CHAP. XXXIII.

Vse and Application of the former Reason.

1. Vse.

THese latter Reasons being dispatcht, returne
wee to make use of the former; for I may
seeme to have left them, and be gone quite
out of sight, though indeed it cannot properly
bee called a digression: seeing the last point
proved, 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 Reformation, to scowre 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 zeale, or
to provoke our importunity, or for the doubling of
our Obligation: seeing true gold flyes not the touchstone;
let us examine whether we have thus husbanded
our afflictions to his glory, and our owne spirituall
and everlasting good. I know Gods fatherly chastisements
for the time, seeme grievous to the best of his

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Children; Yea, at first they come upon us, like Sampsons
Lyon, looke terrible in shew, as if they would
devoure us; and as Children are affraid of their friends
when they see them masked, so are we. But tell me,
hath not this roaring Lyon prevailed against thy best
part? hast thou kept thy head whole? I meane thy
soule free? For as Fencers will seeme to fetch a blow
at the legge, when they intended it at the head; so
doth the Devill, though he strike at thy name, his ayme
is to slay thy soule. Now instead of being overcome,
dost thou overcome? Hath this Lyon yeelded thee any
honey of Instruction, or Reformation? Hath thy sinne
dyed 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 recovery, by how
much the more hard and bitter thy winter of adversity
hath beene? Then thou hast approved thy selfe
Christs faithfull Souldier, and a Citizen of that Jerusalem,
which is above: Yea, I dare boldly say of
thee, as Saint Paul of himselfe, That nothing shall
be able to seperate thee from the love of God, which is in
Christ Jesus our Lord, Rom. 8. 39. To findethis honey
in the Lyon, more than makes amends for all former
feare and griefe: and in case any man, by his humiliation
under the hand of God, is growne more faithfull
and conscionable; there is honey out of the Lyon: or
is any man by his temptation or fall, become more
circumspect after it? there also is honey out of the
Lyon, &c. For there is no Sampson, to whom every
Lyon doth not yeeld some honey; for as affliction sanctified,
ever leaves some blessing behinde it, like the
River Nilus, which by overflowing the Land of Aegypt,
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 enhaunce Davids zeale: 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,
yeare by yeare; and grievously upbraid her for it, so
that she is troubled in her minde: why, even that shall
make her pray, and weepe sore unto the Lord, and
make vowes: yea, and when God gives Samuel to
her, shee will give Samuel backe againe to God.
Lastly, Saint Paul in this schoole of Affliction, will learne
in what estate soever he is, prosperous, or adverse, therewith
to be content: Phil. 4. 11. And thou mayest foulely
suspect thy selfe, (if thou beest not the better) for
thy being the worse. He is no true borne Christian, who
is not the better for his evils, whatsoever they be; no price
can buy of the true beleever the gaine of his sinnes.
Yea, Sathan himselfe, in his exercise of Gods Children,
advantageth them. And looke 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 owne Baud. A little faith, even
so much as a graine of Mustard-seed, would be able to
remove greater mountaines of feare and distrust out of
thy soule, than these: for know this, that Good men
are like Diamonds, which will shine in the durt: yea,
they resemble Glow-wormes, which shine most in the
darke; or Juniper, which smels sweetest in the fire; or
Pummander, which becomes more fragrant by chafeing;
or Roses, which are sweeter in the Still, than on
the stalke.

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2. Vse.

