The Sum of Christian Religion, Catechism · Part 1 · afflictions
OF AFFLICTIONS.
Three principall queſtions there are touching afflictions.
1. How many kinds of afflictions there be.
2. What be the cauſes of them.
3. What comforts are to be oppoſed against them.
1. How many kinds of afflictions there be.
Two ſorts of afflictions. 1. Temporall. 2. Eternall.SOme afflictions are temporall, and ſome eternall: Eternall are the torments of the ſoule and body, ever to endure, and never to have end; into which all the Divels are to be thrown, and all wicked men; who are not converted in this life. They are called in Scripture hell-fire, a worme, torment, everlaſting death, becauſe the tortures ſhall be perpetuall, and ſuch as men endure at the point of death, who by dying daily, can never dye: For this ſhall be everlaſting death, alwaies to die and never be dead; or a continuance of death with infinite exceſſe of torments. The teſtimonies of Scripture which demonſtrate that there are eternall paines, are theſe: Their worm ſhall not die, Iſa. 66.24.and their fire ſhall not be put out. It is better for thee to enter into life maimed, Mar. 9.43.then having two hands to go into hell, into the fire that never ſhall be quenched, where their worme dieth not, and the fire never goeth out. Mat. 25.41.Depart into everlaſting fire which is prepared for the Divell and his angels. If the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinner appeare? 1 Pet. 4.18.The reaſon is evident; becauſe for ſin committed againſt the infinite good, an infinite puniſhment is juſtly exacted, whereas by any temporall puniſhment of a meere creature, there could not be made ſufficient ſatisfaction unto Gods infinite & eternall juſtice. That eternall puniſhment is both of ſoul and body, Chriſt teſtifieth;Mat. 10.2…. Feare him who can caſt both ſoule and body into hell fire. The ſoule is the cauſe and fountain of ſins. The body, as a thing without reaſon and brutiſh, doth execute that which the ſoul ſheweth and commandeth: Wherefore both the author and inſtrument of ſin ſhall be puniſhed. Object. He that is exceeding mercifull cannot behold the eternall torments of his creatures, much leſſe inflict them. Gods mercy is great, and far exceedeth our ſins: Therefore he cannot behold the eternall torments of his creatures. Anſw. We anſwer to the Major, that it is true, unleſſe the ſame alſo be exceeding juſt: But God is ſo exceeding mercifull, that he is alſo exceeding juſt; as before hath been declared.
Temporall afflictions belong both to the godly and ungodly.Temporall afflictions are incident both to the godly, and to the ungodly: as diſeaſes, poverty, contempt, reproach, oppreſſion, baniſhment, wars, and other miſeries of this life, and laſtly, temporall death it ſelfe: Theſe are either puniſhments, or the Croſſe. The puniſhment is either deſtruction or torment, Puniſhment.inflicted by order of juſtice on the perſon guilty of ſin. And this is proper unto the reprobate,In the wicked they are puniſhments, in the godly the Croſſe. becauſe it is inflicted on them to this end, that Gods juſtice may be ſatisfied: For the Law bindeth all men either to obedience or to puniſhment.
Object. But the evils which the wicked ſuffer in this life, are lighter then that they ſhould ſatisfie Gods justice. Anſw. They are a part of their puniſhment, and a beginning of ſatisfaction which ſhall be exacted through all eternity,Degrees of puniſhments of the ungodly. though they be not their whole puniſhment. Now, as every part of the aire is called aire; ſo every part of puniſhment is puniſhment. Howbeit, there are degrees of puniſhment. The firſt degree is in this life: For when the conſcience of their miſ-deeds doth gnaw, vex, and terrifie them, then beginneth their helliſh and infernall worm. The ſecond degree is in temporall death: For then they begin to feele the wrath of God, when the ſoul is ſeparated from the body without all conſolation, and is plunged into the place of torment. The third degree is at the day of the last judgement, when both body and ſoule ſhall be caſt into hell fire, and the everlaſting paines of hell ſhall fall in troups together on all the wicked.
