Consolations for the Afflicted, Book 2 · Chapter 8
CHAP. VIII.
Of the meritorious and deseruing cause of our afflictions, which is our sinne: and of the comforts which arise from this consideration.
ANd thus hauehave I shewed what are the efficient§ Sect. 1. That sin is the deseruing cause of our afflictions. causes of all our afflictions; as also the comforts and consolations which doe arise from the consideration of them; now wee are to proceede vntounto the causes moouing and inciting the Lord to lay vponupon vsus these afflictions: and these are of two kinds; the first is in vsus, which is the meritorious cause of all our crosses; the other is in God, which is his louelove inclining him thus to chastize vsus, that we may not be condemned with the world. First therefore (as order requireth) wee will intreate of the meritorious and deseruing cause of all our miseries and calamities, that out of the meditation thereof wee may lighten the burthen of our crosses, and make them more easie to bee borne vponupon the shoulders of patience. The cause meriting and deseruing affliction is sinne, which is that strong cart rope or cable, whereby we draw vponupon vsus al afflictions & miseries, whether we consider them as the punishments of a righteous iudge; or the chastisements and corrections of a gracious Father. And this the Lord plainely sheweth vntounto vsus in the 28 chapter of the booke of Deuteronomy; where hauing promisedDeut. 28, 15. all blessings and benefits, and also protection and exemption from all miseries and euill, to those who keepe the commandements of God; hee afterwards annexeth a seuere threatning to the transgressions thereof, namely, that if they did not obey the voice of the Lord their God, to keepe and doe all his commandements, then all his curses, should come vponupon and ouertake them; and so expresseth a large catalogue of them, from the fifteenth verse to the ende of the Chapter. So the Psalmist speaking of those that are in prison and captiuity, saith that they dwell in darkenes and in the shadow of death, being Psalm. 107. 11. 12.fast bound in misery and iron; because they rebelled against the words of the Lord, and despised the counsell of the most high. And a little after he affirmeth, that fooles (hee meaneth sinners) by reason of their transgression, and because of their iniquity Vers. 17. 34.are afflicted: and that God turneth a fruitfull land into desart barrennesse for the wickednes of them that dwell therein. So the wise man maketh affliction to be (as it were) the shadow of sinne, which doth alwaies attend vponupon it; affliction Pro. 13. 21. Pro. 22. 8.(saith he) followeth sinners; but vntounto the righteous God will recompence good; and the fruit and haruest which commeth of the sinners seed time, for as he saith, Hee that soweth iniquity shall reape affliction, and the rodde of his anger shall faile. And most plainely the Church in the Lamentations, affirmethLam. 3. 39. sinne to be the cause of al our suffrings; man (saith she) suffereth for his sinne. In regard of which neere neighbourhood,Gen. 4. 7. and inseparable vnion betweene sin and punishment, linked together with the bond of Iustice and Gods righteous iudgement, they are confounded in their names, and punishment is signified by the name of sinne, for so the Lord saith vntounto Caine; If thou doest not well, sin lyeth at the dore; thatVers. 13. is, due punishment deserued by this sinne, and contrariwise whereas it is said, that his punishment was greater then hee could beare, it may be also rendred, that his sin was greater then could be pardoned. And as this truth appeareth directly by the former testimonies; so also both by the examples & confessions of those who hauehave beene afflicted. Concerning the former the Lord saith vntounto the people of Israel, that their sinne was the cause of their diuorcement from him; and that for their iniquities and transgressions they were solde intoEsa. 50. 1. captiuity, and their mother (that is their Church and nation) was forsaken. So the Prophet Ieremy in the name of the Lord saith thus vntounto them; thy waies and thine inuentions Ier. 30. 14. 15.hauehave procured thee these things, such is thy wickednes. And againe, I hauehave stricken thee with the wound of an enemy, & with a sharpe chastisement, for the multitude of thine iniquities, because thy sinnes were increased. Why cryest thou for thine affliction? thy sorrow is incurable, for the multitude of thine iniquities. Because thy sinnes were increased, I hauehave done these things vntounto thee. And this the Prophet acknowledgeth in his lamētations,Lam.1. 5. 8. in the name of his Church and people; the Lorde hath afflicted her for the multitude of her transgressions, and her children are gone into captiuity before the enemy, Ierusalem hath greeuously sinned, therefore she is in derision, &c. Finally our Sauiour implyeth this truth in his speech to the man whom he had cured of his grieeuous diseases; Behold (saith he) thou art made whole, sinne no more, least a worse thing come Ioh. 5. 14.vntounto thee. And to the same purpose one of the ancients vponupon the example of Ionas, speaketh fitly. As soone as Ionas (saith hee) entred into the shippe; God caused the surging waues to rise and swell, to teach vsus hereby, that where thereChrysost serm. ad pop. 5. Tom. 4. is sinne, there also is a tempest, and after disobedience followeth a storme. But being deuoured of a whale, hee notwithstanding liueth; to learne vsus heereby, that as to him that liueth in sinne, a ship is no safeguard, so to him who by repentance hath put it off, neyther Sea nor beasts are hurtfull or pernitious. And heereof it is, that being to cure one sicke of a palsie, hee first taketh away his sin, before he taketh away his disease. Sonne (saith hee) bee of good comfort, Matth. 9. 2. 6.thy sinnes are forgiuen thee; and then Arise and take vp thy bed, and goe to thine house. And so the afflicted Church hauing affirmed that man suffereth for sin, perswadeth to repentance as the onelyonly meanes to remoue their crosses and calamities,Lamen. 3. 40. because thereby sinne which is the cause of them is remoued Let vsus (saith she) search and trye our waies, and turne againe to the Lord. By all which it appeareth that sinne is the onelyonly deseruing cause which moueth the Lord to send afflictions; the which is most consonant with Gods most infinite truth and iustice; and that whether wee consider them as punishments inflicted vponupon the wicked; or chastisements wherby he correcteth his owne seruants & children: for what can be more righteous, then yt he should inflict those iudgements & punishments vpō wicked men, which he hath denounced in his law against the transgressors therof, whether they concerne this life or the life to come; seeing all both by right of creation & continuall preseruation, are bound to obedience vponupon condition of reward and punishment, as being the vassals and subiects of this great King of heauen and earth? and what can bee more iust, yea and full of mercy then for the Lord to chastize the faults of his children and seruants, that he may reclaime them from their sinnes, and withhoulding them from the broad way which leadeth to destruction, may draw them by this afflicted and straight path, vntounto that happines which they formerly lost by following the delights of sinne? To which purpose one saith, that it is iust with God to scourge eueryevery sonne whom he receiueth, that we who were banished out of the ioyes of Paradise for our rebellious desiring vnlawfull delights, should againe be restoredAugust. de patient. lib cap. 14. Tom. 4. & receiued, by our meek suffring of sorrows & crosses, & being runawaies by doing euill, should be brought again and repossessed of our happinesse by suffering euill; doing there against iustice, and suffring heere for iustice. In which regard wee are to iustifie God in all his iudgements, and beare with patience that which hee sendeth, not onelyonly because it is vnlawfull to repine and striue against them; but because the Lord heerein willeth nothing but that which isPsal. 119. 137. Vers. 75. lawfull and expedient. For which we hauehave the Prophet Dauid §. Sect. 2. That though God doe not alwaies afflict vsus for sin: yet this is the best vse which we cā make of afflictions to ascribe thē to our sins.for our example, who approueth Gods iudgements; not onelyonly in generall crying out, righteous art thou O Lord, and iust are thy iudgements; but also particularly in those which himselfe suffered; I know O Lord (saith hee) that thy iudgements are right, and that thou …ast afflicted mee iustly or in truth.