2. If the malice of our enemies, as it is husbanded
to our thirst (by a divine and supreame providence)
doth make so much for our advantage and benefit here,
and hereafter; as namely, that it opens our eyes no
lesse, than 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 sinne, 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
minde, doe for the most part lodge under one roofe,
and that a wearish outside is a strong motive to mortification:
if God, the all-wise Physitian, knowes this
the fittest medicine for our soules sicknesse, and that we
cannot otherwise be cured; if our pride forceth God
to doe by us, as Sertorius did by his Army, who perceiving
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 learne them moderation.
If this above all will make us pray unto him with
heat and fervency; as whither should we flye but to
our Joshua, when the powers of darkenesse, like mighty
Aramites, have besieged us? If ever we will send up
our prayers to him, it will be when we are beleager'd
with evils.
If true and saving joy is only the daughter of sorrow;
if the security of any people is 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
wickednesse: Even as standing waters soone
grow naysome, and Vines that grow out at large, become
wilde and fruitlesse in a small time; if it weanes
us from the love of wordly things, and makes us no
lesse inamored with heavenly: as Zeno, having but one
Fly-boat left him, hearing newes that both it and all
therein was cast away, said, O Fortune, thou hast done
well to send me again to our Schoole of Philosophy: Whereas
if we finde but a little pleasure in our life, wee are
ready to doate upon it. Every small contentment glewes
our affections to that we like, neither can we so heartily
thinke of our home above, whilest we are furnished
with these worldly contentments: But when God
strips us of them, straightwayes our minde is homeward;
if this world may be compared to Athens, of
which a Philosopher said, that it was a pleasant City
to travell through, but not safe to dwell in: if by smarting
in our bodyes, states, or names, we are saved from
smarting in our soules. If it was good for Naaman,
that he was a Leaper; good for David, that hee was
in trouble; good for Bartimeus, that hee was blinde;
if with that Arthenian Captaine, we should have perished
for ever, in case wee had not thus perished for a
while; if our peace would have lost us, in case wee
had not a little lost our peace: then refuse not the chastening
of the Lord, neither be grieved with his correction,
as Solomon adviseth, Proverbs 3. 11. And so much the
rather,
1. First, because our strugling may aggravate; cannot
redresse our miseries.
2. Secondly, because the Lord will bee sanctified
either of us, or on us; one of the two as Saint Austin
speakes.

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 hee had his coat: or as Caesar
boasted to Metellus, he could as soone 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 sence;
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 adoe: and lay it as little as may be to heart. For
if you meane to be the Kings sonnes, you must bring
him the fore-skins of a hundred Philistims: 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 Devill
throw but one crosse to them, they will take their
soules and throw them againe to him; for they presently
break out, either into some cursed rage, or into
the rage of cursing, or into some cursed action.
A usuall thing, when men are crossed by the creatures
(I might say, their owne husbands or children)
to fall a cursing, and blaspheming them, to whom we
may say, as the Prophet did to Senacharih: 2 Kings
19. 22. Whom hast thou blasphemed, and against whom
hast thou exalted thy selfe; even against the holy one of Israel.
Whom are you angry withall, doth the raine,
and waters, or any other creature displease you: Alas,
they are servants; if their master bid smite, they must
not forbare: They may say truly what Rabshakeh usurped,
are we come without the Lord, Isay 36. 10. Yea,

are we not sent of the Lord in love, and to doe you
good, and to give you occasion of rejoycing afterward,
if you beare the crosse patiently, and make that use of
it which others doe, and the Lords intends: Yea, Saint
Paul could rejoyce even in tribulation.
But alas, these are so farre from rejoycing with
that blessed Apostle, that they rave in tribulation; and
like some beasts, grow mad with bayting; or like
frantick men wounded, who finding ingredients prepared
to dresse them, teare them all in peeces. 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; rayle not at the hangman,
but runne to the Judge; fret not with Joash,
2 Kings 6. 33. but submit with Hezekiah: Isay 39. 8.
When Gods hand is on thy backe, let thy hand be on
thy mouth: If thou beest wronged, call not thine adversary
to account, but thy selfe; and let it trouble
thee more to doe ill, than to heare of it; bee more
sorry that it is ture, than that it is knowne.
Yea, neither rage at the Surgion as mad-men, nor
swoone under his hand as milke-sops; but consider with
whom thou hast to doe: The Lord, the Lord, strong,
mercifull, and gratious, slow to anger, and abundant in
goodnesse and truth, reserving mercy for thousands, forgiving
iniquity, transgression, and sinne; and that will by
no meanes cleare 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 doe: 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 noble, the servant cannot be too humble:

