A LOVE-TOKEN FOR MOURNERS: TEACHING Spiritual Dumbness and Submission under GOD'S Smarting ROD.  
In two Funeral SERMONS.  
By SAMUEL FISHER M. A. late Preacher at Brides London, now at Thornton in Cheshire.  
Unto which is added,  
An ANTIDOTE against the Fear of DEATH, being the Meditations of the same AUTHOR in a Time and Place of great Mortality.  
LONDON, Printed by A. M. for T. Underhill at the Anchor in Paul's Churchyard, 16●●▪   

Spiritual Submission: IN TWO SERMONS: One at the Funeral of Mrs HOLGATE, the other at the Funeral of Mrs BAKER.  
By SAMUEL FISHER.  JOB 1. 21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. LEVIT. 10. 3. And Aaron held his Peace. MICAH 7. 9 I will bear the Indignation of the Lord, because I have sinned against him. 
LONDON,   

TO MY VERY LOVING AND Much respected Friend Mr William Holgate Citizen and Haberdasher of London.  
S. F. wisheth humble Submission to, and holy dependence upon God.  
SIR,  
IT pleased you upon the death of your dear Consort, to make choice of me (the most unworthy) to preach at her Funeral. My affections to you were strong obligations upon me, I was willing to perform any Service within my compass for her that was dead, from whom I enjoyed so many real Respects when she was alive. I was Debtor to you both for very much love, and therefore willing to serve you both in doing this last Office for her, which was no other according to Scripture language) than yourself; 
Ephes. 5. 28, 29.  When you engaged me to this work, my hands were full of troublesome business about my removal into the Country, which though it did not take me off, yet did much indispose me for this Service; But being engaged, I laid aside (as much as I could) other thoughts, that I might be in my measure provided to offer something which might be suitable to the present occasion, and useful to those that should be my Auditors in that Solemnity. I intended no more than the service of my Master, and the benefit of the hearers by the bare preaching of a Sermon. Yet when it was done, whiles my affections were stirring, and before I cooled, I was drawn contrary to my former inclinations, to promise you the Notes of what I had preached▪ And since my promise, you have kept me warm with your letters, that I might not recede. I confess I judge myself of rashness in that promise, and I have smarted for it; for my own thoughts have been a press to me, before my Notes come under the Press for you. I know mine own nakedness, and have so much pride in me, that I can hardly be willing that others should have occasion to take notice of that nakedness. But it may be God may stir up some faithful friend to bestow some wholesome reproof upon me, and that may repair my loss by some real advantage. I am resolved to trust the Lord.  
Sir, what they were, when they were delivered, I have sent them to you without any new clothes. You have called for them earnestly, I have only crowded for time to transcribe them And now you have them much good may do you with them. They teach a very weighty lesson under the Cross, viz. To be dumb, and not open the mouth, because of Gods doing. A lesson for all that are trained up in the School of affliction, but especially directed to you at this time, that you may learn with humble silence to bear the smarting twigs of that Rod which lies upon your back, in the loss of so great a Comfort, by th● withdrawing of so sweet, so good a Companion. I hope you have learned this lesson. Something I think I saw before I left you, I shall be glad if yet they may contribute any thing further towards your help, and the satisfaction of those dear Friends that were in near relation to he● that is with God, who in regard of the manner of her death, seemed more dissatisfied, and therefore as they have need, so possibly they may gain some advantage by the reading o● what they heard.  
A part of these Notes were used at the Funeral of another Friend, the good wife, of a very good man that lives in the Parish of Brides. I present the whole that neither of you may complain of loss. My prayer shall be, that you, and all that read them, may reap some good fruit by them, that God may have the glory of an humble silent submission under the Cross, who hath so much dishonour by our sins that bring the Cross: And if this may be the issue of these poor, weak, unpolished lines, he that prays shall have occasion to add praises, and Thanksgivings for so rich a blessing to the God of his Mercies. To whom, and to whose Mercies, he commends you, who is  
Your Friend, that heartily desires to meet you and your dear Consort in Heaven S. F.   

TO THE READER.  
Reader,  
THOU hast me now in Print, and it may be thou wonderest, and so do I. I believe thou didst not expect it, and I assure thee I did not intend it. My Sun is now drawing ●pace towards the West, yet till this time I never durst venture into so open an air, as now I must. I have not wanted strong provocations from the 〈◊〉 fretting pens of other men (who have endangered my liberty, 
M. Studley and some others.  by traducing my Doctrine, wresting my words, and charging me (beyond what I ever thought) with that which their own wicked hearts had forged, to appear before this in mine own vindication; but believing a day of Judgement, and knowing that God sits upon the Throne judging right, I thought it as a more quiet, so a safer way to interest God in the quarrel, by committing my way to him, then to take up the bucklers to defend myself: And I found this advantage by my silence, though I did, yet God did not sit still, he raised up others to appear for truth, and for his poor servant, who having more honour, and greater abilities, have done that for both, which possibly through weakness might have suffered in my hands. I tell thee this to beget thy favourable opinion, that thou mayst not think me over forward in this undertaking.  
This poor thing which is under thine eye, hath nothing of Art to commend it to thee. The Father himself is poor. But if thou be one exercised under affliction, desirous to know and do thy duty, canst embrace Truth naked, and love it for itself. If thou wilt bring an holy and humble heart to the reading of these lines, and wilt add some fervent requests for God's blessing, possibly thou mayst get some little g●od by the sober pains upon that which is here offered thee by a weak and worthless Instrument, I take it for granted that thine is within the common lot, amongst those that are subject to affliction; And if thou be afflicted, this duty is incumbent upon thee as well as me, to be dumb, and not open thy mouth under God's hand. Now if thou be so perfectly learned in this lesson of holy silence, and humble submission, and hast thy heart at that command, that thou canst presently silence any distempered motion in the springing of it, without any more ado. I persuade thee not to bestow either cost or pains upon this little piece, because it only treats of that which it seems thou hast no need of, and indeed contains nothing in it of that Subject, but what is plain and common. But if thou be as I am (a man subject to like passions with other poor Saints) that hath need of all the helps that may be to keep down unruly affections, when God strikes hard, the Rod smarts and the flesh bleeds. And let me add, if thou be willing to learn at a petty School, I hope I may say thou mayst find that which may be worth as much as thy cost in buying, or pains in reading will amount to; If thou do get any good by this poor traveller (which is the passionate desire of the Author) bestow thy prayers upon him, that dares not send out this paper without prayers for it, and thee, viz. that there may be a blessing in it, and that thou mayest find it, with which I leave thee, and desire to be, whiles I am  
Thornton Sept. 25. 1654. Thine, desirous to offer up fervent prayers for thine everlasting good S. F.   

Spiritual SUBMISSION.  PSAL. 39 9 I was dumb, I opened not my mouth, because thou didst it. 
THis Psalm (as appears by the Title) had David for the subordinate Author of it. Him (being a man to his heart) he did employ principally to be the Holy Ghosts Penman to write this excellent piece of Scripture, this Book of Psalms.  
It is directed to Jeduthun who was one of the three Praefects or Masters of Music, appointed and ordered by David for the guiding of Song in the House of the Lord, 1 Chron. 25. 1, 6, 7.  
It was penned in Meeter, for it is (Mizmor of David) a Psalm of David which notes Sermonem concisum, 
Ford super Psal. 3. de modo orationis.  ab omni verborum, aut syllabarum superfluitate resectum, a short speech, that hath all superfluity of words or syllables lopped and pared off: Nor is it only bound up by the measure and number of feet, Quemadmodum poëtae carmina componunt, but by the number of Syllables, that it may be rightly disposed and fit for Song.  
At what time, and upon what occasion this Psalm was written, is in the judgement of the Learned very uncertain: Those that venture farthest give us but their conjectures, and therefore I shall not follow them, unless they had a Lantern. Leaving suppositions, that it might refer to Saul's persecution, to Amnons' Incest, to Absalon's murder first, or treason after, or to any grievous sickness, occasioned by his grief upon any or all of these: It is certain David (notwithstanding his love to God, and Gods to him) was exercised with ●ariety of great and sore troubles; with afflictions repeated, and of long continuance: And to such a season wherein he was thus exercised, it appears by the scope and whole contexture of the Song he doth refer. And further, it is as clear from the Psalm itself, that those afflictions which carried his eye to them in the writing of this, were such, and filled with so much bitterness, that he had much ado to bridle his passion, nay though he did with strong resolutions as with a bridle or muzrole constrain his lips, yet by reason of the pressing weight of his sorrows, his passion like fire shut up, did eat out its way, and transport him beyond the limits of religious sobriety. This I look upon (and therein I follow that great and sound Expositor, who errs as seldom as most do in giving the sense of Scripture, Mr Calvin) as the principal scope of the Psalm, to make known to the Church of God, what David had the sad experience of, viz. the great strength and power of passion under the sharpness and bitterness of affliction 
a Tenendum est Davidem hoc Psalmo non praedicare virtutem suam quod vota ad pietatis regulam composita coram Deo conceperit, sed potius infirmitatis suae vitium fateri, quod efferbuerit immodico dolore, & impetu rap●us fuerit ad expostulandum. Grace itself is many times hard maucht with corruption. .  
The Psalm consists of two parts. The first exegetical or Narrative. The second Eucticall or Precative. A Narration and a prayer take up the whole. In the former you have the Prophet's disease laid open. In the later, the means of cure, or remedy applied.  
That which he declares in the first part was,  
1. That he was sensible of his passion, under the sense of his affliction, viz. that he had need of a bridle, when God used a spur. This is fairly implied, v. 1.  
2. His resolution to keep under his passion, when he felt it began to stir. I said I will take heed, I will keep my mouth as with a bridle, or mousell. Or as the Greek with a ward. 
B. Hall in locum.  As if he had said, I set down this constant resolution to mousell, and lock up my lips, that I might not give my tongue leave to break out into any impatient or unbeseeming speech, etc. By this is noted the untamednesse of the tongue, which must by force and watchfulness be restrained, or else will get out of doors, and kindle fire.  
3. The success of this resolution and his endeavours for a time, the suppression of his passionate distemper, v. 2. I was dumb, with silence I held my peace, etc.  
4. The power and prevalency of his passion afterwards, Dolour meus turbatus est, incaluit cor meum, In meditatione mea exarsit ignis, locutus sum lingua; my grief was stirred, my heart waxed hot within me, whiles I was musing the fire burned, I spoke with my tongue. Though David had with great constancy endeavoured to subdue and keep under the risings of his heart, yet he tells us, the fire was but smothered, not quenched, his passions were like fire suppressed, which makes its way by degrees, and then breaks out with greater violence. 
〈…〉  Calvin's note upon this is, By how much any man sets himself more diligently to bring his heart to obedience, and strives to be patient under his trials, by so much the more many times is he vexed with his passions; and he gives the reason, because in such a case Satan puts forth his utmost, to oppose him in his honest endeavours, who in the mean time lets them alone, and doth not trouble them, whom he finds senseless and careless under the hand of God. He adds an encouraging persuasive to those that are troubled with such inordinate inflammations, to remember David lest we faint in our minds, and the experience of our weakness should betray our hopes.  
In the verses following he gives an account of the language which he uttered, when his passions got vent, to v. 7. which though they carry truth in them, and are an excellent description of the vanity of man's life, yet as they were uttered, and timed, do clearly argue by the context that he was transported vitioso excessu. And therefore saith my former Author, Non sine stomacho & indignatione dicit, Notum fac mihi Iehovah finem meum, etc. It was not without stomach and passion that he saith, Lord make me to know mine end.  
In the later part you have the way of David's cure, or the means by which his soul was reduced to a quiet temper:  
1. Hope in God, v. 7.  
2. Prayer to God, v. 8.  
3. The serious consideration of God's hand in the evils which he suffered; by which he doth correct himself for the break out of his passion before. As if he had said, Oh my soul, dost thou consider from whom thy afflictions come, that thou thus complainest? Thou hast to deal with God, not with man; What dost thou mean thus to lift up thyself? God hath done it, and wilt thou call him to account? This was of admirable use to stop his mouth, to call in his heat, to temper his passion, I was dumb, I opened not my mouth, because thou didst it. Nihil ad compescendos doloris impetus aptius est quam ubi nobis in mentem venit, non cum homine mortali, sed cum Deo esse negotium.  
And thus I have brought you to my text, which is conveyed into David's prayer, the second part of the Psalm.  
The sense is plain, and therefore I will not seek a knot in a bulrush: When David saith 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Obmutui, I was dumb, a word that signifies to bind, as well as to be mute and dumb, because those that are dumb, whether by a natural necessity, 
b Mat. 15. ●1. Mark ●. 32, 33, ●4, 35.  as were divers of those whom Christ cured, 
c Ezek. 3. ●6, 27.  or by a Divine restraint, as the Prophet Ezekiel was; or by a rational, voluntary choice, as was this Prophet David both at this 
d Ps. 38. 13  and at other times; they are as it were tongue-tied, they have their lips stitched and bound up; either they have not a faculty to use, or they do not use the faculty they have. Thus bound up was our Prophet in the present case. According to his purpose in the beginning of the Psalm, he had now got on his mousell, whereby his lips were kept shut, and he restrained from speaking: And the meaning reacheth no further, but to his patient and humble silence under God's dispensation of the cross, viz. That upon the serious and well-weighed consideration of God's hand in the affliction, and smarting rods upon his back, he laid a law upon his tongue that he might not then sin against God, when God's hand was upon him for his sin.  
Now without any more travel about this little spot, I shall make some observation upon these words, and carry them home in application, that if God please we may come to reap something of our seed. And whereas it appears both by the context, and the general scope of the Psalm, that David found a work on it, to get and keep his heart in a quiet, silent frame: We shall in the entrance offer this Consideration,  
That the dear servants of God do find a great business on it, 
Doct.  and have much ado to keep under inordinate passions, when God keeps them under sore afflictions, puts them upon sharp trials.  
The weaknesses of the most eminent Saints do offer themselves for proof of this. Moses though he were as even spun as most upon earth, yet he made some snarls: he showed that he ●ould be provoked, if you read Numb. 11. ad 16. you will find Moses himself too snappish with God, Wherefore hast thou afflicted thy servant, etc.  
I shall leave you to look upon Eliah, 1 King. 19 4. Job, Job 3. 20, 21, 22, 23. & 6. 8, 9 & 7. 15, 16. the Prophet Jeremiah, Jer. 20. 14, 15, 16, 17, 18. David, Psal. 73. 2, 3. Jonah, Jon. 4. 1, 2, 3, 4, 8, 9 Rachel, Gen. 30. 1.  
