The haven of the afflicted A sermon preached in the Cathedral Church of Gloucester Aug. 10. 1613. By Sebastian Benefield Doctor of Divinity and fellow of C.C.C. in Oxford.
CHristian profession is by the Holy Spirit, 1. Cor. 9.24. &, Heb. 12.1. resembled to a race. The runners in this race are the professours of Christianity, men & women, of all rankes, all Christians. We al runne, non pedum celeritate, sed virtute, pietate, fide:
CHristian profession is by the Holy Spirit, 1. Cor. 9.24. &, Hebrew 12.1. resembled to a raze. The runners in this raze Are the professors of Christianity, men & women, of all ranks, all Christians. We all run, non Pedum celeritate, sed virtute, Piate, fide:
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And we runne for a price. The price is a crowne. No murall, no ovall, no civil, no triumphal, no obsidional crowne; no such crowne, as worthy champiōs of old contended for;
And we run for a price. The price is a crown. No mural, no Oval, no civil, no triumphal, no obsidional crown; no such crown, as worthy champions of old contended for;
no crowne of grasse, no crowne of oliue, no crowne of oake, no crowne of gold. Al these were vile and contemptible in regard of the crowne, which we run for.
no crown of grass, no crown of olive, no crown of oak, no crown of gold. All these were vile and contemptible in regard of the crown, which we run for.
but the crowne which we runne for, is a crowne of eternity. S. Peter in his 1. Epist. chap. 5. ver. 4. calleth it τὸν ἀμαράντινον τῆς δόξης στέφανον, a crown of glory, that fadeth not. S. Paule, 1. Cor. 9.25. calleth it τὸν στέφανον ἄφθαρτον, an incorruptible crowne. Now the place where we runne for this incorruptible and never fading crowne is, civitas huius mundi, the city of this world.
but the crown which we run for, is a crown of eternity. S. Peter in his 1. Epistle chap. 5. ver. 4. calls it τὸν ἀμαράντινον τῆς δόξης στέφανον, a crown of glory, that fades not. S. Paul, 1. Cor. 9.25. calls it τὸν στέφανον ἄφθαρτον, an incorruptible crown. Now the place where we run for this incorruptible and never fading crown is, Civitas Huius mundi, the City of this world.
Temptations vpon temptations do even swarme before vs, behinde vs, beside vs, round about vs. Temptations of prosperity, temptations of adversity, temptations of heresie, these stand in the streets,
Temptations upon temptations do even swarm before us, behind us, beside us, round about us Temptations of Prosperity, temptations of adversity, temptations of heresy, these stand in the streets,
while the wicked man before his face is highly advāced to honour & preferment, how is he discouraged? how discomforted? With this temptation was David exercised.
while the wicked man before his face is highly advanced to honour & preferment, how is he discouraged? how discomforted? With this temptation was David exercised.
For when he saw the prosperity of the wicked, and considered, that they were not afflicted like other men, that they encreased in riches, that whatsoever they took in hand, it went well forward;
For when he saw the Prosperity of the wicked, and considered, that they were not afflicted like other men, that they increased in riches, that whatsoever they took in hand, it went well forward;
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It is his owne confession, Psal. 73.2. Did this temptation so farre prevaile with David, a man after Gods owne heart? How shall the rest of the Godly withstand it? Behold for them an anchor, able to keep them, that they be not overwhelmed with the waues of this tēptation;
It is his own Confessi, Psalm 73.2. Did this temptation so Far prevail with David, a man After God's own heart? How shall the rest of the Godly withstand it? Behold for them an anchor, able to keep them, that they be not overwhelmed with the waves of this temptation;
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It's vsuall with the Scriptures then to propound a matter by way of question, when they will most of all affirme it. Gen. 18.14. the LORD saith to Abraham: Is any thing too hard for the LORD? It is as if he had said;
It's usual with the Scriptures then to propound a matter by Way of question, when they will most of all affirm it. Gen. 18.14. the LORD Says to Abraham: Is any thing too hard for the LORD? It is as if he had said;
Durus est hic sermo, happyly will some say, as those fleshly hearers of Christ said to Christ, Ioh. 6.60. When Christ had told them, that they were to eate his flesh, & to drinke his blood, else they should not liue.
