Say, that the comfort of our Life were gone: why hath not our Life itself taken wing, and flown away together with it? Should we say, Nay; would that have prevented it? Or was there Power enough, or Craft at least, with us, to have put a Bar to? Who is so great a Fool, as to entertain such Thoughts? Let God once speak the word; 'tis instantly done, Ezek. 12.25. If he command Estate, or Health, or Liberty, or Friends away; if he require our Soul: can we compel, persuade, or entreat the longer stay of any of them? Admit it then, that it may go hard with us in some respects: why is it better; wherefore not bad, or at the very worst, in all? He that hath only given a gentle lash upon our Hand, could have cut off our Head; or stabbed us at the Heart; if that had been his mind. How easy were it for Almighty Power so to do? And is not God thus furnished? Wherefore, well might the holy Psalmist say in his distress, and the very best of us say after him upon the like occasion; I was dumb, I opened not my mouth; because thou, Lord, didst it.  
3. Thou, Lord, didst it. Thou hast seen it meet to take (suppose) One Mercy from us: but yet hast left us Many: Nay, hast bestowed Hundreds, Thousands on us! For thy compassions never fail; but are new every morning, Lam. 3.23. And thou dost Encompass them, that truly trust in thee, with mercy, Psal. 32.10. When we, with grief remember, what a Blessing we have lost; shall we forget the while those many others which we still enjoy? What Favours, much above all reckoning, dost thou, O Lord, afford, for Soul and Body too? Unto ourselves and Friends likewise? If we be real Christians, we then must be Disciples to the Psalmist; and say our Lesson that he teacheth; How precious are thy thoughts unto me, O God? How great is the sum of them? If I should count them, they are more in number than the sand, Psal. 139.17, 18. That only one, which is worth ten thousand others; the Gift of thy blessed Son, to die for our offences, rise for our justification, and at thy right-hand to live, for making intercession for us; that we may have Pardon, Pity; Support and Comfort under all our Pressures; What an Invaluable Mercy is it! We have God's sure Promise, That he will never leave, nor forsake his People, Heb. 13.5. till he hath brought them through the Wilderness of this World in safety to the heavenly Canaan. God gave his Son unto this very purpose. And as Joshua, who was the Type of Jesus, led the Carnal Israel into the Promised Land Below; so Jesus, by him typified, will certainly conduct the Spiritual Israel into that Above. Oh, Ravishing Blessing! And the very Quintessence of all Blessings! Able to make a Pious Soul Rejoice in spite of Sorrow; and to triumph in its Tribulations. To be sure; it will, and must have influence on him in his Sufferings, to say with David; Lord, I am dumb: because thou didst it.  
4. Thou, Lord, didst it. Who, notwithstanding, hast made it better with us; much better, than with many others, much our betters. Imagine some of us have lost a fair Estate: there are those good People who, with their Estate, have lost their Health too. Say, thou art sick: why such a Friend, or Neighbour, or Acquaintance at the least, is sick and lame withal: and some (poor Souls) with Poverty into the bargain. Admit, that thou hast parted with One dear Relation: Many are they, that have lost Many such; and some All. If Death hath snatched away one Child from thee: there are those that have none left them now, though time was, they had many. Hath the Just Providence removed an Affectionate Mother from thee? There are not a few whom it hath bereft of such a Father. And several that it hath made Orphans; destitute both of Father, and of Mother too. If a Good Man's Helpmeet be gone: there are Pious Women that have had their Head taken from them. Whoever thou art that truly fearest God, and art too much complaining of thy Infelicity, be but persuaded to leave off poring only on thyself, and look abroad a little; and thou shalt find, Thou hast the light side of the Cloud, when many others must be contented with the dark. Remember that most excellent Person, who standeth upon Scripture-Record with this most sad Complaint of his to God, Lover, and friend hast thou put far from me, and mine acquaintance into darkness, 
— Similes aliorum respice Casus, Mitius ista feres. Ovid. Met 15.8.  Psal. 88.18: and surely then upon the whole, thou must acknowledge, that thou oughtest to say; I will say nothing: because thou, Lord, didst it.  
5. Thou, Lord, didst it. Thou, who art abundantly able to supply my greatest Wants; support me under my heaviest Loads; repair me for my greatest Losses. Is any thing too hard for God, with whom all things are possible, Gen. 18.14. Matth. 19.26. I grant; were any one's Necessity's unrelievable; his Burdens insupportable; or his Damages irreparable; the Case of such a Person were very lamentable! But good and wise Christians do All know better things. And to the Upright Man; that God, who is his Constant Hope, both Can, and Will, most certaily prove his Effectual Help. Is it not promised; My God shall supply all your Need according to his Riches? Phil. 4.19. And we are assured of his Sufficiency in the last words, as of his  in those foregoing. And how punctually was it made good to holy Job after all his long and dismal Sufferings: when his latter end was better than his beginning? Job 42.12. All was made good in kind to him, that had before been taken from him. And the Lord's Hand is not shortened now, nor his Heart hardened, neither: but, if that be best, he can, and will do so again, to suffering Saints of the present Age also. Had Job's Condition never to have been matched in future Times, wherefore should the holy Apostle James, Jam. 5.11. direct our eyes point blank on this Example for our encouragement in Afflictions? But so, you know, he doth. However, God will never fail to make up every Loss unto his faithful Servants, 
Psalm 73.26. Lamen. 3.24. 2 Cor. 12.9.  in value, where 'tis not sit it should be done in kind. Himself, if all be gone besides, will be, and is his People's Portion. And is not this enough, and infinitely the better Share! Who that's afflicted but must say: I am dumb; because thou, Lord, didst it?  
6. Thou, Lord, didst it. Thou took'st away my dearest Relations (whether Husband, Wife, Father, Mother, Child, or Friend) whom (blessed be thy Name) thou tookest into Covenant with thyself before. (And for this once, I will be limited thus.) I am bereft, Lord; and 'tis thy righteous doing too. But oh! what better provision hast thou made for him, or them, than I could ever possibly do, had they stayed with me? Mine is the loss, 'tis true; but theirs the infinite gain! For, what is Earth to Heaven! What is a Husband, Wife; a Father, Mother; a Child, or Friend, to God? 
Cum chariquos diligimus de seculo exeunt, gandendum  Now we are sure, that those, who live a while to Him below, shall live with Him above for potius quam dolendwn. S. Cyprian. de Mort. ever. And are we so much Afflicted for parting with them? Where is the love then, that we think we bear them? Are not ourselves the proper Object of it; and its utmost Term? No doubt it is Nicknam'd-kindness, that would have them leave the Church Triumphant for the Militant. What? would you have them pay back their Wages; come down, and do their Work once over more? Now they have won the Field, and are dividing the Spoil, to have them run the hazard of another Battle, is certainly very far from real Friendship: is great Unkindness. It can't be Love; to desire Men gotten safe into their Port, and with so rich a Cargo, should be thrust out afresh into a Sea, most dangerous, and tempestuous. Is this our Kindness to our Friends? In short, for them to be with us again, were to exchange their ravishing, unspeakable, and eternal Joys and Bliss, for Cares, and Fears, and Pains, and Sorrows, and Sins, once more. These now the Almighty Mercy hath freed them from for ever: Those it hath fised them in eternally. Canst find in thy heart to grudge that admirable Kindness God hath showed them? Must thou not readily speak it: I am dumb; because thou, Lord, didst it?  