The Croſſe is the affliction of the godly, The Croſſe.which properly is not a puniſhment, becauſe it is not inflicted, that thereby Gods juſtice ſhould be ſatisfied for their ſins. Now the Croſſe is of foure ſorts, which are all diſtinguiſhed by their ends: Chaſtiſements.Chaſtiſements, which God layeth on the godly for their ſins, but according to his mercy, as a father gently chaſtiſeth his ſon, with much toleration; and therefore they are not properly puniſhments, but fatherly corrections, whereby they are admoniſhed of their uncleanneſſe, their private ſins, and peculiar falls, and ſtirred to repentance, and brought again into the way; as David was expelled his Kingdome for his fall: For, even in the Saints, ſingular and grievous corrections accompany ſingular and ſeverall ſins. But they are not a recompence for ſin, but effects of Gods divine juſtice▪ by which God aſcertaineth us and others of his juſtice, that he verily is angry with ſin, and will puniſh it not only in this life, but in that other alſo with death, unleſſe we make a ſpeedy returne unto him. Trials.Proofes and trials of faith, hope, invocation, feare of God, and patience in the Saints, that they may goe forward in theſe vertues: and oftentimes that their infirmity may be laid open to themſelves and others. Such was the affliction of Job. Martyrdome.Martyrdomes, which are teſtifications of the Saints concerning their doctrine, when they confirme and ſeale with their bloud the doctrine which they profeſſe, that it is true, and that they in the middeſt of death thence feele and have experience of the comfort which they did promiſe in teaching it unto others, and that there remaineth another life, and another judgement after this life. Ranſome.Ranſome is the obedience of Chriſt alone, which is a ſatisfaction for our ſins, conſiſting of his whole humiliation, from the very firſt point of his conception in the womb, to his laſt agony on the Croſſe.
A briefe type or table of mans afflictions.
Afflictions are ſome
1. Temporall in the
Wicked: as puniſhments properly, and in ſpeciall ſo called.
Godly: as the Croſſe; and that is
1. Chaſtiſements.
2. Trialls.
3. Martyrdome.
4. Ranſome.
2. Eternall: as the helliſh torments of the damned.
2. What are the cauſes of affliction.
THe cauſes of puniſhment in the wicked are: 1. Sinne, the impellent cauſe; that ſin may be recompenced with puniſhment. 2. The justice of God, the principall efficient cauſe, inflicting puniſhment for ſinne. 3. Inſtrumentall cauſes thereof are divers: Angels and Men, both good and bad, and other creatures, which are all armed againſt ſin, and fight under Gods Banner.
Eight cauſes of the afflictions of the godly.The cauſes of the Croſſe of the godly are: The acknowledging and purging out of ſin. 1 Cor. 11.32. Pſal. 119.71.Sin; but otherwiſe then in the wicked: For the godly are afflicted for ſin, not to ſatisfie Gods juſtice, but that ſin may be acknowledged by them, and purged out from among them by the Croſſe. They are fatherly chaſtiſed for the acknowledgement of their fals, and theſe chaſtiſements are unto them Sermons of repentance: When we are judged, we are chaſtiſed of the Lord. It is good for me, O Lord, that thou haſt humbled me. But God giveth the reins to the wicked, that they may gallop to deſtruction; he endoweth them with the commodities of this life, & ſuffereth them to enjoy a ſhort joy, thereby to ſhew his love towards them, as being his creatures, and to convince them of unthankfulneſſe, and to take away all excuſe from them. Now contrariwiſe, by the Croſſe he amendeth the godly. The hatred of the Divell and evill men. John 15.10. Epheſ. 16.12. 1 John 3.15.That we may learn to hate ſin, the Divell, and the world; If ye were of the world the world would love you. We wreſtle not againſt fleſh and bloud but against principalities, against powers. Love not the world, neither the things that are in the world. Exerciſe of godlineſſe.Our exerciſe or triall; that we may go forward, and increaſe in faith, hope, patience, obedience and prayer; or that we may have occaſion of exerciſing and trying our ſelves, and that both unto our ſelves and others our hope, faith, and patience may be made known: For it is an eaſie matter to glory of our faith in proſperity, but in adverſity the glory or grace of vertue is conſpicuous and eminent. He that hath not been tempted, what knoweth he? Experience bringeth hope. Syrac. 34.10. Rom. 5.4.Particular defects in the godly.Particular defects and failings in the Saints; Manaſſes had his faults, Joſaphat his, and others have other defects; therefore Gods chaſtiſements are alſo divers, wherein he ſheweth, that he is angry alſo with the ſins of the godly, and will more ſeverely revenge them unleſſe they repent: The ſervant which knew his maſters will and did it not, Luke 12.47.ſhall be beaten with many ſtripes. Gods glory in their deliverance.The revealing and ſetting forth of Gods glory in the deliverance of the Church and the godly; for God often times bringeth his into extreme dangers, that their delivery may be the more glorious; as appeareth in the ſlavery of the Iſraelites in Egypt, and their captivity in Babylon, &c. that he may, I ſay, gloriouſly deliver them, and ſhew that he hath found a way of delivery where no creature could hope or look for it: The Lord bringeth down to hell, 1 Sam. 2.6.and raiſeth up againe. A conformity between them and Chriſt. 