even Bucephalus, that disdained any other rider, in all
his trappings would kneele downe to his Master Alexander,
and goe away proud of his burthen.
Yea, to goe yet father; let us with good old Ely,
(who was a good sonne to God, though he had beene
and ill Father to his sonnes) even kisse the very red we
smart withall; and say, It is the LORD, let him doe
what seemeth him good: for whatsoever seemeth good to
him, cannot but be good, howsoever it seemes to us.
Yea, let us receive his stripes with all humility, patience,
piety, and thankefulnesse; resolving as that holy
Martyr John Bradford, who said to the Queene (how
much more did hee meane it to the great King of Heaven
and Earth?) If the Queene will give me life, I will
thanke her; if shee will banish me, I will thanke her; if
she will burne me, I will thanke her; if she will condemne
me to perpetuall imprisonment, I will thanke her. A man
will easily swallow a bitter pill, to gaine health. The
stomacke that is purged, must be content to part with
some good nourishment, that it may deliver it selfe of
more evill humours: and the Physitian knowes what
is best for the Patient, the Nurse better than the Infant,
what is good and fit for it: Now the Tenant is
more noble than the House; therefore why are wee
not more joyed in this, then dejected in the other: since
the least graine of the increase of grace, is more worth,
then can bee 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
pampered Horses, doe adde to their travell, and abate
of their provender; as Pharaoh served the Children of
Israel. Which of us shall see peeces of Timber cut
and squared, and plained by the Carpenter; or Stones

hewne and polished by the Mason; but will collect
and gather, that these are Stones and Timber which
the Master would imploy in some building? If I
suffer, it is that I may raigne. And how profitable
is that affliction, which carryeth 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, than for ever? Its true, these Waspes, wicked
men, sting shrewdly, but the Hornet Sathan would sting
worse a great deale. And not seldome doth the infliction
of a lesse punishment, avoyde a greater.
Neither must any man thinke, to bee alwayes free
from censure, aspertions, and wrongs; nor somtimes 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 beare nothing,
like Minderides the Sibarite, who was grieved
for that some of the Rose-leaves which hee lay upon,
were rumpled together: But this is to vilipend, and
undervalue his kindnesse; 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 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. Vse.

3. Thirdly, if the sharpe sufferings, and bitter conflicts,
and sore travells of Gods children, are usually
the fore-runners of a joyfull issue; even the happy birth
of saving repentance: and that the sharpe paine of the
Surgions cutting them, is onely to ease them of a more

durable, and dangerous, yea a farre heavier paine,
the stone of the heart: If while their enemies goe about
to rob them, they doe but inrich them. As that
Sexton, who in the night went to rob a Gentlewoman,
that had beene 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 beene but
in a swoone before: her spirits returning, she revived,
and for many yeares after lived comfortably. If they
may bee resembled to the five loaves in the Gospell,
which by a strange Arethmetick, were multiplyed by
Division, and augmented by Substraction; then let none
dare to flatter, or flesh themselves, because their estate
is prosperous; especially in an evill way, as it fared
with Leah, whom wee may heare thus chanting her
happinesse: God, saith she, hath given me my reward,
because I have given my mayde to my husband: Gen. 30.
18. when she should rather have repented, then rejoyced:
and the like with Micah, Judges 17. 13. and
Saul, 1 Sam. 23. 7. and Dionysius, when he found
the windes favourable in his navigation, after he had
dispoiled the Temple of all the gold therein. Neither
let such as suffer not, censure their brethren that doe;
as those three misjudged of Job, that he was an hypocrite,
and a greater sinner than others; and God had
cast him off, or else it could not goe so ill with him.
Or as the Jewes censured our Saviour, Isay 53. 3, 4.
And those Barbarians, 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 bloud 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 Sunne of
prosperity shines no lesse upon brambles in the wildernesse,
than fruitfull trees in the Orchard. The cold frost
and snow of adversity, lights upon Gardens, aswell
as the wilde waste. Ahab and Josiah's end, concur
in the very circumstances, the one destroyeth Religion,
the other restoreth it; 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 Sampson the valiant
Judge of Israel, and Type of Christ; Moses and Aaron,
both were shut out of Canaan, aswell as the Searchers:
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 deales with his Trees; those in the Garden he
is ever and annon medling with them, either lopping
off the superfluous branches, or scraping off the mosse,
or paring of the root, or digging and dunging then;
so using all good meanes to make them fruitfull:
whereas he lets them alone which grow in the hedge
row, or Forrest, till at length he comes with his Axe,
and cuts them downe 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 doe) into these earthen boxes, that
have only one chinke to let in, but none to let out, with
purpose to breake them when they are full. What was
Human the better for his honour, while the King
frowned on him; or the happier for being lift up the
ladder, when hee was to come downe againe with
a roape.