7. Thou, etc. Thou, at whose hands we have deserved abundantly worse, than ever yet we have received. Well may we say with the holy Prophet, how bad soever it fareth with us: He hath not dealt with us after our sins; nor rewarded us according to our iniquities. Psal. 103.10. Nay, the good Man Ezra's acknowledgement would be ours also: Our God hath punished us less than our iniquities deserve. Chap. 9.13. He that complains for wanting of the staff of Bread, may give God thanks that the Bread of Life is not taken from him: for long ago, and too too often he made a forfeiture of his Right unto that greatest Mercy. He that bemoans his Lameness, Pains and bodily Sickness, is Debtor to mere Grace, that he is not under the tormenting Terrors of Soul, and the Rack of a wounded Spirit: his Sins having amply merited that, and a great while since. He that lamenteth a dear Friend's being gone to Heaven, and leaving him behind on Earth; most justly may admire the Divine Goodness that his own Transgressions had not a great while since tumbled his own Body into the Grave, and his Soul to Hell. It is a stinging Question, and smartly rebukes the querulous Christian, which is put by the Prophet Jeremiah; he asks, Wherefore doth a living man complain? A man for the punishment of his sins? Lam. 3.39. We are the Fools, that make the Rod, for our own back; and may well enough be said to lay it on too: for we procure the doing of it. But why do we complain; and yet the Grave hath not swallowed us up? Whilst there is life (we say) there's hope. And so there is: Hope of a Peace with God; hope of judgement's being removed; hope of a latter End proving better than the Beginning. Why then doth a living man complain? But for a Saint, that is yet alive, and shall live with God for ever; Content must conquer his Complaint, and Triumph over it. Thanks be to God, that pays us not in our own Coin. We rob him often of that Faith, and Hope, and Love; that Praise, Obedience, and Submission, due to him upon infinite Obligations. And shall we murmur, when he takes but a little from us; and nothing but his own; and lent us merely; and only till he calls for it again; as all our Comforts are? Surely, for very shame, in every trouble that happens to us, we humbly should confess to God, that as our Duty is, We will be dumb; because thou, Lord, didst it.  
8. Thou, etc. Thou, that meanest us no hurt at all in any, thy severest Providences towards us. This Lesson may seem hard, 'tis true. But if we can believe (as our Saviour said) all thimgs than are possible, Mark 9.23. And this is very far from being improbable. The Ulcer is not lanced; no, nor the Limb cut off; with a design to destroy the Patient: but to save his Life. When holy David had been sorely tossed by a violent Tempest in his Thoughts, about the Prosperity of the Wicked, and Adversity of the Righteous, he happily weathers the Point at last; and as a Man o'erjoyed thereat, he can't forbear a kind of Triumph (tho' abruptly) for the great conclusion he had gained: Truly God is good to Israel: even to such as are of a clean heart, Psal. 73.1. Tho' he distress them: 'tis not to destroy them. The Surgeon, and the Soldier, both take Blood away: but He, means not to hurt, but heal; This, for no good, but killing, where he smites. When the Almighty's Anger lays home upon the wicked and impenitent; 'tis to make riddance of them; and by a first, to plunge them into the second Death. But Death itself, the worst of Evils, hath lost its sting, and doth no hurt to the truly Godly seized by it. Then dat Evils are less likely to be for mischief. But I shall come to certainty (although but briefly, since something near this purpose hath before been spoken:) St. Paul declares it on his knowledge, That all things work together for good to them that love God, Rom. 8.28. And Afflictions must be in the Number of ALL THINGS. INdeed they chiefly are respected by the Apostle there. And then it cannot be too bold a Speech to say; The Sender of them meaneth no hurt to the Pious Bearer of them. He is not therefore to forget his Lesson; but keep it still in Mind, and readily speak it with his Mouth: I am dumb: because, Thou Lord, didst it.  
9 Thou, etc. Even Thou, who always usest to deal out Sufferings to thy Servants, in their due, Weight and Measure. For as thy Bowels do restran thee from administering the bitter Potion, when no bad Disease is either to be removed, or prevented: So when these Cases happen, and Necessity urgeth the giving of it; the Dose shall certainly bear exact proportion to the dear Patient's strength and case. That former; thine Apostle Peter doth assure us of, saying; Now for a season (if need be; and not otherwise) ye are in heaviness, 1 Pet. 1.7. Blessed be thy Name, Thou dost not as some ill Physicians do: viz. make Experiments, and try Practices on them. No; no: Thou dost not afflict willingly, nor grieve the children of men, Lament. 3.33. Much less the Children of God; thine own Regenerate Offspring. Then for the latter; thy Servant Paul doth make us confident; that thy Wise Compassion in thine Administrations doth distinguish betwixt the Fathers, Young Men, and Little Children in thy Family. For he telleth us; That thou art faithful, and will not suffer us to be tempted above what we are able, 1 Cor. 27.8. Here is no prescribing an Equal Quantity (hand over head) to young and old, to weak and strong; as the Blind Quacks are wont to do. Esay gave this Evidence long before the Apostles time; when he acknowledgeth unto God touching the troubles of his People; That in measure, when in shooteth forth he would debate with it, Esay 27.8. (whether, and how far agreeable to their state and strength) and, if the case required, bate some drams, or scruples, or grains at least: for saith he, Thou stayest thy rough wind in the day of thine east wind. Whence it is clear; either their Burden shall be Lighter, or their Backs made Stronger. And then 'tis no complaining Case, and commands repose and quiet to their Minds: they must be dumb: because thou, Lord, hast done it.  