Durus est hic sermon, happily will Some say, as those fleshly hearers of christ said to christ, John 6.60. When christ had told them, that they were to eat his Flesh, & to drink his blood, Else they should not live.
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This stumbling blocke, this stone of offence will easily be remoued, if you will bee pleased to consider with me three circumstances expressed in the letter of my text: Quis, Quid, Vbi.
This stumbling block, this stone of offence will Easily be removed, if you will be pleased to Consider with me three Circumstances expressed in the Letter of my text: Quis, Quid, Vbi.
Shall there be evill in a city, & the LORD hath not done it? ] The first circumstance to bee now considered is Quis. The Agent. My text cals him IEHOVAH. IEHOVAH!
Shall there be evil in a City, & the LORD hath not done it? ] The First circumstance to be now considered is Quis. The Agent. My text calls him JEHOVAH. JEHOVAH!
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It betokeneth first the essence of God, secondly the truth and complement of his promises. First it signifieth, that God is verè τὸ ὂν: à quo πάντα τὰ ὄντα;
It Betokeneth First the essence of God, secondly the truth and compliment of his promises. First it signifies, that God is verè τὸ ὂν: à quo πάντα τὰ ὄντα;
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IEHOVAH is his name for ever, it is his memoriall vnto all generations. So it is called, Exod. 3. 15. and Hos. 12.5. This our God, the Lord, IEHOVAH, who is of himselfe alone, and is only true in all his sayings, hee is not that God of those shamelesse blasphemers, the Manichees and Marcionites, Deus malus, à quo sit omne malum, an evill God from whom commeth all evill.
JEHOVAH is his name for ever, it is his memorial unto all generations. So it is called, Exod 3. 15. and Hos. 12.5. This our God, the Lord, JEHOVAH, who is of himself alone, and is only true in all his sayings, he is not that God of those shameless blasphemers, the manichees and Marcionites, Deus malus, à quo sit omne malum, an evil God from whom comes all evil.
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It is IEHOVAH, the Lord our God, whose being is of himselfe, who is true in all his sayings, who is absolutely good, in whom there is no staine of evill. Such is the Agent. The next circumstance is Quid, the Action, a doing of evill; Shall there be evill in a city,
It is JEHOVAH, the Lord our God, whose being is of himself, who is true in all his sayings, who is absolutely good, in whom there is no stain of evil. Such is the Agent. The next circumstance is Quid, the Actium, a doing of evil; Shall there be evil in a City,
Omne agens agit sibi simile; Such as the Agent is, such is the Action: if the Agent be good, the Action cannot be evil. How then is it, that God of himselfe and absolutely Good, is here, in my text, noted,
Omne agens agit sibi simile; Such as the Agent is, such is the Actium: if the Agent be good, the Actium cannot be evil. How then is it, that God of himself and absolutely Good, is Here, in my text, noted,
For answer herevnto wee must with St Austin cap. 26. contra Adimantum Manichaeum distinguish of evils: there is malum, quod facit homo, and malum, quod patitur, there is an evill which man doth,
For answer hereunto we must with Saint Austin cap. 26. contra Adamantum Manichaean distinguish of evils: there is malum, quod facit homo, and malum, quod patitur, there is an evil which man does,
the first is sinne, the other is the punishment of sinne, of this, not of that, must God be said to be the doer. This distinction is more plainely delivered by Tertullian, contra Marcion. lib. 2. cap. 14. There is malum delicti, and malum supplicij, there is malum culpae, and malum poenae; there is an evill of sinne,
the First is sin, the other is the punishment of sin, of this, not of that, must God be said to be the doer. This distinction is more plainly Delivered by Tertullian, contra Marcion. lib. 2. cap. 14. There is malum Delicti, and malum supplicij, there is malum Culpae, and malum Poenae; there is an evil of sin,
& an evill of paine, Suum cui { que } parti definimus autorem, saith that Father, malorum quidem peccati & culpae Diabolum, malorum verò supplicij & poenae Deum creatorem.
