To slay every one his men that were joyned unto Baal peor vers 5. And probably this was the plague the Psalmist speaks of partly because the word is genericall implying many kinds or species and is sometimes particularly applyed to this by slaughters So there was a great slaughter or plague among the people 1 Sam. 4.17 partly because it sutes best with the * Numb 25. history which mentions this plague by slaughter not that by pestilence 2. Quaere 2. Quere is this The plague being great for it brake in upon them as a flood of waters or as an hoast of armed men the question is how great this plague was For answer aske Moses he saith those that died in the plague were twentie and foure thousand Numb 25.9 aske Paul and he saith There fell three and twentie thousand 1 Corinth 10.8 these varying calculations some reconcile thus Paul speaks in generals relating to the story Numbers 25. Moses speaks more particularly being the Historian others take notice of the double slaughter one by the Iudges with the sword wherein probably were cut off about three and twentie thousand and this is Pauls number another by Moses with the halter hanging up the heads of the people probably about a thousand which being added to the former makes up the foure and twentie thousand the number set down by Moses 3. Quaere A third Quere is this Why and how the execution of judgement should be called a plague in Israel it seemes rather a blessing then a curse in Israel For Answer What was done by Moses and the Iudges as it was the cutting off of so many Idolaters and Adulterers so it was a blessing as there was the taking away of so many mens lives so it was a sad thing a kinde of plague in Israel especially all these falling in one day 1 Cor. 10.8 as for instance should the Parliament put to death an hundred or but half an hundred of the Traytors and Rebels against the State in a day it would in one sense be a sad spectacle a kinde of plague but in another a blessing in our Israel 3. Releeved Israel Thirdly for the releeving of Israel that is brought about by the execution of judgement Then stood up Phinehas and executed judgement and then the plague was stayed vers 30. And here two doubts more must be answered 1. Doubt Answered First What Phinehas had to do in execution of Iudgement who for his pedegree was the sonne of Eleazar the sonne of Aaron the Priest Numb 25.7 for his office at the most but praefectus sacris as Mollerus Mol. in v. 31. a Ruler in the Sanctuary but in publique administration of civill Iustice he was privatus è plebe unus a private man one among the people so that this act of his might seeme not to be zeal but murther rather and that in a high degree for there was shedding blood noble if not royall blood Zimri being the sonne of Salu a prince of a chiefe house among the Simeonites Numb 25.14 and withall his slaying them in the act of their sinning might be at once a killing of their bodies souls also and so double murther For Answer it is cleare that this act of Phineas was counted unto him for righteousnesse to wit as a * Non loquitur de iustitia personae sedoperis Mol. righteous act unto all generations for evermore vers 31. And some Divines give this reason for the clearing of him that he did it by speciall instinct and by a motion extraordinary Calv. in Locum and by a holy pang of zeale yet this by the way is no constant rule for us to walke by 2. Doubt answered A second Doubt is Why the pacifying of Gods wrath and the staying of the plague is ascribed to this act of Phineas having a blush of irregularitie in it rather then to the acts of Moses and the Iudges which were by expresse command from God and very regular For Answer the acts of Moses and the Iudges Numb 25.4 shaked the fire of Gods wrath that of Phineas quenched it again the acts of Moses and the Iudges had a rise from a sparke that of Phineas from a flame of zeale and holy indignation in him hence the Lord who is exceedingly taken with the springs and roots of actions sets the crowne upon the head of Phineas These things I lay down as probable not as demonstrative Division of the words The Text hath in it foure particulars First The quando The circumstance of time then Secondly The quis The agent Phineas Thirdly The quid What he doth his acts are double First he stood up or arose up Numb 25.7 being quickned by a spirit of zeale within him Secondly he executed judgement or prayed so some render it it may be both Fourthly The quid inde the fruits and issues First the wrath of God was pacified as it is implyed in the Psalme and expressed in Numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pih iudicavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithp Oravit Cal. Mol. Numb 25.11 Secondly the plague was stayed 1. The Quando The time First for the quando or the circumstance of time it falles under a threefold consideration First then when sinne came to a height of impudency Zimri and Cosby not blushing