233

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 sisters, which were preserved from the slaughter
of the foure Kings, that God might raine downe
Hell from Heaven upon them. And Senacharib, who
escaped the stroake of the destroying Angell, that hee
might fall by the sword of his owne sonnes, Isay 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 behinde: Revel. 9. 12.
& 8. 13. The Philosopher would see a mans end, before
he pronounst him happy. Yea, it may be that which
thou accountest thy primest priviledge, may prove to
thee a snare, and may be granted thee rather out of
anger than love; as the Devill left Jobs tongue untouched
of all the rest, but why? in hope that therewith
hee would have cursed God; or charged him with
folly and cruelty: so that we may say of prosperity, as
Antigonus did of his garmont; O noble, rather than
happy priviledge; but of adversity, O happy rather
then noble favour.

4. Vse.

4. Fourthly, if Affliction be so profitable, and
prosperity so dangerous as hath beene showne; if it
be our Isaacks use, first to feele us by tribulation, and
then to blesse us; then away with those foolish quaries,
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 owne, so gentle to others. Aske

not (saith Salvianus) why one is greater, another lesse;
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 Physitian give more Wormewood, of Hellebore
to this sick party, than to that; even because, either
his disease, or his constitution requires it.
Neither let us value things as they seeme, or according
to sence; but rather when we are best pleased, let
us be most suspitious: let us desire and chuse blessings,
as hee chose his friend; not him that would bee plausible
to his humour for a day, but him that should be
profitable to his minde during life. Let us imitate Bees,
that passe over Roses, and Violets, to set upon Time: If
crosses are not toothsome, let is suffice they are wholesome;
'tis not required in Physick that it should please, but heal:
unlesse we esteeme our pleasure above our health.
Experience tells us, that those things (for the most
part) which are least pleasing, are most wholsome: Rue
is a hearbe most bitter to the taste, yet in regard of the
vertue, which is in it, we call it herbe of grace: And
Methridate, though of all other electuaries it be most
distastfull; yet of all others it is the most wholesome.
The world hates thee, and deales most spitefully
with thee; a good signe, it hath alwayes beene the
portion of good men, to suffer at the hands of evill
men; as appeares both by holy, and humane Writers:
as for Divine Authority, you know how it fared with
the Prophets, Apostles, and our Saviour Christ himselfe,
whose whole life, by reason of spitefull enemies, was
but one continued crosse. And as touching secular, examples
are infinite; whereof a few: In Athens, wee
read a wise Socrates, good Phocion, just Aristides, victorious
Miltiades; but how unworthily were they

Q

dealt withall: At Rome they had Marcus Cato, the
patterne of a wise and prudent man, a lively emblem
of vertue; how was he hated, thrust downe, spit upon,
stript both of his Senator-ship, and Pretor-ship, cast into
prison, &c. Rutilius and Camillus were both exiled,
Pompeus and Cicero both yeelded their necks to their
Clients: Who so often curst by the Popes, with Bell,
Booke, and Candle, as Queene Elizabeth of blessed memory;
though she outlived seaven of them.
But to leave examples and come to reason, Is it not
an evident signe, 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 dogges in condition, who will let a man
amble a faire pace quietly, but if he gallop through the
Towne, though his errand be of importance, and to
the King, perhaps, they will barke 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 signe, 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 goodnesse, I finde not: much
lesse that any after regeneration, have in this case beene
cruell. If we would know (saith Chrysostome) a Wolfe
from a Sheepe (since their cloathing is alike) looke to
their fangs, and their mouth, if they be bloudy: for who
ever saw the lips of a Sheepe besmeared with bloud?
which being so, no matter though the gate be straight,
and the way narrow, if the end to which it leadeth be
everlasting life.