Yea but the Scriptures teach vsus, that our sinnes are not alwaies the causes of our afflictions, and that there are diuers other causes which moue the Lord to lay vponupon his children these crosses and calamities: for thus the Lord afflicted Abraham whilest he required obedience to that difficult & grieuous commandement of sacrificing his sonne, not for the punishment of his sinne, but for the triall of his faith; and thus Iob endured many crosses and calamities, not for any sinnes committed by him, but for the tryall and approuing of his louelove, faith, patience, obedience, and other of Gods graces, against the calamities and wicked slanders of the Deuill. And our Sauiour saith directly of the blind man, that he was not punished with that great infirmity, eyther for his owne sinne or the sinne of his parents; but that the workes of Iohn 9. 2.God might be made manifest in him. To which I answere that in truth God doth by afflictions as well make triall of his graces in vsus, as chastize vsus for our sinnes, and that besides our iniquities and transgressions, there are in Gods secret counsels other causes of our crosses and calamities, but seeing the Lord hath in his word denounced these miseries and afflictions against vsus, as punishments and chastisements for our iniquities and transgressions; and doth not reueale vntounto vsus when he tryeth vsus, and when hee correcteth vsus; therefore leauing Gods secrets vntounto himselfe, we are not to looke vntounto his hidden counsels, but vntounto his will reuealed, and according thereunto we are alwaies to make this vse of our afflictions, that when we are iudged we are chastened of the Lord, 1. Cor 1…. 32.and iustly corrected and punished for our sinnes? Neither shall we need to feare any great errour in this behalfe, seeing besides all our other transgressions wee brought enough sinne and corruption into the world with vsus, to deserue all the punishments of this life, and the life to come; and eueryevery man hath in him sufficient fuell for the fire of vengeance and punishment▪ if Gods iustice and wrath doe onelyonly inflame it. Yea rather let vsus know, that this is the best and safest course to ascribe our crosses to our sinnes deseruing them, because (though we erre in respect of Gods secret purpose, in sending this affliction which wee presently suffer) wee shall take occasion thereby the better to humble our selues vnderunder the hand of God, to approue and iustifie his righteous iudgments, and to renew our repentance by sorrowing for our sinnes, as being the causes of all our smart, and labouring to mortifie and forsake them for the time to come. Whereas contrariwise the errour of not ascribing our afflictions to our sinnes deseruing them, when they are in truth for this onelyonly cause inflicted by God, is most dangerous and pernicious; seeing it continueth vsus in our wickednesse, and hindreth our repentance; according to that complaint of the Lord by the Prophet. They gaue themselues to deceit, and Ierm. 8. 6.would not returne; I hearkened and heard, but none spake aright, no man repented him of his wickednesse, saying, what hauehave I done? eueryevery one turned to their race, as the horse rusheth into battell. And therefore the saints of God in all ages, leauing Gods secret counsels to himselfe, hauehave euermore insisted in their sinnes, as the onelyonly cause of all their afflictions; so holy Dauid complaineth; There is nothing sound in my flesh, Psal. 38. 3. Esa. 64. 5. Dan. 9. Ezra. 9. Nehem. 9.because of thine anger; neither is there rest in my bones, because of my sinne; and the Prophet cryeth out in his prayer for the people, Behold thou art angry, for we hauehave sinned; and those there famous worthies, Daniel, Ezra and Nehemiah, in those excellent prayers which they make in the behalfe of themselues and their people, acknowledge their sinnes to be the causes of all their calamities. Yea euen Iob himselfe who was in truth afflicted for the triall of his spirituall graces; howsoeuer hee defendeth his innocencie against his three friends, to maintaine his vprightnesse and sinceritie from their false calumniations and aspersions; yet hauing to deale with God, hee acknowledgeth his sinne to be the cause of all his calamities. I hauehave sinned (saith he) what shall I Iob. 7. 20.doe vntounto thee, O thou preseruer of men? &c. And why doest thou not pardon and take away mine iniquitie?§. Sect. 3. That all our afflictions must
Whose example we must imitate, labouring in all our afflictions to be brought vntounto the sight of our sinnes, that we may bewaile and forsake them. And considering that Godbring vsus to a sight of sinne and repentance for it, not onelyonly in generall, but also in particular. doth not onelyonly in generall correct vsus for sinne; but visiteth our speciall sinnes with speciall iudgments and afflictions; therefore let vsus not content our selues to hauehave in some generall manner ascribed our crosses to our iniquities as the causes of them; but let vsus also search out our speciall and particular sins, which are the causes and occasions of those miseries which we presently endure and suffer: that taking more particular notice of them; wee may in more especiall manner repent of them, and more effectually labour in subduing and mortifying them. And for our direction heerein, let vsus consider of certaine signes, whereby wee may know when the Lord correcteth a particular sinne with some speciall punishment or chastizement. Whereof the first is, when being afflicted with some speciall iudgment, after examination we finde that in the Scriptures such a punishment is denounced against such a sinne; as when affiance in the creature is punished with their insufficiencie and impotencie whereby they cannot, or infidelitie and treacherie, whereby they wil not affoord vntounto vsus that helpe which we expect from them. When pride is punished with deiection and contempt; whoredome with barrennes or want of posteritie; idolatrie with adulterie, and such like. Secondly, when as our sinnes are punished by law of requitall like for like; as when hauing dishonoured God by scandalous sins, the Lord in the very same doth dishonour vsus; when hauing committed spirituall adulterie, we or ours are left of God, to commit corporall filthinesse; when hauing neglected our duties to our parents, our children doe neglect theirs vntounto vsus; and when hauing oppressed our inferiours, we our selues are oppressed by our superiours. And thus did God fit Dauids chastizement to his offence, in the sinne against Vriah; for because hee tooke his neighbours wife to commit adulterie with her; the Lord tooke his and gaue them to one of his owne house, yea vntounto his owne sonne, his deare2. Sam. 12. 10. 11. darling Absalon, to be abused by him in filthie incest. And because he had slaine Vriah with the sword; therefore the sword did not depart from his house, but the same Absalon doth first slay his brother Ammon, for that incestuous rape committed with his sister Tamar; wherin there was a double punishment of Dauids double sin; and afterwards rebelling against him, neuer rested till he had expelled him out of his kingdome, and seated himselfe in his royall throne. So when the people of Israell enquired in the land of their captiuitie, wherefore the Lord did bring vponupon them those afflictions of bondage and cruel seruitude, the Prophet is commanded by the Lord to giuegive them this answere; Like as ye hauehave for saken me, and serued strange Gods in your land; so shall ye serue Ier. 5. 19.strangers in a land that is not yours. Thirdly, when as we are taken in the very act, and our sinne presently is attended by our punishment; as Dauids numbring of the people with that fearfull pestilence; Ionas his fleeing from God with that dangerous tempest; and Pauls cruell persecution with suddaine blindnesse and astonishment. Fourthly, when as our owne consciences doe iudge and condemne vsus, as hauing brought vponupon our selues such a punishment by committing such a sinne; for the conscience is Gods deputie to conuince vsus, being guilty as worthy of such iudgments; and to put vsus in minde that some speciall sinnes committed, hauehave brought vponupon vsus such speciall punishments; as we may see in the example of Iosephs brethren, who adiudged themselues as worthy of all the miseries which they suffered, because they so litle regarded the cry and intreatie of their brother in his afflictions. Lastly, when as our sinne in it owne nature bringeth forth such a punishment as the fruite thereof; as when beggerie followeth idlenesse or wastfulnesse; weaknesse and sicknes, the sinnes of vncleannesse, and double plagues doe accompanie impenitencie and hardnesse of heart.§ Sect. 4. That much comfort ariseth from the consideratiō of the meritorious cause of afflictions, which is our sins, First, because we hauehave no iust cause of murmuring seeing Gods iustice and truth is manifested, and we receiue no wrong.