to act uncleannesse Numb 25.6 in the sight of Moses and in the sight of all the Congregation of the children of Israel who were weeping before the doore of the Tabernacle of the Congregation As it were on a Day of Solemn Humiliations Observation Hence observe that when sinne is grown impudent that is Gods time to cut off a sinner Put ye in the sicle for the harvest is ripe come get you down for the presse is full the fats overflow for their wickednesse is great saith the Lord by his Prophet Ioel. Ioel 3.13 Secondly when Zimri and Cosby were in the act of sinning Observation Hence observe how Dan. 5.23,24,25 the vengeance of God oft seiseth on the sinner in the very act of sinning So Belshazzer is met withall in his carowsing act Act. 5.1,2,3,4 Ananias and Saphira in their lying act leavened with sacriledge Herod in his proud act taking in the applause of the people crying It is the voice of a God and not of a man Act. 12.22,23 for the Angell of the Lord smote him as some think with an audible blow Lorinus in Locum however a blow fatall and deadly for because he gave not God the glory he was eaten up of wormes of wormes above ground and gave up the ghost Thirdly Then when Moses and the Iudges were cutting off the troublers of Israel by thousands in a way of justice Observation Hence observe the Magistrates due and regular execution of justice bindeth not up Gods hands from pouring out of his wrath upon his enemies in wayes something strange and
PHINEHAS'S ZEAL IN EXECVTION OF IVDGEMENT OR A DIVINE REMEDY FOR ENGLANDS Misery A SERMON PREACHED before the Right Honourable House of Lords in the Abby of Westminster at their late Solemne monethly Fast October 30. 1644. By Edmund Staunton D. D. Pastour of Kingston upon Thames in the Countie of Surrey A Member of the Assembly of Divines LONDON Printed by I. L. for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1645. Die Mercurii 30 Octob. 1644. IT is this day Ordered by the Lords in Parliament That this House doth hereby returne thanks to Doctor Staunton for his great pains taken in his Sermon preached by him this day before their Lordships in the Abby Church Westminster it being the day of the monethly Fast And this House doth desire him to Print and publish the same And lastly it is Ordered that none shall presume to Print or reprint his said Sermon without being Authorized under the hand of the said Doctor Staunton Io. Brown Cler. Parliamentorum I Authorize CHRISTOPHER MEREDITH to print my Sermon EDMUND STAUNTON TO THE RIGHT HONORABLE HOVSE OF LORDS Assembled in Parliament My Lords SHort warning is some apologie for slight performances and what I cannot farther fairely excuse your noble Candor can freely pardon The Citie Petition for execution of Iudgement Ordin Octo. 24. 1644. and your Golden Ordinance for giving no quarter to Irish or Papists borne in Ireland taken in Armes against the Parliament led my thoughts to this Argument as seasonable if not as necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gladitus à vastando dictus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devastatus fuit The Sword like it selfe layeth waste and desolate bleeding England groaneth and cryeth Ierm 47.6 O thou sword of the Lord how long will it be ere thou be quiet put up thy selfe into thy scabbard rest and be still Many Soveraigne sword-quieting Remedies have been recommended to your Honours as faith acted prayer fervent Humiliation unfained reformation reall of persons and families And this of executing Iudgement hath in it an healing vertue also Though when all is done Christ alone must dry up our bloudy issues and that living Corner-stone must be our blood-stone It was your Honours just attempt long agoe to bring delinquents to condigne punishment the opposition whereof by an adverse partie hath occasioned these Civill warres and intestine broyles in the Nation so that the Case of the Israelites opposed by the Benjamites runs Parallel with our present quarrels The Israelites had a generall Assembly a kind of Parliament whereto complaint is made by the Levite Iud. 19. last against the men of Gibeah for their horrid their non-such delinquencie Hereupon the Assembly Orders and Decreeth their punishment sends out Messengers to the Benjamites Iud. 20. and fairely demands that those Children of Belial might be by them delivered up to Iustice but the Benjamites would not hearken to their Brethren the Israelites take up Arms rather to protect their Delinquents and thus the war began which for a while went on dubiously for the Israelites though friends to Truth and Iustice lost in two battailes fortie thousand men yet the warre ended successefully God directed the Israelites to a Stratagem whereby all the Benjamites except six hundreth were destroyed And all this may Incourage your Honours to work for and wait on God And when perhaps some else-where Nobles may be solemnizing a The Solemn Festivals Decemb. 