A Christian Library

Use 1.

T Hese latter Reasons being dispatched, return we to make use of the former ; for I may seem to have left them, and be gone quite out of sight: though indeed it cannot properly be called a digression, seeing the last of the former reasons, was; That God suffers his Children to be persecuted and afflicted for the increase of their Patience. First, if God sends these afflictions, either for our Instruction, or Re • ormation, to scour away the rust of corruption, or to try the truth of our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeal, or to provoke our importunity, or for the doubling of our Obligation: seeing true gold flies not the touchstone ; Let us examine whether we have thus husbanded our affliction to his glory, and our own spiritual and everlasting good. I know God's fatherly chastisements for the time, seem grievous to the best of his Children ; Yea, at first they come upon us, like Samsons Lion, look terrible in show; as if they would devour us; and as Children are afraid of their friends when they see them masked, so are we. But tell me, hath not this roaring Lion prevailed against thy best part? Hast thou kept thy head whole? (I mean) thy soul; free? For as Fencers will seem to fetch a blow at the leg, when they intend it at the head; so doth the Devil, though he strike at thy name, his aim is to slay thy soul. Now instead of being overcome doest thou overcome? Hath this Lion yielded thee any Honey of Instruction, or Reformation? Hath thy sin died with thy fame, or with thy health, or with thy peace, or with thy outward estate? Doest thou perceive the graces of God's Spirit, to come up, and flourish so much the more in the spring of thy recovery, by how much more hard and bitter thy winter of adversity hath been? Then thou hast approved thyself Christ's faithful Soldier, and a Citizen of that Jerusalem, which is above: Yea, I dare boldly say of thee, as Saint Paul of himself, That nothing shall be able to separate thee from the love of God, which is in Christ Jesus our Lord, Rom. 8.39. To find this Honey in the Lion, more then makes amends for all former fear and grief: and in case any man, by his humiliation under the hand of God, is grown more faithful and conscionable: there is Honey out of the Lion: or is any man by his temptation or fall, become more • ircumspect after it? There is also Honey out of the Lion, &c. For there is no Samson, to whom every Lion doth not yield some Honey ; for as affliction sanctified, ever leaves some blessing behind it, like the River Nile, which, by overflowing the Land of Egypt, fattens, and fills it, with flowers and fruits ; so a fine wit, and a Christian will, makes use of anything: like the little Be, which will not off the meanest flower, till she hath made somewhat of it. Even Saul's malice shall serve to enhance David's zeal: and the likelihood of losing Isaac, shall both evidence and improve Abraham's love to God: or, Hath the Lord made Hannah barren? And doth her adversary vex her sore, year by year; and grievously upbraid her for it, so that she is troubled in her mind? why even that shall make her pray, and weep sore the Lord, and make vows: yea, and when God gives Samuel to her, she will give Samuel back again to God. Lastly, Saint Paul in this School of Affliction, will learn in what estate soever he is, (prosperous, or adverse,) therewith to be content: Phil. 4.11. And thou mayest souly suspect thyself, if thou beest not the better for thy being the worse. He is no true born Christian who is not the better for his evils, whatsoever they be; no price can buy of the true believer, the gain of his sins. Yea, Satan himself, in his exercise of God's Children, advantageth them. And look to it, if the malice and enmity of wicked men hath beaten thee off from thy profession, thou wert at the best but a counterfeit, and none of Christ's own Band. A little faith, even so much as a grain of Mustard-seed, would be able to remove greater mountains of fear and distrust out of thy soul ; then these: for know this, that Good men are like Diamonds, which will shine in the dirt: yea, they resemble Glow-worms, which shine most in the dark ; or Juniper, which smells sweetest in the fire ; or Pomander, which becomes more fragrant by chasing ; or Roses which are sweeter in the Still, then on the stalk.

Use 2.

2 If the malice of our enemies, as it is husbanded to our thrift (by a divine and supreme providence ) doth make so much for our advantage and benefit here, and hereafter ; as namely, that it opens our eyes no less then peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience, as affliction ; and that we need no other art of memory for sin, besides misery; If commonly we are at variance with God, when we are at peace with our enemies, and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most subject to diseases: if vigor of body, and infirmity of mind, do for the most part lodge under one roof, and that a wearish outside be a strong motive to mortification: if God, the All-wise Physician, knows this the fittest medicine for our souls sickness, and that we cannot otherwise be cured ; if our pride forceth God to do by us, as Sertorius did by his Army, who perceiving his Soldiers puffed up through many Victories, and hearing them boast of their many Conquests, led them of purpose into the lap of their Enemies, to the end that stripes might learn them moderation.

If this above all will make us pray unto him with heat and fervency: As whither should we fly but to our Joshua, when the powers of darkness, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleagur'd with evils.

If true, and saving joy be only the daughter of sorrow, if the security of any people be the cause of their corruption, as no sooner doth the Holy Ghost in sundry places say, Israel had rest ; but it is added, They committed wickedness: Even as standing waters soon grow noisome, and Vines that grow out at large, become wild and fruitless in a small time: if it weans us from the love of worldly things ; and makes us no less enamored with heavenly: as Zeno, having but one fly-boat left him, hearing news that both it and all therein was cast away, said, O Fortune, thou hast done well to send me again to our School of Philosophy: whereas if we find but a little pleasure in our life ; we are ready to do at upon it. Every small contentment glues our affections to that we like, neither can we so heartily think of our home above, whilst we are furnished with these worldly contentments: But when God strips us of them, straightways our mind is homeward. If this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travel through, but not safe to dwell in: If by smarting in our bodies, states, or names, we are saved from smarting in our souls: If it was good for Naaman, that he was a Leper ; good for David that he was in trouble; good for Bartimaeus that he was blind • ; if with that Athenian Captain, we should have perished forever, in case we had not thus perished for a while; if our peace would have lost us, in case we had not a little lost our peace: Then refuse not the chastening of the Lord, neither be grieved with his correction, as Solomon adviseth, Prov. 3.11. And so much the rather,

• 1 First, because our struggling may aggravate, cannot redress our miseries▪
• 2 Secondly, because the Lord will be sanctified either of us, or on us; one of the two, as Saint Anstine speaks.
• 3 Thirdly, because that is little which thou sufferest in comparison of what thou deservest to suffer; for thou hast deserved to be destroyed: and he that hath deserved hanging, may be glad if he scape with whipping. Besides, as David told Saul, he could as easily have cut his throat, as he had, his coat: or as Caesar boasted to Metellus, he could as soon make him hop headless, as bid it be done: so the Lord may expostulate with thee, and much more.

Wherefore be patient, I say, but not without sense ; be not of those Stoics, ( stocks rather you may style them) who like beasts, or rather like blocks, lie under their burden, and account it greatest valor to make least ado, and lay it as little as may be to heart: For if you mean to be the Kings sons, you must bring him the fore-skins of an hundred Philistines: show him the fruit of your former sufferings. But above all, let us not resemble the wicked ; who if affliction comes to them, receive the curse with cursing ; and if the Devil throw but one cross to them, they will take their souls and throw them again to him, for they presently break out, either into some cursed rage, or into the rage of cursing, or into some cursed action.

An usual thing, when men are crossed by the creatures (I might say, their own husbands or children) to fall a cursing, and blaspheming them, to whom we may say, as the Prophet did to Sennacherib: 2 Kings 19.22. Whom hast thou blasphemed? And against whom hast thou exalted thyself? Even against the Holy One of Israel. Whom are you angry withal? Doth the rain and waters, or any other creature displease you? Alas, they are but servants, if their Master bid smite, they must not forbear: they may say truly what Rabshakeh usurped, Are we come without the Lord? Isa. 1.36.10. Yea, are we not sent of the Lord in love, and to do you good, and to give you occasion of rejoicing afterward, if you bear the Cross patiently, and make that use of it which others do, and the Lord intends? Yea, Saint Paul could rejoice even in tribulation.