These were eminent Saints, yet they could not always keep the fire in the chimney, even these were sometimes in danger of being scoreht and burnt by their own passions: And no wonder, For  
1. They were men, not Angels, Grace doth not change the beings of creatures.  
2. The most eminent Saints upon earth have passions, and are in some measure subject to them, James 5. 17.  
3. There is something of corruption in all the Saints passions; their faculties are but in part renewed: Though something of inordinate affection be mortified, yet there is something more to be mortified, Col. 3. 5.  
4. Passions are quickly moved, easily stirred up, they have a great deal of Gunpowder in them, and you know one spark will blow up a whole barrel of that, oh how quickly did Jonah catch fire, Jonah 4.  
5. The Saint is not always at home; the regenerate part doth not ever play its part, as one active and in arms to keep down the risings of those malapert quicksilver inmates of the soul which will lie down no longer than they are kept down; where was the Saint think you when Jonah told God to his face, He did well to be angry, Jon. 4. when Jeremiah Cursed the day of his birth, Jer. 20. Both grace and reason too have their sleeping times in the Saints.  
6. The enemy (and that is the devil) doth watch to get advantage, and when there is occasion he puts on and provokes exceedingly to unhinge the soul, to work disorder, Job 1. 11. Besides, knowing his advantage, how weak, how foolish, how brutish passion makes us, Psa. 73. 22. and how prepared for temptation, he restlestly useth all his art to bring the soul into this rout and confusion.  
7. When the passions are broke loose and have got the reins it is a hard matter even for grace itself to quiet and charm them again, if out of these chains they will not be commanded; It is as easy to quench fire in the thatch as to lay passion in the Soul; 
Jonah 4. 3, 4, 5, 9  Both Job and David found it so.  
To prevent mistakes, and to help your understanding take these Rules with this Point.  
1. Though good men have their passions, yet they are not wholly under the power of their passions, in part they are renewed though but in part, Gal. 5. 24  
2. The passions of good men are none of their virtues; though the men be good, it is no part of their goodness to have their affections inordinate, but sinful in them as well as in others, and more scandalous then in others; the better the man the worse the fact, when he moves irregularly, Psa. 73. 22. Job 42.  
3. The stronger any man's passions are, and the more inordinate, the less he hath of a Saint in him, Ecci. 7. 9 the more of a beast, Psa. 73  
4. The more holy any man is, the more ashamed, the more weary, the more humbled for the inordinateness of his passions, the more resolved, the more watchful against them, that he be not● brought under their power, Psal. 73. 22. Job 42. 6. Psal. 39 1, 2.  
5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordinate passions. Not only in fore and breaking afflictions to be moved to unquietness, but upon less, trivial, and but supposed occasions, to put off the man to dispossess the soul of reason and patience, is most unworthy.  
To improve this, take these Consectaries by way of Information. 
Use 1. Inform.  It follows,  
1. If the godly in affliction be subject to passion, and can hardly keep them down, no wonder if other men utterly destitute of grace do grow drunk and mad with passion in their affliction; Though they cannot be excused, there is no better to be expected; Their passions are ridden without bridles; What wonder is it to see Saul in a passion? 1 Sam. 20. 29, 30. When David a thousand times the better man is scarce himself, 1 Sam. 25. 13, 21, 22.  
2. Godly men, yea, those that are got highest mus● have their grains and allowances, though they be good mettle yet they have some dross, and they want something of their weight. Perfection is not to be looked for in any Saint on this side heaven, Paul tells us he pressed after it, but he tells us also that he did not reach it, Phil. 3. 12, 13, 14.  
3. Though you take liberty to judge the weakness of a Saint, and do call passion when it is inordinate an evil (for so it is) yet you ought not presently to censure and conclude the man to be evil, because in affliction thou seest him abused by his passion. There is bitterness in affliction (which I might have named as a reason) and no wonder if the bitterness of the Cross do draw out the bitterness of the Patient. If you see a man under his passion you see him in an ill time to make a judgement upon him, Who would have thought Jonah to have been a Saint that should have seen no more of him then in his passion? Jonah 4.  
4. There is no ground for any man to pride himself or to be lift up, because of his graces, as if in case of aff●iction he would not show so much weakness, passion, impatience, as he sees some others do; It may be you would not, and it is good to resolve against it; but yet do not say you will not, lest your pride betray you, and you be 〈◊〉 to your own weakness whatever you may thinks you will do like other men unless denying yourselves you get the present supply of the Spirit of Christ, Phillip 1. Peter resolved as well a● thou canst do in another case, Mat. 26. 35. and David in this (I hope you will own them for Saints) and yet both failed, Let him that thinks he stands, Rom. 11. 19, 20. However I will neither hear nor believe any man that boasts of himself till I see him in such a condition; He doth not● Know himself, nor can another man know him till he come to trial.  
5. They are eminent Saints, and the grace of God shines eminently in them, who under sore and griping sorrows and afflictions, do yet possess their souls in patience, have their spirits kept quiet and undistracted. It is a glorious sight (and the Name of God is exalted by it) to see a child of God, keep his ground, and st●●d unshaken when the winds are high, and the rough billows beat upon him. I had the happiness to see such a sight, (and I bless God I saw it with wonder and thankfulness) in that blessed and renowned Rock and Pillar of the Church Mr Whitaker, in whom patience had the Conquest over the most breaking torments that I have known lying upon any Saint in this Age. As of Job, so it may well be said of him in aftertimes, Have you not heard of th● Patience of Whitaker? 
Jam. 5. 26  How illustrious did this grace of God make this Saint of God? How glorious was God himself in that grace which was given to this Saint, by which he stood so invincibly in his sharp encounters?  
1. When you see a man that fear● God under affliction, 
Use 2. Instruct.  especially if his afflictions be great, unusual, doubled, of long continuance, put on your bowels, and go to your prayers; Be they what they will, (though the excellent upon earth) you cannot miss your mark; If they be men, and on this side Heaven, they may have need of them, and will thank you for them; Pity them, they have not only afflictions to bear, but passions to subdue, by reason of those afflictions, Job 6. 1. to the 14th ver. Pray for them that they may be holden up by God, not lose their patience, whiles they bear their Cross, but have their spiri●s sweetly calmed and meekned to submit to God● chastisements, not to make God suffer by their murmurings; This is a charitable work; Thou dost that man wrong whom thou thinkest so strong, so patient, as not to need thy prayers, and therefore sparest them upon that account.  
2. Learn to know yourselves, that you are men and women, subject to like passions with other of your fellows. And therefore though you are naturally of meek and quiet spirits, and by grace made more impassionate, yet do not flatter yourselves; You know not what your afflictions may be, what temptations may be joined with your afflictions, and how both these may work upon your disposition, and draw out your passion.  
1. Be holily jealous o● yourselves, afraid lest you should miscarry, walk humbly in the sense of your own weakness; 
Rom. 11, 20,  Those children have fewest falls that are most afraid of them. Consider Moses, David, Job, Jeremiah, and do not presume.  
2. Follow God earnestly before afflictions come, that you may be armed, and prepared for them when they come. Make David's prayer your own, Psalm 17. 5.  
3. Study the evil of being brought under your passions, and of discovering that weakness in affliction, wherein God's Honour, Religion's Credit, your own Peace and Comfort are like to suffer so much.  
4. Make it your daily exercise to bridle these Colts●, to be mortifying your inordinate passions beforehand. The sooner you begin with them, the better able you will be to rule them: Inure them to subjection when they appear in their weakest motions; and when you have broken them, and used them to the yoke, you will be less troubled with them. This must be your work, Colos. 3. 5.  
5. Acquaint yourselves with the promises; improve faith upon them, and lay them up against the day of affliction and temptation, Job 5. 17, 18, 19, 20, etc. Isa. 43. 1, 2. Rom. 8. The Promises will feed your faith, and your faith will strengthen your souls.  
Another Point that I must salute by the way, as implied, is,  
Whatsoever afflictions or chastisements do lie upon the Saints, 
Obser. 2.  God is the Author of them. Though it be of our deserving, it is of God● doing, Thou didst it, Job 1. 21. Host 6. 1.  
This is true, 1. Whatsoever the affliction is in its kind, and wherever it toucheth, whether outward or inward, whether upon the body or soul, or name, or state, or family, it is the hand of God, Amos 3. 6. 2 Sam. 16. 11. Isa. 45. 7. Host 6. 1.  
2. Whatsoever it is in Circumstance, for the season, measure, manner, duration, Instruments employed about it, and the manner of their acting, yet the thing is of the Lord; Satan cannot touch Job, unless God first stretch forth his hand against him, Job 1. 11.  
To clear this, consider  
1. That all the evils of affliction, were forelaid in the eternal and wise Counsel of God; God's Counsel is comprehensive of all events, Isa. 14. 24, 25, 26. & 23. 8, 9 Jer. 4. 28, 29.  
2. The Commission which is issued out in time, for the execution of the Counsel, is signed under his own hand. He that hath taken up the purpose, sees to the accomplishment; when the date is expired the Counsel works: My Counsel shall stand, Isaiah 46. 10.  
3. In his Providence, he doth direct, and order the execution to its end, Jer. 47. 6, 7.  
Object. How can it be said to be Gods doing, when it comes not immediately from him, but Instraments are employed about it, and the Instrument acts crookedly, and lays the foundation of my affliction in his own wickedness? For example, Some of David's Domestic afflictions, were 
a 2 Sam. 13. 11, 12, 13, 14.  Tamars' deflowering by Amnon, 
b ver. 28.  the death of Amnon by Absolom; Incest and murder are committed to make up David's cross; Shall this be said to be of Gods doing?  
Answ. Those afflictions, wherein wicked men are Instruments, and wherein the Instrument acts most crookedly (as afflictions) are of Gods doing notwithstanding. He himself owns all the evil of affliction, as the Author of it, Amos 3. 6. Isa. 45. 7. and therefore we offer no injury to his Holiness, when we ascribe it to him. Job made no scruple to say, when Sabeans and Chaldeans had plundered him of his substance (which was theft in them) That the Lord had taken, Job 1.  
Understand therefore,  
1. That the affliction or punishment, under which any man suffers, is to be distinguished from the sin of the Instruments that are used about the affliction▪ The sin is theirs tha● commit it, the affliction is Gods, though God makes use of an Instrument to execute his purpose in the chastisement of his Child, yet he puts no vitiosity into the Instrument that he makes use of. Evil Instruments act crookedly, out of their own stock.  
2. God is a free and unlimited Agent; He may use what Instrument he will to serve his own purpose; and may suffer the Instrument to use its freedom about the doing of his work, to bring about his end by the Instrument, as he did in the crucifying of Christ, Acts 2. 23. God is not, cannot be the Author of sin; but it must ever be acknowledged, that he is, and cannot but be, the orderer and disposer of it, 1 King. 22. 22, 23, 24. It is his pleasure to suffer sin to be in the world, and whiles it is in the world it is not strange, if he order the sin of a wicked man, to correct and punish the sins of good men, as is clear in the case between David and his children, if you look but one Chapter back, 2 Sam. 12. 7, 8, 9, 10, 11.  
3. Though men cannot make use of other men's sins, to bring about their ends without defiling themselves; (and therefore he that doth not hinder is said to command, rightly understood) yet God can, and doth, by the sins of the worst men, and contrary to their intentions, work out his own glory, and his people's good, without the least touch of pollution to himself, the least impeachment to his Honour, Holiness, and Justice, Exodus 9 12. and 17. These things considered, viz. That God is not the Author of the Instruments sin, but the wise orderer of it, and that he hath skill, and doth order the sins of men, in punishing his people to serve his own glory, and their good, we need not be afraid to say, That God is the Author of the affliction whatsoever it is, where men that are the Instruments in the affliction, are Authors of the sin. I shall apply this briefly.  
It follows, 
Use 1. Job 5. 6.  as in Job 5. 6. That afflictions spring not out of the dust, neither do they come by chance; which way soever they come, the most high God hath a hand in them.  
2. It is folly much to eye the Instrument in afflictions, in cases where Instruments are used. The Instrument is but God's Rod, Psal. 17 13, 14. and could not act, if it were not let out, and ordered by the principal Agent.  
3. Whatever the affliction is that we are any of us exercised with, it is duty to look up above the Instrument (i. e.) to see the hand of God which guides the Instrument, to own him in it, to fall down before him, to hear what he speaks, and observe him carefully in all that befalls us. Thus did David in this Text, and in the case of Shime●, 2 Sam. 16. 10. And so Job, Job 1. Well were it if we could all do so, both in reference to the general and public calamities upon the Nation; and in relation to our domestic and personal trials. We are apt to dwell too much upon the second causes, and neglect the first.  
4. It showeth us whether to go for the moderating, removing, bearing, sanctifying of our affliction (i. e.) to him whose hand is stretched out against us in the affliction. Our way is to God by Repentance, Host 6. 1. & 14. and humble prayer, Host 14. 1, 2. Thus God teacheth, Ps. 50. and the Saints have learned, Ps. 116. 3, 4.  
5. You may see upon whom you must trust, in the presence and use of all means, when you are under affliction. You may make use of Physicians, Estates, Friends, other Creatures to help. It is duty to use them, and mercy to have them. But you must trust in none for your help in affliction, but in him that hath the command of the affliction. It was Ass' sin to trust in the Physician, 2 Chron. 16. 12. It is the rich man's to trust in his wealth, Pro. 10. 15. None of these can help without God; He that breaks must bind up; He that smites must heal. If God be the Author of the affliction, 
Host 6. 1.  it is too hard a work for any creature without God, to be the Author of the Cure.  
6. You may by this judge whether you must carry the glory, and to whom you must pay the Tribute, for moderating, removing, sanctifying your afflictions; Sure it must be to him that is both the Author of the affliction, and of this Grace also, to moderate, remove, or sanctify. In all our afflictions, we may take notice of something of mercy. And whatever we can take notice of in this kind, it is God's work that is the Author of the affliction: And if the mercy be hi●, let not another have the glory, nor let him want it that so well deserve●● Our afflictions, whatsoever they be, are not so great, so long, so sharp, so mischievous, as God could make them: And if he cut off any thing of the time or measure, we have reason to acknowledge him, Lam. 3. 22. Ezr. 9 3.  
7. It is the great happiness of good men, that God is the Author of affliction, though men that are wicked are sometimes employed as Instruments about them: Though the Instrument be an enemy, and would devour and make an end, Exodus 15. Yet he that is the Author, is a Father, Revel. 3. 19 Psal. 103. A●d they may assure themselves, that the Author will not resign up his Sovereignty to the Instrument; It shall not be as wicked men would have it, Psal. 76. 10. Nor is it possible that the afflictions of the Saints should hurt them, because it is God that inflicts and order them, Revel. 2. 10. Isa. 27. 7, 8. Despair not therefore because of Instruments, Men, Devils, because of their number, power, rage, subtlety, vigilancy; they are all bu● Instruments; God hat● the managing of all, the command of all; He 〈◊〉 able to rate his dogs, to call them off, and tie them up when he will. This is ● comfortable consideration to the Church and to every Saint in their greatest tria●● when to sense they are ready to sink, viz. That they are in God's hands; He that raiseth the winde●● lieth himself in the ship that is tossed, can rebuke their noise with his word, when they are too high to hear any body else.  