25. these approaching Idolized Festivals with Playes and Interludes which in b Ludorum scenicorum delicata est insania Aust lib. 1. de Civ Dei cap. 32. Austins Language is a delicate madnesse Your Honours I hope will be fasting praying hearing and receiving the word with all readines of mind which will be your c Act. 17.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more noble non genere sed virtute pietate nobiles Bez. in Loc. Berean Nobilitie And though others may be hatching devilish designes for the pouring out of blood Innocent Your Honours will ingage your Selves in due execution of Iudgement and so offer to God a * Isa 34.5,6 sacrifice of blood nocent I know there may be many Politick Reasonings in the Case but when God giveth out a Command he expecteth downright Dutie not any subtle Dispute A due and Regular execution of Iudgement will gild over your Coates of Honour and as it were Royalize your blood already noble The Heathens got a name a kinde of immortalitie for their morall endowments Socrates for his wisdome Aristides for Iustice Cicero for his eloquence and Cato for gravitie c. And your Lordships zeale for God in execution of Iudgement will make posteritie to mention your Names and Families with Honour I am Your Lordships to serve you in and for the Lord of Lords EDMUND STAUNTON A SERMON PREACHED TO the Right Honourable House of Lords on the Monethly Fast October 30. 1644. Psal 106. vers 30. Then stood up Phinehas and executed judgement and so the plague was stayed Coherence HEre are three verses together which holds forth a threefold estate of Israel 1. Sinning Israel They joyned themselves unto Baal-peor and eate the sacrifices of the dead vers 28. 2. Plagued Israel They provoked him to anger with their inventions and the plague brake in upon them vers 29. 3. Relieved Israel Then stood up Phinehas and executed iudgement and so the plague was stayed vers 30. 1. Sinning Israel 1. Israels Sinne was twofold First Corporall uncleannesse They committed whoredome with the daughters of Moab Numb 25.1 Secondly Spirituall uncleannesse The people did eate and bowed down to their gods vers 2. They ioyned themselves to Baal-peor and eate the sacrifice of the dead to wit dead Israel of dead sacrifices to dead gods so the Psalmist vers 28. Observation Hence observe that Corporall and spirituall uncleannesse usually goe together adultery and idolatry are sister sins and upon this double right of double uncleannesse Rome challengeth that title of Mother of * Or fornications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harlots and abominations of the earth Rev. 17.5 2. Plagued Israel 2. Gods plaguing of Israel hath two degrees or steps in it 1. The kindling of it in Gods wrath they provoked him to anger with there inventions 2. The flaming of it in Israels misery the plague brake in upon them vers 29. For clearing the history which we have at large Numb 25. and the opening of the text these quere's must be answered 1. Quaere 1. What kinde of plague this was For answer some thinke it was the plague of pestilence because the word plague is usually so taken others conceive it rather to be a plague of slaughters by the hand of Moses who had command from God to take all the heads of the people to wit the ringleaders to idolatry and to hang them up before the Lord against the Sunne Numb 25.4 and by the Iudges who had command from Moses
when the anger of the Lord was yet kindled against Israel 2 Sam. 24.1 holinesse at home gives victories abroad Iacob clenseth his houshold from the strange Gods bids it be cleane Gen. 35.2 and the terrour of the Lord was upon the cities round about him vers 5. Iosua was the man renouned for victories and he is the man that saith I and my house will serve the Lord Iosh 24.15 and Davids method is first to cleanse his family and then purge the Kingdom He that works deceite shall not dwell within my house Psal 101.7 And then I will early destroy all the wicked of the land c. ver 8. Secondly For publick and nationall executions of judgment you my Lords are some of our State-Physitians and Kingdom-Chirurgions the people bring in cōplaints make known their grievances lay open their sores that you might help to heale them What if County Committees gall and tire out the people day after day weeke after weeke with tedious waitings and sorely grieve them with unjust taxations your Honours must help to ease them if widows and orphans made so by the warres I may call them sword widows and sword orphans if a company of poor maimed souldiers that once fought for their lives now beg that they may live which is neither for the honour nor incouragement of Souldiery you my Lords must take some order for the releeving of them if justice justice be cryed for by God and the Kingdome you are the Moseses and Iudges that must sentence them to the axe or to the halter For the manner how and the motives why there should be a due execution of Iustice we may take it