But alas, these are so far from rejoicing with that blessed Apostle, that they rave in tribulation ; and like some beasts, grow mad with baiting; or like frantic men wounded, who finding ingredients prepared to dress them, tear them all in pieces. But let us not be like them, if Satan robs us of a bag of silver, let not us call after him, and bid him take a bag of gold also: If he afflict thee outwardly, yet surrender not to him the inward ; rail not at the Hangman, but run to the Judge ; fret not with Joash, 2 Kings 6.33. but submit with Hezekiah: Isai. 39.8. When God's hand is on thy back, let thy hand be on thy mouth: If thou beest wronged, call not thine adversary to account, but thy self, and let it trouble thee more to do ill, then to hear of it ; be more sorry that it is true, then that it is known.

Yea, neither rage at the Surgeon, as mad-men, nor swoun under his hand, as Milk-sops ; but consider with whom thou hast to do: The Lord, the Lord strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin; and that will by no means clear the guilty, but visit the iniquity of the fathers upon the children, and upon children's children, unto the third and fourth generation: Exod. 34.6, 7. And this (if anything) will do: It was before the Lord, saith David, and therefore I will be yet more vile. Reproach in God's service, is our best preferment: the Lord so noble ; the servant cannot be too humble: even Bucephalus, that disdained any other rider, in all his trappings would kneel down to his Master Alexander, and go away proud of his burden.

Yea, to go yet further, let us with good old Eli, (who was a good son 〈◊〉 God, though he had been an ill Father to his sons) even kiss the very rod we smart withal; and say, It is the Lord, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, howsoever it seems to us. Yea, let us receive his stripes with all humility, patience, piety, and thankfulness; resolving as that holy Martyr, John B • adford, who said to the Queen (how much more did he mean it to the great King of Heaven and Earth ) If the Queen will give me li • e, I will thank her; if she will banish me, I will thank her; if she will burn me, I will thank her; if she will condemn me to perpetual imprisonment, I will thank her. A man will easily swallow a bitter Pil, to gain health. The stomach that is purged, must be content to pa • t with some good nou • ishment, that it may deliver itself of more evil humors: and the Physician knows what is best for the Patient: the Nurse better then the Infant, what is good and fit for it. Now the Tenant is more noble then the House ; therefore why are we not more joyed in this, then dejected in the other? since the least grain of the increase of grace, is more worth, then can be equalled with whole pounds of bodily vexation. Yea, let us take them as tokens and pledges of God's love and favor, who loves his Children so, as not to make wantons of them. They that would tame pampered Horses, do add to their travel, and abate of their provender, as Pharaoh served the Children of Israel. Which of us shall see pieces of Timber cut and squared, and plained by the Carpenter, or Stones hewn and polished by the Mason, but will collect and gather, that these are Stones and Timber which the Master would employ in some building? If I suffer, it is that I may reign. And how profitable is that • ffliction, which carrieth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of Hell: Who would not rather smart for a while, then forever? It's true, these Wasps, wicked men, sting shrewdly, but the Hornet, Satan, would sting worse a great deal. And not seldom doth the infliction of a less punishment, avoid a greater.

Neither must any man think to be always free from censures, aspersions, and wrongs, nor sometimes from faults: The very Heathen could say, It is for none but God to feel or want nothing. Indeed, many are too apt to expect it, and therefore can bear nothing, like Minderides, the Sybarite, who was grieved for that some of the Rose-leaves which he lay upon, were rumpled together: But this is to vilipend, and undervalue his kindness; to make no repute, nor reckoning of his deepest indulgencies, whereas the contrary, approves our sincerity beyond all exceptions. Every man can open his hand to God while he blesses, but to expose ourselves willingly to the afflicting hand of our Maker, and to kneel to him while he scourges us, is peculiar to the faithful.

3. Use.

3. Thirdly, if the sharp sufferings, and bitter conflicts, and sore travels of God's children, are usually the forerunners of a joyful issue ; even the happy birth of saving repentance: & that the sharp pain of the Surgeons cutting them, is only to ease them of a more durable and dangerous, yea, a far heavier pain, the stone of the heart: If while their enemies go about to rob them, they do but enrich them ; As that Sexton, who in the night went to rob a Gentlewoman, that had been buried the day before, with a gold Ring, and having opened the coffin, loosed the sheet, and chafed her finger to get it off, she having been but in a swoon before: her spirits returning, she revived, and for many years after lived comfortably. If they may be resembled to the five loaves in the Gospel, which by a strange Arithmetic, were multiplied by Division, and augmented by Substraction ; then let none dare to flatter, or flesh themselves, because their estate is prosperous ; especially in an evil way: As it fared with Leah, whō we may hear thus chanting her happiness: God, saith she, hath given me my reward, because I have given my maid to my husband: Gen. 30.18. when she should rather have repented then rejoiced. And the like with Micah, Judge. 17.13. and Saul, 1 Sam. 23.7. and Dionysius, when he found the winds favorable in his navigation, after he had despoiled the Temple of all the gold therein. Neither let such as suffer not, censure their brethren that do, as those three mis-judged of Job, that he was an hypocrite, and a greater sinner then others, and God had cast him off, or else it could not go so ill with him. Or as the Jews censured our Savior, Isa. 53.3, 4. And those Barbarians, Saint Paul, Acts 28.4. which is to condemn the generation of God's children, Psal. 73.15. But rather mistrust themselves, which was the use our Savior warned those to make of it, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices, Luke 13.1, to 6.

And indeed, he is blind that judgeth of man's felicity by his outward prosperity, or concludes of ones misery from his calamity: Eccles. 9.1, 2. The Sun of prosperity shines no less upon brambles in the wilderness, then fruitful trees in the Orchard. The cold frost and snow of adversity, lights upon Gardens, as well as the wild waste. Ahab's and Josiah's end, concur in the very circumstances, the one destroyeth Religion. the other restoreth i • : yet both shot with an Arrow. Saul and Jonathan, though different in dispositions, yet in their deaths they were not divided. Zedekiah a wicked man, had his eyes put out: so had Samson, the valiant Judge of Israel, and Type of Christ. Moses and Aaron, both were shut out of Canaan, as well as the malignant spies: so that if we judge of men's persons by their outward conditions, we must needs err.

Yea, usually God doth most afflict those, whom he best affecteth ; dealing with his children, as the good husband deals with his Trees ; those in the Garden he is ever and anon meddling with them, either lopping off the superfluous branches, or scraping oft the moss, or paring of the root, or digging and dunging them ; so using all good means to make them fruitful: whereas he lets them alone which grow in the Hedg-row, or Forest, till at length he comes with his Axe, and cuts them down for the fire. He was not the best Disciple that had the bag: and fatted ware, you know is but fitted for the shambles. God puts money indeed (as some Hoorders do) into these earthen boxes, that have only one chinke to let in, but none to let out, with purpose to break them when they are full. What was Haman the better for his honor, while the King frowned on him ; or the happier for being lift up the ladder, when he was to come down again with a rope?

And for ought thou knowest, (at least, if thou takest not heed, for prosperity is the more dangerous enemy of the two, and skillful to destroy,) thy preservation is but a reservation ; as it fared with Sodom and her sisters, which were preserved from the slaughter of the four Kings, that God might rain down Hell from Heaven upon them. And Sennacherib, who escaped the stroke of the destroying Angel, that he might fall by the sword of his own sons, Isa. 37.37, 38. Say then, one woe, the woe of adversity, (as thou accountest it) hath passed thee, perhaps there is a second, and a third, worse; behind: Revel. 9.12, and 8.13. The Philosopher would see a man's end before he pronounced him happy. Yea, it may be, that which thou account'st thy primest privilege, may prove to thee a snare, and may be granted thee rather out of anger then love, as the Devil lest Job's tongue un-touched of all the rest, but why? in hope that therewith he would have cursed God ; or charged him with folly and cruelty: so that we may say of prosperity, as Antigonus did of his garment ; O noble, rather then happy privilege! but of adversity, O happy rather then noble favor!

