Here are seaven interogations together without any interruption . This is the seaventh , and is like the rest . It beareth the forme of an Interrogation , but is for matter a vehement Asseveration . 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 ; al things are easie with the LORD ; there is nothing impossible , nothing too hard for him . Mar. 12.24 . Iesus answering the Sadduces said vnto them , Doe yee not therefore erre , because yee knowe not the Scriptures , neither the power of God ? It is , as if he had said : doubtlesse yee therefore erre because yee knowe not the Scriptures , neither the power of God . 1. Cor. 10.16 . St Paul saith , The bread which we breake , is it not the communion of the body of Christ ? It is , as if he had said : The bread which wee breake is the communion of the body of Christ . Many other places of like nature I might produce : But by these wee see , that an Interrogation vseth to be put from an Affirmation ; as in my text , Shall there bee evill in a city , and the LORD hath not done it ?

It is as if our Prophet had said : There shall be no evill in a city , but the LORD will doe it . Or , whatsoever evil is in a city , the LORD hath done it .

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 sermo , This is a hard saying ; who can endure to heare it ? Shall there be no evil in a city , but the LORD will doe it ? but he hath done it ? Durus sermo ; This is a hard saying .

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 . An Agent , an Action , The place of performance . The Agent is the LORD , the Action is a doing of evill , the place where this action is to bee performed , is a City . Shall there be evill in a city , and the LORD hath not done it ?

Follow me , I beseech you , in these three , I will passe them over as briefly , and as plainely as I may . If in my discourse I shall seeme for a while somewhat thorny , or perplexed , helpe me with your attention .

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 ! It is the most proper name of God . No creature is made partaker of it ; nor man , nor Angel . 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 ; that God is so of himselfe , that e e Rom. 11.36 . of him , and through him , and to him are all things . Secondly it signifieth , that God is ever faithful in his promises . From whence two things should deeply , and perpetually bee fastned in the memory of every Christian : one is , that our God is an everliuing God , is the chiefest good , is the author of all good , and is therefore alwaies , and aboue al things to be loued : the other is , that our God is ever true in his promises , and therefore that our whole trust must ever lie on him . For he only is IEHOVAH : 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 f f August , de Haeresib . c. 46. Manichees and g g Ibid. c. 22. Marcionites , h h Zanchius de Attribut . Dei . lib. 4. cap. 1. qu. 1. thes 4. Deus malus , à quo sit omne malum , an evill God from whom commeth all evill . Our God is no such God ; there is no evill in him , there proceeds no evill from him : he is wholly i i Ps. 33.5 . & 73.1 . & 103.11 , 17. & 136.1 . &c. good : good k k In se Deus bon ' est suâ essentiâ , & summè . Polam Syntag. Theol. lib. 2. cap 20. of himselfe ; & by his essence . Now , if hony , of its owne nature and essence sweet , hath no bitternesse in it ; if the Sunne of its owne nature and essence light , hath no darknesse in it ; without doubt God of himselfe , of his owne nature & essence good , hath no evill in him . Wee confesse with David , Psal. 5.4 . O our God , thou art not a God , that hath pleasure in wickednesse , neither shall any evill dwell with thee .

Thus you see , Quis , who this Agent is . 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 , and the LORD hath not done it ?

The naturalist saith ; l l Mat. 7.17 . A good tree bringeth forth good fruit : the Philosopher saith ; Omne m m Arist. 2. Phys. Aquin. 2. Dist. 18. qu. 2. Art. 1. ad . 4. Zanch. de Attrib . l. 2. cap. 7. qu. 3. 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 , for a doer of evill ?

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 , and there is an evill which man suffereth : 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 , & an evill of paine , Suum cuique parti definimus autorem , saith that Father , malorum quidem peccati & culpae Diabolum , malorum verò supplicij & poenae Deum creatorem . Of the evills of sinne and fault the Devill is the author , but in the evils of paine and punishment , wee acknowledge the hand of God the Creatour .

This distinction of evils , saith n n Annot. 82. in locum Tertulliani . Pamelius , is worth the noting against Calvin , and his followers ; 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 .

This horrible blasphemie and impietie , wherewith o o De amiss. Grat. & statu reccati lib. 2. cap. 4. Bellarmine , p p Octavâ ratione . Campian , q q Defensione . praefationum Bellarm. Tom 1 pag. 5 , & 6. Gretser , r r Tom. 1. Opusc. 3. de autore peccati p. 98. Becan , and s s 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. other of that rabble , haue branded vs , I haue elsewhere diverted in a Sermon vpon Hos. 10.2 . wherein I confirmed two positions .