in these ensuing considerations Modificativa 1. Sincerely For the manner first the execution of justice should be sincere sincerely in regard of its springs aymes the springs are zeal for God a love of truth and justice hatred of sinne and a desire of welfare to Church and State the ends should be Gods glory the advancing of truth and peace suppressing of sinne and errour reformation and if it may be salvation to such as fall under the lash of Iustice Moses grinds to powder the golden Calf and it was his zeale constrained him Exod. 32.20 Phinehas thrust Zimri and Cos by through with a javelin and it was his zeale that fired him thereto Numb 25.30 Christ whipt the byers and sellers out of the Temple and the reason was the Ioh. 2.17 zeale of his fathers house eate him up Iehu had a kinde of zeale too and that in the execution of judgment upon the house of Ahab 2 Chron. 22.8 but his eye was upon himself not upon the Lord and for the establishing of his own Kingdome not the Lords he fail'd in the spring and end of action and therefore what he doth is accompted by the Lord not zeale but murther and God threatens to avenge the blood of Iezreel upon the house of Iehu Hosea 1.4 2. Magnanimous eye Secondly Iudgement should be executed magnanimiter with a resolution removing all blocks in the way breaking all barres that hinder Iustice 1. Iron barre As first an Iron barre of fears The feare of man brings a snare Prov. 29.25 What if the Popish partie should in the end prevaile It is wisdome so to carry it that which way soever the game goes we may save our own stakes thus reasons flesh and blood but faith and zeale soone snap this barre in sunder 2. Golden barre Secondly there is a Golden barre of hopes which hinders Iustice hopes of preferment a high prizing of court smiles and promises a gaping for great places are remora's and lets to the execution of Iustice though the covenant engages all that have taken it not to be swayed by feares or hopes Dan. 11.32 yet that of Daniel is the portion of too too many that they do wickedly against the Covenant and are corrupt by flatteries when in the meane time the people that know their God shall be strong and doe exployts Themistocles a Heathen may shame many a Christian Tolle tu ego sum Themistocles who finding a chaine of Gold in the street would not foule his finger for it but in an heroick Moralitie of spirit saith to another Take thou it up I am Themistocles 3. Fleshie barre A third is a Fleshy barre of naturall or civill Relations and Ingagements Such a man should be punished but he is my neere Kinsman my old Companion Another deserves to smart for his facts but a deare friend spake for him in such a case remember Levi who said unto his father and to his mother I have not seene him neither did he acknowledge his brethren nor knew his own children for they observed the word of the Lord and kept his Covenant Deut. 33.9 Zeal laid aside naturall affections in Levi when it put him upon this worke the execution of Iudgement Brutus spared not his own sonnes when they transgressed the Lawes And Aristides was so Constant and Resolute in a way of Iustice Aristides Citius solem de coelo c. that the Sunne might as easily be pulled out of the firmament as he from his or be of Iustice 4. Effeminate barre Lastly there is an Effeminate barre if I may so phrase it of groundlesse pitie that is an enemy to Iustice pitie is due to men but Iustice to the troublers of Israel and pitie to one may be crueltie to thousands Augustine saevit in vulnus ut homo sanetur si vulnus palpetur homo perdetur The Chirurgion is cruell to the wound that he may save the man and kindnesse to a disease may prove the death to the Patient Moses was the meekest man on earth in his dayes a man full of pitie and yet he hangs up many very many of the heads of the people against the Sunne before the Lord. 3. Speedily Thirdly Iudgement must be executed celeriter speedily without delayes Let Iudgement be speedily executed Ezra 7.26 Execute Iudgement in the morning Ier. 21.12 Evening-justice Noon-justice is not so seasonable so acceptable to the Lord as Morning-justice delayes break the spirits of the innocent harden the hearts and strengthen the hands of the guiltie 4. Proportionably Fourthly Iustice and judgement should be administred proportionaliter in a proportion to the nature and degree of crimes and facts sometiems death sometimes banishment Ezra 7.26 in one case confiscation of goods in another imprisonment I need not minde your Honours of a mixture of mercy with justice the Iudges robes though red have some streamings of white about them and David saith he will sing of mercy of Iudgement Psal 101.1 as occasion serves execute justice and pronounce sentence yea unto death though Augustus-like you doe it with teares in your eyes 5. Impartially Lastly execute judgement impartialiter impartially and throughly in regard of persons and things to hang a poore souldier now