And thus hauehave I shewed, not onelyonly that our sinnes in generall are the causes of all our crosses and calamities, but also our speciall sins, of our more speciall miseries and afflictions: of which truth when our iudgments are throughly informed; after we hauehave made vse of this knowledge for the renuing and increasing of our repentance, both for our sins in generall, and those which more especially presse the conscience with their guilt, and the whole person with their punishment; we may in the next place make vse also thereof for the strengthening of our patience: and that in diuers respects. First, because wee hauehave no iust occasion of murmuring and repining; seeing God, as his iustice necessarely requireth, doth iustly execute his righteous iudgments vponupon vsus for our sinnes, and according to his reuealed truth inflicteth those punishments which he had in his word formerly threatned; and if he should not thus do; punishing sin whersoeuer hee findeth it, and shewing his detestation of it in whomsoeuer it is, he might be esteemed partiall, and his iustice and truth would receiue impeachment. When therefore the Lord acquiteth and cleareth himselfe from such imputations, and manifesteth his iustice and truth by correcting and chastizing vsus for our transgressions; there is no cause of sorrow and mourning (but onelyonly for our sinnes, whereby we hauehave vrged God vponupon the necessity of shewing his truth, and iustice to take these courses with vsus) vnlesse we would be found enemies vntounto God, and aduersaries to these excellent attributes, whilest we greeue because hee is righteous in his iudgments, and true of his word. Neither is there any cause of impatiencie, yea rather in this respect we hauehave iust cause of ioy and comfort; in that Gods iustice and truth are magnified in our afflictions; for better it were that heauen and earth were vtterly destroyed, yea both men and Angels damned vntounto hell, then that the glory of God, who is the cheef goodnesse and supreame end of all the creatures, should in the least degree be dimmed and blemished. But especially hauehave we cause of reioicing and thanksgiuing, if we consider that in all these our afflictions the Lord doth not so much punish vsus for sinne, as sinne in vsus, mortifying and subduing it, that by the death and subiection thereof, we may liue and raigne with him. Euen as the Surgeon in applying of the corrasiue, hath no quarrell to his patient, nor aymeth at his torment; but onelyonly seeketh to abate the swelling tumour, and to draw out of the sore the core of corruption that it may be cured. Secondly, as this consideration may worke in vsus patience in respect of God, so also in regard of vsus, seeing wee are not at all wronged in our punishments, nor hauehave any iniustice offered vsus by God, but doe onelyonly suffer those miseries and crosses which wee hauehave iustly deserued, and hauehave pulled vponupon vsus by our owne sins. And therefore when wee are exercised with any affliction, we hauehave no more reason to complaine of God, nor to repine against his righteous iudgments, then the malefactour hath to cry out against the righteous Iudge, or to grudge against the iust sentence pronounced by him; nor hauehave more cause when we are in sicknesse, prison, pouertie or banishment, to bend all our anger and malice against Gods ministers and inferiour instruments, exclaming against the oppressions of our magistrates, the falsitie of our accusers, the ilnesse of the aire or vnholesomenesse of our dyet; then the condemned person hath to maligne the prison walls that inclose him, the fetters and bolts that bind and clogge him, the Scherife and officers that lead him to execution, or the hangman who by authoritie is appointed to execute the sentence which the iust Iudge hath worthilie pronounced. But if there bee any cause at all of complaining and exclaiming, it is at our sins which hauehave caused the Lord our righteous Iudge to take these seuere courses against vsus, for his owne glory, in the manifesting of his iustice, and our euerlasting good, by reforming vsus of our sinnes. If there be any reason of greeuing and mourning; it is because wee hauehave deserued these iudgments, and not because the Lord hath iustly inflicted them. In which regard the afflicted Church demandeth, wherefore the liuing man is sorrowfull, seeing he Lam. 3.. 29.suffereth for his sinne. Vnlesse we had rather vnderstand the last words as an answere to the question, namely that there is no other cause of sorrowing, but that his sinnes hauehave deseruedMicah. 7. 9. to be thus punished. And in another place she saith▪ that she will beare the wrath of the Lord, because shee had sinned against him. To this purpose one saith, that by a right knowledge of the waight of our sinne, wee doe much lighten thePer hoc quod culpae pondus cognoscitur afflictionis poena leuigatur. Gregor. Moral. lib. 10. cap 5. waight of our punishment. And that the greefe of the whip is much tempered and mitigated, when the fault deseruing it is duely acknowledged, euen as eueryevery patient doth more quietly suffer the launcher of the surgeon, by how much more corrupt the sore is which he cutteth.
Yea but it may bee that the party afflicted may truely obiect,§ Sect. 5. Their obiection answered, who say that they susfer as innocents. that he is innocent of the fault which is made the occasion of his punishment; that hee is wrongfully slandered, vniustly oppressed; and hardly intreated for his kind vsage; & what place can there then be for patience? or how can he make vse of the former comforts, seeing hee suffereth those punishments which he hath not deserued? I answer with the Apostle, who art thou O man that disputest with God. And with Eliphaz, I demand; shall man be more iust then God? or shal Rom. 9. Iob. 4. 17. 18.a man be more pure then his maker? Beholde hee found no stedfastnesse in his seruants, and laid follie vponupon his Angels; how much more in them that dwell in houses of clay, whose foundation is in the dust, which shall be destroyed before the moth? But if thou wilt yet further reason the matter, then know, that howsoeuer thou art innocent in respect of the sinne, which is the occasion of thy crosse, yet the Lord doth not punish thee vniustly and before thou hast deserued it; for thou wast borne the slaue of sinne and Sathan, the childe of wrath, and enemy vntounto God; and therefore art deseruedly lyable to punishment; thy body and soule were wholly polluted with originall corruption; and therefore are iustly the subiects of crosses and calamities; for where sin pleadeth ful possession, there punishment also may of due, chalenge admission and entertainment. Besides what a numerous ofspring of actuall transgressions, hath sprung out of the wombe of this fruitful mother? and of how many grieuous sinnes dost thou stand accused and condemned before the tribunal of Gods iustice by the verdict and testimony of thine owne conscience; for eueryevery one whereof the Lord may iustly inflict vponupon thee this and farre greater punishments, although thou be innocent of that fault which beeing imputed vntounto thee is the cause of thy affliction? But thou wilt further obiect that though being guilty of many sinnes against God thou art deseruedly punished, and therefore hast great reason to beare it with patience; yet thou art innocent in respect of men; and therfore being by them vniustly punished and vexed; thou hast iust cause of impatiency and complaining. To which I answere, that wee hauehave little cause to stand much vponupon the secondary causes and inferiour instruments, when as we consider that God the supreme and principall cause of all our afflictions doth punish vsus iustly; nor so much to insist vponupon our righteousnesse towards men, when as our consciences are guilty of many sinnes against God, which hauehave▪ iustly deserued these and farre greater punishments, especially considering that the former worketh in vsus rage and impatiency, whereby wee are made vtterly vnfit to beare our burthen;Patienter iniuriam illatam tolerat qui piè meminit quod fortasse adhuc habeat in quo debeat ipse tolerari. Tunc illata conuitia benè toleramus cum in secreto mentis ad malè perpetrata recurrimus. Gregor. 