& an evil of pain, Suum cui { que } parti definimus autorem, Says that Father, malorum quidem peccati & Culpae Diabolum, malorum verò supplicij & Poenae God Creator.
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as if Calvin, or the rest, who maintaine the truth of that doctrine, which Calvin professed, denied this distinction of Evils, to make God the cause and author of sinne.
as if calvin, or the rest, who maintain the truth of that Doctrine, which calvin professed, denied this distinction of Evils, to make God the cause and author of sin.
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This horrible blasphemie and impietie, wherewith Bellarmine, Campian, Gretser, Becan, and other of that rabble, haue branded vs, I haue elsewhere diverted in a Sermon vpon Hos. 10.2. wherein I confirmed two positions. One:
This horrible blasphemy and impiety, wherewith Bellarmine, Campian, Gretser, Becan, and other of that rabble, have branded us, I have elsewhere diverted in a Sermon upon Hos. 10.2. wherein I confirmed two positions. One:
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Evill! If by evill you will vnderstande according to my former distinctions (malum poenae, malum supplicij, malum, quod homo patitur, which you may call, malum afflictionis) if by Evill you will vnderstand the evill of paine, the evill of punishment, the evill of affliction, you haue the meaning of my Prophet:
Evil! If by evil you will understand according to my former Distinctions (malum Poenae, malum supplicij, malum, quod homo patitur, which you may call, malum afflictionis) if by Evil you will understand the evil of pain, the evil of punishment, the evil of affliction, you have the meaning of my Prophet:
The one is Celestiall, the other is Terrene; the one is of the Saints, the other of the wicked; the one is Ierusalem, the other is Babylon. In the first, that most glorious city of God,
The one is Celestial, the other is Terrene; the one is of the Saints, the other of the wicked; the one is Ierusalem, the other is Babylon. In the First, that most glorious City of God,
In the other City, the City of this world, the Terrene city, the city pestered with the wicked, Babylon, great Babylon, the city of confusion, there is no sure repose for the Godly there.
In the other city, the city of this world, the Terrene City, the City pestered with the wicked, Babylon, great Babylon, the City of confusion, there is no sure repose for the Godly there.
For even the Godly, who are by grace cives sursum, Citizens aboue, citizens of the supernall and Celestiall City of God, they are also by grace peregrini deorsum, pilgrimes,
For even the Godly, who Are by grace cives Sursum, Citizens above, Citizens of the supernal and Celestial city of God, they Are also by grace Peregrini deorsum, Pilgrims,
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Here must they passe through many evils; here must they be cut, hewen, and squared, with sundry tribulations, sicknesses, and diseases, before they can bee made fit and liuely stones for the heavenly Ierusalem.
Here must they pass through many evils; Here must they be Cut, hewn, and squared, with sundry tribulations, Sicknesses, and diseases, before they can be made fit and lively stones for the heavenly Ierusalem.
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and the LORD hath not done it? ] Or, as the diverse reading is, Shall not the LORD doe somewhat? The doctrine from hence to be commended to your most serious and religious meditations, is, Whatsoeuer affliction befalleth any one any where in this world, it is from the LORD.
and the LORD hath not done it? ] Or, as the diverse reading is, Shall not the LORD do somewhat? The Doctrine from hence to be commended to your most serious and religious meditations, is, Whatsoever affliction befalls any one any where in this world, it is from the LORD.