4 Use.

4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath been shewn; if it be our Isaac's use, first to feel us by tribulation, and then to bless us ; then away with those foolish queries, Why doth God this, and why that? why doth he punish the innocent, and acquit the peccant? why doth he permit so many, and such notorious crimes? why is he so severe towards his own ; so gentle to others? Ask not (saith Salvianus ) why one is greater, another less ; one wretched, another happy? I know not God's intent, but it is sufficient satisfaction to me, that this is done by God. Why doth a Physician give more Wormwood, or Hellebore to this sick party, then to that? even because, either his disease, or his constitution so requires it.

Neither let us value things as they seem, or according to sense ; but rather when we are best pleased let us be most suspicious: let us desire and choose blessings, as he chose his friend ; not him that would be plausible to his humor for a day, but him that should be profitable to his mind during life. Let us imitate Bees that pass over Roses and Violets, to set upon Thyme: If crosses are not toothsome ; let it suffice that they are wholesome: 'It is not required in Physic that it should please, but heal: unless we esteem our pleasure above our health.

Experience tells us, that those things (for the most part) which are least pleasing, are most wholesome: Rue is an herb most bitter to the taste, yet in regard of the virtue, which is in it, we call; Hearb of Grace: And Mithridate though of all other Electuaries it be most distasteful ; yet of all others, it is the most wholesome.

The world hates thee, and deals most spitefully with thee; a good sign: It hath always been the portion of good men, to suffer at the hands of evil men ; as appears both by holy, and human Writers: as for Divine Authority, you know how it fared with the Prophets, Apostles, and our Savior Christ himself, whose whole life, by reason of spiteful enemies, was but one continued cross. And as touching secular ; examples are infinite; whereof a few: In Athens, we read of wife Socrates, good Phocion, just Aristides, victorious Milliades ; but how unworthily were they dealt withal? At Rome they had Marcus Cato, the pattern of a wise and prudent man, a lively emblem of Virtue ; how was he hated, thrust down, spit upon, stripped both of his Senatorship, and Praetorship, cast into prison, &c. Rutilius and Camillus were both exiled. Pompeus and Cicero both yielded their necks to their Clients: Who so often cursed by the Popes, with Bell, Book, and Candle, as Queen Elizabeth of blessed memory? though she out-lived seven of them.

But to leave examples ; and come to reason: Is it not an evident sign, that if the world hates thee, thou art none of the World? yea, therefore it hates thee, because thy practice shames the world ; and because thou discoverest, and opposest her treasons and deceits. Wicked men are like dogs, in condition, who will let a man amble a fair pace, quietly: but if he gallop through the Town, though his errand be of importance, and to the King, perhaps, they will bark and fly at him, which is a token to them, of perdition, but to thee of salvation: Phil. 1.28. yea, it is an evident sign, that they are of the stock of Ishmael, and not the seed of Israel. I find many acts of deception in the Saints; I find infirmity in those acts, but that any one of them hath scoffed at, and hated another for goodness ; I find not: or that have used to dispute against it: Gregory Nazianzen, (I pray mind it seriously) told his friends; that Julian would prove a notorious wicked man: he took such delight in disputing against that which was good. Much less that any after regeneration, have in this case been cruel. If we would know (saith Chrysostom ) a Wolf from a Sheep (since their clothing is alike) look to their fangs, and their mouth, if they be bloody: for whoever saw the lips of a Sheep besmeared with blood? which being so; No matter though the gate be strait, and the way narrow, if the end to which it leadeth be everlasting life.

5 Use.

5 Fifthly, if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us, then did the malice of Joseph's brethren, Mistress, and Lord to him: the first, in selling of him; the second, in falsely accusing him; the third, in imprisoning him; (all which made for his inestimable good and benefit;) then the malice of Haman to Mordecai, and the Jews ; whose bloody decree obtain'd against them, procured them exceeding much joy and peace: then Balaa • s malice to the children of Israel, whose desire of cursing them, caused the Lord so much the more to bless them, Numbers 23. Then the Devils spite to Job, who pleasured him more by his sore afflicting him, then anything else could possibly have done, whether we regard his name, children, substance, or soul ; then Judas his treason against the Lord of life, whose detestable fact served not only to accomplish his will, but the means also of all their salvations, that either before or after should believe in him: this should move wonder, to astonishment, and cause us to cry out with the Apostle; O the deepness of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Rom. 11.33. O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials ; that can change our terrors into pleasures ; and makes the greatest evils beneficial unto us, for they are evil in their own nature, and strong temptations to sin: James 1.2. also fruits of sin, and part of the curse, and work those former good effects, not properly by themselves, but by accident ; as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil: yea, this should tutor us to love our enemies. (We love the medicine, nor for its own sake, but for the health it brings us) and to suffer cheerfully whatsoever is laid upon us: for how can God's Church in general, or any member in particular but fare well, since the very malice of their enemies benefits them? How can we but say, Let the World frown, and all things in it run cross to the grain of our minds? Yet, With thee, ô Lord is mercy, and plenteous redemption: thou makest us better, by their making us, worse.

Objection. But perhaps thou hast not proved the truth of this by thy own knowledge ; and particular experience.

Answer. If thou hast not; thou shalt in due time: the end shall prove it: stay but till the conclusion, and thou shalt see that there is no cross, no enemy, no evils can happen unto thee, that shall not be turned to good, by him that dwelleth in thee. Will you take Saint Paul's word for it, or rather God's own word, who is Truth itself, and cannot lie? His words are, We know that all things work together for the best, unto them that love God; even to them that are called of his purpose, Rom. 8.28. And in Verse 35, 36. after he hath declared that God's chosen people shall suffer tribulation, and anguish, and persecution, and famine, and nakedness, peril, sword, &c. be killed all the day long, and counted as sheep for the slaughter ; he concludeth with, Nevertheless, in all these things we are more then conquerors, through him that loved us: and so goeth on, even to a challenge of our worst enemies, Death, Angels, Principalities and Powers, things present, and to come; height, depth, and what other creature besides, should stand in opposition. What voluminous waves be here, for number, and power, and terror ! yet they shall not separate the Ark from Christ, nor a soul from the Ark, nor a body from the soul, nor an hair from the body, to do us hurt. What saith David? Mark the upright man, and behold the just; for the end of that man is peace: Psal. 37.37. Mark him in his setting out, he hath many oppositions; mark him in the journey, he is full of tribulations; but mark him in the conclusion, and the end of that man is peace. In Christ all things are ours, 1 Cor. 3.22. How is that? Why, we have all things, because we have the Haver of all things. And if we love Christ, all things work together for our good ; yea, for the best: Rom. 8.28. And • f all things, (quoth Luther ) then; even sin itself. And indeed, how many have we known the better for their sin? That Mary Magdalene had never loved so much, if she had not so much sinned: had not the incestuous person sinned so notoriously, he had never been so happy. God took the advantage of his humiliation, for his conversion. Had not one foot slipped into the mouth of Hell, he had never been in this forwardness to Heaven: Sin first wrought sorrow (saith Saint Augustine ) and now godly sorrow kills sin ; the daughter destroys the mother: neither do our own sins only advantage us, but other men's sins work for our good also.

Objection. But may some say, Can any good come out of such a Nazarite?

