at all times, in all afflictions, distresses, and dangers, the
end.] Now, where the trouble, the distress, the danger, is ordinary— there an ordinary presence of God may suffice. But where the trouble, the distress, the danger, is extraordinary—there the people of God shall have an extraordinary presence of God with them, as you may see in the three Hebrew children, Daniel, the apostles, the primitive Christians, and the Book of Martyrs.
Some troubles, distresses, and dangers, are but of a short continuance, as Athanasius said of his banishment, "It is but a little cloud, and will quickly be gone." Others are of a longer continuance, and accordingly God suits his presence.
All saints have not alike secondary succours, supplies, reliefs, comforts, etc., in their troubles, distresses, and dangers. Some have a shelter, a friend at hand—others have not. Some have many friends— and others may have never a friend. Some are surrounded with outward comforts—and others have not one, not one penny, not one friend, not one day's work, etc. In a storm some have good harbors at hand—others are near the rocks, and in danger of being swallowed up in the sands. Just so here, and accordingly God lets out more or less of his presence among his people; some need more of his presence than others do—and accordingly God dispenses it among his saints. But,
5. The fifth proposition is this—That none of the saints have at all times, in all afflictions, distresses, and dangers, the same measure and degree of the presence of the Lord; but in one affliction they have more, in another less, of the divine presence. [Some scores of Psalms do evidence the truth of this proposition.] In one affliction, a Christian may have more of the enlightening presence of God than in another. And in another affliction, a Christian may have more of the comforting presence of God than in