A love-token for mourners teaching spiritual dumbness and submission under Gods smarting rod : in two funeral sermons / by Samuel Fisher M.A., late preacher at Brides London, now at Thornton in Cheshire ; unto which is added, An antidote against the fear of death, being the meditations of the same author in a time and place of great mortality.
It is directed to Jeduthun who was one of the three Praefects or Masters of Musick, appointed and ordered by David for the guiding of Song in the House of the Lord, 1 Chron. 25. 1, 6, 7. It was penned in Meeter, for it is (Mizmor of David) a Psalm of David which notes Sermonem concisum, Ford super Psal. 3. de modo orationis.
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 Chronicles 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 Psalm 3. de modo orationis.
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.
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.
This I look upon (and therein I follow that great and sound Expositor, who erres as seldom as most do in giving the sense of Scripture, Mr Calvin) as the principall scope of the Psalm, to make known to the Church of God, what David had the sad experience of, viz. the great strength and power of passion under the sharpnesse and bitternesse of affliction .
This I look upon (and therein I follow that great and found Expositor, who erres as seldom as most doe 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.
As if he had said, I set down this constant resolut•on to mousell, and lock up my lips, that I might not give my tongue leave to break out into any impatient or unbeseeming speech, &c. By this is noted the untamednesse of the tongue, which must by force and watchfulnesse be restrained,
As if he had said, I Set down this constant resolut•on to mousell, and lock up my lips, that I might not give my tongue leave to break out into any impatient or unbeseeming speech, etc. By this is noted the untamedness of the tongue, which must by force and watchfulness be restrained,
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3. The successe of this resolution and his endeavours for a time, the suppression of his passionate distemper, v. 2. I was dumb, with silence I held my peace, &c. 4. The power and prevalency of his passion afterwards, Dolor meus turbatus est, incaluit cor meum, In meditatione mea exarsit ignis, loquutus sum lingua;
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 meditation mea exarsit ignis, loquutus sum lingua;
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 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,
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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,
In the Verses following he gives an account of the language which he uttered, when his passion god vent, to v. 7. which though they carry truth in them,
and timed, do clearly argue by the context that he was transported vitioso excessu. And therefore saith my former Author, Non sine stomacho & indignatione dicit, Notum fac mihi Iehovah finem meum, &c. It was not without stomack and passion that he saith, Lord make me to know mine end.
and timed, do clearly argue by the context that he was transported vitioso excessu. And Therefore Says my former Author, Non sine stomacho & Indignation dicit, Notum fac mihi Jehovah finem meum, etc. It was not without stomach and passion that he Says, Lord make me to know mine end.
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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;
As if he had said, O my soul, dost thou Consider from whom thy afflictions come, that thou thus complainest? Thou hast to deal with God, not with man;
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.
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.
because those that are dumb, whether by a naturall necessity, as were divers of those whom Christ cured, or by a Divine restraint, as the Prophet Ezekiel was;
Because those that Are dumb, whither by a natural necessity, as were diverse of those whom christ cured, or by a Divine restraint, as the Prophet Ezekielem was;
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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:
According to his purpose in the beginning of the Psalm, he had now god on his mousell, whereby his lips were kept shut, and he restrained from speaking:
And the meaning reacheth no further, but to his patient and humble silence under Gods dispensation of the crosse, viz. That upon the serious and well-weighed consideration of Gods hand in the affliction,
And the meaning reaches 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 whereas it appears both by the context, and the generall scope of the Psalm, that David found a work on it, to get and keep his heart in a quiet, silent frame:
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:
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.
when God keeps them under soar afflictions, puts them upon sharp trials. The Weaknesses of the most eminent Saints do offer themselves for proof of this.
he shewed that he •ould be provoked, if you reade Numb. 11. ad 16. you will finde Moses himself too snappish with God, Wherefore hast thou afflicted thy servant, &c.
he showed that he •ould be provoked, if you read Numb. 11. and 16. you will find Moses himself too snappish with God, Wherefore hast thou afflicted thy servant, etc.
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These were eminent Saints, yet they could not alwaies keep the fire in the chimny, even these were sometimes in danger of being scoreht and burnt by their own passions: And no wonder, For
These were eminent Saints, yet they could not always keep the fire in the chimney, even these were sometime in danger of being scoreht and burned by their own passion: And no wonder, For
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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;
2. The most eminent Saints upon earth have passion, and Are in Some measure Subject to them, James 5. 17. 3. There is something of corruption in all the Saints passion;
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the regenerate part doth not ever play its part, as one active and in arms to keep down the risings of those malapert quick-silver inmates of the soul which will lie down no longer then they are kept down;
the regenerate part does 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 then they Are kept down;
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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.
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.
how weak, how foolish, how bruitish passion makes us, Psa. 73. 22. and how prepared for temptation, he restlestly useth all his art to bring the soul into this rout and confusion.
how weak, how foolish, how brutish passion makes us, Psa. 73. 22. and how prepared for temptation, he restlestly uses all his art to bring the soul into this rout and confusion.
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1. Though good men have their passions, yet they are not wholly under the power of their passions, in part they are renewed though but in part, Gal. 5. 24 2. The passions of good men are none of their vertues;
1. Though good men have their passion, yet they Are not wholly under the power of their passion, in part they Are renewed though but in part, Gal. 5. 24 2. The passion of good men Are none of their Virtues;
4. The more holy any man is, the more ashamed, the more weary, the more humbled for the inordinatenesse of his passions, the more resolved, the more watchfull against them, that he be not• brought under their power, Psal. 73. 22. Job 42. 6. Psal. 39. 1, 2. 5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordinate passions.
