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CHAP. 33. Use and Application of the former Reasons. (Book 33)

Use 1.

THese latter Reasons being dispatcht, 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 call'd a digression, seeing the last of the for∣mer 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∣formation, to scoure 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 saith, or the improvement of our zeal, or to pro∣voke 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 Gods 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 shew; as if they would devoure 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 Gods Spirit, to come up, and flourish so much the more in the spring of thy re∣covery, by how much more hard and bitter thy winter of adversity hath been? Then thou hast approved thy self Christs faithful Soul∣dier, and a Citizen of that Jerusalem, which is above: Yea, I dare bold∣ly say of thee, as Saint Paul of himself, That no•…•…hing shall be able to separate thee from the love of God, which is in Christ Jesus our Lord, Rom. 8. 39. To finde 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 Ho∣ney out of the Lion: or is any man by his temptation or fall, become more circumspect 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 af∣fliction sanctified, ever leaves some blessing behinde it, like the River Ni∣lus, which, by overflowing the Land of Egypt, fattens, and fils it, with flowers and fruits; so a fine wit, and a Christian will, makes use of any thing: like the little Bee, which will not off the meanest flower, till she hath made somewhat of it. Even Sauls malice shall serve to enhance Davids zeal: and the likelihood of losing Isaac, shall both evidence and improve Abrahams love to God: or, Hath the Lord made Hannah barren? And doth her adversary vex her sore, year by year; and grie∣vously upbraid her for it, so that she is troubled in her minde? why even that shall make her pray, and weep sore unto 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 fouly suspect thy self, 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 be∣liever, the gain of his sins. Yea, Satan himself, in his exercise of Gods 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 Christs own Band. A little faith, e∣ven 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-wormes, which shine most in the dark; or Juniper, which smels 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 thrist (by a di∣vine and supream 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 pow∣erfully call home the conscience, as affliction; and that we need no other art of memory for sin, besides misery; It commonly we are at variance with God, when we are at pe•…•…ce with our enemies, and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most sub∣ject to diseases: if vigour of body, and infirmity of minde, 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 S•…•…rtorius did by his Army, who per∣ceiving his Souldiers puft 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 flie 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 onely the daughter of sorrow, if the security of any people be the cause of their corruption, as no so•…•…ner 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 wilde and fruitless in a small time: if it weans us from the love of worldly things; and makes us no less enamoured with heavenly: as Zeno, having but one flie-boat les•…•… 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 finde 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, whilest we are furnished with these worldly contentments: But when God strips us of them, straight∣ways our minde 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 Bartimeus that he was blinde; if with that Athenian Captain, we should have pe∣rished for ever, 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 So∣lomon adviseth, Prov. 3. 11. And so much the rather,

1 First, because our strugling 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 headlesse, 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 Stoicks, (stocks rather you may stile them) who like beasts, or rather like blocks, lie under their burthen, and account it greatest valour to make least ado, and lay it as little as may be to heart: For if you mean to be the Kings sonnes, you must bring him the fore-skins of an hundred Phi∣listines: shew 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 thy self? 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 ser∣vants,

if their Master bid smite, they must not forbear: they may say truly what Rabshakeh usurped, Are we come without the Lord? Isai. 36. 10. Yea, are we not sent of the Lord in love, and to do you good, and to give you occasion of rejoycing afterward, if you bear the Cross patiently, and make that use of it which others do, and the Lord intends? Yea, Saint Paul could rejoyce even in tribulation.

But alas, these are so far from rejoycing with that blessed Apostle, that they rave in tribulation; and like some beasts, grow mad with baiting; or like frantick 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 Gods 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 Chirurgion, 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 abund∣ant in goodness and truth, reserving mercy for thousands, forgiving iniqui∣ty, transgression, and sin; and that will by no means clear the guilty, but visit the iniquity of the fathers upon the children, and upon childrens children, unto the third and fourth generation: Exod. 34. 6, 7. And this (if any thing) will do: It was before the Lord, saith David, and therefore I will be yet more vile. Reproach in Gods service, is our best preferment: the Lord so no∣ble; the servant cannot be too bumble: even Bucephalus, that disdained a∣ny other rider, in all his trappings would kneel down to his Master Alex∣ander, and go away Proud of his burthen.

Yea, to go yet further, let us with good old Eli, (who was a good son to God, though he had been an ill Father to his sons) even kiss the very rod we smart withall; and say, It is the Lord, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, how∣soever it seems to us. Yea, let us receive his stripes with all humility, pa∣tience, piety, and thankfulness; resolving as that holy Martyr, John Bradford, 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 life, 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 perpe∣tual 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 part with some good nourishment, that it may deliver it self of more evil hu∣mours:

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 Gods love and favour, who loves his Children so, as not to make wantons of them. They that would tame pamper'd 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 affliction, 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 for ever? It's true, these Waspes, wicked men, sting shrewd∣ly, but the Hornet, Sathan, would sting worse a great deal. And not sel∣dome doth the infliction of a lesse punishment, avoid a greater.