Answer. Yes, The advantage we have by Christ, is more then the loss we had by Adam. If Arius had not held a Trinity of Substances, with a Trinity of Persons ; and Sabellius an Unity of Persons, with an Unity of Essences ; the Mysteries of the Trinity had not been so clearly explained by those great Lights of the Church. If Rome had not so violently obtruded her M • rits ; the doctrine of Justification only by faith in Christ, might have been less digested into men's hearts. We may say here, as Saint Augustine doth of Carthage and Rome ; if some enemies had not contested against the Church, it might have gone worse with the Church. Lastly, suppose our enemies should kill us, they shall not hurt, but pleasure us : yea, even death itself shall work our good. That Red-sea shall put us over to the Land of Promise: and we shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the better for death ; yea, better for the Devil: and to think otherwise, even for the present; were not only to derogate from the wisdom, power, and goodness of God, but it would be against reason; for in reason, if he hath vouchsafed us that great mercy to make us his own, he hath given the whole army of afflictions, a more inviolable charge, concerning us, then David gave his Host, concerning Absalom; See ye do the youngman, my son Absalom no harm. Now, if for the present thou lackest faith, patience, wisdom, and true judgment how to bear, and make this gain of the cross; Ask it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given thee, Jam. 1.5. For every good giving, and every perfect gift, is from above; and cometh down from the Father of lights: Verse 17.

6 Use.

6 Sixthly, (for this point calling more for practice then proof, it behooves us to be larger here, briefer there ) If that which is one man's meat, proves another man's poison ; let it be acknowledged, that the fault is not in the meat, but in the stomach: and that it is the wickedness of our hearts, & want of a sincere endeavor, to make good use of God's corrections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love ourselves, as we love our souls, through all the transitory, temporary, momentary passages of this World; first, to strive after, and then to preserve the life of our lives, and soul of our souls, sincerity, and inegrity.

Again, if afflictions (which are in their own nature, evil, and unto others, strong temptations to sin) by the goodness of God, do make so much for our advantage, and benefit here, and hereafter: If our Heavenly Father turns all things, even the malice of Satan, and wicked men, yea, our own sins to our good: Rom. 8.28. If for our sakes, and for his Names sake, he even changeth the nature and property of each creature, rather then they shall hurt us; as it is the nature and property of fire to burn, yet that vehement • ire in Nebuchadnezzar's Furnace, did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it; yet it did not drown the Prophet, in the very depth of it. It is proper for hungry ravenous Lions to kill, and devour, yet they did Daniel no harm. And the like, when we need their help. It is proper for the Sun to move, yet it stood still at the prayer of Joshua: proper for it to go from East to West ; yet for Hezekiah's confirmation, it went from West to East: It is proper for Iron to sink in the water, yet it swom when the children of the Prophets had need of it. In like manner; It is proper for affliction to harden, and make worse, as well as for riches and prosperity to ensnare: But as some Simples are by Art, made medicinal, which are by nature, poisonable: So afflictions which are in nature destructive ; by grace, become preservative. And as evil waters when the Vnicorns horn hath been in them, are no longer poisonable, but healthful; or as a Wasp when her sting is out, may awaken us by buzzing, but cannot hurt us by stinging: so fares it with affliction, when God pleaseth to sanctify the same, as he doth to all that love him, Rom. 8.28. For of God it is, (without thanks to Affliction, or ourselves, or our sins ) that we are bett •• ed by them: All the work is thine, let thine be the glory.

But lastly, (for though we can never be thankful enough for this, yet this is not all) that we should find him a Savior, whom our enemies find a just revenger ; That we should be loosed from the chains of our sins, and they delivered into the chains of Plagues ; That the same Christ should with his precious blood free us, that shall with his Word sentence them.

Again, if we were by nature the Seed of the Serpent, children of the Devil, and Subjects to that Prince which ruleth in the air, even that spirit which now worketh in the children of disobedience, Ephes. 2.2. We may learn by it, to be humble and thankful, if changed to be the woman's seed, children of God, and members of Christ: since we were once in so vile a condition; for God found nothing in us but Enmity, 1 Cor. 15.10. Rom. 7.18, 25. We are not born, but new-born Christians: and whereas he might have left us in that perishing condition (being bound to none) and have chosen others ; he hath of his free grace adopted us, and left others. What's the reason? surely no reason can be given, but O the depth! only this I am sure of, it is a mercy beyond all expression! O my soul, thou hast not room enough for thankfulness.

Wherefore let it provoke us so to love him, that we show forth the virtues, and fruits of him that hath called us, and done all this for us, 1 Peter 2.9. But I fear we forfeit many of God's favors, for not paying that easy rent of thankfulness.

For conclusion, If we be the seed of the Woman, and our enemies, the Seed of the Serpent ; let us go before them in goodness, as far as God hath preferred us before them in mercy: let us be able to say of our enemies, as Job of his, I have not suffered my mouth to sin, by wishing a curse unto his soul, Job 31.30. Yea, let us send down water from our compassionate eyes, and weep for them by whom we bleed. In brief, let us hate their opinions, strive against their practice, pity their misguidings, neglect their censures, labor their recovery, and pray for their salvation.

Section 1.

2. WEe shall bear the cross with more patience and comfort. If we consider, that all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the special providence of God ; who not only decreeth and fore-appointeth every particular cross, Eccles. 3.1. Rom. 8.28.29. but even effecteth them, and brings them into execution, as they are crosses, corrections, trials, and chastisements: Isa. 45.7. Amos 3.6. and also ordereth and disposeth them; that is, limiteth and appointeth the beginning, the end, the measure, the quality, and the continuance thereof: yea▪ he ordereth them to their right ends ; namely, his own glory, the good of his servants, and the benefit of his Church: Ier. 30.11. Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9. God useth them but as instruments, wherewith to Work his good pleasure upon us. As what are our enemies, but God 's Axes to cut us down, not for the fire, but for the building: God 's Masons to hew us here in the Mountain, that we may be as the polished corner stones of the Temple, Psal. 144.12. Or admit the Mason pulls down the House, it is not with an intent to destroy it, but to re-edify it; and raise it up again in better form and fashion. God's scullions to scour up the vessel of his House, that they may be meet for the Masters use.

