The Concluſion is obuious, that God out of his vnſearchable wiſedome, doeth often plunge his deareſt and neareſt children in extreame miſeries and calamities; in miſeries which attend their perſons, as wants, oppreſsions, reproaches, and the like; in miſeries which attend their Soules, as fits of deſpaire, ſpirituall deſertion, doubting of their ſaluation: ſo that if they had not hope of another life after this, they were of all Creatures moſt miſerable, as Saint Paul concludes, diſcourſing of the ſame ſubiect, in the 1. Cor. 15. 19.

The Sonne of the morning, CRIST IESVS, the brightneſſe of his Father, Qui licet intrauit mundum ſine peccato, tamen non exiuit ſine flagello, who although he was ſpotleſſe and without exception, yet was hee ſpotted with the ſpittle of the Iewes, diſgraced, contemned, tormented, and laſtly, put to death, and hauing thus ſuffered, hee is entred into glory, Luke 24. 26. and wee his members muſt tread in the ſame ſteps, not expecting heere in this valley of teares, Halcionis dies agere, to liue a life of delicacie or delight, for neuer haue any of Gods Saints enioyed ſuch a Priuiledge or libertie. Come wee to great Eliah, whoſe tongue was 〈 in non-Latin alphabet 〉 , the bridle of heauen, in regard that by his prayers he could binde or looſe, the influence of the heauens, procure raine, or make a ſtayall therof; yet this great Saint hath his diuident in the Croſſe, hee is perſecuted by Iezabel, becomes a man of ſorrowes, and bewayles himſelfe, ſitting vnder a Iuniper tree, 1. Kings 19. 4. Come wee to Iohn Baptiſt, the ſecond Eliah, who was Eliah in ſpirit, though not in perſon, and behold (his) ſufferings, which be no leſſe then the loſſe of his blood, the loſſe of his head; which being cut off, it's made a recompence for a dauncing, vaulting Damſell, and a ſatisfaction for an inceſtuous bloody minded mother. Who more beloued of God, then Lazarus the beggar? for being dead, he is attended of Angels, and placed in Abrahams boſome, Luke 16. 22. ſo that wee may remember him, with Lazarus non est mortuus, ſed miſeria mortua est, Lazarus is not dead, his miſery onely is dead and buryed: And yet who more miſerable then Lazarus while he liued? who more beggarly? who more pincht with famine, and cleanneſſe of teeth? not obtaining a few crummes for his reliefe, at the rich gluttons doore, nor any mercy ſaue of his dogges onely, that licked his ſores. Whereby it appeares how the eſtate of Gods children, hath beene alwayes full of woes, and wants; the temptation whereof hath almoſt ſhaken the faith of the ſtrongeſt Saints: for the Prophet Ieremie, though ſanctified from the wombe, complaines that hee cannot ſound the depth of this Iudgement, Ier. 2. 1. 2. and illuminate Dauid, from the 2. of the 73. Pſalm. vnto the • 3. doth acknowledge that he could not obtaine, the vnderſtanding of this ſo deepe a myſterie, ſcilicet, why the Lord ſhould thus clap vp his children in the houſes of correction, and giue vnto the wicked Countries of liberty, and Kingdomes of treaſure; in ſo much that the eye of fleſh and reaſon would ſeeme to conclude, that they are the onely happy men, and the Lords beloued; and that others who be afflicted, how they be reiected and caſheered of him. And although no man is able to diue into the depth of Gods counſell, nor yet to clime vp into heauen to ſearch the cauſe, why God ſhould thus afflict thoſe, whom hee doth affect; yet I will propound ſome arguments, ſuch as humane frailty will affoord, both to manifeſt Gods wiſdome and Iuſtice, in thus correcting and humbling vs, as alſo to preuent our repyning and murmuring againſt him for the ſame.

