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. 35.

Grosser sinnes visited upon Gods Saints according to the former Rule of Counterpassion.

1 AS it is generally more safe to speake the truth of times past, than to open our mouths against the iniquity of times present: so to trace the prints of Divine Providence, in thus fitting pu∣nishments to mens enormities, will be lesse offen∣sive, whilest this search is made abroad, than it would be, were it or the like made neerer hand, or at home. Yet were it well, and it might goe much better with this Land and People, if every ancient, every noble, or private Family, specially such as have had much dealings with other men, would make the like search within their owne pale. Few Families there be of greater note, but either have or might have had undoubted experience of some visitations upon them, according to the rule of

Counterpassion, within two or three descents. That most private men doe not finde experiments of this rule in themselves, this falls out for want of obser∣vation, or because they keepe not a true Register of their owne doings or sufferings. No man can plead any personall exemption from this Canon, by reason of his righteousnesse or integrity; none can altogether secure his posterity, that some one or other of his sinnes shall not bee visited upon them. Nor can it justly be accounted any taxe or prejudice, unto any Family, to undergoe with pa∣tience, that mulct, which the righteous Iudge hath laid upon them. To murmure or grudge at our owne or others visitation, whose welfare we wish or tender, is blame-worthy with God and good men. And albeit this distemper be not (onely) me∣ritorious of death; yet is it this, which for the most part brings a necessity of dying upon such, as have otherwise deserved death, whether bodily or spiri∣tuall. For no man, which with patience and humi∣lity, acknowledgeth the equity or justice of his pu∣nishment, as it proceeds from God, but will, in some measure, recall himselfe, or inhibit his pro∣gresse in that sinne, the smart of whose punishment he feeles. And unto every degree of sincere revo∣cation or repentance, some degree of mitigation is awarded. The best meanes for instilling the Spirit either of meeknesse or patience, in suffering for of∣fences past, or of feare to offend in the like kinde againe, will be to take the punishments or cor∣rections of Gods Saints, into serious conside∣ration.

2▪ If for the manifestation of Gods justice, it must be done unto his dearest Saints, as they have done unto others, either whilest they themselves were his enemies, or made him their enemy, after their reconcilement had beene wrought: what may they looke for in the end which still continue ad∣versaries to the truth. David was a man after Gods owne heart (excepting the case of Vriah,) yet not therefore free from disgrace, danger, or harme, after the Prophet had solemnly denounced his pardon; Thy sinnes are forgiven thee: In respect of the adultery committed by Bathsheba, Absolons offence against his Father David, was much grea∣ter than Davids had beene against Vriah. The one was done in* 1.1 secret, the other in the open Sunne. The death,* 1.2 if not of Bathshebaes childe, yet of his Son Absolon, was more bitter unto David, than his owne death could have beene. So much he con∣fesseth himselfe, and testifies the truth of his con∣fession with his teares. And the King was moved, and went up to the chamber over the gate, and wept; and as he went, thus hee said, O my sonne Absolom, my sonne, my sonne Absolom: would God I had dyed for thee, O Absolom my sonne, my sonne. 2 King. 18. 33. So that here was more than a full retaliation, if we consider his offence, as it had reference onely unto Vriah. For one mans life is as much worth as anothers, and Vriah lost but one life, David was to suffer the losse of two. Yet this is not all that the Prophet had to say to him for this offence; for so he saith, 2 Sam. 12. 9. Thou hast killed Vriah the Hittite with the sword, & hast taken his wife to be thy

wife, and hast slaine him with the sword of the chil∣dren of Ammon. Now therefore the sword shall never depart from thine house, because thou hast despised me, and taken the wife of Vrias the Hittite to bee thy wife.

3 But when it is said that David was a man af∣ter Gods owne heart, excepting the matter of Vriah, this exception includes, if not an interruption in the bond of grace, by which he had beene intirely linked unto Gods favour, yet some wound or breach in the estate of his wonted favour and liking with God. And no marvell, if that sinne which made this breach, and for a time removed the fence of Gods favourable protection, were visited upon his person and upon his posterity. But are the sins which men commit, whilst they are Gods enemies thus visited upon any, after their full admission in∣to the estate and favour of Gods sonnes, or whilest the bond of their reconciliation remaines unwoun∣ded and entire? We doe not reade of any grosser sinnes committed by Saint Paul, after our Saviour had effectually called him. We may without breach of charity, perswade our selves, that he was as free from that time forward, from wronging any man, Iew or Gentile, as Samuel had beene from wrong∣ing Israel. Saint Stephen, at his death, prayed for him, not against him. But though hee freely for∣gave him, yet will not the righteous Iudge suffer the wrongs, which he had done, unto this blessed Martyr, passe without some solemn remembrance. Those which stoned Saint Stephen, laid downe their garments at Pauls feet; and his willingnesse