5. Vse.

5. Fifthly, if in conclusion the most malitious and
damnable practises of our worst and greatest enemies,
prove no other in effect to us, than did the malice of
Josephs brethren, Mistrisse, 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;) than the malice of
Haman to Mordecai, and the Jewes; whose bloudy
decree obtained against them, procured them exceeding
much joy and peace: than Balacks malice to the
Children of Israel, whose desire of cursing them, caused
the Lord so much the more to blesse them, Numbers
23. Than the Devils spight to Job, who pleasured
him more by his soare afflicting him, than any
thing else could possibly have done, whether wee regard
his name, children, substance, or soule; than Judas
his treason against the Lord of life, whose detestable
fact served not onely to accomplish his will, but the
meanes also of all their salvations, that either before
or after should beleeve in him: this should move wonder
to astonishment, and cause us to cry out with the
Apostle; O the deepnesse of the riches bath of the wisedome
and knowledge of God! How unsearchable are his
judgements, and his wayes past finding out! Rom. 11. 33.
O the wonderfull and soveraigne goodnesse of our
God! that turnes all our Poysons into Cordials; that
can change our terrours into pleasures, and make the
greatest evils beneficiall unto us; for they are evill in
their owne nature, and strong temptations to sinne:
James 1. 2. also fruits of sinne, and part of the curse,
and worke those former good effects, not properly

Q 2

by themselves, but by accident; as the are so disposed
by the infinite wisedome, goodnesse, and power of
God, who is able to bring light out of darkenesse,
and good out of evill: yea, this should tutor us to love
our enemies; we love the medicine, not for its owne
sake, but for the health it brings us; and to suffer
chearefully whatsoever is laid upon us: for how can
Gods Church in generall, 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
frowne, and all things in it runne crosse to the graine
of our mindes? Yet, with thee, O 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 owne 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 Crosse, 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 Pauls words for it, or rather GODS owne
word, who is truth it selfe, and cannot lye? His words
are, We know that all things worke together for the best,
unto them that love God: even to them that are called
of his purporse, 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 nakednesse, perill, sword, &c. be killed all
the day long, and counted as Sheepe for the slaughter;
he concludeth with Neverthelesse, in all these things
we are more than conquerours, 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; heighth, depth, and what
other creature besides, should stand in opposition.
What voluminous waves bee here, for number, and
power, and terrour; yet they shall not seperate the
Arke from Christ, nor a soule from the Arke, nor a
body from the soule, nor an haire from the body, to doe
us hurt. What saith David? Marke the upright man,
and behold the just; for the end of that man is peace:
Psal. 37. 37. Marke him in his setting out, he hath
many oppositions; marke him in the journey, he is full
of tribulations: but marke 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 worke together for our good;
yea, for the best: Rom. 8. 28. And if all things (quoth
Luther) then even sinne it selfe. And indeed, how
many have wee knowne the better for their sinne?
That Magdalen had never loved so much, if she had
not so much sinned: had not the incestuous person sinned
so notoriously, he had never beene so happy. God
tooke the advantage of his humiliation for his conversion.
Had not one foot slipt into the mouth of
Hell, he had never beene in this forwardnesse to Heaven:
sinne first wrought sorrow, (saith Saint Austin)
and now godly sorrow kils sinne; the daughter destroyes
the mother: neither doe our owne sinnes onely
advantage us, but other mens sinnes worke 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 than the losse we had by Adam. If Aruis

Q 3

had not held a Trinity of Substances, with a Trinity
of Persons; and Sabellius an Vnity of Persons, with
an Vnity of Essences; the Mysteries of the Trinity had
not beene so clearely explained by those great lights
of the Church. If Rome had not so violently obtruded
her merites, the doctrine of Justification onely by
faith in Christ, might have beene lesse digested into
mens hearts. We may say here, as 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 it selfe shall worke our good. That Red Sea
shall put us over to the Land of Promise, and wee
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 devill; and
to thinke otherwise even for the present, were not
onely to derogate from the wisedome; power, and goodnesse
of God, but it would be against reason; for in
reason, if he have vouchsafed us that great mercy to
make us his owne, he hath given the whole army of
afflictions a more inviolable charge concerning us,
than David gave his Host concerning Absolom; See
yee doe the young man, my sonne Absolom, no harme.
Now if for the present thou lackest faith, patience,
wisedome, and true judgement how to beare, and make
this gaine of the crosse, Aske it of God, who giveth
to all me liberally, and reproacheth no man, and it shall
be given thee; James 1. 5. For every good giving, and
every perfect gift is from above; and commeth downe
from the Father of lights: Verse 17.