First the cauſe is in man, that brings God thus vpon his backe to ſcourge him, and that is his ſinne, man ſuffers for ſinne, Lamen. 3. 4. and there being in each man 〈 in non-Latin alphabet 〉 the Sullage of Adams clay, and the reliques of ſinne, which are encreaſed by our dayly vncleann • ſſe, and actuall offences, therefore that wee may reforme our ſelues, and that others may tak • vs for an example, God doth waſh the beſt of the ſonnes of men, in the bitter waters of Marah, in the ſea of affliction. Manaſſes, Dau • d, Ioſias, haue drunke deepe of this tart cuppe▪ there being no exemption with him from puniſhment if men take liberty for to ſinne. Sed quicunque ſtultus est in culpa, ſapiens erit in paena, whoſoeuer will ieſt with ſinne, may in time grow wiſe when he comes to ſmart for h • s folly; therefore the Prophet Micha do • h confeſſe in the 7. of his Prophecy, verſ. 9. That he will beare the wrath of the Lord, becauſe hee had ſinned against him; and this wrath of the Lord towards his Saints, is not like the ſword of a Iudge prepared for deſtruction, but rather the rod of father ordained for correction. 〈 in non-Latin alphabet 〉 ſaith the Apoſtle 〈 in non-Latin alphabet 〉 wee are chaſtned of the Lord, that we ſhould not bee condemned with the world. Corthin. Epiſt. 1. 11. 32.

The next cauſe is in the Deuill, whoſe malice is boundleſſe toward mankinde, who like a common Informer cannot endure to bee out of practiſe, but muſt bee alwaies nibling at our heeles, ſlaundering and accuſing of vs vnto God, that hee may get a Commiſsion to meddle with vs, as hee did with the holy man Iob, and to perſecute vs, as hee d •• h the woman in the wilderneſſe, Reu. 12. • . and therefore no maruell if that wee be •• flicted, diſtreſſed, and lodged in a Labyrin • h of miſeries, hauing ſuch a vigilant aduer • ary, who is fit at euery turne, to giue vs the grand laſh and to ierck vs for each ſlip, if the Lord chiefe Iuſtice of heauen and earth, • ill ſay but Amen to his wiſhes and deſires.

Thirdly, the Lord doth this plunge vs, to awake vs out of the dead ſlee • e of ſinne, and to open our eyes, that wee may ſee our naturall wretchedneſſe and n • kedneſſe, in reſpect of Grace and Purity, which hauing once eſpied, it ſhould ma • e vs, runne to God to petition him, that wee may ſhare in that long white Robe, the rightuouſneſſe of his Sonne, the Ornament and couering of all his Saints. Ariſtotle tels vs in the 3. of his Meteorologicks, that, Omne animal, fulmine percuſſum, vertit faciem ad fulmen. Euery creature, ſtrucke with a Thunderbolt, preſently affronts it. Beloued theſe that haue not an eare to heare God, when hee calls for amendement of life, ſaying, Returne, O Shulamite, returne, returne. Cant. 6. 13. 1. For thoſe the Lord hath a ſmiting hand, with the which he will either awake them, if they doe belong vnto him, or breake them in peeces like a Potters veſſell. The Horſe, that hee may ſpring forwards in his pace, muſt bee remembred eyther with Spurre or Switch; The ſluggiſh or carnall Chriſtian, following his voyage and pilgrimage vnto heauen, Neceſſe eſt prematur, vt ad Deum ire compelletur, ſaith Saint Gregorie, hee muſt bee laſht with the rodde of affliction, that ſo hee may learne to haſten to the happineſſe of all the glorified Saints. This is prefigured in Ioab, in the ſecond of Samuel 14. 29. who being ſent for by Abſolon, once and againe, yet refuſed to goe; but when Abſolon ſet fire on his fieldes of Corne, then Ioab aroſe and went to the houſe of Abſalon: So the Lord inuites vs to repentance, not once but often by the mouth of his Miniſters, by the knocke of his Spirit, by the charme of his mercies; and if wee neglect theſe bleſſed Calles and Summons, as Ioab did the inuitement of Abſolon, the Lord hee will then ſet fire vpon our Corne fieldes, hee will make the Heauens as braſſe, that they ſhall deny vs their deawe, or elſe the land ſhall ſurfet with a ſurplage of Showers, and bring foorth nothing but crude and rawe fruites, as of late this Kingdome hath had a ſhare in this Iudgement; and all to awake vs out of the ſlumber of our crueltie, vncleanneſſe, with other our wickedneſſe, that ſo wee may ariſe and ſeeke him while hee may bee found, leſt hee being not opened to, while he knocks at the doore of our hearts, by the hammer of his Iudgements, he depart and leaue vs to a reprobate ſenſe, ſo ſhall our laſt end bee worſe then our beginning.