If then they be but as instruments, and tools in the hand of the workman ; we must not so much look to the instrument, as to the Author, Gen. 45.5. and 50 20. Well may the Priests of the Philistines doubt whether their plague be from God, or by fortune, 1 Sam. 6.2, 9. but let a Joseph be sold into Egypt, he will say to his enemies, Ye sent not me bither, but God; when ye thought evil against me, God disposed it to good, that he might bring to pass as it is this day; and save much people alive: Or 〈◊〉 a David be railed upon by any cursed Shimei, he will answer, Let him alone, for he curseth, even because the Lord hath bid him curse David: who dare then say, wherefore hast thou done so? 2 Sam 16.10. Or let a Micah be trodden upon, and insulted over by his enemy, his answer will be no other than this. I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: Micah 7.9. The believer that is conversant in God 's book, knows that his adversaries are in the hands of God, as a hammer, ax, or rod, in the hand of a smiter ; and therefore as the hammer, ax, or rod, of itself can do nothing, any further than the force of the hand using it, •• ves strength 〈◊〉 to it: so no more can they do anything at all unto him, further than it is given them from above ; as our Savior told •• late: John. 19.11. See this in some examples ; you have Laban following Jacob with one troop, Esau meeting him with another, both with hostile intentions; both go on till the uttermost point of their execution, both are prevented ere the execution: for stay but a while, and you shall see Laban leave him with a kiss, Esau meet him with a kiss; of the one he hath an oath, tears of the other, peace with both. God makes fools of the enemies of his Church, he lets them proceed that they may be frustrate; and when they are gone to the uttermost reach of their teather, he pulls them back to the stake with shame. Again, you have Sennacherib let loose upon Hezekiah and his people, who insults over them intolerably: 2 Kings 18. Oh! the lamentable and (in sight) desperate condition of distressed Jerusalem ; wealth it had none, strength it had but a little, all the country round about was subdued unto the Assyrian : that proud victor hath begirt the walls of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poor Jerusalem stands alone, block'd up with a world of enemies, helpless, friendless, comfortless, looking for the worst of an hostile fury ; and on a sudden, before an Arrow is shot into the City, a hundred fourscore and five thousand of their enemies were slain, and the rest run away, 2 Kings 19.35, 36. God laughs in heaven at the plots of Tyrants, and befools them in their deepest projects. If he undertake to protect a people, in vain shall earth, and hell conspire against them. Nothing can be accomplished in the Lower House of this world, but first it is decreed in the Upper Court of heaven ; as for example, what did the Jews ever do to our Savior Christ, that was not first both decreed by the Father of Spirits, and registered in the Scriptures for our notice and comfort? They could not so much as throw the Dice for his Coat, but it was prophesied: Psal. 22.18. and in Psal. 69.21. It is fore-told that they should give him gall in his meat, and in his thirst, vinegar to drink ; the very quality and kind of his drink is prophesied : yea, his face could not be spit upon without a prophesy ; those filthy excrements of his enemies fell not upon his face, without God 's decree, and the Prophets relation: Isa. 50.6. Yea, let the Kings of the earth be assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselves in one league against him, it is in vain; for they can do nothing, but what the hand of God and his Counsel hath before determined to be done: as Peter and John affirmed to the rest of the Disciples ; for their better confirmation and comfort: Act. 4.26. to 29. No, notwithstanding the Devil raged, the Pharisees stormed, Herod and Pilate vexed, Caiaphas prophesied, all combined, and often sought to take him : yet no man laid hands on him (until his hour was come that God had appointed): so that by all their plots, they were never able to do him anymore hurt, than only to show their teeth, John. 7.30. If we are in league with God, we need not fear the greatest of men.

Indeed, 〈◊〉 was Pilate's brag to Christ, knowest thou not that I have power to crucify thee • John. 19.10. And Laban's to Jacob, Gen. 31.29. I am able to do you • hu ••• but they were vain cracks: for doth not Pharaohs overthrow tell all boasting Champions, that an Host is nothing without the God of Hosts. Yea, Satan himself was fain to say unto God in Job 's case, stretch out now thine hand, &c Job 1.11. and 2. •• . True as Themistocles once said of his son, this boy can do more than any man in all Greece : for the Athenians command the Grecians, and I command the Athenians, and my wife commands me, and my son commands my wife: so the Churches adversaries in some places, may boast what their Father the Devil can do: for he commands the Pope, and the Pope commands the Jesuits, and the Jesuits command such a King, or Emperor, Rev. 17. ver. 12.13. and that Emperor, or King, commands his Officers of State ; and they command the common people. And yet to speak rightly, even all these can do just nothing of themselves, for he that sits in the heavens laughing them to scorn, commands all.

Now it must needs comfort and support us exceedingly, if in all cases we do but duly consider, that inequality is the ground of order, that superior causes guide the subordinate, that this sublundry Globe depends on the celestial ; as the lesser wheels in a Clock do on the great one, which I find thus expressed:

Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Lamenta. 3.37. Suppose the Legions of hell should combine with the Potentates of the earth to do their worst, they are all nothing without God : as in Arithmetic, put never so many Cyphers together, one before another, and they make nothing ; but let one figure be added, it makes them infinite. So is it with men and Devils; if God be not with them, they are all but Cyphers: And yet for the praise of his glory, and the good of his Church, these enemies of his, whether they rise or sit still, shall by an insensible ordination perform that will of the Almighty, which they least think of, and most oppose: The inhabitants of Jerusalem, and their Rulers, (because they knew him not, nor yet the words of the Prophets which are read every Sabbath day) have fulfilled them in condemning him, Act. 13.27. so that as Saint Austin speaks, by resisting the will of God, they do fulfill it: and his will is done by and upon them, even in that they do against his will.

That even Satan himself is limited, and can go no further than his chain will reach, we may see Rev. 20.2. More particularly; he could no • touch so much as Job 's body or substance, no not one of his servants, nor one limb of their bodies, nor one hair of their heads, nor one beast of their herds, b • t he must first beg leave of God, Job 2.6. Nay Satan is so far from having power over us living, that he cannot touch our bodies being dead; yea, he cannot find them when God will conceal them, (witness the body of Moses ): and I doubt not, but as the Angels did wa • t at the Sepulcher of their and our Lord: so for his sake, they also watch over our graves: he could not seduce a false prophet, nor enter into a Hog without license ; the whole Legion sue to Christ for a sufferance, not daring other than to grant, that without his permission they could not hurt a very Swine.

And when he hath leave from God, what can he do? he cannot go one hairs breadth beyond his commission : being permitted, he could bring Christ himself, and set him on the Pinacle of the Temple, but he could not throw him down ; which even a little child might have done with permission. As the Lyon, 1 King. 13, killed the Prophet, but neither touched the Ass whereon he road, nor yet the dead carkas contrary to his nature.

True Satan could boast even to Christ himself, that all the world was his, and all the Kingdoms thereof, but when it came to the push, he could not enter into a very Hog, without asking him leave, and having leave given him, he presently carried the whole heard headlong into the Sea : Why did he not so to the man possessed ? no thanks to him, he had leave for the one, not so for the other, and therefore a whole Legion of them were not able to destroy one poor simple man, Matth. 8. ver. 31.32.

So that all our enemies are curbed and restrained by the divine providence of our heavenly Father: Satan may be his Executioner, but God is the Judge, and the Executioner cannot lay on a stroke more than the Judge appoints,

I confess Satan is so strong comparatively, and withal so crafty and malicious, that we may with reverence and love, wonder at the mercy of God in our delivery: But this is our comfort, first, that Spirit (as we have shewn) can do nothing without the God of Spirits. Secondly, we have the Angels aid, as the Prophet Elisha against that bloody King, 2 King. 6.17. Lot against the Sodomites, Gen. 19.10. Jacob against the fear of Esau, Gen. 32. ver. 24.28. Hezekiah against Sennacherib, Isa. 37.36. and England against that invicible Navy of the Spaniards in Eighty eight. True, they appear not ordinarily, what then? no more do the evil Angels, but the Word of God assures us it is so, the Angel of the Lord pitcheth round about them that fear him, and delivereth them, Psal. 34.7. And do but thou get spiritual eyes, whereby thou mayest see, as with Moses, the invisible God, so the invisible Angels : do but pray as Elisha for his servant, that thine eyes may be opened, and then thou shalt see more with thee, than against thee 2 King. 6.16▪ 17.

Yea, had wicked men their eyes opened, as Balaam once had, they would at every turn see an Angel stand in their way, ready to resist what they go about, as he did: for this is one of the noble employments of those glorious spirits, to give a strong, though invisible opposition to lewd enterprises: Many a treacherous act have they hindered, without the knowledge of the Traitor. Yea, O! God, many are the dangers which we see, and fear ▪ innumerable, those we neither see nor fear. Therefore to take away all attribution to our selv • , even when we know not thou doest deliver us.

