punishment or affliction But why euill Surely euery reuengement euery paine euery punishment euery affliction that befalleth vs in this life is good It is good First because it is laid vpon vs by God who is of himselfe and absolutely good Secondly because it is iust and whatsoeuer is iust must needs be good Thirdly because it hath a good end the glory of God and the saluation of the elect For these reasons it cannot be denied but that euery reuengement paine punishment and affliction is good Why then is it in my Text and elsewhere called euill I answer according to my second distinction Reuengements paines punishments and afflictions are called euils not because they are euills indeed and of their owne nature but only in regard of our sense estimation and apprehension The very torments of Hell eternall fire and outer darknesse are not indeed and of their nature euill Mala sunt his qui incidunt in ea saith Irenaeus aduersus haereses lib. 4. cap. 77. they are euill to such as fall into them but Bona ex justitia Dei good they are as they are from Gods iustice What Irenaeus saith concerning Hell-torments the same is true of the aduersities the crosses the scourges the afflictions that befall men in this life Euils they are called and God is said to doe them But how euils Saint Hierome lib. 4. Com. in Ierem. will tell vs how they are called euills non quòd per se mala sint not because they are of themselues euill sed quod patientibus mala esse videantur but because they seeme euill to vs who suffer them With these two Irenaeus and Saint Ierome doe agree c Contr. Adâ—mantum Manich cap. 27. contr Epist Manich c. 38. lib. 1. contr aduers legis Prophet c. 23. Saint Augustine d Serm. 16. in Psal 118. Saint Ambrose e Lib. 3. Moral cap. 7. Gregory the Great f Lib. 1. in Gen. cap. 7. Eucherius Bishop of Lions g Cap. 4. de Diuinis nominibus Dionysius the Areopagite h Lib. 1. 10. Recognit Clemens the Romane i In Dialogo lib. de Monarchia Iustin Martyr k Homil. Quod Deus non sit autor malorum Great Basil and l Lib. 4. in Esaiam cap. 45. Cyril of Alexandria euen all the ancient and Orthodoxall Fathers All these with one consent doe teach that the aduersities the crosses the scourges the afflictions which befall men in this life though in the Scripture they are called Mala Euils yet indeed they are not Mala they are not euils suá naturâ simply of their owne nature but only are mala nobis euill in respect of vs euill in regard of our sense estimation and apprehension And such is the euill in my Text improperly euill but indeed good good in its owne nature but euill only as wee call euill whatsoeuer liketh vs not or is not for our ease I haue long stood vpon the second circumstance the Quid the Action which was a doing of euill I must be the shorter in the third the Vbi the place where this Action is performed In my Text its called a City Shall there be euill in a City In a Citie In ciuitatibus in Cities So Nicolaus de Lyrâ expoundeth it In ciuitate aliquâ in any City So Mercerus In habitatoribus ciuitatis among the inhabitants of a City So Petrus à Figueiro In populi communitate among the people of the world So Albertus Magnus I haue expounded it In ciuitate huius mundi in the City of this world This vniuerse and admirable frame of nature wherein Iehouah the Lord our God the m 1 Tim. 6.15 King of Kings n Psal 97.1 Psal 99. reigneth consisteth of two Cities the one is o Augustin Retract lib. 2. c. 43. Ciuitas Dei the City of God the other is p Idem de Temp. Serm. 106. Ciuitas hujus mundi the City of this world The one is q Idem de Ciuitate Dei lib. 14. cap. 28. celestiall the other is terrene The one is of r Idem de Catech Rud. lib. 1. cap. 19. Saints the other is of the wicked The one is Å¿ Idem in Psal 61. Ierusalem the other is Babylon In the first that most glorious City the City of God and his Saints the celestiall Ierusalem all teares are wiped away from the eyes of the inhabitants there they neither weepe nor lament there is neither death nor sorrow nor crying nor paine there is no euill there no not the euill of affliction So saith the Spirit Reuel 21.4 And therefore that City cannot be the City in my Text. In the other City the City of this world the terrene City the City of the wicked Babylon great Babylon the City of confusion there is no sure repose for the godly there There may they become a reproach to their t Psal 44.13 Psal 79.4 neighbours there may they bee a scorne and derision to them that are round about them They may bee a by-word u Psal 44.14 among the Heathen a shaking of the head among the people There they may x Hebr. 11.37 be tempted they may bee stoned they may bee slaine with the sword they may bee sawne asunder There may they daily y Psal 88.9 mourne by reason of affliction For euen