Englands sickness, comparatively conferred with Israels Divided into two sermons, by ThoEnglands sicknes, comparatively conferred with Israels Diuided into two sermons, by Tho

This is that retaliation of sin, which God returns into their bosoms that foster it, that since ^athey loved cursing, it shall be unto them. So David in the Psalm. (Though indeed it was not in him Precantis votum, but Prophetantis vaticinium: he did not desire it should be so, but he knew it would be so.) ^aAdd iniquity to their iniquity. Neither doth God this by infusion of wickedness, but by subtraction of his spirit. He is causa deficiens, not efficiens; as the revoking of the sun from us causeth darkness: the privation of grace, the position of all ungodliness. It is in him (not peccatum, sed judicium) not sin, but judgement. When he leaves us to our selves; it is no wonder if we fall into horrid and prodigious sinnes. Peccatum est malum in se: effectum prioris mali, & causa subsequentis: est & supplicium, & causa supplicij. Sin is evil in it self, the effect of former evil, the cause of future▪ It is both punishment it self, and the cause of punishment. In all the store house of Gods plagues there is not a greater vengeance. With other punishments the body smarteth, the soul groaneth under this. Hence sins multiply without limits, that the plagues may be without end. Every affliction is sore that offends us; but that is direful which withal offends God. Such do at once act and suffer: it is both an active and a passive sin. The punishment they suffer, is (in them) sin; the sin they do, is (from God) a punishment.

This is that retaliation of sinne, which God returnes into their bosomes that foster it, that since ^athey loued cursing, it shall be vnto them. So Dauid in the Psalme. (Though indeed it was not in him Precantis votum, but Prophetantis vaticinium: he did not desire it should be so, but he knew it would be so.) ^aAdde iniquitieto their iniquitie. Neither doth God this by infusion of wickednesse, but by substraction of his spirit. He is causa deficiens, not efficiens; as the reuoking of the sunne from vs causeth darkenesse: the priuation of grace, the position of all vngodlines. It is in him (not peccatum, sed iudicium) not sinne, but iudgement. When he leaues vs to our selues; it is no wonder if we fall into horrid and prodigious sinnes. Peccatum est malum in se: effectum prioris mali, & causa subsequentis: est & supplicium, & causa supplicij. Sinne is euill in it selfe, the effect of former euill, the cause of future It is both punishment it selfe, and the cause of punishment. In all the store house of Gods plagues there is not a greater vengance. With other punishments the body smarteth, the soule groneth vnder this. Hence sinnes multiply without limits, that the plagues may be without end. Euery affliction is sore that offends vs; but that is direfull which withall offends God. Such do at once act and suffer: it is both an actiue and a passiue sinne. The punishment they suffer, is (in them) sinne; the sinne they doe, is (from God) a punishment.