Neither must any man think to be alwayes free from censures, aspersi∣ons, and wrongs, nor sometimes from faults: The very Heathen could say, It is for none but God to feele or want nothing. Indeed, many are too apt to expect it, and therefore can bear nothing, like Minderides; the Syba∣rite, who was grieved for that some of the Rose-leaves which he lay up∣on, were rumpled together: But this is to vilipend, and undervalue his kindnesse; to make no rep••te, 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 our selves willingly to the afflicting hand of our Maker, and to kneele to him while he scourges us, is peculiar to the faithfull.

3. Use.

3. Thirdly, if the sharp sufferings, and bitter conflicts, and sore travels of Gods children, are usually the forerunners of a ioyfull issue; even the happy birth of saving repentance: & that the sharp pain of the Chirurgions 〈◊〉〈◊〉 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 inrich them; As that Sexton, who in the night went to rob a Gentlewoman, that had been buried the day before, with a 〈◊◊〉〈◊◊〉, and having opened the coffin, loosed the sheet, and chafed 〈◊◊〉〈◊◊〉 to get it off, she having been but in a swoone before: her spirits 〈◊〉〈◊〉, 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 Arithmatick, were multiplied by Division, and augmented by Substraction;

then let none dare to flatter, or flesh themselves, because their estate is pro∣sperous; especially in an evil way: As it fared with Leah, whō we may hear thus chanting her happines: 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 rejoyced. And the like with Micah, Judg. 17. 13. and Saul, 1 Sam. 23. 7. and Dionysius, when he found the windes favourable 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 Iob, 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 Saviour, Isa. 53. 3, 4. And those Bar∣barians, Saint Paul, Acts 28. 4. which is to condemne the generation of Gods children, Psal. 73. 15. But rather mistrust themselves, which was the use our Saviour 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 blinde that judgeth of mans felicity by his outward prosperity, or concludes of ones misery from his calamity: Eccles. 9. 1, 2. The Sun of prosperity shines no lesse upon brambles in the wilderness, then fruit∣full trees in the Orchard. The cold frost and snow of adversity, lights up∣on Gardens, aswell as the wilde waste. Ahabs and Josiahs end, concur in the very circumstances, the one destroyeth Religion. the other restoreth it: yet both shot with an Arrow. Saul and Ionathan, 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, aswel as the malignant spies: so that if we judge of mens persons by their outward conditions, we must needs erre.

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 medling with them, either lopping off the su∣perfluous branches, or scraping oft the mosse, or paring of the root, or dig∣ging and dunging them; so using all good means to make them fruitfull: whereas he lets them alone which grow in the Hedg-row, or Forrest, 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) in∣to these earthen boxes, that have only one chinke to let in, but none to loc out, with purpose to break them when they are full. What was Haman the better for his honour, 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 skilfull to destroy,) thy preservation is but a reservation; as it fared with Sodome and her si∣sters, 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 stroak of the destroying Angel, that he might fall by the sword of his own sons, Isa. 37. 37, 38. Say then, one wo, the wo of adversity, (as thou accountest it) hath passed thee, perhaps there is a second, and a third, worse; behinde: Revel. 9. 12, and 8. 13. The Philosopher would see a mans end before he pronounc'd him happy. Yea, it may be, that which thou account'st thy primest priviledge, may prove to thee a snare, and may be granted thee rather out of anger then love, as the Devil left Jobs 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 happie priviledge! but of adversity, O happy rather then noble favour!

4 Use.

4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath been shewn; if it be our Isaacs use, first to feel us by tribulation, and then to blesse 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 Sal∣vianus) why one is greater, another less; one wretched, another happy? I know not Gods 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 con∣stitution so requires it.