Now if it be fearful to think how great things evil spirits can do with permission ; it is comfortable to think how they can do nothing without permission : for if God must give him leave, he will never give him leave to do any harm to his chosen, be will never give him leave to do the least hurt to our souls. Now as by way of concession, every greater includes the less, he that can lift a Talent, can easily lift a Pound ; so by way of denial, every greater excludes the less. If Satan himself cannot hurt us, m • ch less his instruments, weak men: but for proof of this, see also an instance or two: that a sparrow cannot fall to the ground without our heavenly Father ; and that without leave from him, our enemies cannot diminish one hair of our heads ; we have our Savior 's express testimony, Matth. 10.29.30. Let the Powder-Traitors plot and contrive the ruin • of our state never so cunningly and closey, let them go on to the utmost, (as there wanted nothing but an actor to bring on that Catholic doomsday ) yet before the match could be brought to the Powder, their artificial fire-works were discovered, their projection, prodition, deperdition, all disclosed, and seasonably returned on their own heads : And the like of their invincible Navy. And of Pope Alexander the sixth, who prepared a feast for diverse Cardinals and Senators, purposing to poison them: but by the providence of God, they escaped; and he alone was poisoned. Let Jezebel fret her heart out, and swear by her gods, that Elijah shall die, yet she shall be frustrate; Elijah shall be safe. Let the red Dragon spout forth floods of venom against the Church, the Church shall have wings given her to fly away, she shall be delivered, Rev. 12. Let the Scribes and Pharisees, with their many false witnesses accuse Christ never so, yet in spite of malice, innocence shall find abbettors: and rather than he shall want witnesses, the mouth of Pilate shall be opened to his justification. Yea, let Jonah through frailty run away from the execution and embassage of God 's charge, and thereupon be cast into the Sea, though the waves require him of the Ship, and the Fish require him of the waves, yet the Lord will require him of the Fish : even the Sea, and the Fish, had as great a charge for the Prophet, as the Prophet had a charge for Nineveh : for this is a sure rule, if in case God gives any of the creatures leave to afflict us, yet he will be sure to lay no more upon us than we are able, or he will make us able to bear: yea, than shall make for our good, and his glory. He hath a provident care over all the Creatures, even Beasts and Plants : and certainly we are more precious than Fowls and Flowers ; yet the Lord cares for them. Will the House-holder take care to water the herbs of his Garden, or to fodder his Cattle, and suffer his Men and Maids to famish through hunger and thirst ? Or will he provide for his Men and Maids, and let his own children starve? Surely, if a man provide not for his own, He hath denied the faith, and is worse than an Infidel: 1 Tim. 5.8. Far be it then from the great House-holder, and Judge of all the earth, not to provide for his dear Children and Servants, what shall be most necessary for them: indeed we may fear our own flesh, as Saint Paul did; but God is faithful, and will not suffer us to be tempted above our strength, but will even give the issue with the temptation, and in the mean time support us with his grace, 2 Cor. 12.9. You have an excellent place to this purpose, Ier. 15.20, 21.

Section. 2.

Objection. But we see by experience, that God gives wicked men power often times to take away the very lives of the godly.

Answ. What then? If we lose the lives of our bodies, it is, that we may save the lives of our souls ; and attain the greater degree of glory, Luk. 9.24. and so we are made gainers even by that loss. Now if God takes away temporal, and gives eternal life for it, there is no hurt done us: he that promiseth ten pieces of silver, and gives ten pieces of gold, breaks no promise. Peace be unto this house, was the Apostles salutation, but it was not meant of an outward peace with men of the world : and Christ • aith, you shall have rest, Matth. 11.28. but it is rest unto your souls. Again, thou hast merited a three-fold death : if thou be'st freed from the two worser, spiritual, and eternal ; and God deal favourably with thee touching thy natural death, he is merciful: if not, thou must not think him unjust. Though the Devil and the world can hurt us, as well as other men, in our outward and bodily estates: as the Devil had power over Job in his ulcers, over his children in their death, over Mary Magdalene that was possessed, and over that daughter of Abraham's, Luk▪ 13. whom he kept bound 18. years, ver. 16. yet they can do us no hurt, nor endanger our souls; they shall lose nothing but their dross, as in Zacharias 13.9. Isa. 12. Let them sluice out our blood, our souls they cannot so much as strike; let wild beasts tear the body from the soul, yet neither body, nor soul are thereby severed from Christ. Yea, they can neither deprive us of our spiritual treasure here, nor eternal hereafter ; which makes our Savior say, Fear ye not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in Hell, Matth. 10.28. The body is but the Bark, Cabinet, Case, or Instrument, of the soul ; and say it falls in pieces, there is but a pitcher broken; the soul a glorious Ruby, held more fit to be set in the crown of glory, than here to be trode • underfoot by dirty swine ; and therefore so soon as separated, the Angels convey her hence to the place of everlasting bliss. Alas, what can they do? they cannot separate us from the love of God in Christ Jesus, Rom, 8, 38.39. Yea, they are so far from doing us harm, as that contrariwise we are much the better for them; In all these these things we are more than conquerors, through him that loved us: ver. 37. Whatsoever then becomes of goods, or lives, happy are we so long as (like wise Soldiers ) we guard the vital parts, while the soul is kept found from impatience, from distrust, &c. Our enemy may afflict us, he cannot hurt 〈◊〉

Objection. Nevertheless, that which I suffer, is exceeding grievous.

Answer. Not so grievous as it might have been, for he that hath afflicted thee for a time, could have held thee longer; he that toucheth thee in part, could have stricken thee in whole : he that laid this upon thy body, hath power to lay a greater Rod both upon thy body and soul. Again, there is no chastisement not grievous; the bone that was dis-jointed, cannot be set right without pain ; no potion can cure us, if it work not; and it works not, except it make us sick: Nay, my very disease is not so painful for the time, as my remedy : how doth it turn the stomach, and wring the in trails, and work a worse distemper than that whereof I formerly complained? neither could it be so wholesome, if it were less unpleasing, neither could it make me whole, if it did not • i • st make me sick. But we are contented with that sickness which is the way to health. There is a vexation without hurt, such is this: we are afflicted, not overpressed: needy, not desperate: persecuted, not forsaken: cast down, but perish not, how should we? when all the evil in a City, come • from the providence of a good God, which can neither be impotent, nor unme • cifull▪ It is the Lord, let him do what he will. Woe worth us! if evils could come by chance, or were let loose to light where they list; now they are over-ruled, we are safe. In the name of God then, let not the tall stature of the Anakims, nor the combination of the Edomites, nor the politick counsels of all the Achitopels and Machivillians, nor the proud looks nor the big words of all the Amaziahs, comb •• ing themselves together, deter or dismay you. Let not the over-topping growth of the sons of Zeruiah seem too hard for you; for God is infinitely more strong and mighty to save us, than all our enemies are to destroy us : and he hath his Oar in their Boat, he hath a special stroke in all actions whatsoever, and can easily over-reach, and make stark fools of the wisest ; by making their own counsels and endeavors like Hushai's, to overthrow those intentions which they seem to support.