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the diseases of the body, an infortunate husband or wife, rebellious children, vnthankfull friends, losse of goods, reproaches, sclaunders, war, pestilence, famine, imprisonment, death;
the diseases of the body, an infortunate husband or wife, rebellious children, unthankful Friends, loss of goods, Reproaches, slanders, war, pestilence, famine, imprisonment, death;
every crosse and passion, bodily or ghostly, proper to our selues, or appertaining to such as are of our blood private or publike, secret or manifest, either by our owne deserts gotten,
every cross and passion, bodily or ghostly, proper to our selves, or appertaining to such as Are of our blood private or public, secret or manifest, either by our own deserts got,
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There are two sorts of men (shall I say, in this city? I say in the city of this world) there are two sorts of men visited with afflictions: the one, the Scriptures cal the reprobate; the other, the elect; they are the wicked, these the godly. Whatsoever Affliction befalleth the first sort, the Reprobate, the wicked, it is, (as Divines call it) τιμωία, a punishment wherewith God as a fearefull iudge avengeth himselfe vpon the wicked for their sins;
There Are two sorts of men (shall I say, in this City? I say in the City of this world) there Are two sorts of men visited with afflictions: the one, the Scriptures call the Reprobate; the other, the elect; they Are the wicked, these the godly. Whatsoever Affliction befalls the First sort, the Reprobate, the wicked, it is, (as Divines call it) τιμωία, a punishment wherewith God as a fearful judge avengeth himself upon the wicked for their Sins;
With the other sort, with the Elect, with the Godly it is not so. Whatsoever afflictions befall them, they are not properly punishments for their sinnes;
With the other sort, with the Elect, with the Godly it is not so. Whatsoever afflictions befall them, they Are not properly punishments for their Sins;
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because whatsoever punishment is due to any of the Elect for their sinnes, it's fully answered by Christ in his actiue and passiue obedience, in his life and death.
Because whatsoever punishment is due to any of the Elect for their Sins, it's Fully answered by christ in his active and passive Obedience, in his life and death.
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These crosses of the godly are either παιδιεῖαι or δοχιμα•αι, they are either chastisements for our sinnes already perpetrated, to make vs the more wary for the time to come, that we fall not againe into the same, or the like sinnes;
These Crosses of the godly Are either παιδιεῖαι or δοχιμα•αι, they Are either chastisements for our Sins already perpetrated, to make us the more wary for the time to come, that we fallen not again into the same, or the like Sins;
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Now all these fore-mentioned afflictions, either properly punishments for sinne, such as are the afflictions of the wicked, or chastisements, or trials, such as are the afflictions of the Godly, they are all from the LORD according to the truth of my doctrine, Whatsoever affliction befalleth any one, any where in this world, it is from the LORD.
Now all these forementioned afflictions, either properly punishments for sin, such as Are the afflictions of the wicked, or chastisements, or trials, such as Are the afflictions of the Godly, they Are all from the LORD according to the truth of my Doctrine, Whatsoever affliction befalls any one, any where in this world, it is from the LORD.
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and floud of waters in the daies of Noah, Gen. 6.17. Of the burning of Sodom, Gomorah, and their sister Cities, Gen. 19.24. Of the overthrow of Pharaohs host in the midst of the sea, Exod. 14.27. Of the smiting of Nabal to death, 1. Sam. 25.38.
and flood of waters in the days of Noah, Gen. 6.17. Of the burning of Sodom, Gomorrah, and their sister Cities, Gen. 19.24. Of the overthrow of Pharaohs host in the midst of the sea, Exod 14.27. Of the smiting of Nabal to death, 1. Sam. 25.38.
First God afflicteth by Angels. By an Angel he smote Davids people, so that there died of the pestilence frō Dan to Beersheba, seauenty thousand men, 2. Sam. 24.15. By an Angel he smote in the campe of the Assyrians, one hundred fourescore and fiue thousand, 2. King. 19.35.
First God afflicts by Angels. By an Angel he smote Davids people, so that there died of the pestilence from Dan to Beersheba, seauenty thousand men, 2. Sam. 24.15. By an Angel he smote in the camp of the Assyrians, one hundred fourescore and fiue thousand, 2. King. 19.35.
Secondly, God afflicteth by men. Here might I tell you of the afflictions, wherewith God exercised his people Israel by Cushan-Rishathaim K. of Mesopotamia for eight yeares, Iudg. 3.8. By the Midianites for seaven yeares, Iudg. 6.1. By the Philistines, and the Ammonites for eighteene yeares, Iudg. 10.8. By the Philistines againe for forty years, Iudg. 13.1. Here might I relate vnto you the many afflictions, wherewith God proved his people, the people of Iudah, by sending against them the Egyptians, Assyrians, and Chaldeans. The bookes of the Kings and Chronicles are copious in describing them.