2 Tim. 2.12. Rom. 8.29. Matth. 10.24.The conformity of the members with their head Chriſt in affliction and glory: If we ſuffer with him, we ſhall alſo reigne with him. Thoſe which he knew before, he alſo did predeſtinate to be made like to the image of his Son. The ſervant is not greater then his Lord, neither the diſciple above his Maſter. Confirmation and teſtimony of the truth by their martyrdome. Joh. 21.18.The confirmation and teſtimony of their doctrine in their martyrdoms; For when faithfull and godly men ſuffer any evils, and death it ſelfe for the confeſſion and maintenance of their doctrine, they give ample teſtimony to the world, that they are ſo verily perſwaded of the truth of this doctrine, that by no means they can forgoe it: and moreover, that this doctrine yeeldeth and miniſtreth true and ſolid comfort in death it ſelfe; and therefore of neceſſity is the very truth. Peter is foretold by what death hee ſhould glorifie God. A confirmation of the life to come. 2 Theſſ. 1.5.The afflictions of the godly are a confirmation and teſtimony of the judgement and life to come: For the juſtice and truth of God requireth, that at length it goe well with the good, and ill with the bad; But this cometh not to paſſe in this life; Therefore there is remaining yet another life; which is a token of the righteous judgement of God. Out of theſe cauſes we are to anſwer the argument which the world uſeth againſt the providence of God. Object. The Church is oppugned throughout the whole world, and trodden under foot of all men: Therefore it is not the true Church, nor protected by God. Anſ. Nay rather, becauſe it is perſecuted by the wicked ones of this world, it is apparantly the true Church: For if it were of the world, the world would love her owne. Joh. 15.19.But the cauſes of the afflictions of the Church are manifeſt and evident, and the event and end of things ſhall one day convict the world.
3. Comforts to be oppoſed againſt afflictions.
Comforts in affliction.OF comforts in afflictions, ſome are proper unto the Church, ſome are common to it with Philoſophy. Proper are the firſt, and the two laſt of thoſe which ſhall be recited; the reſt are common, and that but in outward ſhew only, and in name; but not being farther entred into and diſcourſed of. Remiſsion of ſins and reconciliation unto God.Remiſſion of ſins. This is the ground and foundation of the reſt, becauſe without this the reſt miniſter no comfort unto us whileſt we doubt of our reconcilement to God; for otherwiſe we alwaies doubt whether the promiſe of grace belong unto us: But if this be once ſurely grounded, the reſt are ſoon built upon it; for if God be our Father, he will then no way endamage us, but be our guardian in whatſoever diſtreſſe:Rom. 8.31. If God be with us, who can be againſt us? The reaſon is, becauſe, Take away the cauſe, and you take away the effect: take away ſin, and the puniſhment of ſin is alſo taken away. The neceſsity of obeying God, and the love which we owe him.The will and providence of God; or the neceſſity of obeying God in proſperity and adverſity, becauſe either of theſe is according to his will and good pleaſure. The reaſon of this conſequence of obedience is not only becauſe we are unable to reſiſt God, but eſpecially we muſt therefore obey him: 1. Becauſe he is our Father. 2. Becauſe he hath ſo deſerved of us, that for his ſake we ought to ſuffer far greater evils. 3. Becauſe the miſeries he ſendeth us are his fatherly chaſtiſements. This comfort calmeth our ſtorming ſtomacks, becauſe it intimateth, that it is our Fathers pleaſure we ſhould ſo ſuffer:Job 13.15. Job 1 21. Pſal. 39.10. Loe, though hee ſlay mee, yet will I truſt in him. As it pleaſed the Lord, ſo it is come to paſſe; bleſſed be the name of the Lord. I became dumb and opened not my mouth, for it was thy doing. The Philoſophers ſay, that it is patiently to be ſuffered which cannot be altered and avoyded. They eſtabliſh a fatall neceſſity, and therefore fooliſhneſſe it were to kick againſt the pricks: but in the heat of calamities they ſubmit not themſelves to God, nor acknowledge his indignation and wrath, nor ſuffer adverſity to that end as thereby to obey him, but becauſe they cannot ſhake them off nor wreſt themſelves out of them at pleaſure. This is a miſerable cold comfort. The worthineſs of vertue.The worthineſſe of vertue; that is, of obedience towards God, which is true vertue, for which a man is not to caſt away his courage in bearing the croſſe. Temporall goods are great bleſſings of God; but farre greater benefits are obedience, faith, hope, &c. Wherefore let us not preferre leſſe things before greater; neither let us take away the things of greater value to redeem the loſſe of things of …eſſe worth.Mat. 10.37. & 16.25. Hee that hateth not his father and mother for my ſake is not worthy of me. He that ſeeketh to ſave his ſoule ſhall loſe it. This dignity of vertue do the Philoſophers moſt of all urge, but coldly, becauſe they are deſtitute of true vertues. A good conſcience.A good conſcience; which is not really and truly but in the godly, who perfectly know that God is at peace with them by and through Chriſt the Mediator: Now if God be favourable and gracious unto us, we cannot but enjoy tranquillity and quietneſſe of mind. The Philoſophers comfort not theirs on this manner: for the Philoſopher being once afflicted, thinketh, Why doth not good fortune follow a good conſcience? and therefore he murmureth againſt God, and fretteth, as did Cato and others. The finall cauſes or their afflictions. 