Assistance confirming and rejoycing me by his Communion And this example of our Saviour Christ is recommended to me in three respects First because of its powerful efficacy in working for he is the Author and Finisher of my Faith And he that worketh my Faith will also make my Faith work this patience Secondly from its exact conformity with my present condition in that no misery hath befallen me which did not first befall him who made and redeemed me Nay his Cross was much heavyer his shame was much greater then mine can be yet he endured the Cross patiently defpised the shame couragiously and by this patience and courage is set down at the right hand of the Throne of God Thirdly from its unavoidable necessity in regard of my present Obligation For it is not left to mine own choice whether I will consider this or no but I must needs consider the example of Christ or I cannot be a good Christian. Verse 3. For consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds What though mine own heart be given to contradict this rigid way of suffering yet he that is greater then mine heart hath gone before me in the very same way and hath passed through far greater contradictions He looked on the Joy that was set before him not on the contradictions that were round about him and he now lives and reigns in his glory and hath promised that if I do suffer with him I shall also raign with him 2 Tim. 2. 12. He is at the beginning of my sufferings either to inhibit and stop them that they shall not invade me or to proportion and stint them that they shall not overwhelm me if he shew me not a way to avoid them he will give me a courage to encounter them nay moreover strength to conquer them and an adversary though he may be more securely avoided yet he is more gloriously conquered He is also at the middle of my sufferings to encourage and support me in my conflict lest I should be wearied and saint in my mind as I cannot but be wearied and faint in my body he had but a weak Cyrenian to help him bear his Cross but he himself doth help me bear mine He had but an Angel to strengthen him but he sends the Holy-Ghost to strengthen me Lastly he will be at the end of my sufferings to reward me nay he himself who is now my shield to succour me will at last be my exceeding great reward to content me my exceeding great reward in all respects for exceeding my best abilitie to deserve him exceeding my best capacity to receive him exceeding my best activity to enjoy him as he is in his own greatness Be it then that my affliction is very great yet sure I am my reward will be infinitely greater but indeed my affliction cannot be great in it self it is so only in my opinion The spirit of truth saith it is but light and momentary For our light affliction which is but for a moment 1 Cor. 4. 17. It is light and therefore not great in quantity It is but for a moment and therefore not great in continuance And well may this light and momentary affliction work patience in me since it doth work glory for me Nay a far more exceeding and eternal weight of glory Though it be light and momentary in it self yet it is weighty and eternal in its reward For our light afliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory whiles we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal and so is also the smart and misery which is felt but the things which are not seen are eternal and so is also the glory which shall be enjoyed These are Reasons sufficient why I should gladly follow the Apostles advice consider him that endured such contradiction of sinners for so shall I not be enforced to endure the contradictions of mine own sins whiles impatience suggests one temptation to me and infidelity another For though these two sins are inseparable companions because there cannot be impatience without some kind of infidelity yet are they such twins as were Pharez and Zarah Gen. 38. They cannot come into my soul but they will make a breach betwixt themselves one drawing this the other that way nor can they tarry in my soul but they will make a breach betwixt my God and me Therefore the holy Apostle in this case appealeth to mine own conscience saying Verse 4. ye have not yet resisted unto blood striving against sin thereby calling me to witness against my self that I am yet far short of my duty in my strivings against sin because I have not resisted unto blood whereas flesh and blood are to be resisted in the first place as being that weight which doth so easily beset me and must therefore be soonest laid aside I ought then in this quarrel to undertake a double strife A strife against my self and a strife against my sins for whiles I strive against my sins my flesh and