10, and lastly; Thou, Lord, didst it. Thou, O most Compassionate and Gracious Lord; who shortly, very shortly, 
Dabit Deus his quoque finem. Virg.  wilt put a Final End, an Everlasting Period, to all Distresses of thy Faithful Servants. It is but yet a little While; a few Moment's longer, and then Adieu, and Farewell for ever; All Cares, and Fears; All Griefs, and Sorrows; All Losses and Disappointments whatsoever. Yea, and Be Gone Eternally, That Troubler of God's Israel; That Achan in the Camp; That Jonah in the Ship; Indwelling Sin; whose teeming Womb hath brought forth all our Miseries, and will be ever breeding more: be gone for ever! And welcome, Then, All Joy and Gladness, Exalting and Triumphing in an Holy State of Bliss and Glory, Unspeakable, Inconceivable, and Eternal! You have need of Patience, saith the Apostle, Heb. 10.36. And for your help thereto; remember, 'Tis but a little while, and he that will come, shall come, and will not tarry, Verse 37. What is an harder Service, or Apprenticeship, to him that hath but a Month, or Week, or Day for the Expiration of his Term? Who makes a Pother of a frosty Morning's pinching of him; when the Spring's upon us, and Summer at its heels? A Good Man's darkest Night is just at breaking up; not only into a Dawning Light; but a Glorious Sunshine, and a Perpetual Noon. And then all frightful Storms are hushed by a delightful Calm; and heart-breaking Sorrows turned out by ravishing Solace. Who, pray, would grudge a little pains and trouble, to put off, and exchange, his Mourning Weeds for Wedding Robes? And think it much to sweat (perhaps) in laying by an heavy Cross, for taking up an heavenly Crown? This is the true Christian's Business in all the Troubles wherewith he now is exercised. Let him hold out, and labour, but a Moment longer, 2 Cor. 4.17; and all his present Misery shall end in Endless Happiness; when the Prosperous Sinner's Sweets shall be swallowed up in Gall and Wormwood; and that for ever. This is the Lord's doing: and should be marvellous in our eyes. This steels the Heart of a suffering Saint. This blunts the Arrows; and flats the Bullets that light upon him; and makes him stand impenetrable. This makes him dumb, and open not his mouth in his distresses; save only, with profound submission and humility, to give God this reason of his silence: Because thou, Lord, didst it.  
Thou, 1. Whos's we are; 2. Who canst do what thou pleasest; 3. Who hast left us Many, tho' taken One Mercy from us; 4. Who yet makest it better with us than with many our Betters; 5. Who art able to relieve still, as bad as 'tis; 6. Who providest better for our dear Friend that's gone, than, if he had stayed with us, we could; 7. Who justly mightst have done much worse by us; 8. Who meanest no hurt in what thou hast done; 9 Who dealest in weight and measure with thy People in their Sufferings, always; 10. Who very shortly wilt put an Everlasting Period to all their Evils.  
And now, I think, my Word's made good: and you have found an Heap of Arguments in the Psalmist's One. Nor is there wanting any of the Number promised. Nay, they perform effectually (in mine opinion) what was undertaken for them. However, in this I may be bold, yet with sufficient modesty; that from hence, and elsewhere, you have heard abundant Reason, For a Godly Person to be still and silent, and by no means impatient under God's heaviest Hand upon him. Which was the First Task incumbent on me.  
II. Solution of Objections.] The next Service I am to be engaged in, is to give Solution unto some Objections, which may have taken hold on Honest Minds against this Doctrine. For the past Endeavours justly may encourage us to conclude, that they have gotten down the Flames; and afford us hopes of thinking, that the Fire is out: yet, commonly, distressed Souls are filled with troublesome Smoke; and have those Embers in them still, that possibly may break out afresh. And truly Great Afflictions are much like Great Fires; whereof when Industry well applied hath checked the the Fury, yet still there will be Smothering some days after, that must not be neglected, but taken meet care of. Which makes me willing (what in my power lieth) to extinguish every Spark; that the Pious Sufferer may have satisfaction unto all his Doubts and Fears; and not without especial and particular Thoughts, About his loss of Dear Relations; which usually (above all others) lies most heavy on, and sticks most close unto, us. But let us now attend them.  
Obj. 1. Some, upon hearing of the Premises, (it may be) will be ready to say: What? shall we then be stupid, and senseless of our Misery? Must the Affections be eradicated; as the Stoics taught? May we not deeply mourn under our dreadful Evils?  
Ans. I answer to this quarrelsome Cavil: for that's its Name: the past Discourse never casts its Eye that way at all. But Passion, when it masters Reason, hurrieth Men from one Extreme unto another, and will not suffer the Golden Mean to have their company. The Holy Scriptures gives us many Instances of the most Eminent Saints that have been much affected upon their Losses, in point of Health, and Friends, and specially of the Word of God and the Church's Peace. 'Tis true, the Lamentations of Jeremiah (to look no further) will show us, they have had some concernment (though of a lower size) about Estate too. But touching Sickness; David and H●zekiah, two Pious Princes, 
Psal. 33.5, 6, 7. Esay 38.3.  have much complained. As for a Friend's decease, David and all the People wept at Abner's grave. 
2 Sam. 3.  A Brother was bewailed by Mary and Martha. 
John 11. Gen. 50.  So their Father by Jacob's Son: as he had mourned before for his Son Joseph. 
Gen. 37.  The like was done, and with tears also, by the Father of the Faithful for his Wife Sarah. 
Gen. 23.  But why should I stay on those that were Mere Men, though truly Pious? the God-Man, Christ Jesus, Wept for dead Lazarus, John 11.35. So that 'tis neither sinful, nor feminine frailty, to grieve with Fears on just occasion. And the subversion of the Temple and the Synagogue, wherein the Means of Grace, the Word and Ordinances were solemnly administered, is grievously lamented by the Church of old in the 
* Psal. 74.7, 8.  Book of Psalms. So that it is not Mourning simply, is condemned; but the Manner, Measure, or Duration thereof, that makes it faulty.  
1. Manner.] Touching the first; When the the Heart doth swell, the Spirit murmur, and the Thoughts repine in an Affliction: 'tis then bad indeed! As if the Judge of all the Earth would not do right! As if his Ways were not equal! As if Iniquity could be found with him! Heinous and dreadful Gild! Such Mourning, with Briny Tears, and a Broken Heart, is to be Mourned over again.  
2. Measure.] As to the second: Excess of Grief impairs both Body and Soul too; and puts the whole Man out of frame, to that degree; that he becomes unfit for Duty towards God and Man. And indeed it seems; not only a violating of the sixth Commandment; 
Thou shalt not kill.  but near a renouncing Christianity, and turning Pagan. Which makes the Apostle bid Christians, Not to sorrow as those that have no hope: meaning Heathens, 1 Thess. 4.13.  
3. Duration.] Then for the third and last: There is, indeed, a Time to mourn, saith the Divine Preacher, Eccles. 3.4. And 'tis but a Time: it must determine; and not be for ever. To set the Bounds thereof, precisely, may perhaps be hard. But note; 
Gen. 27.41. & 50.4, 10. Deut. 34.8. Esay 60.20.  The Sacred Writ doth call them Days of Mourning; and not Years, nor Months; no, not Weeks. Which manifests, that we ought to keep within a great deal narrower compass, than many practice. I know, 
* Antiq. Jud. lib. 4. cap. 8.  Josephus tells us; That Thirty Days was its stated time, among the People of God of old. And we are more certain; that Moses was mourned for just so long by the the Jews: as both himself, and they, 
Deut. 34.8. Numb. 20.29.  had done before for Aaron. Of this we may conclude; when once our mourning hinders cheerful attendance upon God, and due respect to Men; Its time is then expired; and it must determine.  
Obj. 2. Alas! in my Condition, may others say, Having lost so dear a Friend, my Care, and Pains, and Prayers; my Hopes, and Expectations too, are all made frustrate. What should I do, but as once Jacob said, Go down into the grave mourning? Gen 37.  