8. Let wicked men consider under whose hands they lie, when affliction comes upon them, when they are sick, impoverished, ●amed, defamed, when they suffer in their Bodies, Names, Estates, Families, etc. It is God that doth all this; And therefore if they do not acknowledge him, humble themselves under his mighty hand, turn from iniquity, make friendship with him, he is able to double and treble what they now feel, and if that will not serve, can make them feel that which they will not now believe, can crush, consume, and d●mn them at the last, Heb. 10. 31. Luk. 12. 5.  
I come now to the main 〈◊〉, and that which was first in mine eye.  
That this consideration in any affliction, 
Observ.  (viz. that God hath done it) hath sufficient reason in it, and may be of irresistible efficacy, to stop his mouth, and make him dumb who labours under the affliction, if he make ● right improvement of it, Job 1. 20, 21. & 2. 10.  
I do not mean that th●● consideration should make a man, especially a Christian  
1. A Stoic, to be void of sense, or of the stirring of his affections under God's hand; Duty doth not destroy Nature, Grace doth rather perfect, the● annihilate. It cannot be that a sensible creature should be void of sense, when it is under sufferings which is most the object of sense: There is pain, ● burden, evil in affliction, Heb. 12. 11. And therefore there must needs be sense; No man shall ever be charged by God for feeling of his burden, if he neither faint, nor fret under what he feels.  
2. Much less can we be supposed to mean that affliction should make him a fool (i. e.) the wise man's fool, one that hardens himself under his Cross, and doth not lay to heart that which befalls him, that carries it so, as if there were nothing to be done by him; when he suffers under the hand of God; This is charged upon the Jews, as an aggravated sin, Isaiah 42. 25. We grant therefore, that it is a sin for any man in his affliction,  
1. Not to take notice of the hand of God in affliction; Affliction springs not out of the dust. 
Job 5. 6. 2 Chron. 7. 14.  They are Gods pursuivants, and he would have us know they are his, and that when we are arrested, it is at his suit, we are in his hands, and at his mercy God is contemned in our affliction, if he be not owned.  
2. Not to be affected with our sinn●, the cause of our sorrow, is to add more sin to our sorrow, and the way to increase our sorrow by the addition of our sin; That which every affliction speaks most plainly in ordinary, is the sin of the patient, Lam. 3. 39 David understood this quickly when he had numbered the people. And this God would have us all to understand, 
2 Sam. 24. 10. 17.  he sends afflictions on purpose to tell us of our sins.  
3. Nor yet can this dumbness intent that w● should not be afflicted in our affliction, either not to mourn for our sin, the cause of God's displeasure, or for God's displeasure the effect of our sin; This were to sin again, and to sin more. 
Amo● 3. 8  God looks that when he ro●rs we should tremble; when he strikes, that we should stoop; when his hand is lifted up, that our hearts should be humbled, and cast down. 
James 4. 7, 9, 10.  As our sins provoke God to judgement, 
Amos 4. Host 6. 1.  he expects his judgements should bring us to repentance. This is the voice of the rod to repent, to return to God. If we do not this, we open his mouth to complain, after we have made him stretch out his hand to correct. One of these is enough.  
4. Lastly, It cannot admit of this of all others, that either David did, or that we should shut ou● mouths, to restrain our prayers. Not to pray to God in our affliction is so far from being our duty, that it receives a check from Nature to neglect it. 
Jon. 1. 5, 6  The very Heathens in their afflictions do betake themselves to their Idol-gods; we shall be shamed by them, if in like case we pray not to the true God; Afflictions are to make dumb men speak in this sense, 
Ps. 50. 15.  not to make speaking men dumb, to abstain from prayer. God will take it very ill from any man, 
Zeph. 1. 6.  if he strike, and they do not pray.  
Qu. But What then is the meaning?  
Answ. The meaning of the point is this, that if any thing, this consideration (of Gods doing) will be effectual to make men dumb, to mousel their mouths, as vers. 1 (viz.) to restrain them from distempered hea●●s, from passionate distempers. He that considers that he hath to do with God in his affliction, may easily see he should have nothing to do with passion in his affliction. David saw this, and endeavoured it, v. 1.  
But more particularly this Consideration (God hath done it) should and will where it is rightly improved keep a man,  
1. From complaining at his Condition, or at the measure he hath from the hands of God. A Christian hath no ground for complaint, when he is under any affliction, though it be sharp and long. Be it what it will, yet Lam. 3. 39 Why doth a living man complain? The holy Ghost insinuates, That a living man hath no room for complaint. If he will complain, he must bring it home to himself, and discharge God. If he say, God hath done it; He stops his own mouth; Therefore he should not complain, especially since he hath God's Answer, A man for his sin. Though God have done it, sin hath caused it. So much as there is of complaint reflecting upon God, in our afflictions, so much is wanting of Submission to God, by that complaint. This Consideration is good to cut off complaining, a thing that we are all apt to do when we have little cause.  
2. If it will keep a man from complaining, which hath something of discontent in it, it will much less admit of disputing and reasoning with God, which hath too much of pride and sauciness in it. Man's reason cannot find a flaw in Gods working; nor will he suffer it, that when he hath done man should dispute. It is his duty to believe that which is above his reason. He must not argue with God, because he cannot find God's reason in his dispensations, Rom. 9 20. Nay, but O man, who art thou that repliest against God? You may perhaps find some good men that have ventured upon this in their affliction, but it was when passion had got the upper hand of patience; Job, that went far, 
Job 13. 19 & 23. 3, 4.  did not dispute so long as his eye was kept clear upon this consideration, Job 1. 21, 22. And what he did afterwards, upon temptation, and the stirring of corruption, he was ashamed of it, when he had done. Humble Expostulations, 
Psal. 44. 23, 24, 25.  God hath sometimes allowed, and the Saints practised, when it hath been to express the vehemency of holy desires: but carnal reasonings, and proud disputes, the expressions of discontent and maintenance of a quarrel, have no place against God's providence, God hath done it, if it be improved, will take off any man from chopping Logic with God.  
3. If it have enough to keep a man from complaining and disputing, it cannot want any thing to keep him from fretting and murmuring at his affliction. Shall dust and ashes be angry with his Maker? or man that is a worm suffer his blood to heat, his passions to boil up, if he consider that God hath done it? Suppose an affliction be sharp and long, Instruments used about it, be wicked, unjust, cruel, yet if he consider, that he hath to do with God, and that it is God that hath to do with him, that it is God that appoints and orders his affliction, with all its adjuncts and circumstances, he will see little reason to give vent to his passions, because of the bitterness of his afflictions. It is weakness to be angry with the Instrument: (yea though it act crookedly, and voluntarily) but it is madness to be angry and tetchy with God, that orders and guides the Instrument to serve his purpose. Foolish man that sufferest thyself to be fired with thy Cross, dost thou know at whom thou murmurest and repinest? Sure thou neither knowest against whom thou quarrelest, nor what he is, nor what thou art, nor what thou dost; If thou didst, thou wouldst leap into the water to cool thyself for fear, 
Ps. 1●. 7. 8  lest God should smoke with his nostrils, cause the fire of his jealousy to break forth, and turn thy flames of lust into the flames of hell. We read of one good man that once played the beast in this kind, but it lies as a brand of infamy upon him, Jonah 4. 1, 8, 9 He stands in the Text as a pillar of Salt, ●or other men to be ashamed, and take heed of such folly. When thou art under affliction, do but seriously consider, It is Gods doing, and I hope thou wilt be afraid to say, Thou dost well to be angry.  
I suppose this Doctrine cannot want reason to convince any man that hath reason; itself is reason, and such as a Heathen (by his natural light) would sit down and submit unto; for Nature itself teacheth, That, what a God doth, cannot admit of that creatures contradiction, that doth acknowledge subjection to such a Deity. Reason will not suffer a man to make his dealings with his fellow creatures, even with himself, a measure for his dealings with God, that stands so much above him.  
But let us see what Use may be made of this Doctrine. And it follows from hence,  
1. That one of the main and capital reasons of the non-submission, 
Use 1. Inform.  impatience and discontent of men, under the Discipline of the Rod, is the non-consideration, or want of the effectual improvement of this Consideration, that their afflictions are ordered and disposed by God, that what is their suffering is Gods doing. There is a great deal of weakness and sinful folly discovered in the afflicted state of the children of men: And to speak truth the godly themselves have not been all, nor always clear in this matter.  
1. Sometimes we find some of them sullen and dogged under their afflictions, and because they could not be free from trouble, therefore in a fit they would die before their time. Some think this Psalm points at such a mood as this in the Prophet that wrote it. But you are sure to find Jonah in such a fit, Jonah 4. 8.  
2. Sometimes full of complaint under their burdens, Was ever sorrow like my sorrow? Lam. 1. 12. Sometimes the kind of the affliction doth not please them, otherwhiles the season that God takes, suits not with them. Again, the smart, bitterness, length, measure, manner of God's dealing is matter of complaint, one thing or other, we are apt to find fault with in God's dispensation, rather than set the saddle upon the right horse (i. e.) to find fault with our own provocation.  
3. Sometimes they accuse God, and accuse him falsely, as if he dealt hardly and unjustly with them, 
Job 16. 11 to 19  as if because he doth chastise them, therefore he did not love them, or were become their enemy, because he doth not indulge their folly.  
4. Sometimes you may find them in the Schools, 
Job 16. 21 & 13. 23, 24.  they will question God's dispensations towards them. If they must suffer they will dispute it, and know the reason why. Nay, they will climb up to the Bench, and call God to the Bar, to give an account of his dealing. And thus in a sort they make themselves the Gods, and God the creature. Such a thing is in it, though me● do not think on it.  
5. Some men in their affliction, cast off their dependence, and will wait no longer, 2 Kings 6. 33. They are in haste, and if God will not help them, they will try somewhere else: A Witch, a Devil, any one shall be the Physician if he will dispatch the Cure sooner than God doth. 
1 Sam. 28. 6, 7.   
6. Sometimes they fall to fretting, they fume and chafe, and storm, and rage, and fling, as if they would break all in pieces, and play the Samsons, to knap in sunder the cords wherewith God binds them; Not that they can do any thing, but to show that they are mad, 
Jonah 4.  and must be bound.  
7. Sometimes they despond under their afflictions, and cast off their confidence, 
1 Sam. 27 1.  as if they doubted of the accomplishment of the promise, 
Psal. 116. 11.  because hope is deferred, and they have not that in their hand● which they have in their eyes.  
8. Sometimes they have so little wit, as with the dog to lie biting of the stone; I mean, to fly upon the Instruments, which God useth in afflicting them. They will not seem to quarrel with God, but they will pick an hundred quarrels with the Rod 
● Chron. 18. 26.  that is in his hand. It is easy to interpret their meaning.  
9 Sometimes Non-submission, is expressed by excessive and immoderate mourning under their affliction. And thus it is with some (especially in the loss of near Friends and relations) though they say little, yet they grieve much, their eyes speak a great deal more than their tongues. But it is all one as if they did speak with their tongues, God understands it; where there is too much of grief, there is something of discontent. He doth not submit aright to the hand of God, that suffers himself to be overwhelmed with sorrow under God's hand. The Apostle supposeth such a thing as this.  
10. Sometimes it is expressed unhappily by the neglect or giving over duty, 
1 Thess. 4. 13.  and so it hath been sometimes in pure contempt, Mal. 3. 14. Sometimes upon surprisal. Sometimes in passion, Jer. 20. 8, 9 But what ever is the rise of it, the thing is nought.  
Now whence all this, and all the rest that breaks forth into a seab in men's carriages under affliction? Is it not hence, that men do not in their affliction consider that they are u●der the hand of God, that all that which they are discontent at, and quarrel with, is Gods doing? Undoubtedly it is from hence, at least this bears a part. If there were more of the one, there should be less of the other, less passion if more serious consideration of this truth: I appeal to any conscientious Christian, whether when they have lashed out into any passionate discontents by reason of their sufferings, they do not find upon reflection, that this consideration hath lain asleep, at lest hath not been throughly improved; He that says he doth seriously consider this, and yet finds his heart to rise and quarrel with God, says also that his heart is above measure proud and stout against God. Doubtless this is one, and a prevailing ground of the distempers that are in the soul, for the afflictions that are upon the man, not considering that God hath done it.  
2. Hence it will follow, That none but a gracious heart can carry it with holy submission, quietly, and without distemper under affliction, especially when afflictions are sharp and pinching: And the reason is, because none but a gracious heart can make a right improvement of this Consideration. Where there is not a distinct knowledge of God, of his Attributes, of his Ends, and the fear of God to make the heart stand in awe of him; it is not possible this Consideration should work up to such an effect, as appeared in the Prophet in this place. I doubt not but a Heathen might be convinced of the reasonableness of this, that what is done by his God, should not be contradicted by himself; but it must be a higher principle that must enable him to practise, to make such an improvement of his consideration, that it may balance his spirit, and keep it even. There must be something more than reason, to keep under the boilings of passion, when a man is scorched and pained with his affliction. This is an excellent reason indeed to balance the spirit of a man: but if there be not grace to husband and advance this reason, the pot will boil over notwithstanding.  
And this is a main reason of the different carriage between a godly man and a wicked man in time of affliction, I mean, when each of them acts like himself, and as such. Take a godly man, and a wicked man, and suppose their afflictions equal, yet you shall ordinarily see a deal of difference in the temper, and behaviour of the men, in reference to their afflictions. As the men differ so their carriage. As they differ in their principles, so you shall find them in their practice. The one stoops, is quiet, dumb, silent, acknowledgeth the hand of God, and blesseth him, Job 1. 20, 21, Levit. 10. 3. 1 Sam. 3. 18. The other frets; is impatient, discontent, cannot endure the yoke, and therefore labours to shake it off, will do any thing, though never so unlawful, to get his leg out of the stocks. Job 2. 9 You have a veryful instance in Saul, 1 Sam. 28. 5, 6, 7. There is in ordinary abundance of difference between good and bad men in the carrying of the cross; And if it be examined, this will be found to have an influence upon the better side, viz. the help of this consideration, That God hath done it, and grace to improve it.  
Object. If it be said, Some wicked men lie as quietly under affliction, as any men, not expressing any thing of impatience.  
Answ. There may be something like patience, and submission to the hand of God, discovered in a wicked man under affliction, which if examined, is but a counterfeit; They are silent sometimes out of  
1. A Stoical Apathy.  
2. Or from natural courage.  
3. Sometimes out of meerfullennesse.  
4. Or from some impressions of Conscience working servile fear, or something else like these, but none of these, no nor all of them together do amount to that which we now treat of, viz. an holy, humble, silent submission under afflictions, wrought out by the gracious improvement of God's hand in the affliction that lies upon them.  