Fourthly, the Lord doth thus plunge vs, that hee may trie our faith and patience, kindle our prayers, and prouoke vs to the practiſe of all holy duties: for what graces ſoeuer lye hidd in the ſoules of his Saints, in the Summer of their Proſperitie, will breake foorth and ſhewe themſelues in the Winter of Aduerſitie: That faith which was faint in their dayes of wealth and peace, will grow ſtrong in the houre of tryall and trouble, not parting with GOD, no more then Iacob would doe with the Angell, vntill the Lord haue graciouſly anſwered the wiſhes and deſires of their hearts; that prayer which was weake while the world ſmiled vpon them, come once but trouble, it will grow ſtrong, like the Sunne in the Firmament, when hee comes to his Verticall, or Noone poynt. Indeed our Prayers they bee moſt potent with God, when wee begin to fall off from the world, and decline from the height of ſinne. The Romane Captaine Scipio by name, would ſay of his Souldiers, that their eſtate ſtood in the worſt tearmes, when they had the moſt peace. Want of exerciſe maketh both body and ſoule ruſtie. And Saint Ierome well obſerueth, that Salomon fell ſo foule, becauſe hee liued in delights; for proſperitie is the Step-mother of all holy vertues; the Starres ſhewe brighteſt in the darkeſt night; ſweete Spices ſmell moſt pleaſantly, when they are cruſht and pounded; and Chriſtian vertues are moſt apparant vnder the Croſſe: Therefore wee reioyce in tribulation, ſaith the Apoſtle, Rom. 5. 3. 4.

Fifthly, the Lord does thus afflict vs for a double ſubordinate end: Firſt, to teſtifie the reſpectiue care that he hath of his owne glory. Secondly, to manifeſt his prouidence and care ouer vs.

His owne glory is preſerued when he frees vs out of hopeleſſe dangers, out of ſuch dangers, as all the Arte, skill, and power of man is able to doe nothing at; witneſſe the deliuerance of his Iſrael at the Red Sea, who being inter mare & hoſtes, inter gladios & vndas, hauing the Sea before them, their enemies behind them; the ſword purſuing them, the waues affronting them, the mountaines on both ſides encloſing them, and in the eye of fleſh, without all meanes or hope of helpe, yet ſee, ſaith Philo Iudens, that vbi deſinit humanum auxilium, ibi incipit Diuinum: That euen when men be moſt in miſery, that then is Gods fitteſt time to ſhew his mercy that euen then the Lord diuides the Sea, making a Lane, or paſſage for his people to walk in, and ſo preſerues them, ſhewing that hee is our hope beyond hope, and a preſent remedie in needfull time of trouble, manifeſting his ſtrength in our weakeneſſe, and his infinitie in our infirmity.

Secondly, the Lord doth thus ſtraight vs, to manifeſt his care ouer vs, and therefore is it, that in our preſent wants hee doth raiſe vs friends to beſtead vs, at whoſe hands we haue demerited no ſuch bounty, or of whom wee haue expected no ſuch courteſie; or elſe by ſending ſome Rauen miraculouſly to releeue and feed vs, as hee did the Prophet Eliah: 1. Kings 17, 4, 9. and all to ſhew his mighty protection and prouidence ouer vs, which neuer more ſhewes it ſelfe, then when his people bee in greateſt ſtraites, and ſtrangeſt exigents.