Secondly, God afflicts by men. Here might I tell you of the afflictions, wherewith God exercised his people Israel by Cushan-Rishathaim K. of Mesopotamia for eight Years, Judges 3.8. By the midianites for seaven Years, Judges 6.1. By the philistines, and the Ammonites for eighteene Years, Judges 10.8. By the philistines again for forty Years, Judges 13.1. Here might I relate unto you the many afflictions, wherewith God proved his people, the people of Iudah, by sending against them the egyptians, Assyrians, and Chaldeans. The books of the Kings and Chronicles Are copious in describing them.
I need not remember you of Ashur, Esai, 10.5. how there he is stiled the rod & the staffe of the wrath of God, to signifie, that he was organum, siue instrumentum Dei, the executioner of Gods vengeance vpō Hypocrites.
I need not Remember you of Ashur, Isaiah, 10.5. how there he is styled the rod & the staff of the wrath of God, to signify, that he was organum, siue Instrument Dei, the executioner of God's vengeance upon Hypocrites.
I will not hold you with any long narration of Attila, King of the Hunnes, Medes, Gotthes, and Danes, how in his title or inscription he called himselfe, metum orbis, flagellúm { que } Dei, the terrour of the world, & the scourge of God.
I will not hold you with any long narration of Attila, King of the Hunnes, Medes, God's, and Danes, how in his title or inscription he called himself, metum Orbis, flagellúm { que } Dei, the terror of the world, & the scourge of God.
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that a neighbour deceiueth his neighbour, that a brother supplanteth his brother? Why is it now according to Micah's words, chap. 7 6. that the sonne dishonoureth his father, that the daughter riseth vp against her mother? Why are a mans enimies now the men of his owne house? Why doth the corrupt Magistrate sel the righteous for siluer,
that a neighbour deceiveth his neighbour, that a brother supplanteth his brother? Why is it now according to Micah's words, chap. 7 6. that the son Dishonors his father, that the daughter Riseth up against her mother? Why Are a men enemies now the men of his own house? Why does the corrupt Magistrate sell the righteous for silver,
and the poore for a paire of shooes? Why doth the cruell Landlord pant after the dust of the earth on the head of his poore tenant? Why behold we in our cities biting vsurie, violence, oppression, false dealing? Certainely God is even now pleased to afflict men by men.
and the poor for a pair of shoes? Why does the cruel Landlord pant After the dust of the earth on the head of his poor tenant? Why behold we in our cities biting Usury, violence, oppression, false dealing? Certainly God is even now pleased to afflict men by men.
This the story of Gods visitation vpon Pharaoh, and the Egyptians, Exod. chap. 8, 9, 10. maketh plaine vnto vs. There we finde that frogges, lice, flies, grashoppers, thunder, haile, lightning, murraine, botches,
This the story of God's Visitation upon Pharaoh, and the egyptians, Exod chap. 8, 9, 10. makes plain unto us There we find that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, botches,
All creatures, Celestial, Terrestrial, Infernal, & the rest, that are either in the aire, or in water; they are all of Gods armie, and are ready to doe his Holy will.
All creatures, Celestial, Terrestrial, Infernal, & the rest, that Are either in the air, or in water; they Are all of God's army, and Are ready to do his Holy will.
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By these God afflicteth vs. These are the instruments, but God is the author of our afflictions. Thus is my doctrine established, Whatsoever affliction befalleth any one any where in this world, it is from the Lord.
By these God afflicts us These Are the Instruments, but God is the author of our afflictions. Thus is my Doctrine established, Whatsoever affliction befalls any one any where in this world, it is from the Lord.
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Whatsoever affliction ] be it punishment, chastisemēt or triall, Befalleth any one ] wicked or Godly, Any where in this world ] either here or else where, in the city of this world, It is from the Lord ] either immediatly and primarily of himselfe,
Whatsoever affliction ] be it punishment, chastisement or trial, Befalls any one ] wicked or Godly, Any where in this world ] either Here or Else where, in the City of this world, It is from the Lord ] either immediately and primarily of himself,
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First it may serue for reproofe of some olde Hereticks, the Coluthians, and Florinians. The Coluthians affirmed, that God doth no evill, contrary to my present text and doctrine.
