God's soveraignty displayed from Job 9. 12. : Behold he taketh away, who can hinder him? &c., or, A discourse shewing, that God doth, and may take away from his creatures what hee pleaseth, as to the matter what, the place where, the time when, the means and manner how, and the reasons thereof : with an application of the whole, to the distressed citizens of London, whose houses and goods were lately consumed by the fire : an excitation of them to look to the procuring causes of this fiery tryal, the ends that God aims at in it, with directions how to behave themselves under their losses / by William Gearing ...

SECT. IV.

[ IV] Labour to bear your losses with sub∣mission to the will of God: Many Heathens from a Stoical Apathy,* 1.1 from vain-glory, and a vain affectation of praise, from pride and stoutness of sto∣mack, have endured the severest tor∣ments, and suffered the loss of all things with great undauntedness of spirit, and meerly upon certain carnal grounds, and for sinister ends. As

1. That impatience is no part of manhood, but meer childishness of spi∣rit.

2. That impatience may much ag∣gravate, but cannot ease us of our trou∣bles, or remove them.

3. Because others suffer with them, it is the common lot of mankind to suf∣fer.

4. Because there is an inevitable ne∣cessity that they must be born; feras non culpes, quod vitari non potest;* 1.2 that must be borne that cannot be avoided, saith Seneca.

5. Because they cannot last alwayes, therefore they will endure them. But as August saith well, there is no true virtue where there is no true Religion; they are not right, unless they be fruits of the spirit. True Religion teacheth us to bear losses, and endure afflictions out of love to God, and in obedience to Gods Command, and with submis∣sion to his will. There are some who are possessed with a spirit of obstinacy, that they disdain to bow under the yoke, and (though the rod smart never so much) to testifie any submission or remorse. Pharaoh was such a one; how terribly did God lash him with a ten∣stringed whip, yet still he hardens his heart against him, and relenteth no more than if he had struck upon the side of a rock: and Ahaz was such a one, he is branded and stigmatized for it, 2 Chron. 28.22. God for his wickedness had delivered him up into the hands of his Enemies, and they held him in captivi∣ty and thraldome▪ yet in the time of his distress he did more trespass against the Lord; This is that King Ahaz. Now the ground of true patience is the will and pleasure of God. The Orator in his definition of patience, made it to

be a voluntary and constant suffering, honestatis & utilitatis causâ, for credit or for profit sake: but it is not cre∣dit or profit that we must aim at in the bearing afflictions, but we must have an eye to God in it, and it must be for his sake altogether, whatever we do, or whatever we suffer. Now consi∣der, it is his will to lay these tryals up∣on you, it is his pleasure you should be exercised with them, this must teach you to bear them quietly, and not to murmure against him, but to hold your peace and be silent. I was dumb, saith David, and opened not my mouth, be∣cause thou didst it.* 1.3 Let others make a virtue of necessity▪ Quia necessitas sio cogit, because necessity so constrains them, they must do thus, and they can∣not do otherwise; let them yeeld be∣cause of this: Consider thou what the pleasure and will of God is, Quia Deus sic jubet, because God seeth it good for you, and so appointeth it; submit thou therefore to his will without mur∣muring. I have read of Sir Thomas More, being returned from his Embas∣sie beyond the Seas, and being far from his own house, with King Henry the VIII. that in the moneth of Au∣gust,

part of his dwelling house, and all his Barns (being then full of corn) were burnt up and consumed by a sud∣den fire; his Lady certifying him of this sad mishap; he answereth her Let∣ter in this manner.

Madam, all health wished to you; I do understand that all our Barns and Corn, with some of our Neighbours likewise, are wasted by a fire: An hea∣vy and lamentable loss (but only that it was Gods will) of such abundance of wealth: but because it so seemed good to God, we must not only patiently, but also willingly bear and submit to the hand of God so stretched out upon us; God gave whatsoever we lost, and see∣ing it hath so pleased him to take away what he gave, his divine will be done: never let us repine at this, but let us take it in good part; we are bound to be thankful as well in adversity as in prosperity, and if we cast up our ac∣counts well, this which we esteem so great a loss, is rather a great gain; for what is necessary and conducing to our salvation, is better known to God than to us. I entreat you therefore to take a good heart, and to give thanks to God for all these things which he hath plea∣sed

to take away, as well as for all his blessings which he hath bestowed on us, and to praise him for that which is left: It is an easie matter with God, if he please, to augment what is left: But if he shall see good to take away more, even as it shall please him, so let it be: I pray thee be joyful in the Lord with my children, and all our family; all these things, and all we, are in the hands of the Lord; let us therefore wholly depend upon his good will, and so no losses shall ever hurt us. Oh how good is it under all losses to conform our wills to the will of God! How willingly did David submit to the will of God, when he fled from his rebelli∣ous Son Absalom, and commanded the Priests and the Ark to return into the City, and told them, that if he should find favour in the eyes of the Lord, he would bring him back again, and shew him both it and his habitation; but if he say, I have no delight in thee, behold here I am, let him do to me, as seem∣eth good in his eyes, 2 Sam. 15.25, 26. Behold here David in a most sudden and hasty flight, in extreme straits, in deep distress, the whole Kingdome be∣ing even lost in appearance, then did

David submit himself wholly to his di∣spose; he submits to the authority, so∣veraignty, and dominion that God hath over him. There is not any sacrifice more grateful to God, than under any losses or crosses to yeeld consent to the good will and pleasure of God.* 1.4 S. Au∣gustine speaks excellently to this pur∣pose; Doth the gold shine in the Fur∣nace of the Goldsmith? it will shine and shew its lustre in a Ring, in a Chain or Bracelet; let it yet suffer the cruci∣ble, that it may come out purged from its dross to the publick view. There is the Furnace wherein is dross and gold, and fire, at which the Goldsmith blow∣eth; in this Furnace the dross is consu∣med, the gold refined; the one is turn∣ed to ashes, the other is cleared from all filth: The world is the Furnace, the wicked are the Dross, the righteous are the Gold, tribulation is the Fire, and God is the Goldsmith; I do there∣fore what the Goldsmith will have me; where he putteth me I en∣dure, I am commanded to bear, he knoweth best how to purge: Though the dross burn to heat me and consume me, yet it wasteth it self, and I am pur∣ged

from silth, because my soul waiteth upon God. It is meet therefore we should beg this at the hands of God, as once that devout man did. Behold, O my loving Father,* 1.5 I am in thy hands, I bow to the rod of thy correction, I kiss it; strike my back and my stiff neck, that I may bend my crookedness to thy right and strait will; give me above all things to enquire after the good plea∣sure of thy good will.

Notes

• * 1.1

  Ferre de∣cet patien∣ter onus, quod ferre necesse est. Qui jacet invitus, durius ille jacet.
• * 1.2

  Seneca.
• * 1.3

  Psa. 39.
• * 1.4

  August. in Psal. 60.
• * 1.5

  Tho. de Kempis. de imitat Christi, lib. 3. ca. 5.