As touching the continuance of afflictions, God so ordereth and tempereth the same, in his merciful wisdom ; that either they be tolerable, or short; either our sorrows shall not be violent, or they shall not last ; if they be not light▪ they shall not be long : grievous and sore trials last but sor a season, 1 Pet. 1.6. A little while, John. 16.16. Yea, but a moment, 2 Cor. 4.17. He endureth but a while in his anger, (saith the Psalmist) but in his favor is life; weeping may abide for a night, but joy cometh in the morning, Psal. 30.5. And this had he good experience of; for if we mark it, all those Psalms whose first lines contain sighs and broken complaints, do end with delight and contentment ; he began them in fear, but they end in joy: you shall see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair bordering in the margent, and offering to creep into the text ; yet after a sharp conflict, nothing appears but joy and comfort. God loves to send relief, when we least look for it; as Elisha sent to the King of Israel, when he was rending his clothes, 2 Kings 5.8. Hear what the Lord thy Redeemer saith by Isaiah, For a moment in mine anger, I hid my • a • e from thee for a little season, but with everlasting mercy have I had compassion on thee: Isa. 54.8. It is but a little, for a moment that his anger lasts, his mercy is everlasting: and I hid my face, never turned my heart from thee: Joseph when he lay down to sleep, was full of care about his Wives being with child; Matt. 1.20. but he awakened well satisfied: ver. 24, To day a measure of fine flower, is lower rated in Samaria, than yesterday of • ung. Although Christ 's Star left the wise-men for a time, yet instantly it appeared again, and forsook them not till they had found Christ ; which was the mark they aimed at, Matt. 2.9. Afflictions are like running waters, which make many grounds fruitful, but tarry with none of them. Yea, it is a rule in nature, that violent things cannot last long: The Philosophers could observe, that no motion violent is wont to be permanent ; and Seneca concludes, That if the sickness be tedious and lasting, the pain is tolerable; but if violent, short: and so of spiritual temptations, the which were so vehement upon Luther, that the very venom of them drank up hi • spirits ; and his body seemed dead; so that neither speech, sense, blood, or heat, appeared in him; but this sharp fit lasted but for one day: so if we suffer much, it shall not be long; if we suffer long, it shall not be much. Some misery is like a Consumption, gentle, but of long continuance ; other like a Fever, violent, but soon over. If our sorrows be long, they are the lighter ; if sharper, the shorter. The sharp North-East wind (saith the Astronomer ) never lasteth three days, and thunder, the more violent the less permanent. Wherefore cheer up thou drooping soul, if the Sun of comfort be for the present clouded; it will er •• long shine forth bright again: if now with the Moon thou art in the wane, stay but a little, thou shalt as much increase ; for as days succeed nights, Summer, Winter ; and rest travel : so undoub • edly, joy shall succeed, and exceed, thy sorrow. Thy grief shall dissolve, or be dissolved; yea, it is in some measure dissolved by hope for the present. The Portugals will rejoice in soul • eather why? because they know, fair will follow ; and so may the believer, in his greatest exigence ; because God will shortly tread Satan under our feet, Rom. 16.20. Here also the distressed soul may raise comfort to himself out of former experience ; who is he that hath not been delivered out of some miserable •• igent? which if thou hast, thou mayest well say unto God with the Psalmist, Thou hast shown me great troubles and adversities, but thou wilt r • turn and revive me, and wilt come again, and take me up from the depth of the earth, and comfort me Psal. 71.20.21. For God 's former a • tions are patterns of his future ▪ he teacheth you what he 〈◊〉 do, by what he hath done: and nothing more raiseth up the heart in present affiance, than the recognition of favors, or wonders passed: he that hath found God present in one extremity, may trust him in the next : every sensible favor of the Almighty, invites both his gifts and our trust.

Objection. But thou wilt say with the Psalmist, thine enemies have long prevailed against thee, and God seemeth altogether to hide his face, and to have 〈◊〉 forgotten thee ▪ and so thou fearest he will for ever, Psal. 13.1, 2.

Answer. It is but so in thy apprehension, as it was with him; God's d • liverance may over-stay thy expectation, it cannot, the due period of his own counsels : for know first, that God's works are not to be judged of▪ until the fifth act. The case deplorable and desperate in outward appearance, may with one smile from heaven find a blessed issue: Dotham is besieged, and the Prophets servant distressed, they are in a grievous case (as they think); yet a very apparition in the clouds shall secure them: not a squadron shall be raised, and yet the enemy is surprised: 2 Kings 6. here was no slackness. The Midianites invade Israel, and are suddenly confounded by a dream, Judge. 7. Mistress Honywood, that Religious Gentlewoman, famous for her virtues, after she had been distressed in her mind thirty years, without feeling the least comfort, not being able to hold out any longer, (as a wounded spirit who can bear)? flung a Venice-glass against the ground, and said to a grave Divine that sought to comfort her, I am as sure to be damned, as this glass is to be broken ; but what followed? the glass was not broken, but rebounded and stood upright: at the sight whereof, she was so confirmed, that ever after to her dying day, she lived most comfortably: much like that of Apelles, who striving to paint a drop of foam falling from a Horse mouth, after long study how to express it, even despairing, flung away his Pencill, and that throw did it. How opportunely doth God provide succors to our distresses? It is his glory to help at a pinch, to begin where we have given over; that our relief might be so much the more welcome, by how much it is less looked for: superfluous aid can neither be heartily desired, nor earnestly looked for, nor thank • ully received from the hands of mercy. Besides our infirmity best sets off the glory of his strength, 2 Cor. 12.9. Spiritual consolations are commonly late and sudden; long before they come, and speedy when they do come, even preventing expectation : and our last conflicts have wont ever to be the forest, as when after some dripping rain, it pours down most vehemently, we think the weather is changing. When he means to ease us of our burden, he seems to lay on heavier▪ wherefore trust in God killing, and love God chiding, it is a good sign of our recovery.

Section 3.

Again, in the next place thou must know, that man 's extremity is God • opportunity; well may he forbear, so long as we have have anything else to rely upon ; but we are sure to find him in our greatest exigence, who loves to give comfort to those that are forsaken of their hopes, as abundance of examples witness. When had the Children of Israel the greatest victories ▪ bu • when they • eared most to be overcome? 2 King. 19.35. Exod. 14. ver. 28, 29. When was Hagar comforted of the Angel, but when her child was near famished, and she had cast it under a Tree for dead? Gen. 21.15. to 20. When was Elijah comforted and relieved by an Angel, with a Cake baked on the coals, and a Cruise of Water, but when he was utterly forsaken of his hopes? 1 Kings 19.4. to 7. Whe • was the Sareptan relieved? it was high time for the Prophet to visit her: poor soul she wa • n • w making her last meal : after one mean morsel, she was yielding herself over to death. As long as Egypt's flower lasted, Manna was not rained. When did God answer the hopes of Sarah, Rebekah, Rachel, the wife of Manoah, and Elisabeth, touching their long and much desired issues? but when they were barren, and past hope of children, by reason of age, Gen. 18. Judges 13, Luke 1.6.7. When did our Savior heal the woman of her bloody issue? but after the Physicians had given her over, and she becoming much worse, had • iven them over, when she had spent all she had upon them: for to mend the matter, poverty, which is another disease was super-added, to make her completely miserable. When man's help fails, then God's begins. When did Moses find succor, but when his Mother could no longer hide him, and he was put into the River among the Bullrushes? she would have given all she was worth to save him, and now she hath wages to nurse him : she doth but change the name of mother into nurse, and she hath her son without fear, not without great reward. When Israel was in so hard a straight, as either to be drowned in the Sea, or slain by the Sword ; how miraculously did God provide an evasion by dividing the waters? When Rochelle, like Samaria, had a strong enemy without, and a sore famine within ; how miraculously did God provide an evasion, by making the tide their Purveyor, to bring them in an Ocean of shelfish? the like of which was never known before, nor since. We read how Merline, during the Massacre at Paris, was for a fortnight together, nourished with one egg a day, laid by a hen, that came constantly to a haymow, where he lay hid in that danger, When the English had lest Cales, and the Spainard was again repossest of it; by some neglect or oversight, there was an English man left behind: but how did Go • provide for his escape? it's worth the remembering, he was no sooner crept into a hole under a pair of stairs, but instantly a Spider weavs a web over the hole, and this diverted them; for when one of them said, here is surely some of them hid, another replies, What a fool art thou, doest thou not see, it's covered with a firm cob-web : and so past him, that in the night he • scaped. O! Savior, our extremities are the seasons of thy aid : even when Faux was giving fire to the match, that should have given fire to the Pow • der, which should have blown up Men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole design : yea, thou didst turn our intended Funeral into a Festival. And why doth the goodness of our God pick out the most needful times for our relief and comfort? but because our extremities drive us to him that is omnipotent ; there is no fear, no danger, but in our own insensibleness: but because when we are forsaken of all succors and hopes; we are • ittest for his redress, and never are we nearer to help : than when we despair of help ; but because our extremities give him the most glory, and ou • comfort is the greater, when the deliverance is seen before it is expected His • isdom knows when aid will be most seasonable, most welcome: which he then loves to give, when he finds us left of all other props. That merci • ull hand is reserved for a dead lift, and then he fails us not; as when Abraham had given Isaac, and Isaac had given himself for dead; then God interposeth himself; When the knife is falling upon his throat, then, then coms the deliverance by an Angel, calling, forbidding, commending him. When things are desperate, then look most for God 's help ; for then is the time, Psal. 119.126 Isa. 33.9.10.