Object. But you give us some Instances of very holy men, who under affliction have seemed to carry it as frowardly, and have expressed as much passion as the worst.  
Ans. It must be confessed, And this doth so much the more confirm the Assertion and Inference, That where Grace is ●●nting, an holy submission to God's hand (as the hand of God) must needs be wanting. It is hardly done where there is grace, and therefore where it is not, it is not to be expected; Know then  
1. That the Judgements of those that are gracious ones are right for this, That when God strikes, they should be dumb and silent. 
Lam. 3. 26, 27.  They own it as good to do so, 
Rom. 7. 14, 16.  though sometime they do not the good they own.  
2. It is in their scope to be that in performance, which they are in conscience, to practise as they judge. Every gracious heart resolves to keep the Commandments of God, Psal. 119. 115. And because the Command reacheth their tongues, therefore to bridle their lips when God's rod is upon their backs, v. 1. I said ay will.  
3. It is in their endeavour, as well as in their purpose; They know it to be their duty, and as duty they set upon what they know, v. ●. I was dumb, I held my peace. They are fruitless and vain purposes that are not seconded with some endeavours. Job, though surprised afterward, held in to a miracle the first and second bouts that Satan had with him, Job 1: 21, 22. & 2. 10.  
4. But the best of the Saints that is here in a bearing Condition hath flesh in him as well as Spirit. And hence it is, that the worse part is sometimes the stronger by the advantage of temptation, and then passion gets the upperhand of patience, as otherwhiles patience doth of passion. A Christian is but in the fight, not come to a perfect conquest, 1 Cor. 9 26. And whiles he is in fight, it may be his unhappiness to have his affections routed till he rally again. He is sure he shall have the victory at the last, but not sure that he shall get that victory without wounds. It is thus with the most eminent Saints, often down and up again, as I have instanced. And therefore it can hardly be expected of any that he should be altogether, and at all times so impassionate, as he is at some.  
5. If he be overcome, and do speak unadvisedly with his lips, or manifest impatience under the rod, there is this to say for him to witness him a Saint, to distinguish him from a fool.  
1. That he doth it not easily, much less upon choice. It is usually upon surprisal, temptation, or in desertion, when he is not himself, when he hath not his arms about him, his graces ready. Job was beaten out of his possession, Job 3. 2. but it was upon very strong assaults.  
2. When he hath lost any ground to the enemy, he is ashamed that the enemy hath got it, and he hath lost it. It is not usual with him to justify himself in his folly, as Jonah seemed to do, before he cooled, Jonah 4. But to mourn for what he cannot help, and to abhor himself for what he hath done against his God. 
Job 42. 6.   
3. Though he fall yet he doth not lie, he gets up again; he never rests till he have recovered his losses, till his wounds be cured. Thus David in this Psalm. And when he is up, he watcheth more narrowly, and fights the next bout●, better than he did the last.  
3. Now it might be proper for us to examine ourselves what we have been, 
Use. Examine  and what we have done, when we have been under affliction. There is no question but we have all tasted of sorrow more or less, in one kind or other, in our bodies, names, estates, relations, etc. It is common to all, Man is born to trouble, Job 5. 7. But it is a very great Question, Whether we have been like David in our afflictions? Whether we have been dumb, and not opened our mouths? Or if we have, Whether it have been upon this Consideration, because God hath done it? Few can say they have been silent, but fewer, that it hath been upon this ground; Let us look into both.  
1. Have you been silent: Can you say?  
1. That you have used no impatient Complaints under affliction, as if your sorrow had never been followed, nor any suffered as you have done. It is very ordinary, 
Lam 1. 12  especially under pinching crosses, for a man to aggravate his own sufferings, to think his own greatest, because he doth not know what other men feel in theirs. But certainly too much complaining argues too little patience, Lam. 3.  
To complain excessively, to aggravate our griefs, is not to be dumb. It is a sign we feel sin too little, when we complain of smart so much.  
2. Have you not sometimes accused God, as dealing too severely with you. If not in words, yet will conscience clear you for your thoughts, that you have not condemned God, as too hard a master. Thinking is speaking with God; if we have entertained such thoughts, and not shut them out when they have offered themselves, we have not been dumb.  
3. Have you never in the Confidence of your own Logic, challenged God to a dispute, enquiring of him a reason of his matters, as if he should not chastise his Creature, ●nlesse first he should give his Creature an account why he doth chastise. This I believe is more ordinary, then is ordinarily thought of. I have known some that have used strange boldness with God in this kind. But that man that will have a reason from God of his dispensations towards him, discovers plainly enough, that he is at present outed of his own. If they did either know themselves what vermin they are, or did acknowledge God in the greatness of his Sovereignty, they would quickly give that proud humour an answer with rebuke.  
4. When you have been under affliction, have you used no indirect means to come to the end of your affliction, before your affliction hath had its end on you? When God hath put you into the prison, have you stayed there, till his discharge hath been your warrant? Oh how many good men miscarry in this case, using false keys to open the doors, or bribing the keepers to connive at an escape before they have obtained a discharge! Some in our times have ventured the breaking of their necks, the wounding of their Consciences, to be ●ased of their chains. 
2 King. 6. 33.  Most of us are too basty, and by our practise speak the language of that wicked King of Israel in the siege of Samaria.  
5. Have you not in despondence cast away your confidence, and laid aside your hopes, as if because God doth sometimes defer, therefore he would deny, and that you should never have deliverance, because it comes not just when you look for it. It is too ordinary in our afflictions, to give way to dejection, and so to make our yokes heaujer while they are on, because God is not pleased so soon as we would have him to take them off, 
1 Sam. 27. 1.  What is the language? I shall perish, I shall be undone, I shall never break over this affliction, This will make an end of me, there is no hopes, this is not the voice of 
a Mic. 7. ●  faith, but of discontent. Thou art not pleased with God's dispensation, and therefore through unbelief wilt forestall his compassion.  
6. Though you durst not seem to make many words with God when you have been in affliction, yet can you say, you have let the Instrument pass so quietly, as it should have done, because an Instrument in God's hand. This betrays many a man's impatiency and discontent, that though he says nothing to God, yet he speaks a great deal too much to the Rod that God useth. Few men will let him that curseth him pass, as David did Shimei, 2 Sam. 16. 10. Nay rather we say, what God says, Say not (Prov. 20. 22.) Say not thou, I will recompense evil. Let God say what he will, we many of us take liberty to say, and do what we list, to requite what we call our injuries upon the Instrument: But he deceives himself who thinks he is silent towards God, while he vents his passion against the Rod that God lays upon his back; God will interpret we mean him by our quarrelling with his messengers.  
7. Have you moderated your passions, and not suffered the floods to overflow the banks? when afflictions have been sharp, and perhaps renewed, have you not suffered yourselves to be drowned with sorrow, and your spirits to be overwhelmed? Sometimes we suffer our sorrows to eat up all our comforts, and because we cannot enjoy what we would, therefore will not take the benefit of what we have. This is not dumbness, but discontent. It is peevishness in a child, 
2 Sam. 18. 33. & 19 1. 4.  because he hath been whipped for his fault, to refuse his meat. Certainly if we give way to immoderate sorrow in our afflictions, so as to refuse to eat our bread, to serve our relations, to neglect our duties either to God or man, in our silence we speak a language, which God understands to be impatient. 
1 Thes. 4. 13.  To sorrow without hope, is to sorrow without submission.  
So much for bare silence, but we have another search to make.  
Quest. Whether we have been silent upon this ground, because whatever be the affliction, it hath God for the Author, It is of his doing.  
Answ. Sometimes men are dumb and silent under affliction, out of pure Ignorance, they do not understand, are not sensible of the evil that lies upon them, and the reason why they do not complain, is because they do not understand: And this is not, 
Host 7. 9  because its Gods doing.  
2. Sometimes men are silent, because they are sullen, they restrain speech, not to restrain passion, but to gratify pride, because they will enjoy an humour, not because they will express their patience. This is not upon the ground in the Text, because its Gods doing.  
3. Some men are silent out of a stoical Apathy, because they think they ought not to be moved with any thing that befalls them, that it is altogether below a man that hath reason, to be affected with passion in any case, either to rejoice in any good, or to mourn for any evil. This is Stoicism, not Christian silence, much less upon this ground, because God hath done it.  
4. There may be silence out of a natural Astorgy, as being in a great measure without natural affections. Though it be not common, nor in the power of any man, by the strength of reason wholly to enervate, and lay asleep his affections, according to the Stoical dream, 
Rom. 1. 31.  yet it is natural to some men to be in a great measure without natural affection, very unapt to be stirred or moved with any changes that do befall them: yet this is not grace, but a natural indisposition to sense any thing with vehemency of affection: One man burieth a wife, and the burial of the wife is almost the death of the husband. He feels himself half dead, because the Companion of his life is dead which was one half of himself. I do not excuse this. Another buries a wife, and scarc● knows what he buries (i e.) is so little affected with it, that one would think he buried that which he never loved. This is a judgement, 
Ro  not a virtue.  
5. There may be silence out of a natural Courage, raised by the study of morality. In morals there are virtues called Magnanimity, Fortitude, to which are opposed Cowardice, Pusillanimity, weakness of Spirit. The virtues are seen in undertaking great difficulties without recoiling, bearing great trials without shrinking. Now some men bear their burdens with a seeming invincibleness (i. e.) they bear them with so much courage, that he that looks on would think they did not bear them. The setting of a joint, the dismembering of their bodies, the ripping up of the flesh, seems as little to them as to another; the opening of a vein, the pulling out of a tooth; And what is all this? Christian patience, holy submission, No, it may be nothing but natural stoutness, heightened by principles of morality, because it speaks fortitude and magnanimity to bear great things without the appearance of great passion.  
6. It may possibly be upon strong Convictions of sin, and the workings of a natural Conscience, labouring under guilt, and the fear of some greater evil. He that is in the hands of an enemy, though he have, and do suffer much by him, yet is silent under his present sufferings, because he knows he is still liable to worse, that he that hath plundered his pockets, and given him a cut in the arm, hath power when he will to let him blood in the throat, or in the heart, and therefore he concludes it is best to take that patiently, that is done, lest he bring some greater mischief upon himself by his impatiency. Thus I believe it is with some natural men, when God lays his hand upon them by some smarting affliction, Conscience flies in their faces, tells them now they are in the hands of an enemy, that he that hath arrested them is he, that they have sinned against by oaths, perjuries, drunkenness, whoredom, blood, oppression; that he that punisheth with sickness, losses, etc. is able to punish with flames; that now his body is not only in danger of death, but his soul of Hell. This Alarm from Conscience makes him lie still: He dares not complain of his present burden, because h● sees he is within the reach of that which is a thousand times worse.  
Quest. But what then will argue our silence upon this Consideration that God hath done it?  
Answ. 1. When the heart is sensible, that in the affliction it hath to do with God, and is more awed with the thoughts of him that is the Author of the affliction, then with the affliction itself, of which he is the Author. Thus it was certainly with Job, The Lord giveth, and the Lord hath taken away. 
Jo●. 1.  It is a very ill sign when only pain, sickness, loss▪ etc. do break our spirits, but he that sends them is not considered. It is better a great deal to remember the Author, though we should forget the affliction, then to be affected with the affliction, and forget the Author.  
2. If it be because God hath done it, than the soul will be free to condemn itself, and justify God in all his dispensations. The sanctified soul knows that God can do nothing but that which is righteous towards his Creature, and therefore it must needs justify him in that which he doth. 
Dan. 9 7, 14.  And this justifying of God in his affliction, 
2 Chron. 12. 6.  is an argument that his eye is upon him whom he justifies, 
Lam. 1. 18  and that he sees it were an unreasonable thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience, when it is done.  
3. He that hath his heart quieted, and his mouth stopped, upon this ground, because God hath done it, will upon the same ground labour to be quiet, though his burden increase, because he hath the same reason lying still before him. The increasing, multiplying, lengthening of afflictions is from the same hand. 
Job 1. 21. When all came together, yet Job could say, The Lord hath taken, blessed be the Name of the Lord.  He is as really the Author of the weight and measure, as of the kind and substance of any affliction. Indeed if this consideration be laid aside, there may be a change. It cannot be expected of any plaster that it should operate, except it be applied.  
4. He that is silent upon this Consideration, 
Lam. 3. 26. ad 34.  will not make haste out of his affliction. 
Lam. 3. 33  He knows the wise God can do nothing without an end, and therefore he will be contented to wait upon God till he have accomplished his end in afflicting him. Because it is physic from the most skilful Physician, therefore he will submit to the Judgement of his Physician, how long to continue in that course. And because God delights not in afflicting, but strikes with bowels, he concludes, that so much the longer his course, so much the greater his benefit.  
5. He that is quiet upon this ground, 
Job 1. 21.  will upon the same ground, as well bless God in his affliction, as submit to his afflicting hand. As you see it in Job, The Lord hath given, and the Lord hath taken, Blessed be the Name of the Lord. He eyed God both in his safety and sufferings. He saw both coming from the same hand, and therefore were both worthy of the same acknowledgement. Since it was God that afflicted him, he must needs be thankful, for he knew God could do nothing but what was worthy of praise.  
6. If it be because God hath done it, than you will not hear of any thing from any other hand that should raise up any prejudice in you against God: Your souls will abhor any of these suggestions from whomsoever they come, that shall seem to cast any blemish upon him, or tend to work the least discontent in you. When Jobs wife (stirred up by the Devil no question) came to stir up discontent in him against God, Dost thou still retain thine Integrity? 
Job 2. 9  Curse God and die: Observe with what Indignation he makes his return to her; Thou speakest as one of the foolish women speaketh. And whence was it that he fetched this sharp arrow, but from this quiver, What, shall we receive good at the hands of God, and shall we not receive evil (i. e.) from the same hands? As if he should have said; Woman, my afflictions come from God, as well as my mercies, and wouldst thou have me bless him for mercies, and quarrel with him for afflictions? Thou speakest foolishly.  
7. If it be this Consideration that works to keep you quiet in affliction, than this will make you humble yourselves under God's mighty hand, 
Jam. 4.  that he may lift you ●p. The same Consideration that makes you silent, will make you humble, will put you upon it to search and try your ways, Lam. 3. 40. to inquire into the cause of God's displeasure, and return to him that s●ites, Host 6. 1. & 14. 1, 2. And since you have made a breach by sin, to be restless till you have made your peace by repentance. This will put you upon it to seek God● face by supplication, which seems at present to be clouded from you by affliction. 