4. The more holy any man is, the more ashamed, the more weary, the more humbled for the inordinateness of his passion, the more resolved, the more watchful against them, that he be not• brought under their power, Psalm 73. 22. Job 42. 6. Psalm 39. 1, 2. 5. It is most unbeseeming and unworthy of a Saint to be often and ordinarily transported with inordinate passion.
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;
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;
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,
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,
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There is bitternesse in affliction (which I might have named as a reason) and no wonder if the bitternesse of the Crosse do draw out the bitternesse of the Patient.
There is bitterness in affliction (which I might have nam as a reason) and not wonder if the bitterness of the Cross do draw out the bitterness of the Patient.
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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.
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.
but yet do not say you will not, lest your pride betray you, and you be 〈 ◊ 〉 to your own weaknesse whatever you may think• you will do like other men unlesse denying your selves you get the present supply of the Spirit of Christ, Phil 1. Peter resolved as well a• thou canst doe in another case, Mat. 26. 35. and David in this (I hope you will own them for Saints) and yet both failed, Let him that thinks he stands, Rom. 11. 19, 20. However I will neither hear nor beleeve any man that boasts of himself till I see him in such a condition;
but yet do not say you will not, lest your pride betray you, and you be 〈 ◊ 〉 to your own weakness whatever you may think• you will do like other men unless denying your selves you get the present supply of the Spirit of christ, Philip 1. Peter resolved as well a• thou Canst do in Another case, Mathew 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;
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5. They are eminent Saints, and the grace of God shines eminently in them, who under sore and griping sorrows and afflictions, do yet possesse their souls in patience, have their spirits kept quiet and undistracted.
5. They Are eminent Saints, and the grace of God shines eminently in them, who under soar and gripping sorrows and afflictions, do yet possess their Souls in patience, have their spirits kept quiet and undistracted.
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I had the happinesse to see such a sight, (and I blesse God I saw it with wonder and thankfulnesse) in that blessed and renowned Rock and Pillar of the Church Mr Whitaker, in whom patience had the Conquest over the most breaking torments that I have known lying upon any Saint in this Age.
I had the happiness to see such a sighed, (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.
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As of Job, so it may well be said of him in after-times, Have you not heard of th• Patience of Whitaker? How illustrious did this grace of God make this Saint of God? How glorious was God himself in that grace which was given to this Saint, by which he stood so invincibly in his sharp encounters?
As of Job, so it may well be said of him in Aftertimes, Have you not herd of th• Patience of Whitaker? How illustrious did this grace of God make this Saint of God? How glorious was God himself in that grace which was given to this Saint, by which he stood so invincibly in his sharp encounters?
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1. When you see a man that fear• God under affliction, especially if his afflictions be great, unusual, doubled, of long continuance, put on your bowels, and go to your prayers;
1. When you see a man that fear• God under affliction, especially if his afflictions be great, unusual, doubled, of long Continuance, put on your bowels, and go to your Prayers;
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,
Pity them, they have not only afflictions to bear, but passion to subdue, by reason of those afflictions, Job 6. 1. to the 14th for. Pray for them that they may be held up by God, not loose their patience,
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whiles they bear their Crosse, but have their spiri•s sweetly calmed and meekned to submit to God• ch•stisements, not to make God suffer by their murmurings; This is a charitable work;
while they bear their Cross, but have their spiri•s sweetly calmed and meekened to submit to God• ch•stisements, not to make God suffer by their murmurings; This is a charitable work;
Make Davids prayer your own, Psalm 17. 5. 3. Study the evil of being brought under your passions, and of discovering that weakness in affliction, wherein Gods Honour, Religions Credit, your own Peace and Comfort are like to suffer so much.
Make Davids prayer your own, Psalm 17. 5. 3. Study the evil of being brought under your passion, and of discovering that weakness in affliction, wherein God's Honour, Religions Credit, your own Peace and Comfort Are like to suffer so much.
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improve faith upon them, and lay them up against the day of affliction and temptation, Job 5. 17, 18, 19, 20, &c. Isa. 43. 1, 2. Rom. 8. The Promises will feed your faith,
improve faith upon them, and lay them up against the day of affliction and temptation, Job 5. 17, 18, 19, 20, etc. Isaiah 43. 1, 2. Rom. 8. The Promises will feed your faith,
whether outward or inward, whether upon the body or soul, or name, or state, or family, it is the hand of God, Amos 3. 6. 2 Sam. 16. 11. Isa. 45. 7. Hos. 6. 1.
whither outward or inward, whither upon the body or soul, or name, or state, or family, it is the hand of God, Amos 3. 6. 2 Sam. 16. 11. Isaiah 45. 7. Hos. 6. 1.
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Gods Counsel is comprehensive of all events, Isa. 14. 24, 25, 26. & 23. 8, 9. Jer. 4. 28, 29. 2. The Commission which is issued out in time, for the execution of the Counsel, is signed under his own hand.