to take charge of them, argues he was consenting to his death:* 1.3 so I thinke was not Barnabas. And for this reason, we doe not reade that Barnabas was stoned, as Paul was, by the Iewes which came from Antioch and Iconium unto Lystra and Derbe; al∣beit both had beene alike offensive for preaching the Gospell at Iconium; where the same* 1.4 vio∣lence had beene likewise joyntly attempted against both. Vpon the matter then betwixt Saint Paul and Saint Stephen (albeit Saint Stephen make him∣selfe no partie) this is the onely difference; Stephen dyed by the hands of his persecutors, so did not Paul. Yet, it seemes, the righteous Lord suffered these malignant Iewes to doe as much unto Saint Paul,* 1.5 as had beene done by his consent unto Saint Stephen, even as much as they themselves desired, which did despite him no lesse than their countri∣men and brethren in iniquity, had done S. Stephen. For they drew him out of the Citie, supposing he had beene dead. Howbeit as the Disciples stood round a∣bout him, he rose up and came into the Citie, and the next day he departed with Barnabas to Derbe. Acts 14. 19, 20. Paul (wee may conclude) was more extraordinarily preserved by God, not lesse rigo∣rously dealt withall by the Iewes, than Saint Ste∣phen had beene. That he was extraordinarily pre∣served, we have reason to beleeve, because he was appointed to be a patterne of suffring more vio∣lence than this, from the time of his calling. That he was appointed to bee a patterne of suffering e∣vills, we must beleeve, because God himselfe doth expresly testifie as much, at the time of his calling,

unto Ananius, who was to ratifie his calling so farre as the notice of it concerned the visible Church. For when Ananias did demurre upon his admission into the Church, The Lord said unto him, goe thy way: for he is a chosen vessell unto mee, to beare my name before the Gentiles, and Kings, and the children of Israel. For I will shew him, how great things he must suffer for my names sake. Act. 9. 15, 16 And yet (perhaps) Saint Paul had not been made such a spectacle to the world of suffrance or perse∣cutions, unlesse he had persecuted more than Saint Stephen; unlesse hee had made havocke of the Church.

4 It is not probable, that these Iewes had any minde to punish Paul for his offence against Ste∣phen; of which if they had any notice or remem∣brance, this would have made them more ready to pardon him, for preaching the Gospel at this time, than to put him to death for persecuting such, as had preached it before. Their resolution to stone him, at this time, rather than beat him with rods, as their usuall manner was, argues that their wills, though otherwise free (more than enough) to doe mischiefe, were, by the all-seeing Providence, de∣termined or guided in the manner of practising mischiefe. To say, the Author of beeing, and Foun∣taine of goodnesse, did instill this spirit of fury and malice, into the hearts of these Iewes, or did, by any decree, absolutely necessitate them to con∣ceive so full a measure of mischiefe, as now posses∣sed them, were (I take it) to swerve from the forme of wholsome words, & would give some advantage to

the adversaries of truth. It was Sathan & thēselves, which had charged their brests with this extraor∣dinary measure of fury and malice. But these, be∣ing so overcharged, as that without some vent or other they were ready to burst; He, who is as well the supreme moderator of mens thoughts and re∣solutions, as Iudge of their actions, did not onely permit or suffer, but direct, appoint, and order, that they should exonerate or discharge their furious malice upon Saint Paul, not upon Barnabas; and upon Saint Paul, by that peculiar kinde of vio∣lence, which now they practise, rather than by any other, unto which they were more accu∣stomed.

Notes

• * 1.1

  2 Sam. 16. 21.
• * 1.2

  2 Sam. 12. 12
• * 1.3

  Saint Paul acknow∣ledgeth his consent unto Saint Stephens death, ei∣ther as ex∣presly gi∣ven by him or as inclu∣ded in his willingness to keep the garments of such as stoned him to death.
• * 1.4

  Acts 14. 5, 6.
• * 1.5

  Acts 22. 20. And when the blood of thy mar∣tyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the rayment of them that slew him: