Selected quad for the lemma: spirit_n
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A08364
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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.
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Benefield, Sebastian, 1559-1630.
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1613
(1613)
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STC 1869; ESTC S114173
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12,952
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28
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where in this world it is from the Lord. 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 or mediatly and secundarily by Angels men and other creatures the instruments executioners of his holy and iust iudgements This doctrine thus confirmed and explained is profitable many waies First it may serue for reproofe of some olde Hereticks the Coluthians and Florinians The k August de haeres cap. 65 Coluthians affirmed that God doth no evill contrary to my present text and doctrine The Florinians affirmed that God createth evill contrary to that Gen. 1.31 God saw every thing that he had made and behold it was very good These two sects of Hereticks are one against the other but both against the dictates of the holy Spirit S. Austine cap. 66. lib. de haeresib hath fitted one answer for both Creat Deus mala poenas iustissimas irrogando quod Coluthus non videbat non autem malas creando naturas atque substantias in quantum sunt naturae atque substantiae vbi Florinus errabat The summe of his answer is God may bee said to create evill to doe evill by laying vpon offenders iust punishments which Coluthus saw not but not by making evill natures and substances which was Florinus his errour God createth evill God doth evill vnderstand it not l Paulus de Palatio de malo culpae criminū but de punitione poenâque scelerum vnderstand it not of the evill m Rupertus of iniquitie but of the evill of affliction you are in right For Whatsoever affliction befalleth any one any where in this world it is from the LORD Is it from the LORD Then in the second place this doctrine serueth to reproue such as doe voluntarily and wilfully thrust themselues into afflictions not expecting the good houre when God should lay his rod vpon them The offenders in this kind are the Papists such as betake themselues to the discipline as they cal it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat themselues naked with rods whips such as superstitiously o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare sackcloath p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe barefooted and q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie vpon the ground thinking by these and such toies to expiate their sinnes and to demerite vnto themselues eternall life 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 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 For what else saith hee is ὑποπιάζειν but to beate with mightie strokes And what is that but facere disciplinam to vse discipline vpon himselfe This vaile we easily take from them St Paule takes his ὑποπιάζω tropically as translated from the manner of fight betweene a champion and his antagonist But what is this to the Iesuites purpose who takes it literally St Paule kept his body vnder and brought it into subiection I graunt it So should we after his example Jt's our parts also ὑποπιάζειν it 's our parts to keepe our bodies vnder to bring them into subiection 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 St Paule did not do so 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 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 Is it so beloued Then in the third place this doctrine serueth to confute the vaine opiniō of Fortune wherevnto like the Philosophers of old some carnal ignorant people now adaies vse to ascribe such their afflictions whereof they see not an apparant cause 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 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 and hath no care of mans affaires Noli fortunam quae non est dicere caecam Foolish man 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 Be patient towards him He is the Lord. How knowest thou whether hee will not deale with thee as he dealt with Iob cha 42.12 It may be hee will make thy latter ende better then thy beginning was Forget not therefore what now thou hast learned Whatsoever affliction befalleth any one any where in this world it is from the LORD 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 it s frō the LORD the LORD he is omnipotent he is merciful he is ever present with vs he will not suffer vs to be tempted aboue our abilities but will with the temptation also make a way to escape that wee may be able to beare it So saith S. Paule 1. Cor. 10.13 Well 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 Wee are troubled perplexed persecuted cast downe 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 r Rom. 8.13 Quis contra nos We ſ Hebr. 13.6 will not feare what man can doe vnto vs. Wherefore to conclude sith there is no affliction that befalleth any man in this world but it 's from the LORD 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 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 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 There is but one passage thither and it is a strait one If with much pressure we can get through and leaue but our superfluous rags as torne from vs in the throng we shall be happy 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 and doubtlesse it shall end vnto vs in peace and glory in peace of Conscience in this life and in glory eternall in the highest Heavens 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 to whom with thee in the vnitie of the Holy Spirit be all praise and power might and Maiestie dignitie and dominion for evermore Amen FINIS