God's Counsel is comprehensive of all events, Isaiah 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.
but Instraments are imployed about it, and the Instrument acts crookedly, and layes the foundation of my affliction in his own wickednesse? For example, Some of Davids Domestique afflictions, were Tamars deflouring by Amnon, the death of Amnon by Absolom; Incest and murther are committed to make up Davids crosse;
but Instraments Are employed about it, and the Instrument acts crookedly, and lays the Foundation of my affliction in his own wickedness? For Exampl, some of Davids Domestic afflictions, were Tamars deflowering by Amnon, the death of Amnon by Absalom; Incest and murder Are committed to make up Davids cross;
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Answ. Those affliction•, wherein wicked men are Instrumen•s, and wherein the Instrument acts most crookedly (as afflictions) are of Gods doing notwithstanding.
Answer Those affliction•, wherein wicked men Are Instrumen•s, and wherein the Instrument acts most crookedly (as afflictions) Are of God's doing notwithstanding.
Job made no scruple to say, when Sabeans and Caldeans had plundered him of his substance (which was theft in them) That the Lord had taken, Job 1. Understand therefore,
Job made no scruple to say, when Sabeans and Chaldaeans had plundered him of his substance (which was theft in them) That the Lord had taken, Job 1. Understand Therefore,
1. That the affliction or punishment, under which any man suffers, is to be distinguished from the sin of the Instruments that are used about the affliction ▪ The sinne is theirs tha• commit it, the affliction is Gods,
1. That the affliction or punishment, under which any man suffers, is to be distinguished from the since of the Instruments that Are used about the affliction ▪ The sin is theirs tha• commit it, the affliction is God's,
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,
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 since to be in the world,
3. Though men cannot make use of other mens sins, to bring about their ends without defiling themselves; (and therefore he that doth not hinder is said to command, rightly understood) yet God can, and doth, by the sinnes of the worst men,
3. Though men cannot make use of other men's Sins, to bring about their ends without defiling themselves; (and Therefore he that does not hinder is said to command, rightly understood) yet God can, and does, by the Sins of the worst men,
and contrary to their intentions, work out his own glory, and his peoples good, without the least touch of pollution to himself, the least impeachment to his Honour, Holinesse,
and contrary to their intentions, work out his own glory, and his peoples good, without the least touch of pollution to himself, the least impeachment to his Honour, Holiness,
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and their good, we need not be afraid to say, That God is the Authour of the affliction whatsoever it is, where men that are the Instruments in the affliction, are Authors of the sin. I shall apply this briefly.
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 since. I shall apply this briefly.
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,
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 fallen down before him, to hear what he speaks,
Thus did David in this Text, and in the case of Shime•, 2 Sam. 16. 10. And so Job, Job 1. Well were it if we could all do so, both in reference to the general and publick •alamities upon the Nation;
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 doe so, both in Referente to the general and public •alamities upon the nation;
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4. It sheweth us whether to go for the moderating, removing, bearing, sanctifying of our affliction (i. e.) to him whose hand is stretched out against us in the affliction.
4. It shows us whither to go for the moderating, removing, bearing, sanctifying of our affliction (i. e.) to him whose hand is stretched out against us in the affliction.
Our way is to God by Repentance, Hos. 6. 1. & 14. and humble prayer, Hos. 14. 1, 2. Thus God teacheth, Ps. 50. and the Saints have learned, Ps. 116. 3, 4.
Our Way is to God by Repentance, Hos. 6. 1. & 14. and humble prayer, Hos. 14. 1, 2. Thus God Teaches, Ps. 50. and the Saints have learned, Ps. 116. 3, 4.
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It was As•'s sinne to trust in the Physician, 2 Chron. 16. 12. It is the rich mans to trust in his wealth, Pro. 10. 15. None of these can help without God;
It was As•'s sin to trust in the physician, 2 Chronicles 16. 12. It is the rich men to trust in his wealth, Pro 10. 15. None of these can help without God;
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,
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,
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Though the Instrument be an enemy, and would devour and make an end, Exodus 15. Yet he that is the Author, is a Father, Revel. 3. 19. Psal. 103. A•d they may assure themselves, that the Authour will not resign up his Soveraignty to the Instrument;
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. Psalm 103. A•d they may assure themselves, that the Author will not resign up his Sovereignty to the Instrument;
This is • comfortable consideration to the Church and to every Saint in their greatest tria•• when to sense they are ready to sink, viz. That they are in Gods hands;
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;
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 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 triple what they now feel,
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That which every affliction speaks most plainly in ordinary, is the sin of the patient, Lam. 3. 39. David understood this quickly when he had numbred the people.
That which every affliction speaks most plainly in ordinary, is the since of the patient, Lam. 3. 39. David understood this quickly when he had numbered the people.
3. Nor yet can this dumbnesse intend that w• should not be afflicted in our affliction, either not to mourn for our sin, the cause of Gods disple•sure,
3. Nor yet can this dumbness intend that w• should not be afflicted in our affliction, either not to mourn for our since, the cause of God's disple•sure,
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Answ. The meaning of the point is this, that if any thing, this consideration (of Gods doing) will be effectuall to make men dumb, to mousel their mouths,
Answer The meaning of the point is this, that if any thing, this consideration (of God's doing) will be effectual to make men dumb, to mousel their mouths,
2. If it will keep a man from complaining, which hath something of discontent in it, it will much lesse admit of disputing and reasoning with God, which hath too much of pride and sawcinesse in it.
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.