Laſtly, the Lord doth thus afflict vs, leaſt when wee heare of Eliahs perſecutions, or Iobs diſtreſſes, or other of the Saints calamities, wee ſhould account them to bee but fables; therefore he brings vpon (Vs) daies of mourning and nights of ſorrow, that we may haue experience in our ſelues of their ſufferings; & to this purpoſe Saint Gregory ſpeakes fitly, Deus electis iter aſperum facit in via, ne obliuiſcantur eorum, qui ſunt patria, the Lord paues our way with thornes, leſt wee ſhould ſuppoſe our forefathers walked vpon pillowes. To conclude, ſeeing there is in the Croſſe occultae qualitates, hidden vertues, powerfull for the curing of our ſoule infirmities; Let vs therefore ſubmit our ſelues vnto Gods hand, as Saint Peter doth aduiſe vs in his firſt Epiſtle, Chap. 5. v. 6. Dauid of his owne experience doth acknowledge a Soueraigne benefit therein, when he ſaid, It is good for mee that I was afflicted, for thereby haue I learned to keepe thy Commandements; and an ancient Writer gloſsing vpon theſe words, tells vs that there is in the Croſſe a double vertue, 〈 in non-Latin alphabet 〉 , a preſeruatiue power and a ſauatiue power: The Preſeruatiue power is like Ionas Whale, which although it ſeemed to ſwallow vp and deuoure him; yet the Whale was the meanes of his life and ſafety; ſo the Croſſe although it make ſhew to cruſh and curſe vs, yet thereby are wee bleſſed; Bleſſed is the man that is corrected. Iob. 5. 17. And as for the Sauatiue power, it is like the Poole of Betheſda, which did not heale vnleſſe it were ſtirred and moued by the Angel: So except we be rack't of the lees of ſinne, by ſome ſharpe handling of vs, our hearts will grow ſo hard, that it is vnpoſſible wee ſhould take out the leſſon of Repentance, motion is a ſteppe to diſſolution; exerciſe of the body, rarefies and thinnes the bloud, as alſo cheeres the ſpirits. So trialls and temptations, make the affections more ſpirituall, and our hearts leſſe earthly minded, Therefore thinke it not ſtrange (ſaith Saint Peter) in his 1. Epist. at the 13. verſ. of his 4. Chap. for the fiery troubles which light vpon you, and a fitter word could not haue beene deuiſed, then to reſemble them to Fier.

1 Fier, is of a light aſcending nature; ſo afflictions, make vs ſpirituall minded, and aſcend by holy afflictions, and diuine meditations into Sions Mountaine the Church Triumphant, which like a hill is exalted aboue the Church Militant.

2 Fier, is of a hot and heating nature; So afflictions make vs hot ſuitors for reliefe, impatient of the Lords delaying vs, giuing him no reſt, nor our ſelues any eaſe, vntill he grant and wee enioy whatſoeuer wee ſhall become ſuitors to him for.

3. Fier, ſhineth and giueth light; So trouble openeth the eyes, Schola Crucis, ſchola Lucis, ſaith Saint Bernard; and Manaſſes who forgat the Lord while he was at liberty in his pallace, could pray vnto him when hee was in priſon, and humble himſelfe greatly; And Manaſſes being in tribulations, called vpon the God of his Fathers, 2. Chr. 33. 10.

4 Fier, ſortneth the hardeſt iron: So there is no heart ſo ſtony, but it will yeeld and melt with tribulations, euen Pharao the cruell will yeeld for a time, while he and his people bee vnder the ten plagues, though after hee turne Apoſtata, fall off, and aske, who is the Lord, that hee ſhould let the people goe, Exod. 8. verſ. 9.

