to have a clearer sight of my sins and of myself, and a fuller sight of my God, Job xxxiii. 27, 28; xl. 4, 5; xlii. 1-7. Surely this affliction shall issue in the purging away of my dross. Isa. i. 25. Surely as ploughing of the ground killeth the weeds, and harrowing breaketh hard clods, so these afflictions shall kill my sins, and soften my heart, Hosea v. 15, vi. 1-3. Surely as the plaster draws out the core, so the afflictions that are upon me shall draw out the core of pride, the core of self-love, the core of envy, the core of earthliness, the core of formality, the core of hypocrisy, Ps. cxix. 67, 71. Surely by these the Lord will crucify my heart more and more to the world, and the world to my heart, Gal. vi. 14; Ps. cxxxi. 1-3. Surely by these afflictions the Lord will hide pride from my soul. Job xxxiii, 14-21. Surely these afflictions are but the Lord's pruning-knives, by which he will bleed my sins, and prune my heart, and make it more fertile and fruitful; they are but the Lord's portion, by which he will clear me, and rid me of those spiritual diseases and maladies, which are most deadly and dangerous to my soul. Affliction is such a potion, as will carry away all ill humours, better than all the benedicta medicamenta, as physicians call them, Zech. xiii. 8, 9. Surely these shall increase my spiritual experiences, Rom. v. 3, 4. Surely by these I shall be made more partaker of God's holiness, Heb. xii. 10. As black soap makes white clothes, so doth sharp afflictions make holy hearts. Surely by these God will communicate more of himself unto me, Hosea ii. 14. Surely by these afflictions the Lord will draw out my heart more and more to seek him, Isa. xxvi. 16. Tatianus told the heathen Greeks. that when they were sick, then they would send for their gods to be with them, as Agamemnon did at the siege of Troy, send for his ten councillors. Hosea v. 15, 'In their afflictions they will seek me early, or as the Hebrew hath it, 'they will morning me;' in times of affliction, Christians will industriously, speedily, early seek unto the Lord. Surely by these trials and troubles the Lord will fix my soul more than ever upon the great concernments of another world, John xiv. 1-3; Rom. viii. 17, 18; 2 Cor. iv. 16-18. Surely by these afflictions the Lord will work in me more tenderness and compassion towards those that are afflicted, Heb. x. 34, xiii. 3. As that Tyrian queen' said, Evils have taught me to bemoan, The Romans punished one that was seen looking out at his window with a crown of roses on his head, in a time of public calamity. Bishop Bonner was full of guts, but empty of bowels; I am afraid this age is full of such Bonners. Surely these are but God's love-tokens: Rev. iii. 19, 'As many as I 1 In his Пgos "Eaλnvas, Oratio adversus Græcos.-G. 2 Dido in Virgil, Nec ignara mali, miseris succurrere disco.--ED. love, I rebuke and chasten.' Seneca per bear his affliction quietly, because he was him, that it was not lawful for him to c friend. So saith the holy Christian, O m in love, all is a fruit of divine favour. every twig, I see the rod is but a rosem my gall, and wine with my wormwood; and this general conclusion, that all s blessed effect upon the church: Lam. keepeth silence, because he hath borne it Afflictions abase the loveliness of th entice us; it abates the lustiness of the ensnare us! and it abates2 the spirit in it the world; by all which it proves a migl (2.) Secondly, They shall keep them h 'He putteth his mouth in the dust, if so say, that these words are an allusion to th been conquered and subdued, lay their feet to be trampled upon, and so lick conqueror's feet. Others of the learned allusion to poor petitioners, who cast the that they may draw forth their pity and I have read of Aristippus, who fell on the kissed his feet, when he presented a pet the reason, answered, Aures habet in pe feet. Take it which way you will, it h hearts will be humble under the afflictin rod is upon their backs, their mouths heart will lie lowest, when the hand of 1-7; Acts ix. 1-8. (3.) Thirdly, The third soul-quieting iii. 31, 'For the Lord will not cast off for lie upon the back of the righteous. A but afore morning it is gone,' Isa. xvii. friends, when they came to bewail his mis est, citò transibit; it is but a little clo be gone. There are none of God's affli lucida intervalla, their intermissions, r so small a while doth the hand of the I Luther cannot get diminutives enough t very little little cross that we bear: Isa. x thou into thy chambers, and shut thy as it were for a little moment (or for a 1 the indignation be overpast.' The indi pertransire, pass, but over-pass. The sh ness of the saints' afflictions, is set fort John xvi. 21, which is sharp, short, and 1 Some say, if a knife or needle be touched wit cut or enter into a man's body, without any sens touched with the loadstone of divine love. A little storm, as he said of Julian's persecuti (4.) Fourthly, The fourth soul-silencing conclusion you have in Lamentations iii. 32. But though he cause grief, yet will he have compassion, according to the multitude of his mercies.' 