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He must not argue with God, because he cannot finde Gods reason in his dispensations, Rom. 9. 20. Nay, but O man, who art thou that repliest against God? You may perhaps finde some good men that have ventured upon this in their affliction,
He must not argue with God, Because he cannot find God's reason in his dispensations, Rom. 9. 20. Nay, but Oh man, who art thou that repliest against God? You may perhaps find Some good men that have ventured upon this in their affliction,
Job, that went farre, did not dispute so long as his eye was kept clear upon this consideration, Job 1. 21, 22. And what he did afterwards, upon temptation,
Job, that went Far, 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,
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but carnall reasonings, and proud disputes, the expressions of discontent and maintenance of a quarrel, have no place against Gods providence, God hath done it, if it be improved, will take off any man from chopping Logick with God.
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.
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,
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 order his affliction, with all its adjuncts and Circumstances, he will see little reason to give vent to his passion,
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Foolish man that sufferest thy self to be fired with thy Cross, dost thou know at whom thou murmurest and repinest? Sure thou neither knowest against whom thou quarrellest,
Foolish man that sufferest thy self to be fired with thy Cross, dost thou know At whom thou murmurest and repinest? Sure thou neither Knowest against whom thou quarrelest,
If thou didst, thou wouldst leap into the water to cool thy self for fear, lest God should smoke with his nostrils, cause the fire of his jealousie to break forth,
If thou didst, thou Wouldst leap into the water to cool thy self for Fear, lest God should smoke with his nostrils, cause the fire of his jealousy to break forth,
We reade of one good man that once plaid the beast in this kinde, but it lies as a brand of infamy upon him, Jonah 4. 1, 8, 9. He stands in the Text as a pillar of Salt, •or other men to be ashamed,
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,
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.
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.
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1. That one of the main and capitall reasons of the non - submission, impatience and discontent of men, under the Discipline of the Rod, is the non - consideration,
1. That one of the main and capital Reasons of the non - submission, impatience and discontent of men, under the Discipline of the Rod, is the non - consideration,
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or want of the effectuall improvement of this Consideration, that their afflictions are ordered and disposed by God, that what is their suffering is Gods doing.
or want of the effectual improvement of this Consideration, that their afflictions Are ordered and disposed by God, that what is their suffering is God's doing.
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But you are sure to finde Jonah in such a fit, Jonah 4. 8. 2. Sometimes full of complaint under their burthens, Was ever sorrow like my sorrow? Lam. 1. 12. Sometimes the kinde of the affliction doth not please them, otherwhiles the season that God takes, suites not with them.
But you Are sure to find Jonah in such a fit, Jonah 4. 8. 2. Sometime full of complaint under their burdens, Was ever sorrow like my sorrow? Lam. 1. 12. Sometime the kind of the affliction does not please them, otherwhiles the season that God Takes, suits not with them.
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Again, the smart, bitternes, length, measure, manner of Gods dealing is matter of complaint, one thing or other, we are apt to finde fault with in Gods dispensation, rather then set the saddle upon the right horse (i. e.) to finde fault with our own provocation.
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 then Set the saddle upon the right horse (i. e.) to find fault with our own provocation.
7. Sometimes they despond under their afflictions, and cast off their confidence, as if they doubted of the accomplishment of the promise, because hope is deferred,
7. Sometime they despond under their afflictions, and cast off their confidence, as if they doubted of the accomplishment of the promise, Because hope is deferred,
10. Sometimes it is expressed unhappily by the neglect or giving over duty, and so it hath been sometimes in pure contempt, Mal. 3. 14. Sometimes upon surprisal.
10. Sometime it is expressed unhappily by the neglect or giving over duty, and so it hath been sometime in pure contempt, Malachi 3. 14. Sometime upon surprisal.
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Now whence all this, and all the rest that breaks forth into a seab in mens carriages under affliction? Is it not hence, that men do not in their affliction consider that they are u•der the hand of God, that all that which they are discontent at,
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,
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I appeal to any conscientious Christian, whether when they have lashed out into any passionate discontents by reason of their sufferings, they do not finde upon reflection, that this consideration hath lien asleep, at lest hath not been throughly improved;
I appeal to any conscientious Christian, whither 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 thoroughly improved;
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He that sayes he doth seriously consider this, and yet findes his heart to rise and quarrell with God, says also that his heart is above measure proud and stout against God.
He that Says he does 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.
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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.
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.
Job 2. 9. You have a veryful instance in Saul, 1 Sam. 28. 5, 6, 7. There is in ordinary abundance of difference between good and bad men in the carrying of the crosse;
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.
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.
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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;
Answer 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;
4. Or from some impressions of Conscience working servile fear, or something else like these, but none of these, no nor all of them together do amount to that which we now treat of, viz. an holy, humble, silent submission under affliction•, wrought out by the gracious improvement of Gods hand in the affliction that lies upon them.
4. Or from Some impressions of Conscience working servile Fear, or something Else like these, but none of these, no nor all of them together do amount to that which we now Treat of, viz. an holy, humble, silent submission under affliction•, wrought out by the gracious improvement of God's hand in the affliction that lies upon them.
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Job, though surprized afterward, held in to a miracle the first and second bouts that Satan had with him, Job 1: 21, 22. & 2. 10. 4. But the best of the Saints that is here in a bearing Condition hath flesh in him as well as Spirit.
Job, though surprised afterwards, 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.
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A Christian is but in the fight, not come to a perfect conquest, 1 Cor. 9. 26. And whiles he is in fight, it may be his unhappinesse to have his affections routed till he rally again.