2. Sam. 16. 10. wheras the latter being dulie thought on maketh vsus to beare with humility and meekenes, all crosses and miseries which by these inferiour instruments doe happen vntounto vsus. For (as one saith) he patiently suffreth wrongs and iniuries, who religiously remembreth that he hath in himselfe sinnes & corruptions which in respect of God doe neede …oleration, and then with meekenes we indure railings and reuilings, when in our consciences and secret cogitations we looke backe to our euils committed; an example whereof wee hauehave in Dauid who patiently heard Shemei railing against him, because though hee were innocent in respect of him, yet hee found himselfe guilty of many sinnes against God, which had iustly deserued farre greater punishments. And secondly I answere that as it is a meanes of patience to consider that wee suffer iustly deserued punishments from the hand of God; seeing it is most vncomfortable once to imagine that the cheefe iudge of heauen and earth, should deale vnrighteouslye,Gen. 18. 25. because there is no limits in doing where the power is infinite; so is there great cause of patience and comfort when we suffer vniustly at the hands of men, both because it is a singular mercy of God, in that when we are guilty of so many sinnes for which wee might iustly hauehave all the afflictions of this life imposed vponupon vsus, he passeth by them all, & is content that we should suffer in our innocency & righteousnes; and also because such sufferings are very beneficiall & fruitful vntounto vsus, as hauing ye promise of euerlasting happines; For blessed are they (as our Sauiour hath pronounced them)Matth. 5. 10. 11 which suffer persecution for righteousnesse sake, for theirs is the Kingdome of heauen. And blessed are ye when men reuile you & persecute you, & say all manner of euill against you for my names sake falsely; Reioyce and be glad for great is your reward in heauen. 1. Pet. 3. 14. Vers. 17. 18.So the Apostle Peter saith, we are blessed if we suffer for righteousnes sake, & in this regard, we hauehave no cause to fear their fear, neither to be troubled. And affirmeth it to be much better (if the will of God be so) that we suffer for well doing, then for euil doing; seeing herein we be like our master Christ, who suffered for sinners, the iust for the vniust, that he might bring vsus to God. And therfore he exhorteth that none of vsus suffer as a murtherer, or as a theefe, or an euill doer, or as a busie body in other 1. Pet. 4. 15.mens matters. But if as any man suffer as a Christian, let him not be ashamed; but let him glorifie God in this behalfe. OfAct 5. 41. which precept himselfe and the Apostle Iohn are good precedents and examples, who being beaten for a good cause euen for preaching in the name of Christ; depart from the councell reioycing that they were counted worthy to suffer rebuke for his name. Whom we are to imitate, comforting our selues, when like the Apostles wee may suffer in our innocency for a good cause, rather then when like offenders and malefactors, vntounto the heauinesse of the punishment is added the waight of faultines and the guilt of sinne. For as the Apostle saith, this is thanks worthie, if a man for conscience towards God endure griefe, suffering wrongfully. For what praise 1. Pet. 2. 19. 20.is it, if when being buffeted for your faults ye take it patiently? but and if when ye doe well, ye suffer wrong and take it patiently, this is acceptable vntounto God.
And thus may wee strengthen and confirme our patience§. Sect. 6. That God inflicteth on vsus far lighter punishments then our sins deserue. in the consideration of Gods iustice, punishing and correcting vsus for our deserts and demerits; but much more may we comfort our selues in the consideration of his mercy and goodnes whereby he is moued gratiously to spare vsus, inflicting vponupon vsus farre lighter and lesser punishments then our sinnes hauehave deserued. For he doth but lightly touch vsus, when he might iustly crush vsus in peeces; and (as it is said of the Persian nobles) when wee offend against our Prince and soueraigne; in stead of tormenting our bodies he doth but beat our garments, depriuing vsus of the trifles of this life, and correcting vsus eyther by some corporall infirmity, or in our outward estates when our sinnes hauehave deserued the fearefullest of his plagues. So that in our greatest afflictions, wee hauehave iust cause to confesse, and thankfully to acknowledge, with the Prophet Dauid, that hee hath not dealt with vsus after our Psal. 103. 10.sinnes, nor rewarded vsus according to our iniquities. For hee doth not correct vsus in the rigour of his iustice, but (as hee saith) in iudgement, not looking what our sinnes hauehave deserued,Ier. 30. 11. but what wee are able to beare; and knowing whereof wee bee made, and remembring that we are but dust, full of frailty and infirmity, he proportioneth our afflictions, not to our sins, but to our strength, which being so feeble that wee cannot indure much, hee doth lay vponupon vsus light chastizements for haynous sinnes, and but seldome correcteth vsus for our innumerable offences. Hee doth not punish vsus as a iudge according to the quality of our offences, but he spareth vsus as Mal. 3. 17. Psal 103. 13.a man spareth his owne sonne that serueth him; and as a Father hath compassion on his children, so hath the Lord compassion on them that feare him.
All which mercy and pitty shewed vntounto vsus by God in our§ Sect. 7. The hainousnes of sin in it owne nature, shewed first by the person who is therby offended. chastisements, will more euidently appeare, if we consider on the one side, both how hainous and capitall sinne is in it owne nature, and also how detestable, odious, and obhominable it is in his sight, and on the other side in what monstrous manner, and measure, we are defiled with it. The hainousnes of sinne will appeare if wee consider the person against whom it is committed, or the punishment which by the iustice of God is allotted to it. The person against whom it is committed is the Lord himselfe, the sole King and monarch of heauen and earth, who is in his owne nature infinite in glory, maiesty, power, mercy, goodnesse and all perfection; and in respect of vsus most worthy to be serued and obeyed, as beeing obliged vntounto him in that treble band of creation; preseruation and redemption; whose will and law is violated and transgressed by eueryevery sinne, and such a contempt and outrage offered by the sinner against his crowne and dignitie, that as much as in him lyeth hee taketh away his rule and gouernement, defeateth him of his kingdome and soueraignty, and denying subiection and allegeance vntounto him, yeeldeth obedience vntounto his arch▪ enemy the deuill, and acknowledgeth him as his Prince and King. Now if a fault be to bee aggrauated eyther by the dignity of the person against whom it is committed; or by the vngratitude of the par…y who doth commit it, as offending against such an one as hath well deserued of him; then how infinite is the guilt of our sinne, committed against so infinite a maiesty, the King of heauen and earth, in whom, we liue moue and hauehave Act. 17. 28.our beeing, and from whom wee hauehave receiued whatsoeuer good thing we doe inioy; and that by vsus who are not onelyonly so base and contemptible, but also so infinitely indebted and behoulding vntounto him.§ Sect. 8. The hainousnesse of sin shewed by consideration of the punishments which Gods iustice allotteth to it.