the godly who are z August de Ciuit. Dei lib. 15. cap. 1. by grace Ciues sursum Citizens aboue Citizens of the supernall and celestiall City of God they are also by grace peregrini deorsum pilgrims or strangers here below in this terrene City the City of this world Here they must bee cut 1 Pet. 2.5 hewne and squared with sundry tribulations sicknesses and diseases before they can be made fit and as liuely stones for the Heauenly Ierusalem And this is the City in my Text my third circumstance the Vbi the circumstance of the place where the Agent Iehouah performeth his Action a doing of euill Shall there be euill in a City and the Lord hath not done it Thus is my Text for the vnderstanding thereof made easie as thus Shall there be euill any euill of reuengement paine punishment or affliction In a City in the terrene City in the City of this world Shall there bee any such euill any where and the Lord hath not done it or as the Marginall reading is Shall not the Lord doe somewhat The point of obseruation is There is no affliction any where in the world but it s from the Lord and either he doth it or doth somewhat in it By affliction in this my Thesis I vnderstand the suffering of any thing the sense or cogitation whereof our nature shunneth Whatsoeuer is any way grieuous or offensiue to our humane nature I call affliction The temptations of the flesh the world and the Deuill the diseases of the body a froward husband or wife rebellious children vnthankfull friends losse of goods
dust of the earth in a measure weighes the mountaines in a weight and the hils in a ballance God! incorporeall inuisible spirituall passing all measure there is nothing p Esai 46.9 like vnto him No thing And therefore O Idolaters not your old mans image For the truth of your antecedent we stand on your side It s very true the Scripture in expresse words attributeth vnto God many the members and offices of mans body It saith of him that he stands he sits he walkes it nameth his head his feet his armes it giues him a seat a throne a footstoole but all these and other like bodily offices parts and members being spoken of as belonging vnto God must be vnderstood figuratiuely It hath pleased the spirit of wisdome to deale with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit the holy Scriptures to our weake capacities to vse knowne familiar and sensible tearmes thereby to raise vp our conceits to some knowledge of the euerliuing God In this regard by the wisdome of the same spirit among many other members Hâ—nds are also ascribed vnto God and that in many places yet not in euery place to one and the same sense and vnderstanding It s noted by the q Cont. 13. cap. 4. Magdeburgenses out of Innocentius that the hand of God doth beare diuers offices among vs officia creatoris largientis protegentis minantis the offices of a Creator liberall giuer protector and threatner Hands are ascribed vâ—â— God sometime to shew that he is the Creator of all things 〈◊〉 Psal 119.73 Thy hands haue made me and fashioned me sometime to shew his liberality to all liuing things as Psal 145.16 Thou openest thy hand and fillest all things liuing of thy good pleasure sometime to shew the care he hath to protect and defend the faithfull as Esai 49.2 Vnder the shadow of his hand hath he hid me and sometime to shew his readinesse to bee auenged vpon the wicked as Esai 10.4 His hand is stretched out still But these and all other the significations of the hand of God I reduce to two heads to the loue of God and his displeasure vnder them comprehending all their consequents and effects That the hand of God betokeneth sometime his loue and the benefits redounding thence to man mans being and his well-being may easily be proued In the second chapter of the book of Iudges ver 15. we read that the Lords hand was against the Israelites for euill the collection thence may be that the Lords hand is sometime toward some for good It is made plaine out of Neh. 2.8 where the Prophet to shew how ready Artaxerxes was to doe him pleasure saith The King gaue me according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needlesse labour Therefore I proceed Now that the hand of God should betoken his displeasure and the effects thereof may be proued as easily When the Israelites forsaking God betooke themselues to serue Baalim the hand of the Lord was sore against them Iudg. 2.15 the Lords hand that is his iudgement punishment and reuengement was sore vpon them the wrath of the Lord was hot against them he deliuered them into the hands of the spoilers they were spoiled sold to the enemies and sore punished When the Philistines had brought the arke of God into the house of Dagon the hand of the Lord was heauy vpon them 1 Sam. 5.6 the Lords hand that is his iudgement