'In wrath God remembers mercy,' Hab. iii. 2. Weeping may endure for a night, but joy cometh in the morning,' Ps. xxx. 5. Their mourning shall last but till morning. God will turn their winter's night into a summer's day, their sighing into singing, their grief into gladness, their mourning into music, their bitter into sweet, their wilderness into a paradise. The life of a Christian is filled up with interchanges of sickness and health, weakness and strength, want and wealth, disgrace and honour, crosses and comforts, miseries and mercies, joys and sorrows, mirth and mourning; all honey would harm us, all wormwood would undo us; a composition of both is the best way in the world to keep our souls in a healthy constitution. It is best and most for the health of the soul that the south wind of mercy, and the north wind of adversity, do both blow upon it; and though every wind that blows shall blow good to the saints, yet certainly their sins die most, and their graces thrive best. when they are under the drying, nipping north wind of calamity, as well as under the warm, cherishing south wind of mercy and prosperity. (5.) Fifthly, The fifth soul-quieting conclusion you have in Lament. iii. 33, For he doth not afflict willingly (or as the Hebrew hath it, 'from his heart'), 'nor grieve the children of men.' The church concludes, that God's heart was not in their afflictions, though his hand was. He takes no delight to afflict his children; it goes against the hair and the heart; it is a grief to him to be grievous to them, a pain to him to be punishing of them, a death to him to be striking of them he hath no will, no motion, no inclination, no disposition, to that work of afflicting of his people; and therefore he calls it his 'work, his strange work,' Isa. xxviii. 21. Mercy and punishment, they flow from God, as the honey and the sting from the bee. The bee yieldeth honey of her own nature, but she doth not sting but when she is provoked. He takes delight in shewing of mercy, Micah vii. 18; he takes no pleasure in giving his people up to adversity, Hosea xi. 8. Mercy and kindness floweth from him freely, naturally; he is never severe, never harsh; he never stings, he never terrifies us, but when he is sadly provoked by us. God's hand sometimes may lie very hard upon his people, wher his heart, his bowels, at those very times may be yearning towards his people, Jer. xxxi. 18-20. No man can tell how the heart of God stands by his hand; his hand of mercy may be open to those agains whom his heart is set, as you see in the rich poor fool, and Dives, in the Gospel; and his hand of severity may lie hard upon those on whom h hath set his heart, as you may see in Job and Lazarus. And thus you see those gracious, blessed, soul-quieting conclusions about the issu and event of afflictions, that a holy, a prudent silence doth include. Sixthly, A holy, a prudent silence includes and takes in a stric charge, a solemn command, that conscience lays upon the soul to b quiet and still.1 Ps. xxxvii. 7, 'Rest in the Lord' (or as the Hebrev hath it, be silent to the Lord'),' and wait patiently for him.' I charg The heathen could say, A recta conscientia ne latum quidem unguem discedendum, Ma may not depart an hair's-breadth all his life long from the dictates of a good conscience [Seneca in Epist. and De Vita Beuta.-G.] thee, O my soul, not to mutter, nor to m my soul, to be dumb and silent under the Christ laid a charge, a command, upon t roaring raging seas,-Mat. viii. 26, 'Be st calm,'-so conscience lays a charge upon t Ps. xxvii. 14, Wait on the Lord; be of strengthen thy heart: wait, I say, on th be still, leave your muttering, leave your plaining, leave your chafing and vexing, an mouth, and be silent. Conscience allays a uproars that be in the soul, by such like Ephesus stilled that uproar: Acts xix. 40, called in question for this day's uproar, we may give an account of this concours silent, else thou wilt one day be called in mutterings, uproars, and passions that are cause can be produced why you should 1 under the righteous hand of God. t Seventhly, A holy, a prudent silence i resigning up of ourselves to God, whilst hand. The silent soul gives himself up to of the soul is this: Lord, here am I; do write upon me as thou pleasest: I give up bul-silencing conclusion you have in gh he cause grief, yet will he have comitude of his mercies.' 'In wrath God Weeping may endure for a night, but Xxx. 5. Their mourning shall last but eir winter's night into a summer's day, grief into gladness, their mourning into their wilderness into a paradise. The ith interchanges of sickness and health, nd wealth, disgrace and honour, crosses cies, joys and sorrows, mirth and mourn all wormwood would undo us; a comay in the world to keep our souls in a st and most for the health of the soul and the north wind of adversity, do both ery wind that blows shall blow good to ins die most, and their graces thrive best, g, nipping north wind of calamity, as well south wind of mercy and prosperity. uieting conclusion you have in Lament. et willingly (or as the Hebrew hath it, the children of men.' The church connot in their afflictions, though his hand afflict his children; it goes against the ef to him to be grievous to them, a pain n, a death to him to be striking of them; i inclination, no disposition, to that work therefore he calls it his 'work, his strange and punishment, they flow from God, the bee. The bee