Secondly the hainousnes of sin appeareth by the punishments which the iustice of God hath allotted vntounto it; the which may be considered eyther as they are denounced in Gods word, or inflicted in his works; the one being the sentence of condemnation, the other the execution. In respect of the former we find that the least sinne, and but once committed, and that in thought onelyonly doth make him who committeth it lyable and subiect to the curse of the law, according to the sentence pronounced by God, and repeated by the Apostle: Cursed is eueryevery man that continueth not in all Deut. 27. 28. Gal. 3. 10.things which are written in the booke of the law to doe them, vnderunder which curse is contained and comprised all the fearefull plagues and punishments which are incident vntounto this life, as all sicknesses, diseases and sores of the body, which are so many that they would require a great part of our liues to number them; and so grieuous and intolerable, that the very naming of them would appall and terrifie vsus: all disastrous accidents which impouerish and ruine our estates; all shame, contempt, disgrace and infamy, wrongs and iniuries, whereby our names are blemished and blotted, and our persons oppressed; scorned and troden vnderunder foote: all terrors and troubles of mind, horror of conscience, doubting and despaire; with that vnspeakeable griefe which doth accompany them; a large catalogue of which miseries we hauehave setDeut. 28. 15. downe by Gods own direction in the eighth and twentieth chapter of the booke of Deuteronomy. All which though they be incomparablie more and greater, then any one man indureth in this life, yet are they without all comparison lesse then those hellish and euerlasting punishments, which the Lord hath threatned against wicked men in the life to come. For as one saith, the damned suffer in hell an end which hath no end; a death without death, a continual consumption without wasting; because their death euerliueth, their end is alwaies in beginning, and their decay neuer decayeth; but they are daily healed that they may bee wounded, and repayred a fresh that they may bee destroyed, they are euer dying, but neuer dead, euer consuming but neuer consumed, alwaies burning and broyling, but neuerGregor. Moral. lib. 9. cap. 48. quite wasted and burnt vp. But that we may not think these terrible threatnings of iudgement and punishment denounced against sinne in the booke of God, to be but paper-shot, which by the sound thereof onelyonly affrighteth, but hurteth not: let vsus looke into the iust execution of this dreadful sentence in this life; where we shall finde how haynous sinne is in Gods sight by those fearfull punishments, which he hath inflicted on those who hauehave committed it. And to passe by the examples of Gods vengeance executed vponupon sinners in all ages, recorded in heathenish and humane Histories; and those which eueryevery man hath obserued in his owne experience, let vsus onelyonly looke into the holy Scriptures, and set before our eies some few examples of many, which wee finde there registred for our vse. And there we shall behold the whole world drowned sauing eight persons; and all that goodly beawtie of the earth defaced and neglected; all her gay ornaments stripped off and cast away, because they were stained and blemished with mans sin. There we shall see Sodome and Gomorrah flaming and smoking with fire and brimstone, that the land might be vnburthened and purged from these filthie inhabitants; and (as it were) aired and freed from the noysome stinke of their sins: And Aegypt plagued with great varietie of grieuous punishments, because vntounto the huge multitude of their other sins, they added outragious oppression, and malicious crueltie against the people & church of God. Yea there we shal see the Israelites thēselues after they were chosen for Gods peculiar, ennobled with so many royal titles, and speciall fauours from God, endowed with so many priuiledges and prerogatiues aboue al the nations of the earth, and made famous by the destruction of their enemies, and their meruailous and miraculous deliuerance; yet for all this exposed to Gods wrath, and destroied by his fearefull plagues, when they transgressed his commaundements and sinned against him. Among these wee shall finde Corah, Dathan and Abiram, men noble and great in their families and tribes, and muchNum. 16. 30. aduanced in speciall fauours from God aboue the common sort, yet when they sinned by their rebellion, swallowed aliue by the earth, and descending quick into the pit. Yea when the Lord had chosen againe out of this choyce, and reiecting the ten tribes of Israell for their sinnes, reteined in his speciall fauour the people of the Iewes; yet when they likewise sinned against him, wee shall finde them, first greeuously plagued at home, and afterwards by their enemies ouerthrowne, led into captiuitie, and afflicted with much misery; and being restored vponupon a second triall, for their sinne in reiecting and crucifying Christ our Sauiour, finally cast off, their cities sacked and ruined, their land made desolate, innumerable numbers destroied by the sword and famine, and the remnant reserued to be scattered among all nations, that they may be vntounto them a scorne and hissing, and daily spectacles of Gods wrath, examples of his hatred vntounto sin, and continuall remembrancers to put them in minde what they are to expect for the like sinnes, who being wilde branches, were grafted into the true Oliue tree, when the Lord hath left such a fearfull testimonie of his hatred against all impietie and vnrighteousnesse, in breaking off and destroying the naturall branches, for bearing and bringing forth these fruits of wickednesse. But aboue all examples of Gods wrath in the seuere punishing of sinne, are those of the first and second Adam. The former of which for transgressing one onelyonly commandement, by eating the forbidden fruite, and that but once onelyonly, was cast out of Paradise, and that which was worse, out of Gods fauour, dispoiled of all his former happinesse, depriued of all those excellent gifts and graces, and disrobed (as it were) of those rich ornaments wherewith he was endowed & beawtified in his creation; and contrariwise was subiected both in his soule and body vntounto all afflictions and crosses, torments and tortures, terrrours and feares in this life, and to eternall destruction, death and condemnation in the life to come. Neither was he alone thus fearfully punished for this one onelyonly sinne committed by him, in his owne person alone, or next heires, but in all his posteritie from the first beginning, to the end of the world, because they fell with him and sinned in his loynes. In which regard we may truely say, that all the euils of this life, either the euils of sinne, or the euils of punishment, all the Atheisme, Paganisme, idolatrie, blasphemie, murthers, whoredomes, rapes, incest, sodomie, buggerie, robbing, oppressing, slandering and all manner of outragious wickednesse; and also all plagues, warre, famine, sicknesses and diseases, all leprosies, consumptions, agues, gouts, apoplexies, palsies, and the rest; all want, pouertie, shame, reproach, with all other miseries of this life; yea all the dreadfull torments of hell fire, and the euerlasting condemnation of those innumerable millions of reprobate and wicked men; are all of them the deserued punishments but of this onelyonly sinne. So the second Adam our Lord and Sauiour Iesus Christ, is a notable example of Gods seuere iustice in punishing of sinne; who though hee were most pure and innocent in his owne nature, and no corruption found in his heart, nor guile in his mouth, yet because as our suretie hee vndertooke to make satisfaction for our sinnes, by suffering those punishments which we had deserued, indured innumerable miseries and afflictions in the whole course of his life, as pouertie, hunger, wearinesse, slanders reproaches, the tentations of the Diuell and the world, conspiracies and layings in waite of his malicious enemies, treacherie and treason, hard censures and forsaking of his neerest friends; false accusations, vniust condemnation, mockings and scornings, buffeting, whipping, and crowning with thornes; and lasty, a bitter agony, causing him to sweat blood; the crucifying of his blessed body, and which was aboue all the rest, the horrible and intolerable burthen of Gods fearce and fierie wrath, due vntounto vsus for our sinnes. By all which it appeareth of what vnconceiuable guilt sinne is, and what infinite torments and plagues it iustly deserueth, seeing God hath thus fearfully punished it from time to time; especially considering that all these punishments were inflicted by him, whose iustice is so perfect and exact, that it is impossible hee should doe the least vniustice, iniury, or cruelty aboue the desert of sinne; yea in whom there also eternally resideth infinite mercy and goodnesse; which vponupon all due occasions, are readie (if there were cause) to temper and qualifie this scorching heate of Gods furie, and rigour of his iustice.