Ps. 51. 11, 12.  And that Faith which sends you to prayer in your affliction, will also comfort you by the promise in that affliction: because he that bids you pray hath promised to hear, and given assurance, that if we answer the rod, 
Ps. 50. 15.  he will burn the rod, and answer our prayers.  
Now let a word of Exhortation be suffered and accepted. 
Use. Exhort.  I beseech you let us labour each of us for such a frame of spirit, as David with much striving attained to (i. e.) in all afflictions to sit down quietly, to be dumb, and not open our mouths, because God hath done it; whatsoever be the affliction, let this be the practice. And now let it be yours, that are at present called to this exercise. For this end consider  
1. It is the will of God it should be so; when he strikes, he would have his people submit, not quarrel or dispute, Luk. 21. 19 jam. 4. 7, 10.  
2. The best Saints, when they have been themselves, and not outed their possession, have done so. Aaron, Leviticus 10. 3. Eli, 1 Sam. 3. 18. Hezekiah, 2 King. 20. 19 Job, Job 1. 21. David, in this Psalm, & Psal. 38. 13. The Church, Micah 7. 9 The best Saints are best examples.  
3. When they have been overtaken with passion, 
Job 42. 6.  they have been ashamed of their weakness; 
Ps. 73. 22.  We must not think to scape better than our betters. Shame and repentance is the best that comes of passion and frowardness. And this (as good as it is) were better prevented then born.  
4. There is all the reason in the world for our silence under affliction, because we create all our own grief; we sin before God-strikes: 
Lam. 3. 39  Shall he that challengeth the field complain of his wounds? And if we sin against God, Shall we not be dumb when God afflicts us for our sin? Shall we provoke God by sin, and yet quarrel with God, when we have provoked him? Learn of the Church rather, I will bear, 
Mica. 7. 9  etc.  
5. It is very honourable for a Christian, and a pious thing to be silent and quiet under God's hand. God sets a Crown upon Jobs head for this, and forgets his passion, because he had been acquainted with his patience, James 5. 11. Job stands upon record for his submission.  
6. It speeds well in the issue. No man loseth by sparing his passion. Jobs patience begat a very good end to all Jobs trials, Jam. 5. 11. Read the story, and it will make you in love with patience, willing to wear a mousel, that you may get such provender, 
Job 42. 10, 11. ad calcem.  

1. This is the way to get good by an affliction. If the plaster lie on it will work the better; They commonly do best that keep closest to the Physicians rules.  
2. It is a good way to pacify God when he is angry. If we be quiet under God's hand, we shall sooner make him quiet when his hand is upon us. The child's crying adds to the mother's anger.  
3. It's the way to get out of the Stock●, God puts us in to humble us, and break our stomaches; And if we be humbled and broken, God hath his end; 
Levit. 26. 41  And when he hath his end, 
2 Chron. 7. 14.  he will make an end.    
7. Besides that it is a very unworthy, brutish, wicked thing, to strive, to quarrel, to dispute with God, 
Job 42. 6.  Psal. 73. Job 2. 10. So it is a bootless and a fruitless thing, There is nothing to be got by it. No man could ever wrangle God out of his way, till he did leave them as men that were perditae spei, Isa. 1. 5.  

1. It is a sign of a great deal of pride. It can be nothing below this that makes a man champer with God, wriggle in the yoke.  
2. It renders the physic ineffectual; Physic cannot work, because it doth not stay. And this is bad enough to lose a Cure.  
3. By impatiency God is provoked to come again, and to give harder blows, because we do not couch at less. He must either cure us, or kill us. A Physician that hath an unruly patient, useth more force. A Master that hath a sturdy Scholar, useth more stripes. 
Joh. 5. 14.  This will God do, Levit. 26. 27, 28. What did Jonah get by his passion? Consider the words of the Apostle, 1 Cor. 10. 22. Do ye provoke God to anger? 
Job. 9 4.  are ye stronger than he? Who ever hardened himself against God, and prospered?   
Now one of the most approved ways to bring the heart to a quiet, silent frame, is that which this Text and Doctrine offers, viz. this Consideration, that God hath done it. And therefore to make it serviceable to its end, turn it and wind it in your thoughts: Say thus, Whatever my affliction is, God hath done it. And if God have done it,  
First, He hath done it, that might do it. God that hath done it is Lord of the Creature. And may not he dispose of the Creature that he is Lord of? He that made Heaven and Earth according to his will, may not he do what he will in Heaven and Earth? This Divinity the Heathen Emperor had learned in his affliction, and what he had learned himself, he preacheth to us, Dan. 4. 34, 35. He doth according to his will in the army of Heaven, and among the Inhabitants of the Earth. This is the Doctrine. And it is the Doctrine of God's Sovereignty, His dominion is an everlasting dominion, and his Kingdom from generation to generation, and he doth what he will, verse. 34. But what is the use? It is that which I am now urging, Therefore he cannot be resisted; therefore he may not be questioned. So it follows, And none can stay his hand. None can force him to retreat, or say to him, What dost thou? i. e. call him to an account, for his providential dispensation. This is excellent in reference to our times, and to public transactions. The potsherds of the earth may strive and quarrel one with another, 
Isa. 45. 9  but woe to him that striveth with his Maker. Shall the clay say to him that fashioneth it, What makest thou? We are all the work of his hands, Psa. 100 And shall he be denied that liberty which his Creatures have, to dispose of his own work? No, from hence we must argue thus, He is Lord of the Creature, therefore he may chastise his Creature. And by his Sovereignty he is entitled to this liberty,  
1. To pick out whom he will. All his creatures are equally under his dominion. He is as much Lord over Kings and Potentates, by what Names soever called, as over peasants and potsherds. Those that deny it may be sent to grass, and then they will learn it: Though whiles they flourish in their Kingdoms, they will scarce own it. If any man that is afflicted say, Why me rather than another? Answer thyself, Why not thee as well as any? since thou art as much God's Creature, as much under his Sovereignty as any other. He is as free to deal with a Nabuchadnezzar, Dan. 4. 〈◊〉 with a Lazarus.  
2. As to pick out whom he will, so to chasten and whip us with what Rod he will. All afflictions are in his own choice, whether this or that. The Creature that comes under discipline, must not prescribe to him that is his Lord. For the most part we are most discontent with the present, and are ready to say, If it had been any thing else we could have born it. But this is nothing but pride, that we may not be our own carvers. The truth is, He that hath not learned to bear any thing that God inflicts, hath yet learned to bear nothing e● nomine, because God inflicts it: A quatenus adomne.  
3. To come when he will, and to stay his own time. God's Sovereignty knows no limits, but what himself puts. He is at as much liberty to take his own time, as to choose his own Rod. We are apt to think, such an affliction came very unseasonably, and carried too long. But we forget under whose hands we are. It should satisfy us under any affliction, that the time when it comes, and the time which it lasts is God's time. He that did choose the man, and his Cross, hath also chosen the opportunity to afflict the man by his Crosse. To find fault with the time or length of affliction, is to find fault with the Sovereignty of God, & his liberty to afflict.  
This is one Consideration by which the Doctrine is improved. He hath done it that may do what he will●, will it not follow, that I must be silent towards him that doth it?  
Secondly, Improve it thus, It is of the Lord, The Lord hath given, the Lord hath taken; why the Lord is debtor to no man, hath no dependence on any, can be beholden to none; We have our whole dependence upon God for all we are, for all we have, but he hath none upon us. He was, and was infinitely happy in himself before there were any other beings besides his own. And he would be happy in himself, though there were no being but his own. The being of the Creature shows forth something of his Excellency that made it, but adds nothing to the perfection of his being. A man cannot be profitable to his maker, 
Job 22. 2.  as he may be to his neighbour. 
Job 35. 8.  If we be good, it is to ourselves; and if we be bad we cannot hurt him. Argue thus therefore, God hath laid his hand upon my body by sickness, my health is impaired, my life endangered: If I quarrel, dispute, complain, or grow sullen; With whom is it that I am angry? with God? Why is God a debtor unto me? Of his goodness he hath preserved my health so long. I have enjoyed many comfortable days. But is he bound, because he hath done it to continue his course so long as I please? and not to please himself when he will, by changing of his course? What have I done, or what could I do to oblige him to that which he hath done for me? And if he have done it of his own will without an obligation, shall I quarrel with him, if at length it please him not to do, that which he was never bound to do when he did it? This Consideration will teach thee and me to be thankful, that we have had so many days of health, which were given of grace, not to wrangle at sickness when it comes, or lies upon us, it may be for his end, to let us know that God is no debtor to us. In like manner when the affliction is upon you in your relations, Say you be afflicted in a Husband, a Wife, a Child, a Parent, a Brother, a Friend, a Companion. Suppose any of these is sick, weak, lame, melancholy, or distracted; 〈◊〉 suppose God makes a breach by taking away any of these relations. Put the case how you will, Suppose the affliction never so pinching, and to the quick by reason of the Circumstances that do aggravate, as that you have lost the best Father, the best Mother, the best Husband, the best Wife, the best Friend, the best Companion (we are apt to indulge ourselves, and to think our comforts were best when we have lost them, though it may be scarce content with them when we had them.) But suppose it really so; Oh this stirs up passion! You can hardly be silent under such afflictions; Now you complain, Was ever any sorrow like my sorrow? Did ever any woman lose such a Husband, so kind, so pitiful, so bountiful, so helpful to soul and body? Did ever any Parent lose such a child, so 〈◊〉, so dutiful, so graci●●●, as I have done? And so on. Admit this: But I pray who hath done 〈◊〉? who hath laid 〈…〉 them, and taken 〈◊〉 your Comfort in them, or taken them away, 〈◊〉 thereby deprived your expectations 〈…〉 you will say, 〈…〉 done it, and with Job, The Lord hath 〈◊〉, Job 1. Well, and 〈◊〉 you quarrel with him, or not be silent under his hand? Will you complain, murmur, dispute, or pine away with sorrow, for what God hath done? You had them, and they were so good. I pray you who gave them or made them such to you? You might have had worse, and been crossed in them, as much as you were blessed, were they not the gifts and blessings of God? Did God give them, and are you not content that you have had them so long 〈◊〉 he was pleased to spar● them? Were they so good to you, and are they too good for God? Did he dispense with his right to let you enjoy them, though they were his? And will not you dispense with your supposed right to let him enjoy them after you have used them? Who would lend a neighbour any utensil, that for the use would alienate the property, and not let the owner have it to serve his turn, because he was so good to his neighbour to lend it to serve his use? We deal thus with God. It is a wonder he will lend us any thing. But I have not quite done my expostulation; Could you challenge it of debt to have such relations? And yet would you have God bound to perpetuate your relations, during your pleasure, when you cannot challenge them? Must God have dependence on us? Or shall we quit our dependence on him? Shall not he that is a free Agent have liberty to act freely? Must he that gives us such good blessings be made our debtor by the blessings which he gives? Oh be silent! He hath taken away thy relations, who was not bound to continue thy relations. Be thankful that they were so good, and thine so long. 〈◊〉 not impatient towards God, that they are now taken from thee, and they can be thine no longer. You have had them longer than you could challenge them. Take heed of challenging God, because you could no longer keep them.  
Thirdly, 
Rom. 16. 27.  Think thus with yourselves, I am in such an affliction, 
1 Tim. 1. 17.  but God hath done it, 
Ps. 147. 5.  surely it must needs be done with infinite Wisdom and Caution, 
Ps. 11●. 7.  which he doth. He is the wise God, His Understanding is Infinite, All his Works are done in Judgement. It is not possible that ●ither ignorance or rashness should befall his work. Physicians cannot say, that all their Rules are certain, much less that they act according to certain Rules. The Causes of diseases, as to this or that particular subject, are often hid from them, and therefore they are necessitated to make their applications by conjecture rather than science. They have no windows to look into the bodies of men, and therefore are subject to mistakes about men's bodies, and the diseases incident to them. But there is no such thing befalls God. Ignorance and Error are incompatible with his Nature and Glory. He can as well not be, as ●e can err in any of his ways. When he doth afflict his children, he doth it as a Physician, and he never misseth in the Physic which he gives. He knows all things, and there is nothing hid from him. All Causes, Effects, Symptoms, Operations, Circumstances of things, 
Joh. 21. 17  are open before him. 
Heb. 4. 13.  He knows by immediate vision, not by discourse, much less by report.  
1. Wherever he lays an affliction, he knows the man, and knows him exactly to whom he administers. 
Psal. 94. 9  He that hath made all men, cannot but know all men that he hath made. He perfectly knows every man's temper, whether sweet or sour, hard or soft, easily to be wrought upon, or more rugged and harsh, apt to make resistance, or ductile and flexible. He knows what is in man, and needs not any one should show him what he is, John 2. 24. And he knows man's need, as well as his temper, what will serve to answer his necessity according to his temper.  
2. As he knows the man, so he knows the disease, whether it be a disease in the head, or a disease in the heart. Physicians many times mistake in this, they cannot always find out the disease, and therefore sometimes they fall short of the Cure; yea sometimes in stead of curing, kill the Patient, and that when they do their best. But God knows perfectly what every man or woman are sick of, to whom he administers, yea though the diseases lie lurking, and be never so subtle, they cannot be too subtle for him. All our sins are before him, 
Ps. 69, 5, & 90. 8.  and none of them hid from his sight. 
Ps. 50.  He is able to set them in order, though they lie on heaps, and seem to be shuffled together. The heart lies as naked before him, 
Heb. 4. 12  as the body and outward man, 1 Chron. 28. 9 Revel. 2. 23. Whether it be secret pride, or hypocrisy, or unbelief, or envy, or self-love, or an evil thought, he knows it as fully as if it were drunkenness, swearing, murder, evil speaking, adultery. He never mistakes to punish any man for a sin that he is not guilty of,  
3. He knows the remedy exactly, and what is the best wa● of cu●e for every disease. Physicians many times differ about the way of curing diseases, even where their Judgements accord about the diseases themselves, and their Causes; One thinks such a way best; Another is of another mind. Doctors do differ. But now God doth know, and know absolutely, and unerringly, what is the most proper way that is to be taken with every disease in relation to each partilar subject; Whether they be tumors and Tympanies, the swellings of pride and vainglory, which David and Hezekiah seemed to be sick of; 
● Sam. 24 2.  or Palsies and shake of carnal fear, 
2. Kin. 20. 12, 13  the disease of the Disciples. Or of the Stone, viz. hardness of heart, and that brawniness which makes men insensible of ●inne, 
Isa. 42. 24 25.  or the sad effects of it, 
Rev. 3. 2.  which the Israelites are charged with. Or a Lethargic distemper of spiritual security, which makes men careless about their spiritual condition, and by which they are in danger to die sleeping, as Sardis was. Whatever the disease is, God knows the best way for cure, whether purging, vomiting, blood-letting, bathing, sweeting, exercise. He is never to seek for a remedy sueable to the disease; nor doth he ever make any application that is not proper to the disease to which it is applied. So Revel. 2. 4, 5, 14, 15, 16. and Revel. 3. 15, 19, 17, 18, 19 If the disease be not cured it is not because of any mistake in the Physician, nor any defect in the means, but usually from the disorder of the patient, that either doth not use, or misuse the means.  