A Christian is but in the fight, not come to a perfect conquest, 1 Cor. 9. 26. And while he is in fight, it may be his unhappiness to have his affections routed till he rally again.
5. If he be overcome, and do speak unadvisedly with his lips, or manifest impatience under the rod, there is this to say for him to witnesse him a Saint, to distinguish him from a fool.
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.
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.
3. Though he fallen yet he does 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.
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There is no question but we have all tasted of sorrow more or lesse, in one kinde or other, in our bodies, names, estates, relations, &c. It is common to all, Man is born to trouble, Job 5. 7. But it is a very great Question,
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,
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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?
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?
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.
Because he does 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.
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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 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;
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If they did either know themselves what vermine they are, or did acknowledge God in the greatnesse of his Soveraignty, they would quickly give that proud humour an answer with rebuke.
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.
before your affliction hath had its end on you? When God hath put you into the prison, have you staid there, till his discharge hath been your warrant? Oh how many good men miscarry in this case, using false keys to open the doors,
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? O how many good men miscarry in this case, using false keys to open the doors,
because God is not pleased so soon as we would have him to take them off, What is the language? I shall perish, I shall be undone, I shall never break over this affl•ction, This will make an end of me, there is no hopes, this is not the voice of faith, but of discontent.
Because God is not pleased so soon as we would have him to take them off, What is the language? I shall perish, I shall be undone, I shall never break over this affl•ction, This will make an end of me, there is no hope's, this is not the voice of faith, but of discontent.
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Few men will let him that curseth him passe, as David did Shimei, 2 Sam. 16. 10. Nay rather we say, what God sayes, Say not (Prov. 20. 22.) Say not thou, I will recompense evil.
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 (Curae 20. 22.) Say not thou, I will recompense evil.
and perhaps renewed, have you not suffered your selves to be drowned with sorrow, and your spirits to be overwhelmed? Sometimes we suffer our sorrows to eat up all our comforts,
and perhaps renewed, have you not suffered your selves to be drowned with sorrow, and your spirits to be overwhelmed? Sometime we suffer our sorrows to eat up all our comforts,
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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.
Certainly if we give Way to immoderate sorrow in our afflictions, so as to refuse to eat our bred, 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.
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,
Answer Sometime 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,
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3. Some men are silent out of a stoicall Apathy, because they think they ought not to be moved with any thing that befals them, that it is altogether below a man that hath reason, to be affected with passion in any case, either to rejoyce in any good,
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,
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and lay asleep his affections, according to the Stoical dream, yet it is natural to some men to be in a great measure without naturall affection, very unapt to be stirred or moved with any changes that do befall them:
and lay asleep his affections, according to the Stoical dream, 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:
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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.
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.
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Now some men bear their burthens with a seeming invinciblenesse (i. e.) they bear them with so much courage, that he that looks on would think they did not bear them.
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.
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Thus I believe it is with some natural men, when God layes his hand upon them by some smarting affliction, Conscience flies in their faces, tels them now they are in the hands of an enemy, that he that hath arrested them is he, that they have sinned against by oaths, perjuries, drunkennesse, whoredom, bloud, oppression;
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;
And this justifying of God in his affliction, is an argument that his eye is upon him whom he justifies, and that he sees it were an unreasonable thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience, when it is done.
And this justifying of God in his affliction, is an argument that his eye is upon him whom he Justifies, and that he sees it were an unreasonable thing to quarrel with him for the doing of that which he cannot but clear him for in his own conscience, when it is done.
though his burthen encrease, because he hath the same reason lying still before him. The encreasing, multiplying, lengthening of afflictions is from the same hand.
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.
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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.
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.
When Jobs wife (stirred up by the Devil no question) came to stirre up discontent in him against God, Dost thou still retain thine Integrity? Job 2. 9. Curse God and die:
When Jobs wife (stirred up by the devil no question) Come to stir up discontent in him against God, Dost thou still retain thine Integrity? Job 2. 9. Curse God and die:
7. If it be this Consideration that works to keep you quiet in affliction, then this will make you humble your selves under Gods mighty hand, Jam. 4. that he may lift you •p.
7. If it be this Consideration that works to keep you quiet in affliction, then this will make you humble your selves 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 wayes, Lam. 3. 40. to enquire into the cause of Gods displeasure,
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, Hos. 6. 1. & 14. 1, 2. And since you have made a breach by sinne, to be restlesse till you have made your peace by repentance.
and return to him that s•ites, Hos. 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.
when he strikes, he would have his people submit, not quarrel or dispute, Luk. 21. 19. Iam. 4. 7, 10. 2. The best Saints, when they have been themselves, and not outed their possession, have done so.
when he strikes, he would have his people submit, not quarrel or dispute, Luk. 21. 19. Iam. 4. 7, 10. 2. The best Saints, when they have been themselves, and not outed their possession, have done so.
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Shall he that challengeth the field complain of his wounds? And if we sinne against God, Shall we not be dumb when God afflicts us for our sin? Shall we provoke God by sinne,
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 since? Shall we provoke God by sin,
and yet quarrell with God, when we have provoked him? Learn of the Church rather, I will bear, &c. 5. It is very honourable for a Christian, and a pious thing to be silent and quiet under Gods hand.
and yet quarrel with God, when we have provoked him? Learn of the Church rather, I will bear, etc. 5. It is very honourable for a Christian, and a pious thing to be silent and quiet under God's hand.
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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.