One : There is a degree of some forwarder disposition of God , in the actions of vnrighteous men , then his bare toleration .

The other : Though God bee a worker in the workes of the wicked , yet is the will of the wicked thereby no way compelled . Whence followeth this conclusion ; God is not to any construction , the cause or author of sinne . This we affirme in our bookes , we teach in our pulpits , we determine in our Schooles .

We say , and our adversaries will say no lesse , that God is the author of all actions in the world ; that hee is the author of every motion within vs . In him we liue and moue , and haue our being , Act. 17.28 . without him we liue not , we moue not , we haue no being . Yet wee say that sinne , is wholly and only of man himselfe ; we cannot challenge God for any part thereof .

Distinguish then the accident from the subiect , distinguish the sinne of the action from the action it selfe ; God in the one shal be glorified , and man shal be iustly condemned for the other . God is not to any construction the cause , or author of sinne . Yet , you see my text chargeth him , as if he were the cause & author of Evill . Shall there be evill in a city , and the Lord hath not done it ?

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 : Shall there be any Evill ] Any evill of paine , punishment , or affliction , Shall there be any such Evill in a city , and the Lord hath not done it ?

These now brought distinctions of evill may serue for the vnfolding of other texts of Scripture : of that , Esay 45.7 . I , the Lord , create Evill ; & that , Lament. 3.38 . Out of the mouth of the most high proceedeth Evill ; & that Ion. 3.10 . God repented of the Evill , that he had said , hee would do vnto them . By Evill in all those places , as here in my text , we are to vnderstand the Evil of paine , punishment , and affliction .

The Evill of paine , punishment , and affliction ! Why Euil ? Doubtlesse whatsoever paine , punishment , or affliction befalleth vs , it is good . 1. Because it is laide vpon vs , by God , who is of himselfe , and absolutelie good . 2. Because it is iust : and what is iust , must needs be good . 3. Because it tendeth to the glory of God , and the salvation of the elect ; and who will deny this to be good ? For these reasons whatsoever paine , punishment , or affliction may befall vs , it is good . Why then is it in my text , and elsewhere noted by the name of Evill ? .

Jt is so noted , because in our sense and feeling it is Evill . Things may bee tearmed Evill two manner of waies : some are Euill indeed , and of their owne nature ; in this rancke we must place our sinnes : some are Evill , not indeed and of their owne nature , but in regard of our sense , apprehension , and estimation ; & in this ranke we must place whatsoever , paine , punishment , or affliction God layeth vpon vs in this life for our sinnes . I say then , that the Euill in my text , is indeed good , but improperly Evill ; it is good in its owne nature , but Evill only , as wee call Euill , whatsoever liketh vs not , or is not for our ease . Thus farre haue you my second circumstance , Quid , the Action , a doing of Euill : Shall there be euill in a city , and the Lord hath not done it ?

The third circumstance is Vbi , the place where this Action is performed . My text cals it a City . Shal there be Evill in a City ] In Civitatibus , in Cities , so Lyranus expoundeth it . In Civitate aliquâ , in any City , it is Mercerus his exposition . I say , in Civitate huius mundi , in the City of this world .

This vniverse , & admirable frame of Nature wherin IEHOVAH , the LORD , our God , t t Ps. 97.1 . & 91.1 . raigneth , consisteth of two Cities : the one is , u u August . Retract . l 2. c. 43. Civitas Dei , the city of God , the other is , x x August . de temp. serm. 106. Civitas huius mundi , the city of this world . The one is y y Aug. de Civ . Dei lib 14. cap. 28. Celestiall , the other is Terrene ; the one is of the z z Aug. de catechizandis rudib . l. 1. c. 19 Saints , the other of the wicked ; the one is a a Aug. Enarrat in Ps. 61. Ierusalem , the other is Babylon . In the first , that most glorious city of God , and his Saints , the Celestiall Ierusalem , all teares are wiped away from the eies of the Citizens ; there is neither death , nor sorrow , nor crying , nor paine , Revel. 21.4 . There is no Evill there ; no not the Evill of affliction . Wherefore that City , is not the City in my text .