punishment and reuengement was heauy vpon them * Psal 78.64 â—â— The Lord awaked as one out of sleepe and like a Giant refreshed with wine hee smote his enemies with Emerods and put them to a perpetuall shame Of like signification is the phrase in my text I will turne my hand to Ekron my hand shall be sore against Ekron I will come against Ekron in iudgement I will punish Ekron I will take vengeance on Ekron I will turne my hand Sometime this phrase betokeneth the good grace and fauour of God as Zach. 13.7 I will turne my hand vpon my little ones My little ones when the shepherd shall be smitten and the sheepe scattered I will recouer with my hand and preserue them for euer I will gather them together I will comfort them I will defend them rursus ad pastorem praeceptorem suum reducam saith Ribera though they be scattered I will bring them backe againe to their owne shepherd and master There you see Gods turning of his hand vpon his little ones is for good Here it s otherwise God turneth his hand to Ekron for euill This is auerred and iustified by the infallible predictions of other Prophets Zachary chap. 9.5 foretelleth that much sorrow shall betide Ekron Zephany chap. 2.4 saith that Ekron shall be rooted vp Ieremy chap. 25.20 takes the cup of the wine of Gods indignation and giues it Ekron to drinke to make Ekron like her neighbour countries euen desolation and astonishment a hissing and a curse So great is Ekrons calamity threatned in these words of my text I will turne my hand to Ekron Ekron Will you know what this Ekron was You shall finde in the booke of Ioshua chap. 13.3 that it was a dukedome in the land of the Philistines and 1 Sam. 6.16 that there was in this dukedome a city of the same name no base city but a Princes seat able at one time to giue entertainment to fiue Princes Against both city and dukedome Gods hand was stretched out I wi l turne my hand to Ekron Will God smite Ekron both city and dukedome We may take from hence this lesson There is no safe being in city or country from the hand of God when he is disposed to punish The reason is because there is no place to flie vnto from his presence None No corner in Hell no mansion in Heauen no caue in the top of Carmel no fishes belly in the bottome of the sea no darke dungeon in the land of captiuity no place of any secrecy any where can hide vs from the presence of God Witnesse two holy Prophets Dauid and Amos. The one Psal 139. the other chap. 9. You haue the reason of my Doctrine the vses follow Is it true Is there no safe being in City or Country from the hand of God when he is disposed to punish One vse hereof is to teach vs to take patiently whatsoeuer afflictions shall befall vs. Afflictions I call whatsoeuer is any way opposite to humane nature such as are the temptations of the flesh the world and the Deuill the diseases of the body an infortunate husband or wife rebellious children vnthankfull friends losse of goods reproaches slanders warre pestilence famine imprisonment death euery crosse and passion bodily or ghostly proper to our selues or appertaining to such as are of our bloud priuate or publike secret or manifest either by our owne deserts gotten or otherwise imposed
goodnesse extends it selfe to all his creatures not onely to such as haue continued in that goodnesse wherein they were created but also to such as haue fallen away from their primigeniall goodnesse euen to euill Angels and to wicked men Of this goodnesse I vnderstand that Psal 33.5 The earth is full of the goodnesse of the Lord. His speciall goodnesse I call that by which he doth good to the holy Angels confirmed in grace and to his elect children among the sonnes of men Such is that whereof wee reade Psal 73.1 Truly God is good to Israel euen to such as are of a cleane heart He is good that is hee is gracious fauourable and full of compassion to Israel to his elect and holy people his holy Church yet militant vpon the earth deliuering her from euill and bestowing good vpon her Now if hony of its owne nature and essence sweet hath no bitternesse in it if the Sunne of its owne nature and essence light hath no darknesse in it then out of doubt it cannot be that our God the Lord Iehouah who is euer good good in se and good extra se good of his owne nature and essence and good towards all his creatures should haue any euill in him No Lord Wee confesse before thee with thy holy seruant Dauid Psal 5.4 Thou art not a God that hath pleasure in wickednesse neither shall euill dwell with thee Thus you see Quis who this Agent is He is our God the Lord Iâ—houah He who is his owne being and giueth a reall being to all things else He who is absolutely good good of his owne essence and good to all his creatures He in whom there is no staine of euill This is He the Agent