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.
and it will make you in love with patience, willing to wear a mousel, that you may get such provender, 1. This is the way to get good by an affliction.
and it will make you in love with patience, willing to wear a mousel, that you may get such provender, 1. This is the Way to get good by an affliction.
7. Besides that it is a very unworthy, brutish, wicked thing, to strive, to quarrel, to dispute with God, Psal. 73. Job 2. 10. So it is a bootlesse and a fruitlesse thing, There is nothing to be got by it.
7. Beside that it is a very unworthy, brutish, wicked thing, to strive, to quarrel, to dispute with God, Psalm 73. Job 2. 10. So it is a bootless and a fruitless thing, There is nothing to be god 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.
No man could ever wrangle God out of his Way, till he did leave them as men that were perditae Spei, Isaiah 1. 5. 1. It is a Signen of a great deal of pride.
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 then he? Who ever hardened himself against God, and prospered?
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 you provoke God to anger? Job. 9. 4. Are the Stronger then he? Who ever hardened himself against God, and prospered?
Now one of the most approved wayes to bring the heart to a quiet, silent frame, is that which this Text and Doctrine offers, viz. this Consideration, that God hath done it.
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.
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And may not he dispose of the Creature that he is Lord of? He that made Heaven and Earth according to his will, may not he doe what he will in Heaven and Earth? This Divinity the Heathen Emperor had learned in his affliction,
And 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,
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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,
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,
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.
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.
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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,
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,
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,
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if at length it please him not to do, that which he was never bound to do when he did it? This Consideration will teach thee and me to be thankfull, that we have had so many dayes of health, which were given of grace, not to wrangle at sicknesse when it comes,
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,
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In like manner when the affliction is upon you in your relations, Say you be afflicted in a Husband, a Wife, a Childe, a Parent, a Brother, a Friend, a Comp•nion.
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 Comp•nion.
as that you have lost the best Father, the best Mother, the best Husband, the best Wife, the best Friend, the best Companion (we are apt to indulge our selves,
as that you have lost the best Father, the best Mother, the best Husband, the best Wife, the best Friend, the best Companion (we Are apt to indulge our selves,
and to think our comforts were best when we have lost them, though it may be scarce content with them when we had them.) But suppose it really so; Oh this stirs up passion!
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; O this stirs up passion!
though they were his? And will not you dispense with y•ur supposed right to let him enjoy them after you have used them? Who would lend a neighbour any utensill, that for the use would alienate the property,
though they were his? And will not you dispense with y•ur supposed right to let him enjoy them After you have used them? Who would lend a neighbour any utensill, that for the use would alienate the property,
when you cannot challenge them? Must God have dependance on us? Or shall we quit our dependance on him? Shall not he that is a free Agent have liberty to act freely? Must he that gives us such good blessings be made our debtour by the blessings which he gives? Oh be silent!
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? O be silent!
Thirdly, Think thus with your selves, I am in such an affliction, but God hath done it, surely it must needs be done with infinite Wisdome and Caution, which he doth.
Thirdly, Think thus with your selves, I am in such an affliction, but God hath done it, surely it must needs be done with infinite Wisdom and Caution, which he does.
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or hypocrisie, or unbelief, or envy, or self-love, or an evil thought, he knows it as fully as if it were drunkennesse, swearing, murther, evil speaking, adultery.
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.
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But now God doth know, and know absolutely, and unerringly, what is the most proper way that is to be taken with every disease in relati•n to each partilar subject;
But now God does know, and know absolutely, and unerringly, what is the most proper Way that is to be taken with every disease in relati•n to each partilar Subject;
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Or of the Stone, viz. hardnesse of heart, and that brawninesse which makes men insensible of •inne, or the sad effects of it, which the Isra•lites are charged with.
Or of the Stone, viz. hardness of heart, and that brawniness which makes men insensible of •inne, or the sad effects of it, which the Isra•lites Are charged with.
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Or a Lethargick distemper of spiritual security, which makes men carelesse about their spiritual condition, and by which they are in danger to die sleeping, as Sardis was.
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.
By reason of his perfect judgement, he alwayes keep• to a just measu•e in all his administrations without either excesse or defect, Isa. 27. 8. & 28. 27. Though he makes use of Instruments,
By reason of his perfect judgement, he always keep• to a just measu•e in all his administrations without either excess or defect, Isaiah 27. 8. & 28. 27. Though he makes use of Instruments,
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He himself governs the Instrument that he acts by, Revel. 2. 10. Job 1. 12. & 2. 6. It is not indeed alwayes to every one the same measure and proportion,
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,
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Oh now make use of this Consideration when you are under affliction, would you be dumb and silent under Gods hand? See what an Argument is here, to stop your mouths, God hath done it, the wise God hath done it, he that is infinite in wisdom,
O 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,
Shall we question whether that 〈 ◊ 〉 well done, or quarrell with it when it is done, which hath had wisdome it self to manage and order it in every circumstance in the doing of it? If when we are afflicted, we think the affliction might have been spared,
Shall we question whither that 〈 ◊ 〉 well done, or quarrel with it when it is done, which hath had Wisdom it self to manage and order it in every circumstance in the doing of it? If when we Are afflicted, we think the affliction might have been spared,
because he hath done it, that could not err in what he doth! We never shew our selves more fools, then when we pick quarrels with Gods wisdom. Fourthly, Improve it thus.
Because he hath done it, that could not err in what he does! We never show our selves more Fools, then when we pick quarrels with God's Wisdom. Fourthly, Improve it thus.