blood will strive against me And if I do not resist so far as to thrust away my flesh and blood how shall I thrust away my sins If I do not lay aside my self how shall I do to lay aside my greatest weight But least I should not regard this appeal for Appeals to the conscience are often made but seldom regarded in the next place he appeals to Gods most holy Word plainly shewing how earnestly that calleth upon me to be patient under Gods hand and zealously enforceth many Reasons for my patience Verse 5. And ye have forgotten the Exhortation which speaketh unto you as unto children I am called upon to be patient not as a servant for fear but as a child for love He is pleased to invite me by way of exhortation he might have enforced me by way of command yet I may not forget his exhortation unless I would have him forget my supplication for if I regard not his speaking to me as unto a child how shall he regard my speaking to him as unto a Father Wherefore if I desire with joy and comfort to say Our Father I must be attentive and obedient as a child nor can I forsake the temper of my patience but I must forfeit the benefit of my â—…iety and consequently lose all the comâ—…orts of my Devotions which yet alone in these times of rapine are left me for my â—…nsequestrable comforters I may not then neglect to hear this Exhortation which calls upon me to be patient much less may I neglect those Reasons which are alledged for my patience and powerful Reasons they are First because chaistisement is an effect of Gods love for Verse 6. whom the Lord loveth he chasteneth Was ever yet any man angry with God for loving him and why then
eternal weight of Glory Our Afflictions can work for us when â—…e cannot work for our selves our â—…ufferings can do more then our Doings We dare not say that our Actions shall â—…ut we dare and must say that our Afflictions shall work for us that exceeding and â—…ternal weight of glory This is indeed a very great comfort to the Afflicted that Affliction is a necessary condition of their own Salvation And yet there is another comfort not far short of this in the Doctrine of Piety but before it if possible in â—…he Practice of Charity That our Affliction is the ordinary usuall means of others Salvation for sure this must needs be a very great comfort to every good Christian that God should make him the happy â—…nstrument of bringing others unto Christ Saint Paul was so zealous of his brethrens Salvation that he could have wished himâ—…elf accursed to have procured their eternal Blessedness Rom. 9. 3. And Dives was so careful of his brethren that he desired Abraham to send one to them from the dead to testifie unto them lest they also come saith he into this place of torment Luke 16. 28. If you cannot arrivâ—… to that pitch of charity which Saint Paâ—… brought with him from the third Heavenâ—… yet you may be ashamed not to have thaâ—… Charity which Dives had with him wheâ—… he was in hell That Charity was so great as to make him look upon the Salvation oâ—… his Brethren as the Alleviation of his owâ—… eternal Torment How much more wiâ—… it make thee look upon it as the Alleviation of thy Temporal Affliction Saint Paâ—… tells the Colossians He did rejoyce in his sufferings for them Col. 1. 24. How were his sufferings for them unless it were to confirm their Faith and if his sufferings did confirm their Faith how could he eveâ—… sufficiently rejoyce in them according as hâ—… saith Who now rejoyce in my sufferings he would not stay so long for his Joy as tiâ—… his pain and sorrow was past nor did thinâ—… it enough to rejoyce after his sufferings buâ—… also in them who now rejoyce in my sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostom citing this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. If he rejoyced in his Afflictions when couâ—… he be sorrowful Let us accordingly examine the reasons of his Joy for this Doctrine is so much against flesh and blood that if we can not prove it to be rational we shall scarce admit it to be Religious The reasons of his joy were three for Christs sake for his own sake and for â—…heir sakes 1. For Christs sake because â—…hey were the afflictions of Christ not in â—…is own Person for of those afflictions it â—…s said Isa. 63. 