yieldeth honey of her ting but when she is provoked. He takes Micah vii. 18; he takes no pleasure in rsity, Hosea xi. 8. Mercy and kindness ally; he is never severe, never harsh; he s us, but when he is sadly provoked by nay lie very hard upon his people, when very times may be yearning towards his o man can tell how the heart of God of mercy may be open to those against ee in the rich poor fool, and Dives, in the ity may lie hard upon those on whom he see in Job and Lazarus. And thus you ul-quieting conclusions about the issue holy, a prudent silence doth include. t silence includes and takes in a strict hat conscience lays upon the soul to be ', 'Rest in the Lord' (or as the Hebrew ), and wait patiently for him.' I charge nscientia ne latum quidem unguem discedendum, Man is life long from the dictates of a good conscience. as There was a good woman, who, when whether she were willing to live or die, ans But, said one that stood by, 'If God should you choose? Truly,' said she, 'if God sh even refer it to him again.' This was a so a gracious soul, the ambitious man giveth but I give up myself unto thee; the volup to his pleasures, but I give up myself to th himself up to his bags, but I give up myse himself up to his minion, but I give up m gives himself up to his cups, but I give u gives up himself to his idols, but I give gives up himself to his Mahomet, but I g heretic gives up himself to his heretical op to thee. Lord! lay what burden thou wilt lasting arms be under me [Luther]. Strike for I am lain down in thy will, I have learn thou hast a greater interest in me than I h I give up myself unto thee, and am willin am ready to receive what impression thou blessed Lord! hast thou not again and aga king of Israel said to the king of Syria, have,' 1 Kings xx. 4. I am thine, O soul thine to pardon thee; my blood is thine to thine to justify thee; my righteousness is th is thine to lead thee; my grace is thine to thine to reward thee; and therefore, saith 1 Ps. xxvii. 8; James iv. 7; 1 Sam. iii. 18, xv VOL. I. make a resignation of myself unto thee. 'Lord! here I am, do with me seemeth good in thine own eyes.' I know the best way to have my ov will, is to resign up myself to thy will, and to say amen to thy amen I have read of a gentleman, who, meeting with a shepherd in a mis morning, asked him what weather it would be? It will be, saith t shepherd, what weather pleaseth me; and being courteously request to express his meaning, Sir, saith he, it shall be what weather please God, and what weather pleaseth God pleaseth me. When a Christian will is moulded into the will of God, he is sure to have his will. But Eighthly and lastly, A holy, a prudent silence, takes in a patie waiting upon the Lord under our afflictions until deliverance come Ps. xl. 1-3; Ps. lxii. 5, 'My soul, wait thou only upon God, for my e pectation is from him;' Lam. iii. 26, 'It is good that a man should bo hope, and quietly (or as the Hebrew hath it, silently) wait for the sa vation of the Lord.' The husbandman patiently waiteth for the pr cious fruits of the earth, the mariner patiently waiteth for wind a tide, and so doth the watchman for the dawning of the day; and so do the silent soul in the night of adversity, patiently wait for the dawni of the day of mercy, James v. 7, 8. The mercies of God are not styl the swift, but the sure mercies of David, and therefore a gracious so waits patiently for them. And thus you see what a gracious, a prude silence doth include. III. The third thing is, to discover what a holy, a prudent silen under affliction doth not exclude. Now there are eight things that holy patience doth not exclude. 1. First, A holy, a prudent silence under affliction doth not exclu and shut out a sense and feeling of our afflictions. Ps. xxxix. 9, thou he 'was dumb, and laid his hand upon his mouth,' yet he was very se sible of his affliction: verses 10, 11, 'Remove thy stroke away from n I am consumed by the blow of thine hand. When thou with rebuk dost correct man for iniquity, thou makest his beauty to consume aw like a moth surely every man is vanity.' He is sensible of his pa as well as of his sin; and having prayed off his sin in the former vers he labours here to pray off his pain. Diseases, aches, sicknesses, pai they are all the daughters of sin, and he that is not sensible of them the births and products of sin, doth but add to his sin and provoke t Lord to add to his sufferings, Isa. xxvi. 9-11. No man shall ever charged by God for feeling his burden, if he neither fret nor faint und Grace doth not destroy nature, but rather perfect it. Grace is a noble offspring; it neither turneth men into stocks nor to stoics. T more grace, the more sensible of the tokens, frowns, blows, and lashes a displeased Father. Though Calvin, under his greatest pains, w never heard to mutter nor murmur, yet he was heard often to sa How long, Lord, how long? A religious commander being shot battle, when the wound was searched, and the bullet cut out, so standing by, pitying his pain, he replied, Though I groan, yet I bl God I do not grumble. God allows his people to groan, though not grumble. It is a God-provoking sin to be stupid and senseless und the afflicting hand of God. God will heat that man's furnace of affl 1 Sir Philip Sydney ?—G. |