And thus hauehave I shewed how haynous and capitall sinne§ Sect. 9. That sin is most odious vntounto God, shewed first by the persons whom he hath punished for it. is, both by considering it in it owne nature, and in the punishments which by Gods iustice are allotted vntounto it. Now further we are to shew that it is also vntounto God most odious and abominable: the which as it doth already in part appeare by that which hath beene said concerning those fearfull punishments which he inflicteth vponupon the offenders; so will it be more manifest if wee consider the persons vponupon whom he hath inflicted these punishments, and the contrariety which is betweene sinne and his mos… holy nature. The first vponupon whom God inflicted his heauie iudgments for sinne, were the Diuell and his Angels; who before sin committed were highly in Gods fauour, as being his most glorious and excellent creatures, endowed with a rich and vnvaluable dowrie and portion of his singular gifts and graces, as purity and simplicity of nature, wisdome, power, beautie, iustice, and such like; but yet when by committing sinne they fell from him, they became heereby more odious and loathsome then the vilest of his creatures, and are still, and shall be for euermore pursued by his wrath, and subiect to his most heauie iudgments and hellish torments. If therefore sinne could make such louely and excellent creatures, aboue all others most loathsome and vglie in Gods sight, then how loathsome, monstrous and misshapen is it when it appeareth in it owne nature, and receiueth no grace from the excellency of Gods workmanship in the creatures who commit it? And how bitter is it in it selfe, when it is quite without any mixture of their sweetnesse? when wee would to the full set forth the vglinesse and euill of any thing, we vsually say, that it is as black or bad as the Diuell himselfe; but yet as black and bad as he is, he is nothing so euill and vglie as any sinne; seeing this onelyonly deformed and corrupted him, who was before glorious and beautifull; and if it were possible for him to wash himselfe cleane from this pollution and filthinesse, hee would againe appeare louely and gracefull, like the Sunne in his brightnesse, or as an Angell of light, glorious and beautifull. The next whom God punished for sinne were our first parents, who also were before their transgression most deare vntounto God and amiable in his sight, as beeing the most excellent part of this earthly workmanship, and not much inferiour to the Angels themselues, seeing they were created according to his owne image, in wisdome, righteousnesse and holinesse. But yet when they sinned against God by breaking his commandement, hee cast them out of fauour, banished them his presence, stripped them of all his gifts, and adiudged them to suffer all the plagues and miseries of this life, and hel torments and eternall condemnation in the world to come. From which iust sentence few are acquited, notwithstanding that all-sufficient price of redemption payed by our Sauiour, but remaine still (for want of applying Christs merits by faith) reprobated and adiudged to euerlasting punishments with the Diuell and his Angels. But aboue all the rest, the hatred of God against sinne, appeareth most fully and clearly in the example of Christ himselfe, who though hee were his onelyonly begotten and most dearly beloued Sonne, of his owne nature and essence, and therefore of more worth then all men and Angels, with all other creatures of heauen and earth; and though hee were his immaculate Lambe free from the least spot or blemish of sinne and corruption in his owne most pure nature; yet when he found sinne vponupon him, though it were not properly his owne, but the sinnes of the elect, for which as our suretie he did vndertake to satisfie his fathers iustice; hee so much abhorred sinne assumed by him, that he spared him no more then if he had been a meere stranger or vtter enemie, but made him to drinke vp the full vials of his wrath, vntill by his sufferings hee had fully satisfied for sinne, and washed it cleane out of Gods sight, both from himselfe and all the faithfull, in the pure streames of his precious blood.§. Sect. 10. The odiousnesse of sin shewed, by the contrarietie that is betweene it and Gods most holy nature.
Secondly, the odiousnesse of sinne vntounto God appeareth in that contrarietie which is betweene it and his most holy nature; neither are fire and water, light and darknesse, heauen and hell, God and the Diuell, so opposite and contrary the one to the other, as the euill of sinne is to this cheefe goodnesse. In respect whereof, though Gods infinite power can doe all things, yet he cannot sinne, though Gods essence being incomprehensible be in all things, and all things in it; yet can neither sinne bee in it, nor it in sinne; though his goodnesse and louelove in some kinde and measure be extended to all his creatures, for hee causeth his Sunne to shine, and raine to fall vponupon the euill and vponupon the good, yet doe they not in any respect extend vntounto sin, but he pursueth it wheresoeuer he seeth it with mortall and implacable hatred; neither can the beautie, excellencie or louelinesse of any creature in whom hee findeth it, any whit mitigate or abate it; but as the infusion of Coliquintida doth make all thinges bitter which are mixed with it, and is it selfe made sweete by nothing; so sin doth make the most sweete things bitter, the most beautifull thinges vglie, and the creatures which are amiable and louely, to become most loathsome & odious in Gods sight; it selfe in the meane time being not made by any thing in which it subsisteth more sweet, beautifull or amiable, or any whit lesse bitter, vglie or odious. As therefore wee would account that a most palpable and miraculous darknesse, which the brightest beames of the Sunne could not penetrate and enlighten; that most bitter which nothing can sweeten; and most hard, which nothing can mollifie or make ere the softer: So must wee needes confesse sinne aboue all things in the world to bee most vglie and deformed, seeing beautie it selfe can in no degree beautifie it; most exorbitant and execrable, which omnipotency cannot doe; most euill, which cannot bee bettered by the cheefe goodnesse, and most odious and abominable, seeing God who is louelove it selfe, cannot chuse but detest and hate it.
And thus hauehave I shewed how hainous sinne is in it owne§. Sect. 11. That we are guilty of all manner of sinne. nature, and also how it is vntounto God most odious and abhominable: now wee are further to consider how farre foorth we are guilty of it, and so liable to that wrath & vengeance, which is due vntounto it. Where after vnpartiall examination, we shal find, that we are eueryevery way most sinful and wicked; for wee are not onelyonly guilty of the sinne of our first parents in whose loynes we also transgressed; but wee hauehave deriued from them that contagious leprosie of original sinne, which hath infected and corrupted, defiled & disabled all the powers and faculties of our soules, and all the members and parts of our bodies. Our vnderstandings are blinded with ignorance, our imaginations onelyonly euill and that continually, our wils peruerse to any good dutie, and cheareful in imbracing sinne; our memories registers of wicked sayings, sights, examples and actions, for our sinfull imaginations and concupiscence to worke and ruminate vponupon, till they hauehave conceiued the like wickednes, and offered it to the wil, to be borne and brought forth by consent and fact: our consciences seared, senslesse and benummed, not performing their duety in admonishing and accusing vsus for our sinnes; our hearts and affections are the fountaines of all corruption, and the filthy forges wherein al concupiscence and sinne is hammered and forged, till it come to it vgly shape and fashion. Our bodies which should be vndefiled temples for the holy Ghost to dwel in, are filthy stewes and brothel houses, wherein our soules and Sathan commit together spirituall whooredome and vncleannes, our eies are full of adultery and open passages, whereat the Deuil at his pleasure sendeth into vsus whole troupes of tentations to besiege and surprize our soules; our eares like two wide gates giuegive free admittance to all filthy and sinfull discourses which defile and corrupt the hart; and all the rest of our senses, what are they but pandors to the pleasures of sinne; continually betraying and exposing our soules to be defiled and abused by them. VntoUnto which originall corruption of our whole natures we hauehave added actuall transgressions, which as they hauehave beene hainous in their quality, so they hauehave matched and farre exceeded the haires of our heads and the starres of heauen in their number and multitude; the which wee hauehave committed through the whole course of our liues, both in our childhood, youth and riper age, before and after our conuersion, and that not only through ignorance and infirmity, but also against knowledge and conscience, deliberately and wilfully, presumptuously and with an high hand against God.