3. I have trodden the wineâ—…ress alone and there was none with me but â—…n his members not in his naturall but in his mysticall body 2. For his own sake because there was a want and imperfection and a kind of emptiness in him till he did â—…uffer therefore he saith And fill up that which is behind of the afflictions of Christ in â—…y flesh That is yet empty which must be filled up that is yet wanting which is beâ—…ind 3. For their sakes therefore he saith â—…y sufferings for you and for his bodies â—…ake which is the Church His sufferings did conduce to their salvation not by way of merit or satisfaction as if he had meant â—…o jussell Christ from his cross but by way of example or imitation because he was so well contented to be crucified with him and for him This example of piety and patiâ—…nce and perseverance was so much for â—…heir Edification that he saith it was for â—…hem accordingly as he saith again 2 Tim. 2. 10. Therefore I endure all thinâ—… for the Elects sake that they may also obtaâ—… the salvation which is in Christ Jesus wiâ—… eternal Glory O the admirable priviledgâ—… of a sanctified soul to pay a Debt of sâ—… upon the score of Grace Suffering is 〈◊〉 Debt that I owe for my sin and blessed be the mercy of Heaven which accept of a Temporal in exchange for an eternâ—… suffering but if I suffer so patiently sâ—… contentedly so thankfully as that I beneâ—… others by my example Then do I pay thâ—… Debt of sin upon the account of Graceâ—… Then do I endure chastisement for otheâ—… sakes as well as for mine own I endure 〈◊〉 things for the Elects sakes that they may 〈◊〉 so obtain the salvation which is in Chriâ—… Jesus as if he had said That they seeiâ—… me possess my soul in patience may alâ—… learn to possess theirs so too for the saâ—… Christ who is All-sufficient to me in mâ—… sufferings will be as All-sufficient to theâ—… in theirs Though the merit of my sufferings cannot advantage them for the saâ—…vation is in and of Christ Jesus not in aâ—… of his servants but onely for them yet tâ—… example of my sufferings may advantagâ—… them my sufferings can do them littâ—… good but I that suffer may do them mucâ—… good And indeed we cannot doubt and therefore may not deny but that God â—…oth oftentimes visit his choisest servants with the sharpest afflictions both in health â—…nd sickness meerly for others sakes that â—…hose whom before they had examples of â—…iety they should now have examples of â—…atience that those who had followed Christ so far as they had most benefited others by their doings for he went about doing all manner of good might also follow him a little further even to his Cross and most benefit others by their sufferings A thing in it self very desirable to attain and therefore very comfortable when attained For any man may in some sort advantage his Brother by his doings but onely the good Christian by his sufferings the doer may be the saviour of the body but it is â—…hiefly the sufferer that is the saviour of â—…he soul God having appointed three wayes for man to benefit his neighbour By speaking by doing and by sufferâ—…ng but as speaking is out-vied by doing so doing is out-passed by suffering If thy affliction divert not thee out of the right way it may be a means to convert another to it Justin Martyr confesseth that the constancy of the Christiaus in their sufferings was the chiefest motive that converted him to Christianity Apol. ad Senaâ—… Rom. saying to this effect I my self saith he was once a Platonist and did gladly heaâ—… the Christians reviled but when I saw they feared not death nor any of those miserieâ—… which most frighten all other men I begaâ—… to consider with my self that it was impossible for such men to be lovers of pleasure more then lovers of piety and that made 〈◊〉 first think of turning Christian. O what an immortall comfort will it be unto thy soul to be a means of converting or confirming others by thy sufferings when thou canst no longer by thy speaking nor by thy doing for so shalt thou savâ—… two souls together thine own and
sure that it gives him Christ is my gain whether 〈◊〉 live or dye For whiles I live I live unto him the only Author Preserver and Redeemer of my life that when I shall dye I â—…ay die unto him the only Joy Comfort â—…nd Repairer of my Death that whether I â—…ve or dye I may still be his Thus did hoâ—…y Job comfort himself against the miseries â—…f his life and the terrors of his death â—…aying I know that my Redeemer liveth Job 19. 25. as if he had said I know that I â—…m as one forsaken and forlorn yet I â—…ave a Redeemer I know that I seem as â—…ne ready to be swallowed up by death yet he who swallowed death it self up in victory he liveth I know that my Redeemâ—…r liveth and hereupon do I ground my Faith my Comfort and my Assurance my Assurance is infallible undeniable for â—…t proceeds from knowledge I know I am as sure that my Redeemer liveth as that I shall die my faith is firm and immoveable for he is mine none shall ever separate me from him he is my Redeemer my comfort is heavenly and immortal answerable to those Divine fountains of Faith and hope from whence it floweth it is the comfort of eternal life for in that my Redeemer liveth I am most confident that in him and by him I shall also live for when Christ who is our life shall appear then shall we also appear with him in Glory Col. 3. 