And indeed, our faith is most commendable in the last act ; it is no praise to hold out until we be hard driven, but when we are forsaken of means, then to live by faith in our God, is thought worthy of a Crown. O! wretched Saul, hadst thou held out never so little longer without offering, and without distrust, Samuel had come, and thou hadst kept the favor of God, whereas now for thy unbelief, thou art cast off forever, 1 Sam. 13.10. to 15. To shut up all in a word, were thy soul in such a straight, as Israel was between the Red Sea and the Egyptians ; the spirits of vengeance, (like those enemies) pursuing thee behind; Hell and death (like that Read Sea ) ready to ingulf thee before; yet would I speak to thee in the confidence of Moses, Exod. 14. ver. 13. Stand still and see the salvation of the Lord. Thy Word O! God, made all, thy Word shall repair all▪ hence all ye diffident fears, he whom I trust is omnipotent

Again Secondly, thou must know that God in his wisdom hath set down a certain period of time, within which he will exercise his children more or less; and at the end whereof, and not before, he will relieve and comfort them again. As we may perceive by Eccles. 3.1. Act. 7.25. Exod. 12.41. Gen. 15.13. Dan. 12.1.4.11. Ier. 25.11. Gen. 6.3. Four hundred years he appointed to Abraham and his seed, that they should be Sojourne • s in a strange land, where they should be kept in bondage, and evil entreated, Gen. 15. At the end of which time, even the self same day, they returned from the land of Egypt : that was the precise time appointed, and the self same day it was accomplished : and till then Moses undertook it in vain. Why were they so long kept from it? the land was their own before, they were the right heirs to it, lineally descended from him who was the first possessor of it after the food: God will do all in due time, that is, in his time, not in ours ; if at any time the Lord deliver us, it is more than he owes us. Let him (saith Saint Augustine ) choose his own opportunity, that so freely grants the mercy. Again, he appointed that the Jews should serve the King of Babyl • n seventy years ; not a day, not an hour to be abated, Ier 25.11. but at the end thereof, even that very night, Dan. 9. it was accomplished ; neither did Daniel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight years he appointed the sick man at Bethesda's Pool, John. 5.5. Eighteen years to that daughter of Abraham, whom Christ loosed from her disease, Luk. 13.16. Twelve years to the woman with the bloody issue, Matth. 9.20. Three months to Moses, Exod. 2.2. Ten days tribulation to the Angel of the Church of Smy • na, Apocal. 2.10. Three days plague to David, 2 Sam. 24.13. Each of these groaned for a time, under the like burden as thou doest; But when their time which God had appointed, was come, they were delivered from all their miseries, troubles, and calamities ; and so likewise ere long, if thou wilt patiently sorry the Lord's leisure, thou shalt also be delivered from thy affliction and sorrow, either in the Morning of thy trouble, with David, Psal. 30.5. or at the Noon of thy life, with Job, Chap. 42.10 to 17. or toward the Evening, with M ^r Glover, that holy Martyr, who could have no comfortable feeling, till he came to the sight of the stake : but then he cried out and 〈◊〉 his hands for joy to his friend, saying, O! Austin, he is come, he is come, meaning the feeling joy of faith, and the Holy Ghost : Acts and monuments, Fol. 1995. Or at night with Lazarus, at one hour or another thou art sure to be delivered, as time will determine. Many were the troubles of Abraham, but the Lord delivered him out of all. Many were the troubles of David, but the Lord delivered him out of all. Many were the troubles of Joseph, but the Lord delivered him out of all. Many were the troubles of Job, but the Lord delivered him out of all. therefore he can and will deliver thee out of all. But if he do not, (saith Shadrath, Meshach and Abednego ) yet we will not do evil to escape danger ; because Christ hath suffered more for us: therefore if I perish, I perish, saith Hester. Be our troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance ; yet God's mercies are more numerous, his wisdom more wondrous, his power more miraculous ; he will deliver us out of all: Many are the troubles of the righteous. Yea, he riseth higher, and calls them millions, for so the words may be rendered; but the Lord delivereth them out of all: Psal. 34.19. How many? or how great soever they be? or how long soever they continue? yet an end they shall all have: For the Lord either taketh troubles from them, or takes them from troubles, by receiving them into his heavenly rest; where they shall acknowledge, that God hath rewarded them as far beyond their expectation, as he had formerly punished them less than they did deserve.

Objection. Oh! but my condition is so desperate, and irrecoverable, that it's impossible I should ever get out of it.

Answ. There is no impossibility (saith Ambrose ) where God is pleased to give a dispensation : But bethink thyself, is it worse with thee than it was with those before-mentioned ? and yet they were delivered ; Or is thy case worse than that of Jonah in the Sea, yea, in the Whales • elly ? and yet he was delivered : Worse than Nebuchadnezzar's grazing in the Forest among beasts, even until his hairs were grown to be like Eagles feathers, and his nails like birds claws? Dan. 4.31. to 36. and yet he again reighed in Babel. Worse than Joseph's? when he was thrown into a Pit, and left hopeless; or when sold to the Ishmaelitish Merchants, and then cast into prison ? yet after all this, his said brethren were fain to become petitioners to him. Worse than Job when he sat scraping his soars on the dungbill, had all his houses burnt, all his cattle stolen, and his children slai • ? yet he was far richer afterwards, than before.

How rashly then hast thou judged of thy Makers dealing with thee? If were more agreeable to reason and religion, to conclude the contrary for both experience, and reason reacheth, that violent pressures, like violent motions, are weakest at the furthest. When the morning is darkest, then coms day: yea, usually after the lowest ebb follows the highest springtyde: And religion teaches, that if we love God, all things, even the worst of afflictions shall so concur, and co-operate to our good, that we would not have wanted them for any good. Wherefore hold but fast to God, and my soul for thine, neither affliction, nor ought else shall hurt thee. You know, while Adam was at peace with God, all things were at peace with Adam.

Now this doctrine well digested will breed good blood in our souls, and is especially, useful to bound our desires of release ; for though we may be importunate, impatient we may not be; stay he never so long, patience must not be an inch shorter than affliction : If the bridge reach but half way over the brook, we shall have but an ill favored passage. We are taught in Scripture to praise patience, as we do a fair day at night; He that endureth to the end shall be saved Matth. 24 13. Whereas coming but a foot short, may make us miss the prize, and loose the wager we run for : and then as good never have set foot out of doors. Much the better for that light which will not bring us to bed! perseverance is a kind of all in all, continuance is the Crown of all other graces ; and heaven shall be the Crown of continuance.

But not seldom doth the Lord only release his children out of extreme adversity here, but withal makes their latter end so much the more prosperous, by how much the more their former time hath been miserable and adverse. We have experience in Job, You have heard, saith Saint James of the patience of Job, and what end the Lord made with him. What end is that? the holy Ghost tells you. That the Lord blessed his latter end, more than his beginning ; and gave him twice as much as he had before: for whereas at first he had 7000 Sheep, 3000 Camels, 500 yoke of • xen, and 500 she Asses: after his reparation he had 14000 Sheep, 6000