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 . There may they become a b b Ps 79 4. reproach to their neighbours , there may they be a scorne , and derision , to them , with whom they liue ; there may they c c Psal. 88.9 . mourne daily by reason of affliction . For even the Godly , who are d d August . de civitate Dei lib. 15. cap. 1. by grace cives sursum , Citizens aboue , citizens of the supernall and Celestiall City of God , they are also by grace peregrini deorsum , pilgrimes , or strangers here below , in this Terrene city , the city of this world . 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 .

Thus haue wee found out the City in my text ; it is this Terrene City , the City of this world ; and this was my third circumstance . Vbi , the circumstance of the place , where the Agent performeth his Action .

Now the meaning of my text is plaine . Shall there be evil in a city ; and the LORD hath not done it ? Shal there be evill ] Any evill of paine , punishment , or affliction , In a City ] Not only in this City , wherein wee are now assembled , but in any City , or other place of the whole world , in the city of this world , Shall there bee any such evill any where , and the LORD hath not done it ? ] Or , as the diverse reading is , e e In the margin of the new translation . 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 .

By affliction in this proposition I vnderstand the suffering of any thing , the sense , or cogitation whereof our nature shunneth . Whatsoever is any way grievous , or offensiue , to our humane nature , I call Affliction . The temptations of the flesh , the world & the Devil ; the diseases of the body , an infortunate husband or wife , rebellious children , vnthankfull friends , losse of goods , reproaches , sclaunders , 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 , or otherwise imposed vpon vs , I call Afflictions . In a word , all manner of miseries , calamities , vexations , or molestations in this life from the least to the greatest , from the paine of the little finger , to the very pangs of death , I call Afflictions .

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 ; properly a punishment ; a punishment inflicted on men sinning , that the iustice of God may thereby bee satisfied .

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 ; they are more rightly called Crosses . Punishments they cannot properly be called ; 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 . He is become our λύτρον , hee hath paid the price of our redemption , he hath fully satisfied for all our sinnes ; our sinnes past , present , and to come . And therefore if any afflictions be vpon vs , we are not to call them properly punishments for our sinnes ; the name of crosses will befit them better .

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 ; or they are trials , and exercises , of our faith , hope , charitie , patience , and other like Christian vertues . 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 .

The LORD , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the primary cause of all afflictions , and of many the immediate cause . Of the vniversall deluge , 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 . of all these was God the immediate cause .

Some afflictions it pleaseth God to effect mediatè , by secundary , and instrumentall causes , by Angels , by men , by other creatures .

First God afflicteth 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 campe of the Assyrians , one hundred fourescore and fiue thousand , 2. King . 19.35 . By an Angel he smote K. Herod , so that he died , Act. 12.23 .

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 . 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 vpon 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 , flagellúmque Dei , the terrour of the world , & the scourge of God . I passe over the great Turke , whom you know now to bee the hammer of the world , and the rod of Christendome .

Come we home vnto our selues . Here shal we find it made good , that by men God afflicteth men . Else why is it come to passe according to Ieremies words , chap. 9.4 . 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 f f Micah 7 6. Matth 10.36 . mans enimies now the men of his owne house ? Why doth the corrupt Magistrate g g Amos 2.6 . sel the righteous for siluer , and the poore for a paire of shooes ? Why doth the cruell Landlord h h Amos 2.7 . pant after the dust of the earth on the head of his poore tenant ? Why behold we in our cities biting vsurie , i i Hab. 1.2 , 3. violence , oppression , false dealing ? Certainely God is even now pleased to afflict men by men .

Thirdly , God afflicteth by other creatures also . 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 , and sores , did instrumentally avenge God vpon man & beast in Egypt . Not in Egypt only , but every where else , those & other like creatures , as fire , and snow , and vapours , and stormy windes , doe fulfill what God commandeth . So saith the Spirit , Ps. 148.8 .

Infinite might I be in the prosecution of this point & yet keepe my selfe within the limits of Sacred writ . But I may not dwell hereon . Only in summe I say ; Iehovah , the Lord our God , the Agent in my text , is Deus exercituum , a God of hosts . 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 . 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 .

Whatsoever affliction ] be it punishment , chastisement 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 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 l Paulus de Palatio . de malo culpae & criminum , but de punitione , poenâque scelerum , vnderstand it not of the evill m 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 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat themselues naked with rods & whips : such as superstitiously o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare sackcloath , p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe barefooted , and q 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 opinion 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 Heaven . 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 from 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 r Rom. 8.13 . Quis contra nos ? We s 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 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 . 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 .