4. He is exact in the knowledge of the Nature of every potion, and its operation. He knows to a draghme, to a scruple, what quantity may serve to work to such an height as may fit both the quality of the disease, and the temper of the subject: By reason of his perfect judgement, he always keeps to a just measure in all his administrations without either excess or defect, Isa. 27. 8. & 28. 27. Though he makes use of Instruments, yet he never suffers any Instrument to act without a rule, and in order. He himself governs the Instrument that he acts by, Revel. 2. 10. Job 1. 12. & 2. 6. It is not indeed always to every one the same measure and proportion, but it is always a just measure and proportion to every one. 
Job 34. 23  He never laid upon any man in his chastisements more than was meet. 
Lam. 3. 33 34.   
5. He knows the season exactly, as well when physic is to be administered, as what physic. That cannot be done without danger of life at one time, which in the proper se●son is the best way for the saving of it. He is a wise man that knows seasons. The missing of an hour is sometimes the losing of a Cure, the losing of a life. It is ordinary for Physicians to complain of their Patients for coming too late. Now God never stays our coming. He knows, if he should never administer to us, till we come to him; he might lose his child by the neglect of a potion. And therefore in the fit season he prescribes his Physic, though we come not for it. 
● Kin 20▪ 14.  Never any man suffered prejudice in his affliction, by Gods mistaking the season of his affliction. As for all other things, so for the Discipline of the soul, God's time is always the best. Whether he purge or bleed, he knows, and doth it with the opportunity.  
Oh now make use of this Consideration when you are under affliction, would you be dumb and silent under God's hand? See what an Argument is here, to stop your mouths, God hath done it, the wise God hath done it, he that is infinite in wisdom, and with whom is counsel & judgement he hath done it, and he hath done it with judgement: Shall we question whether that 〈◊〉 well done, or quarrel with it when it is done, which hath had wisdom itself to manage and order it in every circumstance in the doing of it? If when we are afflicted, we think the affliction might have been spared, or some other had been more suitable, a lesser measure might have served, or it might better have come at another time, we play the fools. Do you know who hath done it? Do you know that God hath done it? And is there any wiser than God? Shall the creature become wise, and direct his Maker? Who hath given him counsel, 
〈…〉 14.  or of whom hath he learned understanding? He hath seen folly in his Angels, and dost thou think to set up thy wisdom? Can there be a better way, or a fitter●season then wisdom itself hath found out? Oh let all flesh be silent before the Lord, because he hath done it, that could not err in what he doth! We never show ourselves more fools, then when we pick quarrels with God's wisdom.  
Fourthly, Improve it thus. Whatsoever the affliction is, God hath done it, and if God have done it there can be no room for complaint, because he hath done it, who in whatsoever he doth with me, can do me no wrong in what he doth. He is the Judge of all the world, 
Gen. 18.  and shall not he do right? 
Ps. 97. 2.  He is righteousness itself, 
Dan. 9 7.  and cannot do iniquity. This is one of those glorious Attributes which speak his Essence, viz. his righteousness, Psal. 7. 9 & 116. 5. Jer. 12. 1. Psal. 145. 17. As he cannot clear the guilty, nor be Advocate for impenitent sinners, Exo. 34. So he cannot condemn the innocent, Gen. 18. He is sometimes very angry and severe in his dispensations with the children of men, but never unjust. That severity which he used towards the old world in drowning it, Gen. 7. 10, 11, 21. Towards S●dome in burning it, Gen. ●9 24, 25. Towards Corah and his Confederates in doing that new thing, to make the ground open its mouth to take vengeance upon their rebellion, Num. 16. 30, 31, 32. was very dreadful, but exceeding holy and equal. Nay, his proceedings towar●● his own, 
Psal. 73.  his beloved ones (which hath been the so●est temptation) viz. the afflictions of such as Jacob, joseph, Job, David, Rachel, Hannah, Ruth, with all the rest that are mentioned in sacred Writ; instances, that are able to match any case that falls out in the Saints sufferings now, whether outward or inward. I say these, though they were very sharp, yet were never chargeable with Injustice. When Jeremiah had a mind to plead with God about his providential dispensations, he is forced to make this concession to usher in his plea, Righteous art thou, O Lord, Jer. 12. 1. There i● no case in the world like Jesus Christ's to ground ● plea upon; he was absolutely free from sin in his own person, 1 Pet. 2. 22, 23. and yet he was deepest in the sufferings that lay upon his person, Isa. 53. 5, 6, 7, 8. And yet this Case will not bear a plea against God's Justice. And if the hand of God could be stretched out in such a manner as it was against Christ, Isa. 53. Matth. 26. & 27. without any impeachment to his Justice; What shall we say when we come under his hand in any of those chastisements that are laid upon us? Nothing can be unjust which is inflicted upon us, since all was justice which was laid upon Christ. And how shall we think it just, that Christ should suffer for others, who had no sin of his own, and not be dumb, who have so much sin of our own, to justify God's proceedings in our sufferings? Let us therefore argue ourselves into quietness, with this consideration, that he that hath afflicted us, hath not wronged us; he hath done it, who doth all in righteousness.  
1. He knows how to do Justice exactly; for (as we said before) his understanding is Infinite.  

1. He knows the offender, and knows him perfectly, with whom he enters into judgement, Host 5. 3.  
2. He knows the offence, what is the ground of the controversy, and why he enters into Judgement with his creature, Host 5. 3. & 4. 1, 2. Ps. 50. 16, 17, 18, 19, 20, 21.  
3. He knows all the rules of Justice, and how to proportion and apply the Rule to the quality of the offence▪ and to the necessity of the offender▪ He is Judge and Lawgiver, Isa. 33. 22.   
And can you suppose that he that is so absolutely knowing in the course of Justice, should do me, or you Injustice, contrary to his knowledge? Earthly Judges even through Ignorance, do mistake in applying the Rule, but God cannot.  
2. But secondly, he is upright as well as knowing; Earthly Judges some of them understand well enough, but there is another thing which makes them err from the Rule, and that is corruption. They are many times men of evil Consciences, which will take a Bias, to draw them aside from the golden Rule, 1 〈◊〉 8. 3.  
And hence it is that Judgement is perverted, that the Innocent 〈◊〉, and the guilty many times acquitted, Isa. 10. 1, 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect. His righteousness is without mixture, 

1. He hath all righteousness in him.  
2. He hath no unrighousnesse in him.  
3. Nor any thing that might subject him to alteration.    
There are no contrary principles in God. There are no qualities nor passions in him. He hath neither Covetousness nor Revenge. He hath neither a bleered eye, nor a crooked arm. He is not capable of being flattered with rewards, because all is his own, Psal. 50. 9, 10, 11. Nor of being feared with greatness, because all are but worms besides himself. He is righteous, and he loves righteousness: And no unrighteousness shall dwell with him, much less come from him.  
And is not this a silencing Consideration, under any affliction, that the affliction is righteous, and he is righteous that hath measured ou● the affliction? God hath done it, who shall implead him? Job 34. 17. Shall he that hateth right govern? or will you condemn him that is most just? Surely he will not lay upon man mo●e then is right, that he should ent●r into Judgement with God, ●. 2. 3.  
It would be very tedious to enlarge all, more briefly therefore think  
Fifthly, If God have done it, he that is Almighty hath done it; one that can do whatsoever he will, and therefore it is best to submit. It is to no purpose for us to struggle with him, unless we were stronger. It is the Apostles question, 2 Cor. 10. 21. Do you provoke the Lord to anger? Are ye stronger than he? If we should rise up against him, 

1. We cannot make him afraid of us, as one man is afraid of another, Job 22. 4.  
2. We cannot avoid him. If we seek to escape from him, he can fetch us back again; he never lost any of his prisoners, Psal. 139. 7. Job 11. 20. Jer. 11. 11.  
3. We cannot resist him, nor grapple with him. If we come to handy gripes with God, we are crushed in pieces, Job 40. 2. Isaiah 27. 4.    
He is the Almighty God, What canst thou do? He is able to master every man, and if we refuse to be quiet, can make us quiet. When he meets with those that are unruly, it is usual with him to hang on more bolts, and to plague them seven times more, that walk contrary to him under what they feel: Think of this: If we be not content to part with our endearments: He is able to make us eat them. In our afflictions we are in his hands, that is able to bind Devils that are stronger than we, Judas 6. Can drown or fire the universe, Gen. 7. 2 Pet. 3. yea if he will can fling into hell, as well as cast us on our beds. Oh it is good to be silent before the Lord; He is Almighty, the strong God that lays his hand upon us. There is nothing to be got with struggling, and therefore it is best to make our yoke as ●asie as we can by submitting.  
Sixthly, If God have done it, there is reason to be dumb and silent, because so long as we are on this side perfect and complete destruction, we have a great deal of mercy mixed with our sharpest trials, Lam 3. 22. It is of the Lords mercies, etc. Though we think it much, and too much that God doth, yet it is certain he hath not done so much as he might. If God have done (how bad soever it seems to be) be assured it might have been much worse with us than it is. If it be not so bad with you as it was with Job, Job 1. Job 2. As it was with the people of God in Captivity, Lam. 1. & 2. & 5. as it is with the damned in Hell, Luk. 16. 26. Let us bless God, and be content, it is not yet so bad with us, as it wer● easy with God to make it to us.  
Seventhly, If God have done it, then for your quieting, and the keeping down of thoughts and passions, let this prevail, that he doth nothing in time, but what was laid in his wise Counsel from Eternity. All issues and Events, with all the Circumstances about them, were designed by God for his own Glory, Prov. 16. 4. joh. 11. 4. And when they do come to pass, are all ordered and overruled to serve that design. If God cast us upon the bed of sickness, or take away our dearest relations from us; it was determined it should be so; and therefore of absolute necessity, it must be as it was determined. Let us therefore put this question to our own hearts in all our sufferings; My soul, which must give place to other? My will to the design, counsel and glory of God, or God's counsel and glory to my will?  
Eighthly, I might add, and do you make advantage of it, that whatsoever God doth with his children, he do●h it all for the good of his children, yea for their best good. If Saul persecute, 1 Sam. 18. 10. & 19 9, 10. Absolem rebel, 2 Sam. 15. Amnon play the beast, 2 Sam. 13. Shim●i curse, 2 Sam. 16. 5. God intends, and will do David good by all this. David looked for it, 2 Sam. 16. 9, 10, 11, 12. And David found it, and confessed it afterwards, Psal, 119. 67, 71. God hath promised that all things shall work for good, Rom. 8.  
And therefore he cannot but make our afflictions work for good according to his promise. Ordinarily the sourest part of God's providence, doth yield the sweetest effects for our spiritual advantage. This birche● tree, the tree of rods brings forth the quiet fruits of righteousness, to them that are exercised thereby, Heb. 12. 11.  
We do not read half so much of the good of outward prosperity, as we do of divine chastisements and afflictions. If you do but think of this when you are under the Rod, that whiles God is whipping, lancing, physicking of you, it is all to do you good: You cannot but be dumb and quiet, and say, So that God will do me good, let him do with me what he will. We bear with great patience our parents, our Physicians, our Surgeons, our Masters upon this account.  
Ninthly, The Consideration of Gods doing, in all the evil that befalls us, affords this allay, viz. that though God do afflict his children, yet at that very instant when he doth afflict, he loves his children, Heb. 126, 7. Yea that he doth afflict them, because he loves them, Revel. 3. 9  
Though the Rod may speak something of anger, Deut. 9 20. Yet it never speaks any thing of hatred or revenge to a Saint. Parents correct their children out of love, Heb. 12. How much more doth God love when he doth correct?  
And because he doth love them when he doth chastise them, he gives them sufficient ground to be persuaded, that none of their sufferings shall separate them from his love. Now who would not be silent under the Rod, which hears that the Rod speaks so much love to him, that with silence bears it as a child?  
Tenthly, If God have done it, it may be further improved to calm ou● spirits, and make us quietly submit, because he hath done it, that hath power over his own work. It is a very great comfort to be under God's hand in affliction, because he is one that keeps his afflictions under command, Mat. 8. 8, 9 He doth not let them lose like Bears to destroy, but useth them as Leeches to let blood, and take off at pleasure. He that lays on the Rod, can rebuke and break the Rod when he pleaseth. If he send a plague, he can stop it in an instant, 2. Sam. 24. He that wounds can heal; he that breaks can bind up; he that takes away can give, Host 6. 1. And he can give better than he takes, either in the same, or in some other kind, (i. e.) give spiritual, when he takes away temporal blessings. Let us be very quiet under the Cross, because he hath laid it on, who in due time can take it off▪ who not only doth his servants good by sufferings, but is wont to do them good for their sufferings, especially if they they be calm and quiet in the bearing of them. I do not mean in a Popish, but in a Gospel sense, not for the merit of them, but for the promise to them.  
Eleventhly, If God have done it, then let this come in for its share; that whatsoever it is, it could not have been 〈◊〉 than it is, Rebus sic stantibus, i. e. as the Case is with the servants of God when he doth chastise them. Whatsoever God doth, is therefore best done, because God doth it. And whatsoever we may 〈◊〉, yet this is a truth, That it would have been worse, if it had not been done, and so done, and at such a season. God's work is best, and his manner of working best, and his time is best. And thus we ought to think and speak of his work, unless we think ourselves wiser then God.  
And if it be thus, why should I complain? If it be better for me to lose my child, then to have it, to lose my wife then to have her, to lose my Name or Estate then to have it? there is reason I should be content with that which is, and not by discontent demonstrate my folly, that I affect that which is worse, because I cannot be content with that which God doth, who doth every way that which is best, if we could look the right way to see it; God that made the world, is the best workman in the world. All his works are done in Judgement, nor can any come after him to mend what he hath done. There is abundance of curiosity in the most abstruse, dark, cross, sour providences, which cannot be found out presently.  
Twelfthly, If God have done it, and thou find that it begins to work towards any distemper, cast water upon the fire, consider God hath done it. And have I not reason to bear it from his hands, from whose hands I have received so much good? As Job spoke to his wife, so let us speak to our souls, Job 2. Thou speakest foolishly, O my soul, shall we receive good at the hands of God, and shall we not receive evil? Before you quarrel at any time with what you feel, or lose, or want, sit down and reckon what you have.  
These things should have been enlarged, and something more added, but I have not time either to add or enlarge. You see the way, travel on, and do you enlarge, and add by the improvement of your own thoughts. Farewell.  
Soli Deo Gloria.   