1 Cor. 2.32, Act. 5.41.The finall cauſes; which are, 1. Gods glory, which ſhineth in our delivery. 2. Our ſalvation; for, We are chaſtened of the Lord, becauſe we ſhould not be condemned with the world. 3. The converſion of others, and the enlarging of the Church. For this cauſe the Apoſtles rejoyced that they were counted worthy to ſuffer rebuke for Christs name; namely the converſion of others, and ſtrengthening of many in the faith. The Philoſophers ſay, It is a good end for which thou ſuffereſt, that thou maiſt ſave thy Country, and attain unto everlaſting renown and glory: But yet in the mean ſeaſon, wretched man he thinketh, What will theſe things profit me when my ſelfe periſh? The comparing of ends & …ents.The conference and comparing together of events: It is better for a ſhort time to be chaſtiſed of the Lord, then to live in plenty and abundance of all things, and to be pulled from God, and to run into everlaſting perdition. The Philoſophers conferring and comparing evils together, find but little good ariſing out of ſo many evils: but the principall good, for the obtaining whereof we ought to ſuffer whatſoever evils, they are wholly ignorant of. The hope of recompence. Mat. 5 12.The hope of recompence or reward in this and another life: Your reward is great in heaven. Wee know that there remaine other bleſſings for us after this life, nothing to be compared with the moment any afflictions of this preſent world: Even in this life alſo the god…y receive greater bleſſings then other men; for they have God pacified and pleaſed with them, and other ſpirituall gifts. Corporall bleſſings, though they be ſmall,Mar. 10.…9, 30. yet are they profitable for their ſalvation: There is no man that hath for ſaken houſe, or &c. but he ſhall receive an hundred fold now at this preſent, and in the world to come eternall life. Pſal. 37.17. Rom. 5.3. John 15.20. Phil. 2.5. 2 Cor. 8.9.A ſmall thing that the righteous hath is better then great riches of the ungodly. We rejoyce in affections, &c. A recompence in ſmall evils doth in ſome ſort comfort the Philoſophers, but in great evils not at all: becauſe they think that they had rather want that recompence then buy it ſo dear; becauſe it is but uncertain, ſmall, and tranſitory. The example of Chriſt and his Saints, who have ſuffered before us.The example of Chriſt and his ſaints: The ſervant is not greater then his Maſter. And God will have us to be made like to the image of his Son. Let us accompany therefore Chriſt in ignominy and glory. This the thankfulneſſe which we owe requireth, becauſe Chriſt died for our ſalvation. Holy and godly Martyrs have ſuffered, and have not periſhed in afflictions. Wee are not to challenge any peculiar eſtate unto our ſelves, or better then theirs, ſith that we are not better then they, but much worſe. They have endured the croſſe, and have been preſerved by God amidſt their afflictions; let us then expect the like event, becauſe the love of God towards his is immutable, and knoweth no change.Matth. 5.12. 1 Pet. 5.9. So did they perſecute the prophets which have been before you. Reſiſt, ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your brethren which are in the world. The certaine preſence & aſſiſtance of God.The preſence and aſſiſtance of God in afflictions; God is preſent with us by his Spirit, ſtrengthening us, and comforting us in our croſſe, not ſuffering us to be tempted above that wee are able, but even giving the iſſue with the tentation, and alwaies poiſing in equall balance and proportion the affliction and our power, that thereby wee may be able to endure unto the end. We have the firſt fruits of the Spirit. Rom. 8.23. Pſal. 91.15. Joh. 14.16, 18, 23. Iſa. 49.15.I am with him in tribulation. He ſhall give you another Comforter, that he may abide with you for ever. I and my Father will come unto him, and dwell with him. I will not leave you comfortleſſe. Can a woman forget her childe, and not have compaſſion on the ſon of her womb? Though ſhe ſhould forget, yet will I not forget thee. The finall and full delivery.The finall and full delivery is the period of all the reſt. The firſt is the ground and principall, but this is the end and conſummation: for as of puniſhments, ſo alſo of delivery, there are three degrees; 1. In this life, where we have the beginning of eternall life. 2. In our bodily death, when the ſoul of poor Lazarus is carried into Abrahams boſome. 3. In the reſurrection of the dead, and their glorification after the reſurrection, when we ſhall be both in body and ſoul perfectly bleſſed: Then ſhall God wipe away all tears from their eyes. Wherefore, as the firſt conſolation is the foundation and beginning; ſo this laſt is the finiſhing and accompliſhment of all the reſt.