A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part

CHAP. 31.

Of the rule of retaliation or counterpassion. And how forcible punishments inflicted by this rule without any purpose of man, are to quicken the in∣graffed notion of the Deitie, and to bring forth an acknowledgement of Divine Providence and Iustice.

1 ARISTOTLE did rightly de∣nie retaliation or counter∣passion to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exact justice; and yet it may be, Pythagoras his thoughts did soare much higher than his, when he pitched upon the affirmative. In ordinary offences committed by unequall or ex∣traordinary persons, Pythagoras his tenent, is not

universally true. As if a great person should beat his farre inferiour, without just cause, it stands nei∣ther with the Law of God,* 1.1 or rule of equity, to beat him in the same fashion, or according to the same measure againe. But when Kings and Mo∣narks doe extraordinary wrongs unto their sub∣jects, or practise prodigious cruelties upon their inferiours; they usually suffer the like harmes or plagues themselves. But who (saith Cominaeus) shall call Potentates in question, who shall accuse, who shall condemne, who shall punish them? All (as he re∣solves) that can be required to a formall processe, shall be supplyed by the complaints and teares of such as are agrieved by them; by the sighes and grones of the fa∣therlesse and widowes. These are more authentique than any witnesses of fact, more powerfull then any Atturney or Advocate, before the supreme tribunall of God. So good and gratious a Iudge is He, and so compassionate to the oppressed, that even in this life he often punisheth Kings for their sakes, so evidently and so remarkably, as there can be no place for doubt amongst the observant, that he is a most just avenger of humane impietie. But most Princes (as the same Author notes) are so unexperienced, so inconsiderate that whiles prosperous fortune smiles upon them, they feare no stormes, no punishment, no conviction. And

for want of this feare, which is the beginning of wise∣dome, God suddenly raiseth up some adversary or o∣ther, when they least suspect.

Affliction in some kinde or other is the surest friend, the most trusty Counsellor, that any Prince can use; for of all the rest of his retinue, it onely knoweth not how to flatter. And affliction or ca∣lamity of the same kinde, which they have unde∣servedly brought upon others (when that befalls them) is the most sincere, most powerfull Prea∣cher that enters in at any Court gate, for bringing Potentates to the knowledge of God and of his Lawes, or to acknowledge him to be as well the Iudge of Iudges, as Lord of Lords.

2 For as Iustice cannot be done upon private offenders but by the warrant of supreame autho∣ritie; so when wee see such judgements befall su∣preme Magistrates themselves, as to the notions of naturall reason are just and right, and as it were ex∣actly fitted to that which they have done to o∣thers; this clearly argues there is a Supreme Tribu∣nal in heaven, which hath more soveraigne Autho∣ritie over the highest Thrones and Principalities on earth, than they have over the meanest subject that lives under them, or filliest wretch that so∣journes within their territories.

3 And if the tallest Cedars be not without the reach of Divine Iustice, shall it not controll the lower shrubs? Never was there any man on earth (I am perswaded) save one (who was more than man) but upon a diligent survey of what hee had done & suffered, might have taken just occasion to

repeat that lesson, which the suffrance of such ca∣lamitie from the hands of men, as he had procured unto others his neighbour Princes, had taught A∣donibezech to say by heart, Threescore and ten Kings having their thumbes and their great toes cut off, ga∣thered their meat under my table: as I have done so God hath requited me. Iudg. 1. 7. This Tyrants of∣fences had beene many and grosse, more barbarous than many Princes in this age would (perhaps) commit; yet an usuall practice upon the conque∣red in those ancient times; a politique embleme of slavery, in thus fitting their hands for the oar••, and disenabling them to use the Pike, or other like in∣strument of warre. However; more at this day would be ready, upon like provocation or custome to deale as boysterously with their vanquisht foes, as Adonibezech did with his, rather than to make the like ingenuous confession; though God did call their sinnes to minde by such sensible remem∣brances, as awaked him. This I have generally ob∣served, that lighter touches of Gods afflicting hand, did more affect the outragious people of the old world (unlesse such as were delivered up into a reprobate sense) than his severe blowes do ma∣ny amongst us, which have the reputation of mo∣derate, of civill, yea of sanctified men. The minds of most men are so blinded and choakt with cares of this world, that they looke no further than into second causes; and hence (like idiots) they suspect such blowes as are reached them from heaven, to be given by such as are next unto them. But even amongst such as look farre enough beyond second