ALl that I have said hath been (though not only) yet principally to you that are most 〈◊〉 concerned, I desire ●o take out my part in the lesson, who I am sure have as great a part in the stroke, as anyone that stands at such a distance. The loss of a true friend may very well be called an affliction; such an one I am sure I have lost in her. God knows, my heart ●●icks close to this place, ●nd now he calls me another way: seeing my distemper, he hath made the breast bitter that I sucked upon, by the loss of divers friends, which did divide my spirit. The Lord teach me to be dumb and silent. And I hope you will all recollect yourselves, and give God the Glory of your quiet submission, now he cal● you to it by this sharp affliction. Do not keep the wound too long open, le●● you prejudice the Cure▪ It will be your glory to own the Sovereignty Wisdom, Justice and Faithfulness of God i● what he hath done, so to give him his glory.  
Probably now it may be expected by some, tha● I should raise a Pillar to preserve her memory whom we have now ●●ought to her dust. But ● do not use it, and she ●oth not need it. God ●ath undertaken to preserve the memory of the ●ust. And I think hers may very well be trusted with his undertaking. But ●f I do say any thing, it ●ust be this, I have known her some years since she 〈◊〉 married, and been received into the room of a friend, which hath given me advantage to be better acquainted with her temper, disposition and behaviour, than some others were.  
She was but young, yet of very considerable natural parts. She had a pregnant and a ready wit, and in my opinion a good sobe● judgement, which enable● her to distinguish of person● and things, with commendable discretion.  
She was of a cheerful disposition, but inoffensively pleasant for aught ● ever saw. And this was a great advantage to herself, and to her relations, both those that were below, and those that were above her. I think she seldom caused sadness or ●●quietnesse to any in the family by her ●ullennesse or peevishness. For my part, I scarce ever saw her discontent; this is more I am sure than a great many families can say, who labour sadly under the burden of the wives or ●●stresses sting. There are ●o many houses where the 〈◊〉 drops through.  
She was very affable and piteous towards all sorts, 〈◊〉 to those that were 〈◊〉 inferiors, as well as 〈◊〉, and such as were 〈◊〉 her degree, therein ●●serving the Apostles 〈◊〉, Rom. 12. 16. Condecend to them that are of 〈◊〉 estate. Not only others abroad, ●ut her ●ervants enjoyed the benefit of this; I have one in the family that will 〈◊〉 his part, and I am confident will sadly lament ●he loss. Though but a ●oman, yet she was (which ● more then is ordinarily ●ound in her Sex) a woman ●f a gallant spirit, ●hat did not use to quitch o● grumble for a little, but would carry great burden with an high Courage. Ordinary things she mad● nothing of, and but a little of those that were more than ordinary. She hath been put upon that by reason of the indisposition of her body, for ● the birth of her conception, which I believe few women have known. Three times with child, and her childre● brought to the birth, bu● never delivered by th● ordinary helps that other women have; yet th● first did not discourage 〈◊〉 for the second, nor th● second for the last. I believe her experience made her the more serious, but ● think did not abate her Courage; when she was ●nder the sharpest of her ●●ins, I have not heard that ever she was put beyond the glory of her patience. Her friends that were with her were more dispirited with her sufferings, than she was that bore all the pain of those sufferings, which did so shake her friends. And yet though she suffered so much, she was not apt to talk of her sufferings, or boast of her Courage, she was magnanimous, but modest with it.  
For her relations, I have only known her since she was a wife, and therefore cannot so well speak of what she was when she was under the tuition of her Parents, yet I am sure I have heard him that survives, her Father, give her a very good testimony, and I have often heard her express herself with a great deal of reverence and affection towards her Parents.  
But for her relation as a wife, she deserves to be a pattern to others. If she erred not in the excess, ● think few husband's do● enjoy wives more full of love and sweetness, than her husband did. I confess it was many times a pleasure to me to see how fresh and green the affections of both parties did continue. And certainly it was a perfume to the family, and kept all sweet.  
I may not forget that she was of a charitable disposition towards the poor, especially where she heard there was grace as well as poverty. I know one that hath for a long ●●me laboured under weakness, of whom this dear friend of ours hath taken constant care since she heard of her, and to whom she hath sent of the best at her Table, and that usually before she put meat into her own mouth; And yet I do not make this one the limit of her charity, it had 〈…〉 dimensions. Not to hold you longer, ●hough that which I have ●aid was very amiable in her, yet I hope I may say one thing more (through the Grace, and to th● Glory of God) and that is it, which is above all, and doth set off all the rest, viz. That she did give good Encouragement to myself, and those that knew her, to judge her to have the truth of Grace in her soul, to b● a living member of Jesus Christ. She was of ● sweet and tractable disposition, willing to embrace Instruction, and her soul did cleave in affection to those that she had more familiarity with, and were wont to afford her any lifts in her way to heaven. I can speak it experimentally of some that lived not far from her, who upon this ground, became very dear to her.  
And though I never 〈◊〉 reason enough to question it, yet of late, I think, I have seen more reason to persuade me, that there was grace working with all those other eminencies that I mentioned.  
This last year I have observed her much more intense about the business of Religion, and of her soul, than I had formerly observed, as if by a secret Instinct God had put her on to prepare for this change. She was very much in the M●●ket, and besides the Shepherd's Tents, I mean waiting upon the Ordinances of Christ, and would not be kept off from Lectures and Fasts, when indeed her Condition considered (being at length very great) her going into crowds, and great Assemblies, did seem to threaten with some prejudice. I myself have sometimes dissuaded her when she would not hear; though in another case I think she would hardly have refused my Counsel, particularly, at the Funeral Solemnities of that reverend and holy servant of Christ, of honoured Memory Mr Whitakers, she would not be kept away from hearing him whom she dearly loved, though I think those that were present will say, it was a plac● and time of as much danger to a woman in her condition, as is usually seen. I believe God had pointed her spirit heaven-ward, and she tasted somewhat more in the waters of the Sanctuary, than she bade done, and this made her delight to sit down by those fountains.  
I am sure this is her, dear Husband's complaint, that he hath lost her that was tenderly careful of his soul, one that still called upon him to mind the things of Eternity, as the greatest concernments to be looked after.  
She is now gone, in the birth of her last child, she gave up the ghost. And now I hope she with her three sons, which were all living souls till they came to the birth, are magnifying and praising the God of their salvations, and singing hallelujahs unto Je●us the Prince of the Kings of the Earth, who loved them, and washed them in his blood.  
And for my part I cannot but look upon it as an affliction tempered with a great deal of mercy, that God had thus disposed. Had she lived and conceived Children every year (as she was likely) it is apparent she could never have brought forth her birth: And how sad would it have been as to herself, so to her friends to have been so often the witnesses of her misery without remedy!  
I reckon it as the return of prayers. Since in nature it was rendered so impossible to bear children, that God hath taken her to himself, from the possibility of conceiving▪ and the misery of bringing forth any more Children. The Decree is accomplished, and now she and her Children, I hope, do sit and sing together.  
FINIS.   

AN ANTIDOTE against the Fear of DEATH.  
Being the MEDITATIONS OF SAMVEL FISHER in a Time and Place of great Mortality.  
LONDON, Printed by A. M. for T. Underhill at the Anchor in Paul's Churchyard, 16●5.   

TO THE READER.  
Good Reader,  
LEST thou shouldst think thy bargain too hard in the former part, I do here cast thee in a vantage to make thee a Saviour. In that which thou hast read I have endeavoured to show thee the Improvement of the Consideration (of Gods doing) to make thee quiet under all Afflictions. In this which follows, I give thee an account of mine own Practice, how I dealt with mine own Soul to persuade it into good thoughts of Death. Death will come to thee and me, to shut up all at last. It will be good for us now and then to talk with our own Souls about it before it comes, that it may not be too grea● a stranger when it comes. I have begun to thee, and if when thou hast read these poor Thoughts of mine, thou wilt suggest thine to me, they shall be welcome, I will bless God, and give thee thanks. Two or three Friends that have seen these, have desired me to print them: I am not like to trouble the Press again, and therefore I pray thee bear the trouble of them here.  
Thine in the Lord S. F.   

AN ANTIDOTE against the Fear of DEATH.  
Some Thoughts, which the Author used to flatter and allure his Soul to be well-pleased with Death, when he with Reverend Mr Blake, 
In July and August, 1650  stayed in Shrewsbury (in the time of God's last visitation of that place by the Pestilence) to execute their Pastoral Office amongst their people that did abide there in that doleful time where they were under the continual expectation of arrest.  
I. DEath is the common lot of all men. Every man must die once. There is no discharge from that war. The best that lived have trod this path. When I die, I shall go but the same way that other men have gone before me, far better than myself; the same way that Adam, Noah, Abraham, David, Paul, yea that Christ himself went. Shall I not be willing to follow when so many, and such excellent ones, have gone before?  
II. My times are in God's hands; The term and date of my life is set, the way and manner of my death determined. I cannot outlive that date, and nothing shall shorten that date to prevent my life. 
Eccl. 3. 2.  Every thing is beautiful in its time, and so shall death be to me, when my time is come. When corn is ripe, it is seasonable to cut it down. I shall not be cut down, till it be seasonable. And how can I wish to stand any longer?  
III. Death is that which I (as Job) have waited for all my days. Do I not live with expectation to die? It should neither be strange nor unwelcome▪ when it comes, which a man looks and waits for it before it comes.  
IV. There is nothing but vanity under the Sun, nothing that a man can please himself with, take comfort and contentment in, but it hath a worm in it, like Jonah's Gourd: A man (while● he hath it) is in danger either to be deprived of it, or vexed with it. Why then should I be troubled at death, which will case me of the trouble of ●●y life?  
V. A man's life hath very little that is desirable in it. It is a life 〈◊〉 of cares, troubles, temptations fears, 〈◊〉, sicknesses, losses, and which is worst of all, of sinful weaknesses, and inward perplexities. Not my body only, but my soul, my darling labour's under sore burdens many times: My thinks death should be sweet unto thee, O my soul, when life itself is so troublesome.  
VI Jesus Christ hath tried the strength of death, and conquered it. By ●ying, he overcame death, and him that had the power of death, which is the Devil. There Satan was outshot in his own Bow, and catcht in his own Snare. What hath he got by bringing Christ to the Cross, to the Grave? By getting, he hath lost the victory. A happy Paradox. Death shook the Lord Jesus with its sting, but lost its ●●ing by striking of him. Oh death, where is thy sting? O grave, where is thy victory? The sting of death is sin, the strength of sin is the Law. But thanks be to God who hath given us the victory. See my Soul, Christ hath not only gotten the victory, but hath given us the victory which he hath gotten. What? Shall a conquered enemy, disanimate the Conqueror?  
VII. Nay, Jesus Christ hath not only conquered death, and disarmed it, but hath blessed death, and sanctified it. He hath made it not only Not an enemy, 
1 Cor. 3. 22  but a friend, a privilege to believers. Come my soul and play with death by faith. Esteem it as a privilege, be not ●fraid, be not troubled at 〈◊〉, as if it were still an 〈◊〉.  
VIII. Whiles I am 〈◊〉 the body I am absent ●rom the Lord, and so I ●ust be till I die. Shall 〈◊〉 not desire, at least be content to die, that I may 〈◊〉 present with the Lord? Oh my Soul! Love to Christ should constrain thee to be willing to pass 〈◊〉 gulf to come to thy be●oved.  
IX. When death comes 〈◊〉 hath only to do with ●y body, nothing to do with my soul. And if it ●et my soul alone which 〈◊〉 my better part, I would ●ot be troubled for that ●hich it can do at my, ●●esh, my body, which is but the worse part.  
X. For my body, though it be but the grosser part of the man, yet because it is a friend of my soul and a piece of my 〈…〉 despise it not. Therefore I take comfort, that though my body shall die, yet i● shall not be lost. It shall be united to Christ●in 〈◊〉 grave, as my soul to Christ in Heaven. Death cannot destroy the union betwixt Christ and the believer in any part of him. Though worms destroy my flesh, or it be turned to dust, yet my dust shall be precious. God shall bring all together after the many changes, raise up my body at the last day, give it meeting with my soul, and then with these eyes 〈◊〉 shall see my Redeem●●.  
XI. Though I shall die, yet I shall die but once. The second death shall 〈◊〉 no power over me. There is no condemnation 〈…〉 that are in Christ jesus. He hath satisfied for me, and justified me by his blood, who shall condemn? Since I must die once; what a mercy is it that it is not the worst, the second death!  
XII. Death is the last enemy▪ that is to be destroyed (in that sense that a believer may call it an enemy) when that is over all the worst of a believers state is over. Oh my Soul, be willing to die, that thou mayst 〈◊〉 back and say, Thanks be 〈◊〉 God, Now I am past 〈◊〉 worst.  
XIII. For the 〈◊〉 death: Whether I 〈◊〉 the Pestilence, of 〈◊〉 other disease, or by 〈◊〉 hand of violence, there 〈◊〉 no great difference. ●●thing ●●ll betall me, 〈◊〉 that which is common 〈◊〉 other Saints. All dea●● are much alike to a me●ber of Christ: all 〈◊〉 stinged, all sanctified. 〈◊〉 Plague indeed shuts the man up from his friend●● but it doth not shut 〈◊〉 out from the man, and where God is he makes a Palace of a Pest-house. However it is but death. (The Plague cannot make it another thing) and deaths a friend.  
XIV. For the pains of death, I should not be troubled, God can make death easy. Some feel less in death, then in other diseases, and commonly more in the sickness before death, then in death which follows the sickness. But 〈◊〉 the worst, though sharp, yet they are short, and not intolerable. All the Saints have endured them, and therefore, O my Soul, do not give back for a little pain. That God which hath carried so many through this gulf, is able to carry thee with faith and patience thorough. Say with the holy Singer, Though I walk thorough the valley of the shadow of death, yet will I fear no ill, for thou art with me. Lord be with thy servant in that hour, that I may not fear.  
XV. There may be sore temptations, and on-sets of Satan at that time, when the body is weakest. And indeed some precious Saints have been in great darkness before their death, and it may be so with me. It is true, O my Soul, and thou hast deserved the withdrawings of God at such a time, because thou hast not improved his presence in former times. If thou fearest this, let it be th● warning. Now take heed of grieving the Spirit. But consider, though some of the faithful have been called out to such Conflicts before death, yet their Conflicts have been crowned with Conquests; God hath made their light break forth of obscurity, and put them into Heaven, or rather Heaven into them, whiles they have been yet upon earth. However, this is the comfort; Though Satan may trouble the Saint, yet he shall not conquer him: And therefore trust in the Lord, O my Soul. It lies upon Jesus Christ, the Captain of thy Salvation, to keep all that which is committed to him of the Father. He would neve● have sowed, if he had meant that Satan should go away with the harvest. It cost him his blood to redeem thee. Do not think he will part with that easily, which he hath purchased at so dear a price. He never yet left any of his Saints in death, I trust he will not make me the first.  