4. An assured hope a constant faith an immortal comfort these were Jobs only supports in his greatest afflictions and his were so great that we can scarce imagine but sure we cannot endure greater never was his body in worse case never was his soul in better Afflictions in the body then have the right end for which they are sent when they make our souls magnifie the Lord and our spirits rejoyce in God our Saviour The devil intended to have added to Jobs misery by increasing the Torments of his body but he did indeed add to his happiness by increasing the Devotion of his soul Mans extremity is Gods opportunity he then most helps us when we can least help our selves when I am weak then am I strong 2 Cor. 12. 10. and by the Rule of Proportion when weakest then strongest when weakest in my self then strongest in my Saviour yet dare I not venter to stay till the weakness of my body give strength unto my soul. For had not Job been a man perfect and upright in his health he would scarce have shewed so much perfection and uprightness in his sickness What then should be the work of my health but to prepare for sickness what should be work of my sickness but to prepare death Then shall I so live as prepared death then shall I so die as prepared Judgement then shall I so live and die prepared for Christ and his Kingdom Grace in this world of Glory in the â—…ld to come Let me snatch away this â—…ry from my adversary Kingâ—…odom â—…odom say I have made Abraham Rich. 〈◊〉 14. 23. Lest hell and the grave say I â—…e thrown this man upon his knees no â—…nk to him for his devotion it is bare â—…ed and necessity meer extremity and â—…r that makes him devout Happy is â—…t man whom this worlds Afflictions â—…ve driven neerer to his God but much â—…ppier is he that hath made this approach his maker by voluntarily Afflicting mself for seldom is there so much sinâ—…rity but never is there so much Glory that Repentance and Devotion which oceeds rather from compulsion then â—…om election rather from necessity then â—…om choice Let the mercies of God inâ—…te me to Repentance and amendment of â—…e in my health and let me not expect his â—…dgements in my sickness lest instead of â—…eing amended I be confounded For if be afflicted in the flesh and not comforted in the spirit then will death wâ—… was appointed to the end be but the ginning of my afflictions For what 〈◊〉 we say was Jobs body now becomâ—… most as loathsome as the Dunghil wâ—… he sate upon a fit embleme of Immoâ—…lity and yet whosoever shall look into own soul with an impartial eye will 〈◊〉 there much less hope and comfort of eâ—…nity then Job found in his body 〈◊〉 how then can he contentedly compose hâ—…self for Death I answer he must do as did cast but one eye down upon himselâ—… lift up the other to his Redeemer when looks down upon himself he finds notâ—… but worms to destroy his body v. 26. 〈◊〉 when he looks up to his Redeemâ—… then in my flesh saith he shall I see Gâ—… What a strange contrariety is here Woâ—… and Flesh Death and Life Destructâ—… and seeing God! The Worms are 〈◊〉 loathsome that turn to Flesh The Deatâ—… not terrible that ends in Life The Dâ—…struction is most welcome that ends in â—…ing God but yet still worms in theselves are worms death in it self is deathâ—… and destruction is destruction and worâ—… as worms are loathsome death as deatâ—… terrible destruction as destruction canâ—… welcome and the body is invaded by â—…ms captivated under death and deâ—…ction when the soul is separated from and therefore we cannot but look on 〈◊〉 as a violent separation which comâ—…s a Rape upon Nature and conseâ—…ntly must needs be an unwelcome â—…est such as we are unable to exclude yet much more unwilling to entertain â—…erefore the soul while it is in the state conjunction with the body though it now by reason of sin in a miserable state is that state natural and consequentâ—… desirable nor is it easie to define how it need be made miserable before it can made not desirable for we may easily â—…ern a very great desire of life in most 〈◊〉 because the greatest miseries are not â—…e of themselves fully to expel that desire â—…t the soul whiles it is in the state of sepaâ—…ion from the body is in a state altogether natural or rather contra-natural for â—…s as long as she continues so she hath 〈◊〉 the perfection of her own nature it beâ—… as natural for humane spirits to be with â—…ies as for Angelical spirits to be withâ—… them which Aquinas hath excelâ—…tly