By all which it appeareth that as sinne is hainous and of§. Sect. 12. That the smallnes of our afflictions being compared with the greatnes of our sins should much increase our patience and comfort. infinite guilt, and consequentlie deserueth infinite punishment, so we are infinitely guilty of this guilt, and innumerably culpable of all kinds of wickednesse: now further (that we may apply that which hath bene said to our present purpose) we are to consider that the knowledge here of serueth much for the strengthening of our patience in our greatest crosses and calamities; and that whether we compare our afflictions with our sinnes; or with those crosses and miseries which God hath iustly inflicted vponupon others, who notwithstanding hauehave not so greeuously offended. In respect of the former we are thus to meditate & reason with our selues; I am indeed greeuosly afflicted, but what is my punishment in comparison of my sinne? For if the least transgression of the law deserueth the curse and wrath of God, his mortal hatred, all the plagues of this life, and eternall condemnation, hell and destruction in the life to come, then to how many curses, to how much wrath and hatred, to how innumerable and fearefull plagues, to what and how great condemnation and hellish torments am I worthily liable and subiect, who hauehave committed sinnes innumerable in their number, and in their quality and quantity hainous and grieuous? Seeing therefore the Lord for his Christs sake is content to remit so much of the extremity of his iustice and my deserued punishment, as that he is willing to forgiue and free me from those euerlasting torments of hell fire, and contenteth himselfe with inflicting on me temporall chastisements, and that to this end that I should not bee condemned with the world, surely I hauehave great cause to beare his hand with patience, and meekely and quietly to submit my selfe vntounto his will, though it should be his pleasure to inflict vponupon mee all the plagues and miseries which are incident vntounto all mankind; and not onelyonly with patience, but also with thankfulnes to acknowledge in my greatest miseries with the afflicted and captiued Church, that it is the great mercy of GodLamen. 3. 22. that I am not vtterly consumed. For if eueryevery malefactour quietly and patiently suffereth his lesser punishments, when he deserueth farre greater, and thankefully acknowledgeth the mercy of the iudge, whē by adiudging him to the whip, he acquitteth him from the gallowes? then how much more patiently and gratefully should I endure all temporall afflictions? seeing my iudge freeth me from those which are euerlasting, although my sinnes hauehave iustly deserued them; and then how much more seeing hee remitteth the most of these worldly miseries also? and in stead of all inflicteth but some few, and that not those which are the greatest of all, with which neuerthelesse he graciously mixeth many benefits and comforts, whereby their smart may bee mitigated, and their sowernesse sweetned. I am indeed greeuously sicke but alas I hauehave deserued the death of the soule; I hauehave many crosses lying vponupon me, but if I had my due, I should hauehave far more and greater, euen all the miseries of this life and the life to come. I am tortured with sores, aches and paines, but what is all this in comparison of the merit of my sins, which hauehave iustly deserued the terrors of conscience and torments of hell? I am by death depriued for a time of my children and friends, but my sinnes hauehave deserued to be depriued of the presence of God, and his Saints and Angels, where is fulnesse of ioy for euermore; my earthly delights are taken from me, I hauehave lost my riches, & my worldly honours hauehave left and forsaken me; but if the Lord should deale with mee according to his righteous iudgement, I might iustly for my sinnes loose all my interest in the ioyes and treasures reserued for me in heauen, and be ouerwhelmed with shame and confusion among the damned spirits. I am in prison, but if I had my due I should be in hell; I am banished my countrie, but if the merciemercy of God were not farre aboue my desert, I should euerlastingly bee exiled from the presence of God and from the heauenly Canaan. I am now subiect to the pangs of death, but it is such an one, as endeth all my miserie, and beginneth my glory and felicity; wheras my sinnes so grieuous and innumerable hauehave iustly merited the euerlasting death of body and soule. And therefore seeing the Lord dealeth with mee not according to my deserts, but his owne infinite mercies, inflicting vponupon me short and light afflictions, in stead of hellish and euerlasting torments, and (as it were) doth but pricke me with a pinne to awaken me out of the sleepe of sinne, whereas I hauehave deserued to bee mortally wounded and stabbed to the heart; I will not only with patience and meeknes, but also with thanksgiuing and ioy, praise and magnifie his infinite mercies in the middest of those afflictions which he layeth vponupon me.
And thus may we strengthen our patience, if we compare§ Sect. 13. That the consideration of others greater punishments who hauehave lesse offended, cōpared with our lighter afflictiōs should make vsus patient and comfortable in our troubles. the smallnes of our affliction with the greatnes of our sinne: the like help we may hauehave, if we wil compare our light crosses with others more heauy punishments, though (for ought we can see) their lesser offences are far exceeded by our more haynous sinnes: for how many may wee behold (if self-louelove and impatiencie blind vsus not) whose afflictions so farre exceed ours, that if they bee compared, will make vsus confesse that our heauiest crosses are but fatherly fauours, in comparison of their feareful punishments? thou hast lost thy riches; but yet some friends regard and take care of thee; but how many hauehave there bene, who hauing had farre greater wealth, hauehave with it lost their friends too, and so hauehave beene enforced to beg from doore to doore, and yet notwithstanding hauehave miserably starued for want of releefe? thou art pinched with pouerty, but thou hast thine health, or wanting this, thou hast some wealth to procure thy comfort: but how many hauehave beene depriued of both at once, and being as well beggars as lazers and diseased persons, would hauehave thought it a greate happinesse if beeing admitted into a spittle, they might hauehave had any hope of helpe, and in the meane time begged by priuiledge? Thou art hated and oppressed by thine enemies from whom thou couldest expect no better; but how many suffer farre greater euils from those whom they esteemed their dearest friends? thou art tormented with paine in thy body; but how many feeling no lesse outward smart, are also inwardly afflicted with the sicknesse of the soule, the terrours of conscience, and sorrowes of mind? thou art afflicted in thy conscience with the burthen of sinne, and the tentations of Sathan, but thou hast some wise & faithfull friends vntounto whom thou maiest boldly vnfold thy doubts and griefes, and so receiue some comfort for the refreshing of thy fainting soule; but how many are there as deeply perplexed and strongly assaulted, ouer whom Sathan obtaineth an easie victory being vtterly forsaken of God and men, and so left destitute of all meanes of recouery? Finally thou art assaulted with afflictions, but others are ouercome; thou art shaken, but many are ouerthrowne. Thou hast time and respite granted thee by God, not onelyonly to take breath and gather strength, but also to make good vse of thy afflictions for the beginning or renuing of thy repentance and strengthening of thy faith, that so they may indeede be vntounto thee chastisements and fatherly corrections, which reforme thee of thy sinnes and preserue thee from condemnation; but how many hast thou heard of who hauehave suddenly beene cut off with Gods vengeance, and presently destroyed in the verie act of sinne, whose iudgements might euen in the censure of charity be intitled to the name punishments, which are not inflicted for the good of the partie who suffereth them, but for the example of those who see them? wherein thy state resembleth Gods faithful people, and theirs the cursed nations; of both which God thus speaketh by his Prophet; I am with thee (saith the Lord to his people) to saue thee, though I vtterly destroy all the nations where I hauehave scattered thee, yet I will not vtterly destroy thee, but I will correct thee by iudgement, Ier. 30. 