6. Vse.

6. Sixthly, (for this point calling more for practice
than proofe, it behoves us to bee larger here,
briefer there.) If that which is one mans meat, proves
another mans poyson; let it bee acknowledged, that
the fault is not in the meat, but in the stomack: and
that it is the wickednesse of our hearts, and want of
a sincere endeavour, 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 wee love our soules, through all the
transitory, temporary, momentary passages of this world;
first, to strive after, and then to preserve the life of
our lives, and soule of our soules sincerity, and integrity.
Againe, if Afflictions (which are in their owne nature
evill, and unto others strong temptations to sinne)
by the goodnesse of God, doe make so much for our
advantage, and benefit here, and hereafter: If our
Heavenly Father turnes all things, even the malice of
Satan, and wicked men; yea, our owne sinnes to our
good: Rom. 8. 28. If for our sakes, and for his name
sake, he even changeth the nature and property of each
creature, rather than they shall hurt us; as it is the
nature and property of fire to burne, yet that vehement
fire in Nebuchadnezzars furnace, did not burne the
three servants of God. It is proper to the Sea to
drowne those that be cast into it; yet it did not drowne
the Prophet in the very depth of it. It is proper for
hungry ravenous Lyons to kill, and devoure, yet
they did Daniel no harme. And the like, when we
need their helpe. It is proper for the Sun to move,

Q 4

yet it stood still at the prayer of Joshuah, proper for
it to goe from East to West; yet for Hezekiahs confirmation,
it went from West to East: It is proper
for Iron to sinke in the Water, yet it swoom 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 insnare:
But as some simples are made by Art medicinable,
which are by nature poysonable: So afflictions, which
are in nature destructive; by grace become preservative.
And as evill waters when the Unicornes horne
hath beene in them, are no longer poysonable, but
healthfull; or as a waspe when her sting is out, may awaken
us by buzzing, but cannot hurte 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 thankes to Affliction, or
our selves, or our sinnes) that we are bettered by
them: All the worke is thine, let thine be the glory.
But lastly (for though we can never be thankefull
enough for this, yet this is not all) that we should
finde him a Saviour, whom our enemies finde a just
revenger; That we should be loosed from the chaines
of our sinnes, and they delivered into the chaines of
Plagues; That the same Christ should with his precious
blood free us, that shall with his Word sentence
them.
Againe, if we were by nature the Seed of the Serpent,
children of the Devill, and Subjects to that Prince
which ruleth in the Ayre; even that spirit which now
worketh in these children of disobedience, Ephes. 2. 2. We
may learne by it, to be humble and thankefull, if changed
to be the womans Seed, children of God, and members
of Christ, since we were once in so vilde a condition;

for God found nothing in us but Enmity, 1 Cor.
15. 10. Rom. 7. 18. 25. We are not borne, but new-borne
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: Whats 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 soule, thou hast not roome
enough for thankefulnesse.
Wherefore let it provoke us so to love him, that we
shew forth the vertues, and fruits of him that hath called
us, and done all this for us, 1 Pet. 2. 9. But I
feare we forfeit many of Gods favours, for not paying
that easie rent of thankfulnesse.
For conclusion, If we be the seed of the Woman,
and our enemies the seed of the Serpent, let us goe before
them in goodnesse, as farre 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 soule, Job 31. 30. Yea, let us
send downe water from our compassionate eyes, and
weepe for them by whom we bleed. In briefe, let us
hate their opinions, strive against their practise, pitty
their misguidings, neglect their censures, labour their recovery,
and pray for their salvation.