proved in this manner Ia. p. q. 89. â—…all Intellectual Substances the Intellective Virtue or Facultie is from tâ—… fluence of the Divine Light which 〈◊〉 the farther it is diffused from God more it is divided in it self and the nâ—… is divided the more it must needs â—…minished Hence it is that those Intelleâ—… Substances which are farthest from 〈◊〉 such as are Humane spirits having thâ—… share of the Divine light havâ—… so the weakest Intellectuals and â—…quently are not able to understand 〈◊〉 by such universal forms and represeâ—…ons by which the Angels are able tâ—…â—…derstand them Therefore it is neceâ—… that the Souls of men be united untâ—…â—…dies thereby to be made capable oâ—… universal forms and representations such as are imprinted in the Angels had God given unto men
after Moses did from thence invent some Fable and fein it to have been Acted by some one or other of Jupiters Sons Only The Prophecies about the Cross of Christ they have taken for the ground of no Fable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have not among their Fictions told us of any one of Jupiters sons that was Crucified that Acted his part upon the Cross. And he gives this Reason for it Because the mysterie of the Cross was so Covertly foretold that the Heathen could not understand it And indeed we do not find in all the Hebrew Bible so much as the direct name oâ—… a Cross or Crucifying There is mentioâ—… made of a Tree and of Wood but not of a Cross of Hanging and of Lifting up but not Crucifying However we may weâ—… suppose that if the Heathen had understood the Prophesies concerning Crucifying the Son of God yet they would have thought such a Disgrace not fit to have been Fastened upon any of the sons of their Idol gods And therefore would rather not have any such Narrative then have the reproach and shame that accompanied it But we Christians see the only Son of the only true God being found in fashiâ—… as a man humbling himself and become Obedient unto death even the death of the Cross. And that for this Reason That all they should follow the example of his Patience who do hope to be partakers of his Resurrection For so himself hath said He that taketh not his Cross and followeth after me is not worthy of me Mat. 10. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that taketh it not of himself without anothers proferring He that taketh it not as a thing belonging to him but rather as a burden imposed upon him He that taketh it not where he finds it but only when it is offered him For that is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take a thing of your own Accord whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to take a thing from anothers hand And it is observable that our Saviour here saith His Cross not My Cross to shew it belongs to us no less then it did to him And without doubt he requires every Christian to take up the Cross so willingly as if it were a matter of choice not of necessity such a Treasure as he would take up of himself if it lay in his way and not tarry till another should bring it him So desirable a thing is Christs Cross in it self though not so to flesh and blood were it only for this Reason that it makes us conformable to himself It makes a man here on eatth conformable unto him who is the very beauty of heaven Insomuch that my zeal to the truth bids me say whiles the Conscience of mine infirmity makes me afraid to say it I had rather with the Martyrs and Confessors have my Saviours Cross then with their Persecutors the Worlds Crown And though I much distrust mine own shoulders yet dareâ—… not disclaim so holy a burden And indeed if I would adore any Reliques it should be a piece of that shoulder which did first help bear my Saviours Cross for that of all others was certainly most like him and therefore most worthy of Adoration But if conformity with Christ in Affliction be not yet surely conformity with Christ in Glory is exceeding comfortable And that is yet a third comfort of the Soul in the sickness of the Body whiles it Afflicteth the flesh because Affliction is a necessary condition of our own Salvation so saith Saint Paul Rom. 8. 17. For in that we are Joint-heirs with Christ we must look to come the same way that he did to this Inheritance That is we must look to suffer with him that we may be glorified with him This consideration alone That Affliction was so necessary a condition of Salvation troubled the most Reverend and most Religious and most Learned Bishop Davenant upon his death-bed A man of singular Uprightness and Integrity and of so exemplary Godliness that thereby he truly honoured God delighted Angels and converted many men yet this man upon his Death-bed having no sin to trouble his Conscience had this Text to trouble it Heb. 12. 