Ans. I answer, in the Apostle's words upon another occasion, I show thee a more excellent way. Rebuke thy Soul, as holy Asaph did his own; and good Jacob should have also done; and all pious Persons ought to do, when they are tempted to think God hath no kindness for them, because severer Providences rest upon them: This is mine infirmity, Psal. 77.10. 'Tis, in good truth, an Infirmity; and no little and inconsiderable Frailty, neither. It borders, at the least, upon all those faulty circumstances of that Mourning just now spoken of: it cannot plead not guilty, to the Charge of Murmuring at God's good Pleasure; and that too much, and too long also. For, is it fitting that God's Will be done, or yours? If yours; why are you Creatures, depending upon him entirely, and to be disposed of by him wholly? Nay, why do ye play the Hypocrites, and mock him daily to his face; by saying, Thy will be done in Earth, as 'tis in Heaven? Do not the holy Angels, and Spirits of just Men made perfect both readily do, and readily acquiesce in, what He will have done? What if they be not obnoxious to your present Evils; are not ye in the assared expectation of partaking of their good e'er long?  
Besides, you are under a great Mistake. Your Care, and Pains and Prayers are not Frustrate: However your Hopes and Expectations be reckoned off Because God's Ends are answered; and they should be yours. bend but your Will; to his: and they are fulfilled As for thy Prayers, how can they be Frustrate; either to the Deceased, or unto thyself Surviving? If all things work together for good to them that love God: this providence also must do so; Suppose thee such. And then (to pass by lesser matters) Thy Friend is not (properly) Gone away; only, Gone before a little. Nor are Requests denied, because not answered as we expected. God hath a better way to grant them in, when he doth not give them to us our way. Our dearest Lord was heard in that he feared: although he died the Death, against which he so earnestly prayed, Heb. 5.7.  
Obj. 3. There are those also with whom this Language is to be found. I have lost at once my dearest Friend, a comfortable Estate; nay, my Subsistance and Support. How should I bond my Lamentation?  
Ans. Being taking for a Person fearing God, thou deservest the Reproof that was given St. Peter by our Saviour: O thou of little faith; wherefore dost thou fear? Doth man live by bread alone, and not by every word, that goeth out of the mouth of God? Matt. 4.4. whose is the world, and the fullness thereof? who feeds the fowls, and  the lilies? And art thou less to God, than they? But there is worse than this at bottom of this Complaint. The guile and fraud herein is plain to Man, much more to God. It is not the Friend, but what was His (it seems) thou dost Bewail the loss of. But to spare thee there. Who is it bids us, Take no thought for our life; no nor for our body? Matth. 6.25. Let not Anxiety seize us either for food, or raiment? For if our Souls be now (as they should be) in Heaven; our Bodies will make good shift enough on Earth; never fear it. Our Gracious Lord, who cannot deceive us, bids us; Seek God's kingdom, and his righteousness above all things else; and he hath passed his Word, and is both able and willing to make it good; that all things necessary shall be added to us, Verse 33. thrown in, as Thread and Paper at the Grocers, without distracting Cares about them. Nature is contented with a little. And Satisfaction, Peace and Quiet with our Portion is never attained by an Addition to, but a Substraction from, our fond Desires. I need not send these People to that Cloud of Witnesses recorded in the Book of God, who in their greatest wants could cast their care on Him, and found supply enough in him. That blessed Name (whereby we all are called) although he made the World and had it wholly at his Command, and Beck, was notwithstanding pleased well enough, when he had not where to lay his head, Mat. 8.20. But the Morals of a very Heathen will cry shame on such a Christian. Thence you shall often hear much to the purpose; 
* Dici potest de Divitijs, quod in Medicum gloriosum dictumest; tuum remedium morbum gravorem facit. Plut. de Cupid. divit. Is maxim divitije affluit, qui minime indiget. Sen. de Pauper. Non in Paupertate vitium, sed in Paupere, etc. Id. de Remed. fort.  of contemning Wealth, and being content with a mean Estate. What danger's there; and what safety here: and therefore how far from being repined at are lower Circumstances in the World? The Divine Oracle assures us; That Godliness with Contentment is great gain. And if we be Godly, whatever Portion God shall allot unto us; that will certainly serve; and aught to please; us. And so this Storm is calmed.  
Obj. 4. The Comfort of my Life is gone; say others, What Counsel, Support, Refreshment, and Encouragement, was I wont to have from the true Sympathy of ANOTHER SELF? But all is vanished, and gone for ever. And who can bear it?  
Ans. And is't no Comfort, that thou sometimes hadst such a Comfort; and didst so long enjoy it? Methinks, thy cheerful Thanks for that, should somewhat check thy doleful Moans for this. But to deal more plainly: Is't so indeed? No marvel, if a Jealous God would not endure a Rival with him. His Kindness, he is liberal of, unto his People: but his glory, he'll not give unto any other, Esa. 42.8. We often lose our Mercies, because we dote so much on them, as to have God too little in our Thoughts by reason of them. And should he like that? when Reason and Religion tell us; the Creator should have the Throne within our Hearts: the Footstool serves the Creature well enough. Nay, this is real kindness to us: that God diverts the muddy Streams, to make us run to the Crystal Spring. When the loving Master will not give the Trencherscraps unto his honest Servant; but the while allows him a well-stored Larder: hath he any cause to take that ill? Or if an affectionate Husband liketh not to have his Pocket picked; whilst he gives his Wife the Keys to take out Gold and Silver at her own discretion: hath she cause to make Complaint for this? No doubt, but every good Man will say to God with David: All my springs are in thee, Ps. 87.7. And with the Apostle to our Saviour: Whither shall we go? Thou hast the words of eternal life, John 6.68. Now such a Providence calls aloud upon him, to hasten to his Fountain, and his Storehouse. Indeed, suppose a Saint in this distress had not a God to go to; or were he barred access unto his Presence; when his desired Comfort were gone for ever: there might, I grant, be a little pardon for his Impatience. But (blessed be the Lord) His Eyes are ever looking after him; His Ears stand always open to him; His Hands are stretched out continually for him; and His Heart never without yearnings towards him: and surely, this is ample Compensation for, and abundant Consolation in, the worst Affliction; if People will duly apply their Souls to God. 'Tis that He aims at; and urgeth us unto. Call upon me in the time of trouble; I will deliver thee, and thou shalt glorise me. 
Psal. 50.15. Psal. 55.22. Phil. 4.6. 1 Pet. 5.7.  Cast your burden on the Lord, and he shall sustain thee. Be careful for nothing. But cast all your care on God. What loss cannot he make up in Specie, 
Puta Deum dicere, quid habetis quod de me queri possitis? Sen de Pro vid. c. 6.  if he please? And if he doth not give the Idem; the Tantundem is as good. To be sure, though Elkanah asked his Wife only; was not he better than Ten Sons? God, who is his People's Portion in all Distresses, is better than Ten thousand Worlds.  