Now followeth his Action which seemeth to be a doing of euill and is my second circumstance For my Text is Shall there be euill in a City and the Lord hath not done it Mat. 7.18 It is an obseruation in Nature that a good tree cannot bring forth euill fruit And there is an axiome in Philosophy Omne agens agit sibi simile Euery Agent produceth the like vnto it selfe God the Agent here being absolutely good good in se good extra se good in himselfe good to all his creatures cannot but produce a like action euen very good How then is it that here he is said to doe euill For the vntying of this knot I will produce a few distinctions from them I will gather some conclusions and the doubt will bee cleered My first distinction is Things may bee termed euill two manner of waies some are euill indeed and of their owne nature in this ranke we must place our sins some are euill not indeed and in their owne nature but in regard of our sense apprehension and estimation and in this ranke we must place whatsoeuer affliction God layeth vpon vs in this life for our sinnes This distinction is Saint Basils in his Homily wherein he proueth that God is not the Author of euils The next distinction is out of Saint Augustine chap. 26. against Adimantus the Manichee There are two sorts of euils there is malum quod facit homo and there is malum quod patitur There is an euill which the wicked man doth and there is an euill which he suffereth That is sinne this the punishment of sinne In that the wicked are Agents in this they are Patients that is done by them this is done vpon them They offend Gods Iustice and God in his Iustice offends them This is otherwise deliuered by the same Father De fide ad Petrum cap. 21. Geminum esse constat naturae rationalis malum vnum quo voluntariè ipsa deficit à summo Bono creatore suo Alterum quo iuuita punietur ignis aeterni supplicio illud passura iustè quia hoc admisit iniustè It is saith he manifest that there is a two-fold euill of the reasonable nature that is of man One whereby man voluntarily forsaketh the chiefest good God his Creator the other whereby he shall against his will be punished in the flames of euerlasting fire So shall he iustly suffer that vniustly offended In his first Disputation against Fortunatus the Manichee he speaketh yet more plainly Sith saith he there are two kinds of euill Peccatum poena peccati Sinne and the punishment of sinne the one namely sinne pertaines not vnto God the other the punishment of sinne belongs vnto him Tertullian lib. 2. contra Marcionem cap. 14. more than a hundred yeeres before Saint Augustines time deliuers this distinction with much perspicuity There is malum delicti and malum supplicij or there is malum culpae and malum poenae There is an euill of sinne and an euill of punishment and of each part he nominateth the Author Malorum quidem peccati culpae Diabolum malorum verò supplicij poenae Deum creatorem Of the euils of sinne or default the Deuill is the Author but of the euills of paine and punishment hee acknowledgeth the hand of God the Creator This second distinction of euills Rupertus well expresseth in other termes There is malum quod est iniquitas and there is malum quod est Afflictio propter iniquitatem There is an euill of Iniquity and an euill of Affliction So he agreeth with the ancient Fathers My third distinction is of the euills of punishment Of these there are two sorts Some are onely the punishments of sinne either eternall in Hell or temporall in this world and some are so the punishments of sinne that they are also sinnes and causes of sinnes My fourth distinction is De malo culpae it concernes the euill of sinne The euill of sinne may bee considered three manner of waies First as it is a sinne repugnant to the Law of God and so onely is it malum culpae the euill of sinne Secondly as it is a punishment of some precedent sinne for God vseth to punish sinne with sinne So did he punish it in the Gentiles when hee gaue them ouer to a reprobate minde Rom. 1.28 to vncleannesse to the lusts of their owne hearts to doe such things as were not conuenient because when they knew God they glorified him not as God Rom. 1.12 Thirdly as it is a cause of some subsequent sinne such as was excoecatio in Iudaeis whereof we reade Esay 6.10 Excoeca cor populi huius Make thou the heart of this people blind or make it fat make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and be healed This same excoecation or blindnesse in the Iewes was the punishment of a prâ—cedent sinne namely of their infidelity towards Christ and it was a sinne because euery ignorance of God is a sinne and it was the cause of other sinnes so Saint Augustine teacheth lib. 5. cap. 3. contra Iulianum And this distinction is found in Saint Greg. Moral lib. 25.