5 Fier, workes according to his obiect; it burniſheth gold, but it annihilats droſſe; it melts waxe, but it hardens clay; ſo the godly and the godleſſe are both ſufferers, but in this ſimilitudine paſsionum, there is diſsimilitudo patientium, though they bee both burdened alike, yet they differ in their carriage: The wicked in their ſufferings, they murmure againſt the Lord; and ſeeke to helpe themſelues by the deuills Emiſſaries, his Witches, and Wizards; whereas the godly are patiently obedient, remembring their Maſters Motto, Father not my will, but thy will be done, and if it pleaſe thee, let this bitter cup of impriſonment, and other diſtreſſes paſſe from mee, yet not my will, but thy will bee done, Therefore let vs reioyce though now for a ſeaſon we be in heauineſſe, 1. Pet. 1. 6, 7.

The Inferences follow. Firſt, wee are put in minde, to bee Chriſtianly conceited of all thoſe whom wee ſee to be exerciſed with this angry and ſmyting hand of the Lord, as alſo to comfort our ſelues if the ſame be laid vpon vs, not conceiuing that either they or wee be out of Gods fauour; for 〈 in non-Latin alphabet 〉 , that is, although the rod be ſharpe, yet the hand that ſmites is ſweet and full of refreſhment; therefore ſuffer afflictions, and ſay with the holy man Iob, Though the Lord kill me, yet ſtill will I put my truſt in him.

Secondly, ſeeing reformation, the renewing of repentance, the examination of our ſpirituall eſtate, a breaking off from all our perſonal and predominant ſinnes, which haue prouoked the Lord to deale thus roughly with vs, ſhould be the vſe that we are to make of our corrections and afflictions; hence many Chriſtians are iuſtly taxed, who are ſo far from profiting thereby, that inſtead of ſhaking hands, and bidding adieu to ſinne and ſinfull courſes, that they fold their hands like Salomons Sluggard, and make new leagues with iniquitie; And whereas before, they were but bunglers and dullards in acting of ſinne, O, now they are Maſters of the ſinning Arte, as we haue wofull experience in all the Priſons of the Kingdome, into which many Priſoners at their firſt entrance haue been ciuilly demeaned, but within a ſmall continuance after, I cannot expreſſe how they haue been Metamorphoſed, and growne more ſtupid then Cypariſſus, and altogether vnſenſible of that diuine ſtroke which was vpon them, by giuing themſelues ouer to all vncleanneſſe and intemperance, the high road way to hell. It is recorded in the ſecond of the Chron. 28▪ 22. that Ahaz is noted for a ſpeciall Monſter, becauſe in the time of his tribulation, hee did treſpaſſe more and more; This is Ahaz, ſayth the Text, which is a remarkeable Item of his groſſe ſinning: So theſe are monſters in religion, who follow their ſinfull Byas, when the Lord is dealing with them, to breake off their ſinnes. For when the hand of the Lord is vpon vs, it ſhould ſpan, and weane vs from our ſinfull courſes, and abridge vs of our former pleaſures and delights, making vs Votaries to his worſhip and ſeruice, and for euer obſeruant of his Lawes and Edicts, not turning away like a ſtubburne generation, nor ſtarting aſide like a broken Bowe.

The third, is made to our hands in theſe cond of Sam. 15. 25, 26, &c. where Dauid being purſued by Abſalon, and in danger of no leſſe then the loſſe of his Kingdome, flyes to God, and thus vnfoldes himſelfe, O Lord, if I ſhall finde fauour with thee, reſtore mee; if not, heere I am, doe with mee as it ſeemeth good in thy ſight. Beloued, wee are perſecuted by our cruell and mercileſſe Creditours, and heere immured, depriued, not of a Kingdome I confeſſe, but of our Lands, Liuings, Liberties: Let Dauids patterne bee our practiſe, and let vs all ioyne in one, and ſay, O God, if wee haue found fauour in thy ſight, number the dayes of our trouble, enlarge vs, reſtore vs to our former habitations; if not, heere wee are, diſpoſe of vs as it ſeemes good in thy ſight.