6. Whom the Lord loveth he chasteneth For not being able on the suddain to Recount his own chastenings he had some short doubtings in himself concerning Gods love towards him He thought he had not drank of his Saviours cup and therefore could not see how he should sit with him in his Kingdom And yet surely our Saviours words ye shall indeed drink of my cup Mat. 20. 23. were verified concerning Saint John no less then concerning S. James though but the one was murdered by Herod the other dyed peaceably in his bed For even he also was a Martyr in the Preparation of his Soul as appeared by his Banishment nay indeed he was also a Martyr in the Affliction of his body though not by a corporal Martyrdom in shedding his blood yet by a Spiritual Martyrdom in crucifying his flesh and so being under a continual Death by a daily Mortification Martyrium horrore quidem mitius sed diuturnitate molestius as saith Saint Bernard Which kinde of Martyrdom though it hath less of the Horror yet hath it more of the Trouble For the burning coals were not the less hot because when Tiburtius walked upon them bare-footed he thought himself to have walked upon Roses as saith Aqu. 22 ae qu. 123. art 8. c. Nor is the constant Practise of mortifying the flesh the less to be accounted a Dying daily because Saint Paul looked on it as the work of his Rejoycing in Christ Jesus Excellently Saint Hierom Recte dixerim quod Dei Genetrix Virgo Martyr fuit quamvis in Pace vitam siniverit I may justly say that the mother of our Lord was a Virgin and a Martyr though she ended her daies in Peace For indeed true and constant Virginity is in it self a kind of Martyrdom in that it is a mortifying of our members that are upon earth wherefore Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 5. That is make them dead which is yet more express in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 13. That is Put them to Death And doubtless such a righteous soul that daily chasteneth himself in the school of mortification might have seen Gods Rod chastening him by his own hands but yet he not seeing the Rod in anothers hand to chasten him for he dyed before the late Overflowings of ungodliness made the world so full of misery and yet more full of sin He could not but have some doubtings concerning Gods chastisement and that made him have likewise for a time some Doubtings though no Distrust concerning Gods Love because the Text saith so expresly Whom the Lord loveth he chasteneth And why then should not we say O Lord let us taste and see thy chastisement that we may taste and see thy love O taste and see that
the Lord is good Psal. 34. 8. You will taste his goodness in the most bitter Potion you will see his goodness in the most bloody scourge if you do but seriously consider that Whom the Lord loveth he chasteneth and consequently whom he most chasteneth he most loveth Wherefore since thy loving kindness is better then life Psal. 63. 3. though thy chastisement take away my life yet I desire not thou shouldst take away thy chastisement as long as that giveth me the true sense and feeling of thy loving kindness Gods Rod â—…s it self a very good Lesson and doth here accordingly set down a Two fold Document Documentum Amoris Documentum Salutis A Document of his Love for loving and chastening go together And to be without Correction is to be without Filiation v. 8. But if ye be without chastisement then are ye Bastards not Sons And a Document of our Salvation For his chastisement is as it were a Plowing and Tilling of our Souls to make us bring forth more fruit even the fruit of unfeigned Righteousness and the fruit of everlasting Peace ver 11. It yeildeth thâ—… Peacecable fruit of Righteousness unto them which are exercised thereby The peaceablâ—… fruit of Righteousness These words may be called Eshcol For they are a whole clustster of grapes Num. 13. 24. yet not to be carried between two upon a staff being no less in effect then That Eternâ—… weight of Glory or indeed the whoâ—…e Kingdom of Heaven for if you Press these Grapes and squeeze out the wine thaâ—… is in them you will find Righteousness an unfeigned Righteousness which is thâ—… Kingdom of Grace And you will finâ—… Peace an Everlasting Peace which is thâ—… Kingdom of Glory And this is the whoâ—… Kingdom of Heaven the Kingdom 〈◊〉 Grace and the Kingdom of Glory Anâ—… as unfeigned Righteousness is the way tâ—… bring us to Everlasting Peace So is correction and chastisement the way to brinâ—… us to unfeigned Righteousness Where in we shall see very much to exercise oâ—… Piety but nothing at all to disturb ouâ—… Patience For all chastening