XVI. Though death will make a separation betwixt soul and body, yet death shall not separate from the love of God which is in Christ Jesus. This Paul was persuaded of Rom. 8. And so am I upon the same grounds. God's love is not changeable in itself, nor conquerable by death. He loved thee, O my soul, notwithstanding thy unworthiness, and therefore be assured, he will not separate thee from his love, because of thine unworthiness. And now I see what it cannot do●, Lord keep me from being dismayed at the utmost that it can do against me.  
XVII. If death take away some outward comforts from me, or rather me from them, viz. Wife, Children, Friends, Possessions; This is my Comfort, God hath suffered me to enjoy them, whiles I had need of them, or could have benefit by them; when I am taken from them, I shall then have no more need of them. And why then should I care for not having what I do not want. It is a mercy to have them, but speaks the imperfection of our state to need them. It is better be in a state of perfection without them, than still to have them and be imperfect.  
XVIII. It is true, death will strip me of some outward accomplishments, but it shall do me as good a turn, to deliver me from all my troubles. And I would have thee know, O my Soul, that the troubles of this life of sickness, pain, loss, sorrow, fear, etc. may very well lie in the balance against all earthly enjoyments: It is a saving match at least, to sell our outward contentments, to be freed from our this life's miseries.  
XIX. Though death take away some useless moveables which have served my turn whiles I had need, yet as a friend it leaves me my best Jewels. My Soul, thou shalt still enjoy thy precious graces, and glorious privileges, when death hath taken thee from thy cheaper and more troublesome luggage. Death will not, cannot meddle with thy best treasure. And wilt thou not be content to part with those, since it leaves thee these?  
XX. What I leave of outward things when I die, I leave to others that stay behind. There will still be use of them to those that live to use them. They will not be lost, because I leave them. And when my turn is served, why should I grudge that others should be served as well as I?  
XXI. I shall know no more sensible pleasure and contentment here, but I am well content, because I shall sin no more in the enjoyment of such pleasure. I have paid dear enough for all that I have had, whiles I had it. The sin of my pleasure, hath devoured all the sweetness of my pleasure, that working me more smart after my pleasure, than all my pleasure was worth, whiles I was enjoying it. My Soul, be content to rejoice no more amongst the living, upon this account, that death will free thee from sinning any more amongst them.  
XXII. In death there will be no more remembrance of me: But it is no matter, I hope when I am forgotten, my sin and shame will be forgotten also. I am content the rest should be forgotten, so that my folly and weakness may be no more remembered. And yet my Soul be not discouraged, The Scripture saith: The memory of the Just is blessed, Psa. 10. 7. And the righteous shall be in everlasting remembrance, Psalm 11▪ 2. 6. God hath provided that our Names should live, when our flesh consumes. The rotting of the Name is a curse entailed upon those that are rotten in their lives.  
XXIII. I shall lie in the pit, and not know what is done under the Sun. Darkness will cover me in the grave: But if I lie in the pit I shall be safe; No body will envy, No body will hurt me there. And though it be a dark place, it is the better for a sleeping place. I tell thee, O my Soul, the recompense of not knowing what is done under the Sun. Thou shalt not know the wickedness, the blasphemy, the oppression and violence that is done there. Since thou canst not know a little good, without the knowledge of so much evil under the Sun, which is so great a burden, be contented to be eased of thy burden by not knowing what is done.  
XXIV. Worm's may perhaps consume my body, but that is no great matter neither. I shall not feel their gnawings of my flesh. What though my body cannot escape those feeble creatures, when it is dead, yet blessed be God, that hellish worm of an accusing Conscience, shall not be suffered to disrest my Soul. There is more mercy in being freed from one worm, then from a thousand. The worms feed upon my body: I remember David said, He was a worm. A King, and yet a worm. Sure I must be something below a worm: But if a worm, let the worms feed upon their fellows; I am glad that worms may be better for me when I die. It is my grief that men have been so little better for me while● I lived.  
XXV. My treasure is in Heaven, my best goods are there; they were not sent thither, laid up there for me to ●arry long behind. I must go from hence before I can come thither. And I must tell thee, O my Soul, I like not to lose my treasure by staying here.  
XXVI. When death puts an end to this life, it will give an entrance into eternal life. The ending of one is the beginning of the other: Who would not be willing to be at the end of a worse, to be at the beginning of a better, of a blessed life? Lord, make thy servant not only willing, but covetous of this.  
XXVII. When I die, I go to rest, to rest from my labours. I shall be out of the reach of care, trouble, sorrow, sickness, temptations, persecution. Here I am, as other of my brethren, the But of Satan's rage, of the malice of wicked men. I have not been free to speak or deliver my Master's Message without danger. Men have laid wait to ensnare me in my own words, to make my tongue my trap. These shall follow me but to my grave; There they will lose the Sent. O my Soul, Thy grave is thy Burrow, in death thou shalt be quiet.  
XXVIII. As soon as breath goes out of my body, I trust my soul shall be mounted upon the wings of Angels into Heaven, into Abraham's bosom; And this will not be long in doing; Who would not ride on such a Chariot, to such a place Great things are spoken of Heaven; And I have spoken as great as I could, to make it an attractive, a powerful Argument to draw other men to the love of Holiness. If I be not willing to go to Heaven, I betray my faith, I shame my practice. Shall not he that preacheth Heaven, be willing to die, that he may be in Heaven? My Soul, thou wouldst be loath to have all thy Heaven upon earth. And therefore when God's time comes, Wilt thou not be willing to part with ●arth, that thou mayst enjoy thy Heaven where it is?  
XXIX I have accounted sle●p a special blessing of God for the refreshing of Nature; My sleep hath been the image and similitude of my death. When I have slept, I have been like to one that is dead for that time. Death is the truest sleep: As when I slept I was as one that were dead, so when I die, I shall be but as one that is asleep. And though I shall sleep longer in my grave, then in my bed; yet as when I have slept, I awake and rise again, so after this sleep of death, when it is off, I shall awake and rise again. O my Soul, when I am weary of the day, I willingly lay me down t● sleep. Thou art content the body should have rest, I pray thee be as willing, when this wearisome day of thy natural life is at an end, in the night of death to let thy body lie down to sleep in its bed of earth, till the morning of its resurrection comes. To die unto a Saint is but to undress, and go to bed.  
XXX. Whiles I am here in the world, I am but in a movable condition, always flitting and shifting, from one house to another, from one place to another. And this hath been very irksome. But I think God hath wisely ordered it, that by moving to many places, I might be in love with none. If I have liked my house never so well, I have been forced to leave it, either because none of mine, or because my work hath been ended in the place where I have pitched. How often have I been forcibly removed from people whom I have lov●d, from places where I had thought to have rested! In Heaven I hav● an house of mine own, a better house than any the world affords, not made with hands; an eternal house, whose builder and maker is God. An house that wants no convenience. An house that is ready and amply furnished. If thou wert there, O my Soul, thou shouldst not need to flit, it is thine inheritance by gift, and he that gave it will not put thee out. Shall I not be willing to live in mine own, rather than a strangers, in an heavenly then in an earthly house; in an house of God's buildings then of man's; in an eternal, rather than in a falling ruinous habitation? While I live here, I shall be put to shift, when I die I shall make but one remove, and never flit again. Let me remove once, and do it cheerfully, that I may remove no more.  
XXXI. But what do I speak of an House, in Heaven? (my Soul) there is a Kingdom, Not like the Kingdoms of this world, not a narrow, envied, divided, shaken, sinful, temporal Kingdom. Not subject to wars, tumults, fire, famine, pestilence, oppression, ruin, desolation, but a spiritual, heavenly, glorious, unshaken, large, united, undefiled, peaceable, everlasting Kingdom, Not subject to any invasion, to any change, to any danger. Since therefore God hath given me a Kingdom, and the Kingdom is not of this world, which ●e hath given me; Why should I desire to continue in this world, and not go where my Kingdom is? Would any man that is heir to a Kingdom desire to live any where but in the Kingdom to which he is an heir? Especially, if his own be such, that in comparison it shames all others that may be brought to make comparison. Lord, since it pleaseth thee to give me a Kingdom, Help me to walk worthy of the dignity, and hopes of a King, whiles I live, and let not this beggarly life, nor any thing that belongs to it, keep me from being willing, nay desirous to enjoy a Crown. If such a worm may speak such a word, To say he is a King; I beseech thee make me willing, or else when the time comes, stay not for my willingness, but set me upon the Throne, bring me to the Kingdom promised. Put, oh put that pure Crown of Righteousness, that incorruptible Crown of Glory upon my head. It's a glorious thing to be a King. Ambition makes graceless men, whose portion is in this life, desperately daring to adventure their All to get one of these poor Cottage Kingdoms. Oh my Soul, Shall not grace make thee willing to put off thy natural life, to put on this living and immarcessible Crown?  
XXXII. The Scripture speaks admirable things of the glorified estate of the Saints, what is reserved in Heaven for them, what they shall enjoy there. At present it tells us we know but in part, and we know it tells us true by our great ignorance. It calls all that we have on this side Heaven our tastes and earnests of what we shall have. We are now the sons of God, but it doth not yet appear what we shall be, saith St John. 
1 John 3. 2.  And the Apostle saith, Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him. 
1 Cor. 2. 9  Surely there are some stranger things reserved to be revealed and enjoyed in Heaven, or else we should not have such high and farre-meaning expressions from the holy Spirit. While● thou art here (O my Soul) thou hast but a poor imperfect glimpse of that which lies wrapped up in the promise. Thou livest by faith not by sight. Thy happiness now lies pri●●●ipally in the hope of what shall be thy happiness in Heaven. And therefore since this is not the place for accomplishing thy happiness, be thou carried out with desire to be in that place, where thy happiness may be accomplished, to die and be dissolved, that thou mayst know and enjoy all that is spoken of the blessed state of the blessed Saints in glory.  
1. I desire to know experimentally, what it is to be in a state that is absolutely free from trouble, fear, sorrow, sickness, temptations, enemies, especily from ●inne: Oh what a thing is that? Here I know little else but sin and sorrow. Lord, let me know what it is to be freed from these, what it is to sin no more, to weep no more. It is in the promise, Rev▪ 1. 4. Oh let me have it in performance.  
2. The Scripture speaks of the spirits of just men made perfect. Those just men are no where but in Heaven, and there they have their souls accomplished with perfection. They have their natural faculties enlarged and filled, they have the image of God, all their graces, that Divine Nature (as Peter calls it) completed to the highest degree. It is now with them, as it was in the beginning, they are like unto God himself, and in his perfect similitude, according to the measure of creature-perfection. Oh my Soul, dost thou not desire experimentally to know and enjoy this happiness, to be absolutely and completely sanctified, to have all thy graces shining in their lustre and glory? Oh me thinks thou shouldst long to know what this is to be like unto God that made thee, who when he made thee, made thee like himself.  
3. I hear great things spoken of Heaven, what a glorious place it is, and how far it excels all that is visible on this side. Art hath raised many glorious structures, which do very much catch the senses, ravish the beholders. But that part of the visible Heavens which is the workmanship of God drawn over our heads, the beautiful groundwork, and curious enamelling of the Sun, Moon and Stars, doth exceedingly shame all the invention and art of man. These I have seen, and been sometimes much taken with them. But I have not seen what is the glory of the highest Heavens, the Paradise of God. I have not seen the City of the great King, the glorious high Throne on which Christ Jesus fits. Oh my Soul, why dost thou linger? Art thou not willing to leave this world, that thou mayst know, behold, and live in that place of Glory, which so far transcends all that thou hast seen, and which thou canst not see until thou leave this world? Wouldst thou not fain see that mansion that Christ went to prepare for thee?  
4. My Soul, thou hast very reverend thoughts of the Saints departed, of the Fathers▪ that died in the faith long ago, and of the Saints and Martyrs of Jesus that died in later ages, of Adam, Noah, Eno●h, Abraham, Isaac, Jacob, Moses, Joshuah, Samuel, David, Solomon, Isaiah, Jeremiah, Ezek●el, Daniel, Peter, Paul, Calvin, Luther, Cranmer, Ridley, Latimer, Bradford. My Soul, thou hast only heard of these, thou hast not seen them. But now, my Soul, when thou goest to Heaven, thou shalt behold and know all these, with all the rest of those glorified Saints that went before thee. Thou shalt sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven; and those whom thou now so much admirest, shall be thy Companions. If thou leave behind thee some precious Saints, whom thou lovest, there will be no loss of Company, there thou shalt find others more worthy of thy love, in Heaven all is exchanged for better. Thou knowest those already that are here. There thou shalt be acquainted and familiar with those thou never knewest.  
5. The Angels are excellent glorious Creatures, All Spirit, exceeding holy, they wait upon God immediately, they pass up and down with incredible celerity, are Instruments to do God great service; yea though we see them not, yet are they ministering spirits unto the heirs of salvation. Doubtless they now perform many good offices for us, which are not yet understood by us for whom they are performed. My Soul, these glorious Creatures, whose feet a man can hardly now behold and live, thou shalt in Heaven have the full knowledge of them, of their Natures, Office and Ministry. Thou shalt converse with them familiarly, and not be afraid of them. Here thou art but a Companion for men, and many of those men amongst whom thou livest have scorned to be thy Companions; Let this make thee willing to leave this world, to go to Heaven, where thou shalt be a M●te for Angels, and shalt not be scorned by them.  
6. The Scripture saith, Our light afflictions which are but for a moment, do work for us a far more exceeding, 
1 Cor. 4. 17.  and eternal weight of glory. My Soul, thou dost not at present enjoy this; nay, I am sure thou canst not comprehend what lies in this expression. It is spoken for thee to wonder at, Glory, a weight of Glory, an exceeding weight of Glory, a nor exceeding weight of Glory, a far more exceeding weight of Glory, a far more exceeding and eternal weight of Glory. My Soul, dost thou know what this means? Sure it is some wonderful thing, which the Apostle, guided by the Spirit, heaps so many words upon, as if it were something that did exceed the most exceeding expressions; Oh my Soul, though now thou dost not comprehend the expression, but admirest something which thou dost not understand, yet when thou comest to Heaven, thou shalt not only understand the phrase, but possess the thing. Art thou not willing to take thy wings and fly from hence, that thou mayst no● only understand, but be laden with this blessed burden, which the Spirit calls an exceeding weight of Glory? Who would need Arguments to persuade, that might be assured by going to such a place to have leave to carry away his lading of gold or precious treasure? Why, my Soul, if thou wilt go to Heaven, all thy burden shall be thy glory: This Glory is ten thousand times more precious than gold. And it hath this advantage, though it be a weight of Glory, yet it is no burden, shall never weary him that carries it.  
FINIS.