Neither let us value things as they seem, or according to sense; but ra∣ther when we are best pleased let us be most suspicious: let us desire and chuse blessings, as he chose his friend; not him that would be plausible to his humour for a day, but him that should be profitable to his minde during life. Let us imitate Bees that pass over Roses and Violets, to set upon Thyme: If crosses are not tooth some; let it suffice that they are wholesome: 'Tis not required in Physick that it should please, but heal: unless we e∣steem 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 vertue, which is in it, we call; Hearb of Grace: And Mi∣thridate, though of all other Electuaries it be most distastful; yet of all o∣thers, 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 humane Writers: as for Di∣vine Authority, you know how it fared with the Prophets, Apostles, and our Saviour Christ himself, whose whole life, by reason of spiteful ene∣mies, was but one continued cross. And as touching secular; examples are infinite; whereof a few: In Athens, we read of wise Socrates, good Pho∣cion, just Aristides, victorious Milliades; but how unworthily were they dealt withall? At Rome they had Marcus Cato, the pattern of a wise and prudent man, a lively emblem of Vertue; how was he hated, thrust down, spit upon, stript both of his Senatorship, and Pratorship, cast into prison, &c. Rutilius and Camillus were both exiled. Pompeus and Cicero both yielded their necks to their Clients: Who so often curst by the Popes, with Bell, Book, and Candle, as Queen Elizabeth of blessed memo∣ry? though she out-liv'd 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 disco∣verest, 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 gal∣lop through the Town, though his errand be of importance, and to the King, perhaps, they will bark and flie 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 finde many acts of deception in the Saints; I finde infirmity in those acts, but that any one of them hath scoft at, and hated another for good∣ness; I finde not: or that have used to dispute against it: Gregory Nazianzen, (I pray minde 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 Chrysostome) a Wolf from a Sheep (since their cloathing is alike) look to their fangs, and their mouth, if they be bloody: for who ever 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 Fiftly, 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 Josephs brethren, Mistress, and Lord to him: the first, in selling of him; the second, in falsly 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 obtein'd a∣gainst them, procured them exceeding much joy and peace: then Balaacs 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 any thing else could possibly have done, whether we regard his name, children, sub∣stance, or soul; then Judas his treason against the Lord of life, whose de∣testable fact served not only to accomplish his will, but the means also of all their salvations, that either befōre or after should believe in him: this should move wonder, to astonishment, and cause us to cry out with the A∣postle; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his wayes 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 terrours into pleasures; and makes the greatest evils beneficial unto us, for they are e∣vil 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 tutour us to love our e∣nemies. (We love the medicine, nor for its own sake, but for the health it brings us) and to suffer chearfully whatsoever is laid upon us: for how can Gods Church in general, or any member in particular but fare wel, 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 mindes? 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 Panls word for it, or ra∣ther Gods own word, who is Truth it self, 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 Gods 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 conque∣rours, through him that loved us: and so goeth on, even to a challenge of our worst enemies, Death, Angels, Principalities and Powers, things pre∣sent, and to come; height, depth, and what other creature besides, should stand in opposition. What voluminous waves be here, for number, and Power, and terrour! 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 set∣ting 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 if all things, (quoth Luther) then; even sin it self. And indeed, how many have we known the better for their sin? Mary Magdalen had never loved so much, if she had not so much sinned: had not the incestu∣ous person sinned so notoriously, he had never been so happy. God took the advantage of his humiliation, for his conversion. Had not one foot slipt 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 destroyes the mother: neither do our own sins onely advantage us, but other mens 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 Arrius 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 expl•…•…∣ned by those great Lights of the Church. If Rome had not so violently obtruded her Merits; the doctrine of Justification onely by faith in Christ, might have been less digested into mens hearts. We may say here, as Saint Augustine doth of Carthage and Rome; if some enemies had not conte∣sted against the Church, it might have gone worse with the Church. Lastly suppose our enemies should kil us, they shall not hurt, but pleasure 〈◊〉〈◊〉 yea, even death it self shall work our good. That Red-sea shall put us o∣ver 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 bet∣ter for death; yea, better for the Davil: and to think otherwise, even for the present; were not onely to derogate from the wisdom, power, and good∣ness of God, but it would be against reason; for in reason, if he hath vouch∣safed us that great mercy to make us his own, he hath given the whole ar∣my of afflictions, a more inviolable charge, concerning us, then David gave his Host, concerning Absalom; See ye do the youngman, my son Ab∣salom no harm. Now, if for the present thou lackest faith, patience, wisdom, and true judgement how to bear, and make this gain of the cross; Ask it of God, who giveth to all men liberally, and reproache•…•…h no man, and it shall be given thee, Jam. 1. 5. For every good giving, and every perfect gift, is from above; and commeth down from the Father of lights: Verse 17.

6 use.

6 Sixthly, (for this point calling more for practice then proof, it be∣hoves us to be larger here, briefer there) If that which is one mans meat, proves another mans 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 endevour, to make good use of Gods corrections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love our selves, as we love our souls, through all the transitory, temporary, moment any passages of this World; first, to strive after, and then to preserve the life of our lives, and soul of our souls, sincerity, and integrity.

Again, if afflictions (which are in their own nature, evil, and unto o∣thers, strong temptations to sin) by the goodness of God, do make so much for our advantage, and benefit here, and hereafter: If our Heavenly Fa∣ther 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 vehe∣ment fire in Nebuchadnezzars 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 devoure, 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 Hezekiahs 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 〈◊〉〈◊〉 need of it. In like manner; It is proper for affliction to harden, and 〈◊〉〈◊〉 worse, as well as for riches and prosperity to ensnare: But as some Simples are by Art, made medicinable, which are by nature, poisonable: So afflictions which are in nature destructive; by grace, become preserva∣tive. And as evil waters when the Unicorns born 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 sanctifie the same, as he doth to all that love him, Rom. 8. 28. For of God it is, (without thanks to Affliction, or our selves, or our sins) that we are bettered 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 finde him a Saviour, whom our enemies sinde 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 womans seed, children of God, and members of Christ: since we were once in so v•…•…le 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 o∣thers. 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 shew forth the •…•…∣tues, and fruits of him that hath called us, and done all this for us, 1 •…•…∣ter 2. 9. But I fear we sorseit many of Gods favours, for not paying that easie 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, pitty their misguidings, neglect their censures, labour their recovery, and pray for their salvation.