First it may serve for reproof of Some old Heretics, the Colossians, and Florinians. The Colossians affirmed, that God does not evil, contrary to my present text and Doctrine.
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God createth evill, God doth evill; vnderstand it not de malo culpae & criminū, but de punitione, poenâ { que } scelerum, vnderstand it not of the evill of iniquitie, but of the evill of affliction, you are in right.
God Createth evil, God does evil; understand it not de Malo Culpae & criminū, but de punitione, poenâ { que } Scelerum, understand it not of the evil of iniquity, but of the evil of affliction, you Are in right.
The offenders in this kind are the Papists, such as betake themselues to the discipline, as they cal it, to beat themselues naked with rods & whips:
The offenders in this kind Are the Papists, such as betake themselves to the discipline, as they call it, to beatrice themselves naked with rods & whips:
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such as superstitiously weare sackcloath, goe barefooted, and lie vpon the ground; thinking by these, and such toies, to expiate their sinnes, and to demerite vnto themselues eternall life.
such as superstitiously wear Sackcloth, go barefooted, and lie upon the ground; thinking by these, and such toys, to expiate their Sins, and to demerit unto themselves Eternal life.
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A vaile for this their hypocrisie they thinke they haue, in 1. Cor. 9.27. where St Paul saith of himselfe, I keepe my body vnder, and bring it into subiection.
A veil for this their hypocrisy they think they have, in 1. Cor. 9.27. where Saint Paul Says of himself, I keep my body under, and bring it into subjection.
The words are much stood on by Gretser lib. 1. de Disciplinis cap. 4. Hee collecteth from them, that St Paul did discipline himselfe, that is, did punish himselfe with strokes of rods or whips.
The words Are much stood on by Gretser lib. 1. de Disciplines cap. 4. He collecteth from them, that Saint Paul did discipline himself, that is, did Punish himself with Strokes of rods or whips.
The meaning is not, that wee should afflict and macerate our bodies with whips, with scourges, with hairecloths, with lying vpon the ground, and the like;
The meaning is not, that we should afflict and macerate our bodies with whips, with scourges, with hairecloths, with lying upon the ground, and the like;
but the meaning is, that we should subdue the reliques of the old man within vs, that wee should keepe vnder the body of sinne within vs, that we should bring into subiection the corrupt nature within vs, that thus mortified in the flesh, we may bee quickned by the Spirit, as St Peter speaketh.
but the meaning is, that we should subdue the Relics of the old man within us, that we should keep under the body of sin within us, that we should bring into subjection the corrupt nature within us, that thus mortified in the Flesh, we may be quickened by the Spirit, as Saint Peter speaks.
1. Epist. chap. 3.18. Thus mortified in the one, and quickned by the other, wee shall bee armed with patience to beare whatsoever affliction shal light vpon vs, being well assured, that every such affliction is from the LORD, according to the truth of my doctrine, Whatsoever affliction befalleth any one, any where in this world, it's from the LORD.
1. Epistle chap. 3.18. Thus mortified in the one, and quickened by the other, we shall be armed with patience to bear whatsoever affliction shall Light upon us, being well assured, that every such affliction is from the LORD, according to the truth of my Doctrine, Whatsoever affliction befalls any one, any where in this world, it's from the LORD.
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If by fire, by lightning, by tempests, by windes, by waters, by vnseasonable weather, by theeues, or otherwise, they receaue losse, they ascribe all to Fortune;
If by fire, by lightning, by tempests, by winds, by waters, by unseasonable weather, by thieves, or otherwise, they receive loss, they ascribe all to Fortune;
quasi Deus otium coleret in coelo, & non curaret res humanas, as if they were to hold it for an article of their beleefe, that God liueth idlely in Heaven,
quasi Deus otium coleret in coelo, & non curaret Rest humanas, as if they were to hold it for an article of their belief, that God lives idly in Heaven,
why dost thou for thy losses accuse blinde fortune, when there is no such thing? Looke vp to Heavē. There is the seate of Maiestie, whereon he sitteth, who ordereth all thy losses.
why dost thou for thy losses accuse blind fortune, when there is no such thing? Look up to Heaven. There is the seat of Majesty, whereon he Sitteth, who Ordereth all thy losses.