He is the Judge of all the world, Gen. 18. and shall not he do right? He is righteousnesse it self, and cannot do iniquity. This is one of those glorious Attributes which speak his Essence, viz. his righteousnesse, Psal. 7. 9. & 116. 5. Jer. 12. 1. Psal. 145. 17. As he cannot clear the guilty,
He is the Judge of all the world, Gen. 18. and shall not he do right? He is righteousness it self, and cannot do iniquity. This is one of those glorious Attributes which speak his Essence, viz. his righteousness, Psalm 7. 9. & 116. 5. Jer. 12. 1. Psalm 145. 17. As he cannot clear the guilty,
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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.
nor be Advocate for impenitent Sinners, Exo. 34. So he cannot condemn the innocent, Gen. 18. He is sometime very angry and severe in his dispensations with the children of men, but never unjust.
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That severity which he used towards the old world in drowning it, Gen. 7. 10, 11, 21. Towards S•dome in burning it, Gen. •9 24, 25. Towards Corah and his Confede•ates in doing that new thing, to make the ground open its mouth to take vengeance upon their rebellion, Num. 16. 30, 31, 32. was very dreadfull, but exceeding holy and equal.
That severity which he used towards the old world in drowning it, Gen. 7. 10, 11, 21. Towards S•dome in burning it, Gen. •9 24, 25. Towards Corah and his Confede•ates in doing that new thing, to make the ground open its Mouth to take vengeance upon their rebellion, Num. 16. 30, 31, 32. was very dreadful, but exceeding holy and equal.
Nay, his proceedings towar•• his own, his beloved ones (which hath been the so•est temptation) viz. the afflictions of such as Jacob, Ioseph, Job, David, Rachel, Hannah, Ruth, with all the rest that are mentioned in sacred Writ;
Nay, his proceedings towar•• his own, his Beloved ones (which hath been the so•est temptation) viz. the afflictions of such as Jacob, Ioseph, Job, David, Rachel, Hannah, Ruth, with all the rest that Are mentioned in sacred Writ;
When Jeremiah had a minde to plead with God about his providentiall dispensations, he is forced to make this concession to usher in his plea, Righteous art thou, O Lord, Jer. 12. 1. There i• no case in the world like Jesus Christs to ground • plea upon;
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, Oh Lord, Jer. 12. 1. There i• no case in the world like jesus Christ to ground • plea upon;
he was absolutely free from sinne in his own person, 1 Pet. 2. 22, 23. and yet he was deepest in the sufferings that lay upon his person, Isa. 53. 5, 6, 7, 8. And yet this Case will not bear a plea against Gods Justice.
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, Isaiah 53. 5, 6, 7, 8. And yet this Case will not bear a plea against God's justice.
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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;
And if the hand of God could be stretched out in such a manner as it was against christ, Isaiah 53. Matthew 26. & 27. without any impeachment to his justice;
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and not be dumb, who have so much sin of our own, to justifie Gods proceedings in our sufferings? Let us therefore argue our selves into quietnes, with this consideration, that he that hath afflicted us, hath not wronged us;
and not be dumb, who have so much since of our own, to justify God's proceedings in our sufferings? Let us Therefore argue our selves into quietness, with this consideration, that he that hath afflicted us, hath not wronged us;
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and how to proportion and apply the Rule to the quality of the offence ▪ and to the necessity of the offender ▪ He is Judge and Law-giver, Isa. 33. 22.
and 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, Isaiah 33. 22.
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And hence it is that Judgement is perve•ted, that the Innocen• 〈 ◊ 〉, and the guilty many times acquitted, Isa. 10. 1, 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect.
And hence it is that Judgement is perve•ted, that the Innocen• 〈 ◊ 〉, and the guilty many times acquitted, Isaiah 10. 1, 2. Amos 5. 12. But now God hath nothing in him either of corruption or defect.
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His righteousnesse is without mixture, 1. He hath all righteousnesse in him. 2. He hath no unrighousnesse in him. 3. Nor any thing that might subject him to alteration.
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.
because all are but worms besides himself. He is righteous, and he loves righteousnesse: And no unrighteousnes shall dwell with him, much lesse come from him.
Because all Are but worms beside himself. He is righteous, and he loves righteousness: And no unrighteousness shall dwell with him, much less come from him.
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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.
and he is righteous that hath measured ou• the affliction? God hath done it, who shall implead him? Job 34. 17. Shall he that hates 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 is the Apostles question, 2 Cor. 10. 21. Do you provoke the Lord to anger? Are ye stronger then he? If we should rise up against him, 1. We cannot make him afraid of us,
It is the Apostles question, 2 Cor. 10. 21. Do you provoke the Lord to anger? are you Stronger then he? If we should rise up against him, 1. We cannot make him afraid of us,
In our afflictions we are in his hands, that is able to binde Devils that are stronger then we, Jude 6. Can drown or fire the universe, Gen. 7. 2 Pet. 3. yea if he will can fling into hell,
In our afflictions we Are in his hands, that is able to bind Devils that Are Stronger then we, U^de 6. Can drown or fire the universe, Gen. 7. 2 Pet. 3. yea if he will can fling into hell,
Sixthly, If God have done it, there is reason to be dumb and silent, because so long as we are on this side perfect and compleat destruction, we have a great deal of mercy mixed with our sharpest trials, Lam 3. 22. It is of the Lords mercies, &c. Though we think it much,
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, Lamb 3. 22. It is of the lords Mercies, etc. Though we think it much,
If it be not so bad with you as it was with Job, Job 1. Job 2. As it was with the people of God in Captivity, Lam. 1. & 2. & 5. as it is with the damned in Hell, Luk. 16. 26. Let us blesse God,
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,
All issues and Events, with all the Circumstances about them, were designed by God for his own Glory, Prov. 16. 4. Ioh. 11. 4. And when they do come to passe, are all ordered and over-ruled to serve that design.