Obj. 5. But, 'twas my woeful Folly; or else mine Evils had not come upon me. That Loss, This Sickness, The Other bad Accident, had never happened to me, if becoming Frudence had been my Conduct. Such Means would have prevented all my Misery. Now: Woe is me, for my hard Hap!  
Ans. Remember first: That Hap was certainly God's Hand. For Fortune, Luck, and Chance, 
— Sed te nos facimus, Fortuna Deam, Coeloque locamus. Juv. Sat. 10.  are mere Heathen Deities: although the Wiser there did laugh thereat. The Almighty, Wise, and Righteous Providence governs even our Inadvertencies, and Mistakes; and directs them to the issue they arrive at. Nay, all Events whatever, are so much influenced Thence, as to be Effected, or thereby Permitted. 
Gen. 45.8. Acts 4.28.  Such hand it had about the selling Joseph into Egypt; and the villainous Murder of the blessed Jesus: that neither That nor This were brought to pass without it. Yet wicked Men, and Devils, are the sole Efficients of all Moral Evil. Sin is hateful unto God; 
Psal. 45.7. Psal. 5.5. Hab. 1.13.  and Sinners too, who persist therein; and they shall be punished to a sad Eternity for the same. So, though it be highest Blasphemy once to conceit it, that God is the Author of Iniquity; yet He undoubtedly sets Bounds thereto, as to the Raging Sea; and saith, Hitherto shalt thou come, and no further: and here shall thy Proud Waves be stayed. Wherefore, notwithstanding, All our Culpable Errors are to be truly, and sadly, repent of; with Supplication for God's Pardon: yet we may not overlook his Hand in ordering of them to their Issue. Under which, being humbled duly, we may expect seasonably to be lifted up, 1 Pet. 5.6.  
But most especially; let's never forget the Lesson that our blessed Saviour taught his most dear Disciples: That not one of the poor, 
Matth. 10.29.  little, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Magna hic emphasis Diminutivi. Bez.  despicable Sparrows fell to the ground without our Father: his Licence, Order, or Appointment, that is: Fear ye not therefore; ye are of more value than many Sparrows, Vers. 31. is our dear Lord's Inference thence. And so we may conclude; That the most unhappy Accidents, in Estate, Health, Relations, or any other way; are of God's wise and good sufferance, or sending, to us. Then, as for the Lives of the Saints of God: if their Hairs be all numbered, v. 30. and their Death be precious in his sight, Ps. 116.15; as both are certain; with what exactness will he keep the reckoning of their Abode on Earth? Surely, no single Day, nor Hour, nor Minute, shall carelessly, or casually, be cast away. Yea, doubtless; not only our times are in God's hand, Psal. 31.15; but our days are determined, and the number of our months are with the Lord: our bounds are appointed, which we cannot pass, Job 14.5. And then we need not fear, but that we shall reach up thereto: whatever may be thought unto the contrary. Indeed, the Will of Purpose in the Lord is unknown to us, until the Event declares it. And 'tis our Duty, only to attend his Will of Precept. We must use lawful Means which he approves: yet be content, that the Almighty's pleasure be effected by them.  
And as for Means suggested to be omitted; Either it was really so; or not. If not: how childish is it, to complain for nothing? If so: 'twas either through thy fault, or not. If this; Not through thy fault: (And how unlikely is it, that the fear of God, and love of one so dear, would suffer Means to be omitted wilfully?) Suppose it thine Unhappiness; 'tis not thy Sin; and should not be thy Torment. Therefore such Fears and Jealousies, which often overcome afflicted Spirits, must be withstood, and banished.  
Obj. 6. Some yet may say: But I am ignorant of God's meaning towards me, in his heavy Dispensation. And what to do, but Mourn, I know not.  
Ans. Admit, thou art to seek therein: wilt make thyself yet more uncapable to find it out? This is the readiest way of all thereto: Excessive Grief both blinds and deafs the Soul at once. And what is to be seen, in Midnight-darkness: or heard, at the Cataracts of Nilus; or by the beating of a Drum? Thou raisest Clouds, and makest Clamours within thy Bosom, that put thee to confusion and astonishment. Be therefore Master of thyself in patience, and thou makest it possible to inquire to purpose. Whilst Job was in this Hurry, he saith indeed to God: Show me, wherefore thou contendest with me, Job 10.2, etc. But this came from such discontent, that it returned without its Errand. Tho afterwards, when he came fully to himself, and dealeth in a quiet, humble, and submissive way with God; abhorring himself for his past frowardness and impatience; 
Job 42.6, etc. per tot.  and repenting in dust and ashes; he quickly meets with blessed success, unto abundant satisfaction: as may be read in the Chapter quoted in the Margin.  
Observe beside; it is no easy matter, ordinarily; and doubtless, oftentimes, impossible, to assign the special Message of such, or such a severer Providence toward those that truly sear the Lord. 'Tis true, it sometimes happens, that the Judgements carry such visible Tokens of the Sins that sent them, written as it were in Capital Letters on them; that it becomes no difficulty to understand the special Errand that they bring. You saw it the Case of Holy David, 
Example 4. Supra.  spoken of before. But commonly, and for the most part, as I said, 'tis otherwise. And the Pious, in affliction; if they find not full satisfaction, in our Saviour's words to Peter, spoken of before; What I do, thou knowest not now; but shalt know afterwards: yet I am very confident, that under the smartest, darkest, and most uncouth Providence; let them nut loathe themselves in their own sight for all their offences; be numbled under the mighty Hand of God; run to the Fountain opened for Sin and for Uncleanness; die more unto the World, and lay up their Treasure, and Heart too, more in Heaven; have none but God Above; and God above all Below; unto them: Let them make this their Business under their saddest Sufferings, and persevere thereat: And most undoubtedly, as God obtains his End, they shall not miss his Mind. Thus all Afflictions shall serve his greater Glory; and surely issue in their greatest Good.  
And then; I conclude with confidence; This will not only still a distressed Saint; but turn his weeping into laughter, and put off his Sackeloth for more beautiful Garments; and exchange his Lamentations into Songs of Praises unto the God of his Salvation; who commandeth light to shine forth out of darkness, and will bring Good from Evil, to them are good and upright in heart before him.  