11.and not vtterly cut thee off. But though it were imagined, that thou canst not truely apply vntounto thee any of these consolations, because thy afflictions do exceed al other mens. And though it were supposed that thou hast no comforts to allay thy crosses, but hast with thy riches lost thy friends, & so art brought to extreame penurie; that with thy pouertie is ioyned sicknes; and that thou art alike wronged and oppressed with thy friends and enemies; that thou art both tormented in body and minde, and hast no friend vntounto whom thou maiest impart thy greefes; yet consider that there are many whose sinnes hauehave bene fewer and lesse hainous, who after all the miseries of this life, do now suffer the euerlasting torments of hell fire, in comparison whereof al these worldly punishments are no more then smoke to the scorching flame, & a painted fire, to one which truly burneth. For how many children and fooles are (for ought wee know) in the state of condemnation, and in the place of the damned; whom we vsually call innocents, and that not vnfitly if wee compare their lesser sinnes with our enormous crimes, many of them hauing neuer committed any actuall sinne, but standing onelyonly guilty of that original corruption in which they were conceiued and borne. How many hypocrits hauehave their portion with the Deuill and his Angels, who hauehave seemed to serue God religously in their whole liues, and hauehave kept themselues vnblameable to the world, of many hainous faults and great crimes, of which if we were arraigned, wee must needs plead guilty? How many Pagans and Ethnicke infidels are in the same condemnation, who hauehave beene excellentlie adorned with morall vertues, and hauehave carried themselues iustly in all their waies, so as no man could accuse them of any notorious fault and grosse crime, of which our consciences tel vsus we are not innocent? And finally how manie of them broyle in these hellish torments, who had they seene and heard that which we heare and see, euen the sound and light of the Gospell, sounding and shining in their eares and eyes, would hauehave truely repented in sackcloth and ashes, and hauehave brought forth better fruits of this their conuersion then we, in their liues and conuersations? If therefore we who by our more haynous sinnes hauehave better deserued these hellish tortures and euerlasting condemnation, are notwithstanding through the mercies of God, and faith in Christ (for vntounto beleeuers onley these comforts belong) deliuered and freed from them, whereas they perishe in their infidelitie for their lesser sinnes, then surely hauehave wee great cause to beare not onelyonly with patience, but also thanksgiuing, all the crosses and afflictions which are incident vntounto this life; seeing notwithstanding our demerits, we hauehave obtained so great a deliuerance, especially if wee consider that wee receiue this mercy and speciall fauour, of Gods meer grace, and free bountie and goodnesse, hauing done nothing more to merit Gods louelove, nor deserue better respect by any thing which we hauehave performed vntounto him, then those who are plunged into the deepest condemnation. And this the Lord himselfe professeth, that in bestowing his benefits and withholding his punishments, he hath respect to his owne glory, name and couenant, and not to his peoples deserts and merits. For my name sake (saithEsa. 48. 9. 11. he) will I deferre my wrath, and for my praise I will refraine it from thee, that I cut thee not off. For mine owne sake, for mine owne sake will I doe it. And although in his iustice he mightEzech. 16. 59. (as he saith) deale with them as they had done, when they did despise his oath in breaking his couenant; neuerthelesse, he promiseth to remember his couenant, made with them in the dayes of their youth, and to confirme vntounto them an euerlasting couenant. So else where he saith, Ye shall know that I am the Chap. …0. 44.Lord, when I hauehave respect vntounto you for my names sake, and not after your wicked waies, nor according to your corrupt workes, O ye house of Israell. The which should be an effectuall argument to arme our patience, and a stronge motiue to stirre vsus vp to praise and thanksgiuing in our greatest afflictions. For as when two malefactours are alike guiltie of the same cryme, if the Iudge should inflict vponupon the one the full punishment which his fault deserueth, and mitigate the rigour of his iustice to the other, adiudging him to some light chastisement in comparison of those exquisite tortures, which his fellow suffered, and he alike deserued; he who is thus fauoured and spared, would neuer murmure against so gracious a Iudge, nor beare his correction with impatiencie and complaining, but rather would think himselfe much obliged by so great a fauour, and bee alwaies readie to acknowledge it, to his iudges praise; so we hauehave the like, yea much greater cause of patience and thankfull acknowledgment of Gods infinite mercy and goodnesse towards vsus; in that being alike guiltie with many others of innumerable and grieuous sins, and consequently obnoxious vntounto equal punishments; the Lord inflicting vponupon them those torments and tortures which their sins deserued, doth of his meere grace and louelove spare vsus, inflicting vponupon vsus the short and momentanie afflict…ons of this present life, in stead of those paines of hell and euerlasting condemnation, which our sins deserued as well as theirs.
But yet one obiection may seeme to deserue an answere,§ Sect.. 14 Their obiection answered, who affirme that they are more grieuously afflicted, then others who hauehave more hai…ously offended. whereby some doe iustifie their impatiencie and complaining; namely, that howsoeuer they cannot deny, but that they hauehave deserued farre greater punishments then God hath inflicted on thē; yet they are more grieuously afflicted then many other, who hauehave more haynously offended, and deserued farre greater crosses by their farre greater sinnes. Of whom I would aske, how many likewise they might obserue, whom in their owne consciences they acknowledge to hauehave beene lesse sinners then themselues, and yet hauehave bin subiected to farre more and greater crosses. For are they as iust as I…b, as holy as Dauid, as full of grace, and free from sinne as the Apostles of Iesus Christ; and yet how much did the afflictions of these holy men exceed theirs, if they were compared? But hee hath deserued more punishment then thou, and yet suffereth lesse: Yea, but doest thou suffer more then thou hast deserued? If not, then why is thine eie euill because God is good? or if thou wouldest hauehave a proportion equally obserued, then what can priuiledge thee from the euerlasting torments of the damned, seeing thou hast no lesse, yea much more deserued them, then many of those who doe now suffer them. Againe, why doest thou iudge another mans seruant, who standeth or falleth to his owne master? It may be thou hast more haynously sinned, did not hellish pride and partiall selfe-louelove blind thine eies, causing thee to put thine owne sins in the hinder part of the wallet, and thy neighbours in the former; and to looke vponupon thine owne faults vnderunder the cloud and vaile of false excuses, which will scarce suffer them to be discerned, or at least not to appeare in their naturall greatnesse and scarlet dye; but vponupon others offences through the spectacles of hatred, enuy or hard conceite, which maketh them seeme farre greater then they are. Yea it may be also (though thou thinkest the contrary) that they are much more grieuously afflicted; seeing the heauiest punishments are for the most part vnseene; and that being wicked (as thou iudgest them) they do not escape a measure of punishmēt according to the proportion of their sinne. For, for ought thou knowest they may bee pursued with those hellish furies, the terrours and horrours of an euill conscience, and daily tormented with the scorching flames of Gods fearfull wrath due to their haynous sin. Or, though they be free from all these present euils, yet are they but like the oxe fatted to the shambles of destruction, and rocked in the cradle of worldly prosperitie, that being brought into the deepe sleepe of carnall securitie, they may more quietly be caryed into hell. And therefore let vsus not iudge before the time, but resting assured that, howsoeuer it fareth with the wicked, it shall goe well with those that feare the Lord, let vsus beare with patience that portion of affliction which God hath allotted vsus, knowing that it is most fitting for vsus, if wee bee in this number, seeing our draught is measured out vntounto vsus by the hand of iustice and direction of wisdome, and qualified and mitigated when it exceedeth our strength, by an infinite mercy and compassion; which will not lay more vponupon vsus then wee are able to beare.