All issues and Events, with all the circumstances about them, were designed by God for his own Glory, Curae 16. 4. John 11. 4. And when they do come to pass, Are all ordered and overruled to serve that Design.
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Eighthly, I might adde, and do you make advantage of it, that whatsoever God doth with his children, he do•h it all for the good of his children, yea for their best good.
Eighthly, I might add, and do you make advantage of it, that whatsoever God does with his children, he do•h it all for the good of his children, yea for their best good.
This birche• tree, the tree of rods brings forth the quiet fruits of righteousnes, to them that are exercised thereby, Heb. 12. 11. We do not reade half so much of the good of outward prosperity, as we do of divine chastisements and afflictions.
This birche• tree, the tree of rods brings forth the quiet fruits of righteousness, to them that Are exercised thereby, Hebrew 12. 11. We do not read half so much of the good of outward Prosperity, as we do of divine chastisements and afflictions.
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And because he doth love them when he doth chastise them, he gives them sufficient ground to be p•rswaded, that none of their sufferings shall separate them from his love.
And Because he does love them when he does chastise them, he gives them sufficient ground to be p•rswaded, that none of their sufferings shall separate them from his love.
It is a very great comfort to be under Gods hand in affliction, because he is one that keeps his afflictions under command, Mat. 8. 8, 9. He doth not let them loose like Bears to destroy,
It is a very great Comfort to be under God's hand in affliction, Because he is one that keeps his afflictions under command, Mathew 8. 8, 9. He does not let them lose like Bears to destroy,
Let us be very quiet under the Crosse, because he hath laid it on, who in due time can take it off ▪ who not only doth his servants good by sufferings,
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 does his Servants good by sufferings,
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,
then to have it, to loose my wife then to have her, to loose my Name or Estate then to have it? there is reason I should be content with that which is,
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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,
and not by discontent demonstrate my folly, that I affect that which is Worse, Because I cannot be content with that which God does, who does every Way that which is best,
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ALl that I have said hath been (though not onely) yet principally to you that are most 〈 ◊ 〉 concerned, I desire •o take out my part in the lesson, who I am sure have as great a part in the stroke,
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,
Do not keep the wound too long open, le•• you prejudice the Cure ▪ It will be your glory to own the Soveraignty Wisdome, Justice and Faithfulnesse of God i• what he hath done,
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,
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and been received into the room of a friend, which hath given me advantage to be better acquainted with her temper, disposition and beha•iour, then some others were.
and been received into the room of a friend, which hath given me advantage to be better acquainted with her temper, disposition and beha•iour, then Some Others were.
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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 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.
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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,
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,
She hath been put upon that by reason of the indisposition of her body, for • the birth of her conception, which I believe few women have known. Three times with childe,
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,
Her friends that were with her were more dispirited with her sufferings, then she was that bore all the pain of those sufferings, which did so shake her friends.
Her Friends that were with her were more dispirited with her sufferings, then she was that boar all the pain of those sufferings, which did so shake her Friends.
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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,
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,
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She was of • sweet and tractable disposition, willing to imbrace Instruction, and her soul did cleave in affection to those that she had more familiarity with,
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,
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And though I never 〈 ◊ 〉 reason enough to question it, yet of late, I think, I have seen more reason to perswade me, that there was grace working with all those other eminencies that I mentioned.
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 Eminences that I mentioned.
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though in another case I think she would hardly have refused my Counsel, particularly, at the Funerall Solemnities of that reverend and holy servant of Christ, of honoured Memory Mr Whitakers, she would not be kept away from hearing him whom she dearly loved, thoug• I think those that were present will say, it was a plac• and time of as much danger to a woman in her condition, as is usually seen.
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, thoug• I think those that were present will say, it was a plac• and time of as much danger to a woman in her condition, as is usually seen.
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I am sure this is her, dear Husbands complaint, that he hath lost her that was tenderly carefull of his soul, one that still called upon him to minde the things of Eternity,
I am sure this is her, dear Husbands 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,
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 now I hope she with her three Sons, which were all living Souls till they Come to the birth, Are magnifying and praising the God of their salvations,
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Since in nature it was rendred so impossible to bear children, that God hath taken her to himself, from the possibility of conceiving ▪ and the misery of bringing forth any more Children.
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.
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Tenendum est Davidem hoc Psalmo non praedicare virtutem suam quod vota ad pietatis regulam composita coram Deo conceperit, sed potius infirmitatis suae vitium fateri, quod efferbuerit immodico dolore, & impetu rap•us fuerit ad expostulandum. Grace it self is many times hard ma•cht with corruption.
Tenendum est Davidem hoc Psalm non praedicare virtutem suam quod vota ad pietatis regulam Composita coram God conceperit, sed potius infirmitatis suae Vitium fateri, quod efferbuerit immodico dolore, & impetu rap•us fuerit ad expostulandum. Grace it self is many times hard ma•cht with corruption.