is but for a few â—…yes ver 10. whether it be by our â—…thers on earth or by our Father in â—…aven For neither takes the Rod out 〈◊〉 delight but only out of necessity and â—…erefore is soon ready to throw it away â—…ter a little chastening And a chastening â—…at is but for a few dayes cannot call â—…r many groans A chastening that is â—…t for a little time cannot require any â—…eat patience And though our Fathers 〈◊〉 earth chastening us after their own pleaâ—…re may chastise us both unjustly and â—…measurably unjustly as to the end unâ—…easurably as to the manner of their â—…astening yet surely our Father in heaâ—…n doth not so He chastens not unmeaâ—…rably because much less then we deserve â—…even the Damned souls in hell are puâ—…shed citra condignum saith Aquinas with â—…uch less then condign Punishment â—…d he chastens not unjustly because for â—…r Profit That we might be partakers of â—…s holiness And therefore if we owe subâ—…ction and reverence to the Fathers of our â—…esh much more to the Father of spirits â—…nd the rather because the Reward of our â—…tifulness to them is but the prolonging 〈◊〉 a momentary and a miserable life But the Reward of our dutifulness to the â—…ther of spirits is to live blessedly and live eternally ver 9. 10. Therefoâ—… we must be sure in this case to follow oâ—… Saviours advice John 7. 24. Judge 〈◊〉 according to the Appearance but judge rigâ—…teous judgement For what though no chaâ—…ning for the present seemeth to be joyous bâ—…grievous ver 11. yet doth it not follâ—… because it seems not so therefore it is nâ—… so Ab eo quod videtur ad id quod est nâ—… valet consequentia To argue from thâ—… which seems to be to that which really 〈◊〉 were a most absurd way of argumeâ—… For this would prove the greatest Hypâ—…crite to be the most Religious man becaâ—… he most seems to be zealous of Religioâ—… So neither may we think that chastening not joyous because it seems not so 〈◊〉 though it bring grief to the body yet 〈◊〉 suredly being rightly taken it bring joy unto the soul. And this is a very suâ—…stantial Reason why we should not repiâ—… that God hath annexed Affliction asâ—… necessary condition of our Salvation yâ—… may we farther to this add these othâ—… Reasons First because though our present afflâ—…ction be never so great yet it is nothing iâ—… respect of our future Glory so saith Saint â—…ul Rom. 8. 18. For Ireckon that the â—…fferings of this present time are not worthy be compared with the Glory which shall be â—…vealed in us If you will compare them in â—…eir Continuance The one is momentaâ—… the other is eternal If in their Quantity â—…e one is little or nothing the other so â—…eat that it may be reputed All in All If 〈◊〉 Quality the one scarce deserves our noâ—…ce the other challenges both our attenâ—…ons and affections So that in all three â—…spects The Comparison is very unworâ—…y the one are not worthy to be compared â—…ith the other Secondly because our present Affliction â—…nduceth to the assurance of our future â—…lory Therefore Saint Peter exhorteth us 〈◊〉 rejoyce in the fiery Tryal and gives this â—…eason for our rejoicing In as much as we â—…e Partakers of Christs sufferings That â—…hen his Glory shall be revealed we may be â—…ad also with exceeding joy 1 Pet. 4. 13. 〈◊〉 is a siery tryal but that Fire will both â—…rge your soul and Prove your Faith â—…our soul being purged will let heaven it 〈◊〉 you your faith being proved will let â—…ou into Heaven For it will testifie unto â—…ou That Christ would not have made you partaker of his sufferings if he had intended to make you partaker of his glâ—… Let him then punish temporally thaâ—… may spare Eternally Let him chastise body that he may save my soul and unto me the Joy of his Salvation Thirdly and lastly because our Preâ—… Affliction conduceth to the increase of Future Glory Justine Martyr in 79. Quest. ad Orthodoxos Asks the Reâ—… why when Josiah is commended in Scripture above all the Kings of Isâ—… and Judah for his zeal to Religion 2 Reg. 25. yet himself was slain by the swâ—… and his sons after him carryed into Caâ—…vity which was a greater misery then fell any of the worser Kings and he gâ—… this Answer to his Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time of recompence and reward for thâ—… who do the works of Righteousness is in this but in the next World And indâ—… they may here expect to suffer for tâ—… Righteousness but not till hereafter to Rewarded for it And they must with greater comfort expect this because thâ—… present sufferings are for the increase their future reward according to tâ—… â—…f 2 Cor. 4. 17. For our light affliction which 〈◊〉 but for a moment worketh for us a far â—…ore exceeding and