3. The last Thing undertaken was; Some Guidance for the better Application of the whole unto ourselves for good. And this I shall dispatch in these two or three following Inferences:  
Infer. 1. Since it is so, That, etc. Then certainly, pious People must not expect all Halcyon Days on Earth; nor flatter themsleves with hopes of a Summer that shall last their life, without any storm or cloud attending it: but they must reckon on't, and be content, to take their share of trouble that happens to them. How otherwise, could it be a Duty on them; To be quiet in Distresses, if none should ever reach them? Assure yourselves; that though Best Christians be not in all respects True Lazarus': yet must they, with Him, expect to have their Evil things here: and happy are they, that they shall be sure of their Good hereafter. A Traveller in a strange Country, far distant from his Native Soil: A Mariner sailing a long and dangerous Voyage on the Ocean: and especially, a Soldier, that hath a Crafty, Cruel, and Powerful Enemy to contest withal, must not befool himself with hopes of Ease, and Rest, and Quiet, and his Heart's desire, without all thoughts of trouble ever coming near him. This were so silly a Self-Flattery; as must at last make Men to rue it sadly with too late Repentance. Are we not going out of Egypt, and through the Wilderness, towards the Heavenly Canaan? Is not this World, wherein we all are launched, more like the Earth surrounding Main, than the Three Leagues Red Sea which Israel passed through? And are not the Devil, World, and Flesh, All mortal Foes unto us, and of too much strength to do us mischief? Can we be free from trouble then? Nor is this any just discouragement unto serious Piety; as he well knows that hath not lost already the things before discoursed on at large. It only serves to make us stand unto our Arms, that we be not surprised; and whets our Courage, the better to engage the Difficulties that we meet with. Our blessed Saviour never meant to drive Men from him; when he tells them plainly, That they should count their Cost; resolving to bear their Cross, and follow him; as they would be his Disciples, Luke 14.27, 28, etc. The Gospel gives most full Assurance; and experienced Christians know right well; that true RELIGION weighs down to the ground whatever Inconveniences lie in the Scale against it. Nor is there any Comparison to be made, betwixt the sufferings of this present time, in an holy course; and the glory that shall succeed hereafter, Rom. 8.18. The Proportion is much nearer betwixt losing a Brass Counter, for gaining of Ten hundred thousand Guinea's. And what a Bargain worth the having is That? But still; a Christian's Life is a Continual Warfare. Suppose there be a present Truce: who knoweth but that a few hours hence it may be broken? And if we are surprised then at unawares; of how great damage may it prove unto us: if not irreparable? Look therefore for Afflictions, if thou be truly Godly; not with a frightful, but a fixed Mind. Look for them so; and whensoever they come, they will not then look ghastly on thee.  
Infer. 2. Since, etc. Then the worst of Sufferings that can befall God's Servants are not so terrible as the World doth commonly reckon; and perhaps, the Sufferers themselves, may take them for. This followeth plainly: because, that Wise and Gracious God, who looks for nothing from his People, but what's most just and equal, doth yet expect, that they should be sedate and quiet under all Distresses. Wherefore they cannot, duly, be accounted as amazing Prodigies, and monstrous Portents. Indeed there is no Affliction but is grievous in its own nature. And many go a great deal nearer to the quick, than others do. Yet still; the very worst upon a pious Person hath not Plague-Tokens with it: is not Incurably Mortal. He that hath swallowed up Death in Victory, Esay 25.8. gives us encouragement to say of the very worse of their Diseases; This Sickness is not unto Death, John 11. I mean not, 
Tantu● interest non qualia, sed qualis, quisque patiatur. S. Aug. de Civit. D. 1.8.  as to Temporal: but 'tis not, to Eternal Death. For the plain truth is: for such, to die on Earth, is nothing else, but to live in Heaven for ever. Then no Distress, whatever it is, can be truly deadly to him that lives in Christ. No: as the Hand that gives the stroke, is ever set on work, and guided too, by Infinited Love and Wisdom: so likewise, there is the Good Samaritan always standing by, and ready to apply the Balm of Gilead with tender Pity, and sure Success. I know, that a wicked and malignant World, inspired from Hell, and thrust on by the Devil thereof, will make what havoc they are able on God's People; and then erect their Trophies, and Triumph upon the Spoils that by themselves are made. Yea, though their own Life doth vouch themselves sworn Vassals unto Satan; yet under such Calamities, they will pronounce the Righteous but Mere Pretenders unto God. And this, they count, is perfect proof thereof: in that they think, they have them at their own Mercy; whose Mercies, we are sure, are very Cruelty. The Man after God's heart could far no better at their hands. His Enemies, that lay in wait for his Soul, took counsel together, and spoke thus against him: God hath forsaken him: for there is none to deliver him, Psal. 71.10, 11. But their Measures failed them there: as they will do elsewhere, upon like occasion. The last Verse faith, They are confounded; they are brought to shame, that seek my hurt. The Wicked, are God's Staff indeed: yea, and they are his Rod. And how frequent (if not constant) is it; for the merciful Providence to break that Staff, and burn that Rod, wherewith his Children had been smitten? Sure I am; that the Proud and Powerful King of Assyria (although he feared no such matter) was forced to feel it, Esay 10. And neither Turk, nor French, nor Pope, can hope for better; when the Season is. Faith than should banish Fear; and suffer Terror to take no hold upon us. Improve That; and 'twill be able to scorn the sury of the Oppressor, Esay 51.12, 13; though Earth and Hell, together, abet him. Nay, and All other Evils, that may happen, then, cannot be dismal to us. If neither Life nor Death; not Angels, Principalities, nor Powers; neither present things, nor future, nor height, nor depth, nor any Creature, can separate the truly Pious from the love of God in Christ, Romans 8.38, 39 What should be greatly Terrible and Affrighting to them? I may therefore well conclude with the Apostle Peter's Charge; That none of us think it strange, concerning the severest Providences; suppose it should be a fiery Trial; as if some strange thing happened to us, 1 Pet. 4.12. For a Christian's Sufferings, whatever they are, cannot seem Uncouth and Horrid Matters; if our past Discourse be well considered by us.  
Infer. 3. Since, etc. Then in the last place: it ought to be the care and labour of us All, in all our sad'st Conditions, to acquit ourselves, not only as God; s Creatures, but as good Christians also: i. to be still and quiet under the severest Providences of God. Being the Work of his Hands; All that we have and are is his own, and due to him; both when, and how, he will please to call for it. But, being the Price of his Blood too: his Right is double; and there can be no dispute; but that we are, and aught to be most absolutely, and most righteously, at his Disposal. But I shall not stay on Arguments to persuade hereto; being fully of opinion, that those on whom the former Discourses will not have sufficient Influence to convince them of their Duty in the point; neither would they believe themselves obliged, should a Messenger from the Dead come, and acquaint them with it.  