causes; amongst such as see God in his word, and daily heare his promises, some there bee which ei∣ther distinguish too nicely between Gods tempo∣rall punishments, and his fatherly chastisements, or else make not right application of this distincti∣on to their owne particular. From the one or o∣ther mistake, (perhaps from both) whatsoever af∣fliction befalls them, after they have taken speciall notice of their regeneration, is entertained as a meere loving correction, sent for no other end than to worke for their future good, not as a touch of Gods punitive justice requiring serious repen∣tance for some particular sinnes past. But whatso∣ever may be thought of the distinction it selfe, this application of it, was not in use amongst the ancient Saints and people of God.

4 Few moderne Spirits of ingenuous birth and breeding, but would scorne to be suspected of such rude and vast behaviour, as some of Iacobs Sonnes used towards their Father, others towards Ioseph, or the Shechemites. And yet, how quickly doth the feare, rather than the sufferance of lighter af∣fliction than Ioseph suffered at their hands, call their offences against him to their remembrance. They knew themselves to bee as free from the crime wherewith he charged them, as he was from merit of death, when they put him into the pit, or from desert of bondage, when they sold him to the Ma∣dianites. Notwithstanding, his very not being so flexible to their requests, as their instant occasions required, (though nothing so inexorable as they had been to him in his extremity, when they knew

him (as now they do not) to be their brother) cau∣sed them to make this mutuall confession one to a∣nother, [We are verily guilty concerning our brother, in that wee saw the anguish of his soule when hee be∣sought us, and we would not heare: therefore is this anguish come upon us. Gen. 42. 21.] This speedy re∣lentance upon this warning, is an assured testimo∣nie, that the feare of God and of his just judge∣ments, did in some measure lodge in all their harts; but most abundantly, now, in Reubens, whose for∣mer sinnes against his father, did equalize, if not superabound his brethrens sinnes against young Ioseph, of whose miscariage he was least guilty. For unto the rest confessing their sinnes, as was set downe before in the next verse, hee thus replyes; Spake I not unto you, saying, doe not finne against the childe, and ye would not heare? therefore behold also his blood is required. Yet was this confession utte∣red thirteene yeares after the fact was committed, untill that time never called in question.

Notes

• * 1.1

  Interro∣gavi paulò antè, quis habiturus sit quaestio∣nem de po∣tentibus, quis illo ac∣cusabit, quis litem defi∣••iet, quis poenam ir∣rogabit? Certè queri∣moniae & lachrymae miserorum hominum, quos crude∣liter vexa∣runt, item viduarum & pupillo∣rum gemi∣tus atque suspiria, quos paren∣tibus atque maritis in∣humanè spoliarunt, breviter eo∣rum, quos afflixerunt & fortunis omnibus denudarunt, lamentationes atque planger, erunt accusa∣tionis loco, quam illi coram suprem•• Dei tribunali sislent. Qui magnitudine scelerum of∣fensus, non semper concedit diuturniorem impunitatem, sed illos aliquando verberat pra∣sentibus poenis, ita quidem evidenter & clarè, ut dubitari non possit, ipsum esse justissimum impietatis nostrae ultorem. Plerique vero Principes, imperiti quidem illi & inconsulti, quam diu prospera utuntur fortuna, nihil tal•• metuunt, sed cum maximè securi sunt omni∣um rerum, tunc ecce Deus repentè illis adversarium aliquem excitat, de quo minime suspi∣cati fuerant. Cominaeus in fine lib. 10.