Is it from the LORD? Here then in the fourth place we haue, wherewith to comfort our selues in the day of affliction. Whatsoever affliction shall befall vs, its frō the LORD:
Is it from the LORD? Here then in the fourth place we have, wherewith to Comfort our selves in the day of affliction. Whatsoever affliction shall befall us, its from the LORD:
we may be troubled on every side, but we shall not be overpressed; we may bee perplexed, but shall not be in despaire; we may be persecuted, but shall not be forsaken; wee may be cast downe, but shall not bee destroyed. The same Apostle doth assure vs hereof, 2. Cor. 4.8. Say, it is our case.
we may be troubled on every side, but we shall not be overpressed; we may be perplexed, but shall not be in despair; we may be persecuted, but shall not be forsaken; we may be cast down, but shall not be destroyed. The same Apostle does assure us hereof, 2. Cor. 4.8. Say, it is our case.
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what shall wee doe? Wee will support our selues with Davids confidence, Psal. 23.4. Though we walke through the valley of the shaddow of death, we wil feare no evil; for thou LORD, art with vs. Thou, LORD art with vs;
what shall we do? we will support our selves with Davids confidence, Psalm 23.4. Though we walk through the valley of the shadow of death, we will Fear no evil; for thou LORD, art with us Thou, LORD art with us;
and he is a bastard, not a sonne, that is not partaker of afflictions, as the author of the Epistle to the Hebrewes witnesseth, chap. 12.8. Let vs with S. Iames, chap. 1.2.
and he is a bastard, not a son, that is not partaker of afflictions, as the author of the Epistle to the Hebrews Witnesseth, chap. 12.8. Let us with S. James, chap. 1.2.
account it exceeding ioy, when we are afflicted. The Patriarches, the Prophets, the Evangelists, the Apostles, haue found the way to Heavē narrow, rugged, and bloody:
account it exceeding joy, when we Are afflicted. The Patriarchs, the prophets, the Evangelists, the Apostles, have found the Way to Heaven narrow, rugged, and bloody:
and shall wee thinke that God will strew carpets for our nice feete to walke thither? He that is the dore, and the way, our LORD & Saviour, Iesus Christ, hath by his owne example taught vs, that by many afflictions we must enter into the kingdome of Heaven.
and shall we think that God will strew carpets for our Nicaenae feet to walk thither? He that is the door, and the Way, our LORD & Saviour, Iesus christ, hath by his own Exampl taught us, that by many afflictions we must enter into the Kingdom of Heaven.
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Let vs therefore, whensoever any adversity, crosse, calamity, miserie, or affliction shall betide vs, let vs with due regard to the hand, that smiteth vs, receiue it with thankes, keepe it with patience, digest it in hope, apply it with wisedome, bury it with meditation,
Let us Therefore, whensoever any adversity, cross, calamity, misery, or affliction shall betide us, let us with due regard to the hand, that smites us, receive it with thanks, keep it with patience, digest it in hope, apply it with Wisdom, bury it with meditation,
Of this peace of Conscience in this life, and that immarcessible crowne of glory in the life to come, vouchsafe gracious Father, to make vs all partakers for thy best beloued Sonne Iesus Christ his sake:
Of this peace of Conscience in this life, and that Immarcessible crown of glory in the life to come, vouchsafe gracious Father, to make us all partakers for thy best Beloved Son Iesus christ his sake:
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Bernard. Dörhoff Apodix 1. cap. 3. pag. 32. Carol. Scribanius Orthod. fidei controvers. lib. 2. cap. 3. pag. 121. &c. Matth. Kellison, in his Reply to Sutcliffes answer to the Survey 5. booke pag. 356. &c.
Bernard. Dörhoff Apodix 1. cap. 3. page. 32. Carol. Scribanius Orthodoxy. fidei Controversy. lib. 2. cap. 3. page. 121. etc. Matthew Kellison, in his Reply to Sutcliffes answer to the Survey 5. book page. 356. etc.