All I shall therefore further meddle with at present will be, to do what service I am capable of, in giving the best Directions, that I can, for our more ready Obedience unto God in this important Business; Of being still and silent under the greatest troubles that befall us. There are but three or four (though many more are ready) that I shall insist upon: and they are these,  
Direct. 1. Make sure, thy Soul be furnished with effectual, and saving Grace: that thou be not barely an Appendent unto Jesus Christ, but implanted into him; and hast devoted thyself entirely to him. Then, being found a Christian in Sincerity: either there is little danger of thy being plunged into that Gulf; or great presumption of speedy getting out again. But otherwise, there are no hopes of special Help from Heaven. I grant, indeed, if any People have attained to Stoical Apathy, or are the Masters of the ancient Roman Gallantry (as 'tis called); they then may seem to outbrave the worst of Evils on them, with a quiet and Christian Resolution. But, alas! 'tis nothing so, at all. The Principle, whereby the former is acted, puts of true Man; and what moves the latter is an utter stranger to the true God. And neither of them deserve the Name of true constant Fortitude; but indeed of a foolhardy desperate Stupidity. The Christian Valour neither rashly courts a Misery, nor declines it basely: but being come, as it feels the smart, so it knows who sent it: and that much worse was well deserved; but yet, this coming on a gracious Errand, it bears up under it, with out Repining at it; and waiteth quietly a seasonable Deliverance from it, and great Advantage by it. But now, this Herb grows not in the Common-fields of Christianity. 'Tis not the Highway, 
Matth. 13. Luke 8.  nor the Thorny, nor the Stony Ground will bring it kindly forth. No: it must be a good and honest Heart, made so by special Grace, where it arriveth to persection. If thou hast now a bare Name to live when thou art dead; and takest up with a form of Godliness, but without the power thereof; there are no hopes, thou shouldst have help, and be kept steady when violent Winds and Waves assault thee. But if Religion be thy Business; the bias of thy Heart be Heaven-ward; and Jesus Christ be the Loadstone that thy Soul stands to, and only fixeth at; why then, as thou art Upright with thy God, thou also art become even God's Delight, Prov. 11.20. Now unto the Upright there ariseth light in darkness;, Ps. 112.4. The reason is, Light is sown (by the sure Husbandman) for him; and gladness for the upright in heart, Psalm 97.11. And what God sows, must sure grow up, and soon be ripe too. Wherefore we are called on, to look upon it, as that which never faileth to our Observation: Mark the perfect Man, and behold the Upright: for the end (however his beginning, or middle time shall prove) of that Man shall be peace, Psal. 37.37. And all know, 'tis the End crowns all. O that we, every one, would rouse up our Souls from a lukewarm Temper; and by no means settle under the leaves of a bare Profession, without the power of a living Principle of Holiness in our Hearts, always making Heaven-ward whence it came. This would so six us on the Rock, that tho' the Tempests shake, they should never overturn, us. We are certainly else upon a sandy bottom; and that hath no security. How can we stand in an evil Day, of Life, or Death, or Judgement; except we are thus provided? Think sadly of the woeful Disappointment to the foolish Virgins; that had their lamps indeed, but had no oil; and were shut out, when they thought sure of entering in, Mat 25.10. And that thou mayst far better, trust not in outward Form; but get the Truth, and Life of Grace, which God alone approveth: and thou art safe.  
Direct. 2. Be not indulgent to thy flesh, let not thine earthly Tabernacle be too much cockered, and fondled by thee. 'Tis not intended here to prohibit Men from running out into excess of Riot, and following of the dissolute Courses of the Debauchees of the Evil Age we live in. No: those Spots are not the Spots of the Children of God; to whom I now am speaking. They are the manifest Brand-mark set upon the Herd belonging to the Bottomless Pit. Who think it strange, and speak evil of the others; because they will not be as vile that way as themselves are, 1 Pet. 4.4. But what I plainly mean is; that Christians, who will bear Distresses to the best advantage, should not allow themselves unto the utmost Bounds of Christian-liberty, in things that are so far from being simply evil, that they are indifferent; yea, good and necessary in the due use thereof. Such are both Rest and Labour, Meats and Drinks, Habits and lawful Recreations; with other things like these. He that treads upon the very Line of some large Circle, may soon step over. 'Tis very dangerous to run upon the Edge of the Bank, lest ye fall into the Brook. All that is lawful, is not expedient, 1 Cor. 6.12. the Apostle teacheth. Moderate Sleep and Exercise refresh Nature, and preserve Health: but excess, in that brings fuel to Corruption; and in this consumes the Spirit. The sober use of wholesome and meet Food and Liquors is necessary to our subsisting: but Intemperance, in Delicacies and Varieties specially, brings Sickness and Death. So Clothing hides our Nakedness, and defendeth from the God: but Garrish and Antic Fashions are a Vanity full of Michief to ourselves and others. Nay, Recreation, that should be only used to sit for Business; how often being excessive doth it untune for that, and rob us too of our choicest Jewel, Precious Time? And yet amongst good People, some may be found (I wish the Number were much smaller) that are so coy and delicate; that nothing but the best, and most of every thing will content them. Nay, and 'tis so; that the Sun must not shine, nor the Wind blow, nor the Rain drop on some of Them! These are the ways so to Emasculate poor People's Souls, that the lightest load is able to sink them to the ground. And how should great Distresses than be born; and stood up under, with such an even and fixed Resolution as they ought? The holy Apostle doth indeed allow a little Wine for the stomach's sake, and for those infirmities of that good Man, whose drink was nothing else but Water, 1 Tim. 5.23. But otherwise the selfsame Person he calls upon, to endure hardness, and as a good soldier, 2 Tim. 2.3. Are we not all Christ's Soldiers: and if we will be good Soldiers; must we not follow, and be like unto our Leader? O how unlikre him, do we acquit ourselves; who court this World, which he so scorned and trampled on; and pamper the Body, which he made drudge of to the Soul, and in God's service! Is't probable, at this rate, when Poverty, Sickness, Persecution, or Death assault, (and how near any of them may be to us, who can tell?) we should be dumb and open not our mouth, submitting quietly to his Father's Hand, as he did constantly? At least, let's labour to tread in his Apostle's steps; keep under our body, (as it were by Club-law) and bring it into subjection, 1 Cor. 9.27: that the vain Fancies, and  Appetites there may be restrained and curbed; and our Souls may fasten and abide on what will fully satisfy them, and never can be rifled from them.  
Direct. 3. Lay not thy treasure up, on earth; but in the heavens, Matth. 6.19. Excellent Counsel of our blessed Lord! For where the Treasure is, there will the Heart (i. the Man himself) be also. And if a Man hath once his Heart: viz. his Love, Delight, Desire, and Hopes, as high as Heaven, with God and Jesus Christ above; he can't be so concerned with any Disaster here below, as to be disordered greatly by the same. As he that looketh down from some high Steeple, sees every thing beneath him but as a small and little matter: so Earthly Good and Bad must necessarily seem to one, whose Conversation is in Heaven. 'Tis certain, that there are those Mountains in the World, whose tops will be serene, and clear, and calm; when Thunder, Storms, and Lightning, threaten to mix Heaven and Earth together at the lower parts thereof. Can we take off our Affection from things Below, to set, and always keep them upon what's Above: how should we live as in a constant Sunshine? 
Nihil erus sentit in nervo, cum animus in caelo est Tert. ad Mart. cap. 2.  When Pestilence, Famine, Sword, should range the Earth; when Poverty, Sickness, Death, should knock at our own Doors; how little would the Disturbance be unto us? Poor Archimedes was so intent upon his Mathematical Studies, that he knew not when his City was stormed, and taken. And, verily, as Christian, that gets his Heart full bend towards Heaven will find the distracting Hurries of the Earth slip over him with but little observation by him. The holy Apostle Paul was certified by the Holy Ghost, in every City he passed through, that bonds and afflictions waited for him at Jerusakm, and yet he faith, none of those things so much as moved him, Acts 20.24. The Joy in finishing his Course, and the Reward after it, made even his life itself, though likely to be lost, but a little matter with him. We are very sure, that Moses refused being a King's Grandson, and chose rather an afflicted state with the People of God, than sinful Pleasures in a Prince's Court: valuing the Reproach for Christ as a Better Estate than the Exchequer of Egypt, Heb 11.24, 25, 26. But what was that which betrayed so wise and good a Man into such a Paradox, in the World's Opinion? Why, let them think so still: but his Judgement was truly Orthodox, notwithstanding. For he had respect unto the recompense of reward, Verse 26, fin. And sure, to be Heir apparent unto the Crown of Egypt, deserves not to be compared with an undoubted Title to God's Kingdom. And the Delights in Heaven are so surpassing, that all Earthly Joys are not insipid only, but nauseous, fulsome; Carrion and Poison, to them. Which having his Heart affected with, by a Believing Prospect thereof; what was't to him, to throw off the Courtier, and take up the Clown? Nay, worse? To skulk and hid a while for scaping of those Bloodhounds that were hunting after him? And, at the last, to flee his Country, and abide those many dangers and distresses that attend a Banished Outlaw? 
Seculi hujus quem non decipit prosperit as non frangit adversit as. S. Aug. de verb. Dom. Serm. 42.  All that the Earth could do against him, you see, how little 'twas unto him; because his Treasure was in Heaven: he had respect to the recompense of reward. Were Christians hearty making after him; although they should not fully overtake him; how light and easy would their many great and heavy Burdens lie upon them? To conclude; The Author and Finisher of our Faith, for the Joy above, that was set before him, endured the pain, and despised the shame of the Bloody Cross, whereon he suffered, Heb. 12.2. And would the Christian duly look to Christ, he surely, would be like him, much more than he is.  
Direct. 4. last: Let Sin be more uneasy, and be sure thy Sufferings then will be easier far. Wert thou worse able to endure Corruptions, thou wouldst be better to abide Afflictions. When once Iniquity is our greatest Burden; all others will be little felt. The very reason why Distresses sometimes triumph is, because we have not made a Conquest over our Transgressions. They are these that bring Tribulations to us: and make them sit more heavy on us, when they are come. Gild is a most heavy Load to an Awarkened Mind; although Another's Eye should not be able to espy so much as a light Feather on its back. But the weight must needs be much increased, when Actual Punishment cleaveth unto Gild. Whether the good Woman of Zarephath's words, spoken to the Prophet; (Art thou come to call may Sins to remembrance; and to slay my Son? 1 King. 17.18.) do not imply; that a fresh cognizance took by Conscience of her faultiness towards God, had embittered the Affliction to her; though it seem probable; I will not determine. But it is very plain; that This added Chains (as I may call them) to the Confinement of Joseph's Brethren: For their open Confession is: We are verily guilty concerning our Brother; in that we saw the anguish of his Soul, when he besought us, and we would not hear. THEREFORE IS THIS DISTRESS COME UPON US, Gen. 42.21. Whence it must follow: would we be more Innocent, we should be less Unhappy: most certainly; our Misery would pinch and gall us less. What made our blessed Lord so Easy, Patient, and Submissive, in those worst of Evils upon him? Verily; because He had the best of Souls within Him. No Sin had ever thouched it: and how should Sorrow fetch Blood from it? O, let us grow in Grace; and then our bitter Cup shall have no Dregs to touch our Lips. Those are reserved for the Graceless Ones; to wring them, out, and drink them up, Ps. 75.8. But thriving Christians, tho' they must have Burdens, shall not sink under them. Such wait upon the Lord to purpose: and so renew their strength. They are enabled to walk without fainting; and run and not be weary, Isa. 40.31. Wherefore abound ye in the work of God, and your labour will not be in vain, 1 Cor. 15.58. Not only, by a more diligent Attendance on all Ordinances; but especially, about increasing Faith, inflaming Love, confirming Hope, perfecting Patience, and setting, and keeping the whole Heart on Heaven. This would advance the Spirit to its due Sovereignty; and reduce the Flesh to just Subjection. And what can bring Disorders then? This will draw back Sin's Fuel; and then its Fire goeth out, of itself. But the neglect hereof, is throwing off our Armour, instead of girding it close about us: and then we are easily Shot, and's fall.  
Mere Nature, with all the strength that Reason brings it, proves a weak Creature; at the last however. But Grace, and when like David waxing stronger and stronger, overcomes all Difficulties in the way to Glory. And tho' a Pharaoh be behind, a Sea before, and a Wilderness on both sides; it will bear up the Soul until it see the Salvation of its God.  
The Sum of all my Advice is this: 1. Make sure of Saving Grace, and being Right at Heart: 2. Be not indulgent to the Flesh, nor fond upon thy Earthly Tabernacle: 3. Lay not thy Treasure up on Earth, but in the Heavens, and let thy Heart be with it there: 4. last; Let Sin be more Uneasy to thee, and thy Sufferings will be easier far. Grow but in Grace, and thou shalt Out-grow all Grief that can possibly seize thee here. For Then, thou wilt be the fullest Echo to the Psalmist: I was dumb; I opened not my mouth: because, etc.  
FINIS.   

BOOKS Printed for and Sold by J. Salusbury, at the Rising-Sun over-against the Royal-Exchange in Coruhill.  
THE Harmony of the Divine Attributes, in the Contrivance and Accomplishment of Man's Redemption, by the Lord Jesus Christ, by William Bates, D. D.  
The Changeableness of this World, with reflect to Nations, Families, and particular Persons; with a Practieal Application thereof, to the various Conditions of this Mortal Life, by Timothy Rogers, M. A.  
A Mirror for Atheists, being some Passages of the Life and Death of the Right Honourable John Earl of Rochester; written by his own Direction on his Deathbed, by Gilbert Burnet Lord Ep. of Sarum.  
An end of Doctrinal Controversies, which have lately troubled the Churches, by Richard Baxter.  
The Certainty of the Worlds of Spirits; fully evinced by unquestionable Histories of Apparitions and Witchcrafts; Voices proving the Immortality of Souls, by Richard Baxter.  
The Protestant Religion truly Stated and Justified: by the late reverend Mr. Richard Baxter, prepared for the Press; sometime before his Death. Whereunto is added, some account of the learned Author, by Mr. Daniel Willams and Mr. Matthew Sylvester.  
The Christian's Coverse with God: or, the Insufficiency of Haman-friendship, and the Improvements of Solitude in Converse with God; with some of the Author's breathe after him, by Richard Baxter. Recemmended to the Readers serious Thoughts, when at the House of Mourning and in Retirement, by Mr. Matthew Sylvester.  
The Mourners Memorial, in two Sermons, on the Death of the truly Pious Mrs. Susannah Soame, with some account of her Life and Death, by Timothy Wright and Robert Fleming.