vs that are of the Clergie §. 4. The explication of the words By manifestation of the Spirit here our Apostle vnderstandeth none other thing than hee doth by the adiectiue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and by the substantiue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last verse of the Chapter Both which put together doe signifie those spirituall gifts and graces whereby God enableth men and especially Church-men to the duties of their particular Callings for the generall good Such as are those particulars which are named in the next following verses a Vers. 8-10 the word of wisdome the word of knowledge faith the gifts of healing workings of miracles prophecy discerning of spirits diuers kinds of tongues interpretation of tongues All which and all other of like nature and vse because they are wrought by that one and selfe-same b Vers. 11. Spirit which diuideth to euery one seuerally as he will are therefore called c Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall gifts and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit The word Spirit though in Scripture it haue many other significations §. 5. By Spirit is meant the Holy Ghost yet in this place I conceiue to be vnderstood directly of the Holy Ghost the third Person in the euer-blessed Trinitie For first in vers 3. that which is called the Spirit of God in the former part is in the later part called the Holy Ghost a Vers. â— I giue you to vnderstand that no man speaking by the Spirit of God calleth Iesus accursed and that no man can say that Iesus is the Lord but by the Holy Ghost Againe that varietie of gifts which in vers 4. is said to proceed from the b Vers. 4-6 same Spirit is said likewise in vers 5. to proceed from the same Lord and in vers 6. to proceed from the same God and therefore such a Spirit is meant as is also Lord and God and that is onely the holy Ghost And againe in those words in vers 11. c Vers 11. all these worketh that one and the selfe-same Spirit diuiding to euery man seuerally as he will the Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his owne will and pleasure which free power belongeth to none but God alone d Vers. 18. who hath set the members euery one in the body as it hath pleased him Which yet ought not so to bee vnderstood of the Person of the Spirit as if the Father §. 6. not as excluding the other Persons and the Sonne had no part or fellowship in this businesse For all the Actions and operations of the Diuine Persons those onely excepted which are of intrinsecall and mutuall relation are the ioynt and vndiuided workes of the whole three Persons according to the common knowne maxime constantly and vniformely receiued in the Catholike Church Opera Trinitatis ad extra sunt indiuisa And as to this particular concerning gifts the Scriptures are cleare Wherein as they are ascribed to God the Holy Ghost in this Chapter so they are elsewhere ascribed to God the Father a Iam. 1.17 Euery good gift and euery perfect giuing is from aboue from the Father of Lights I am 1. and elsewere to God the Sonne b Ephes. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ Ephes. 4. Yea and it may be that for this very reason in the three verses next before my text these three words are vsed Spirit in vers 4. Lord in vers 5. and God in vers 6. to giue vs intimation that c Ne gratia donum diuisum sit per personas Patri Filij et Sp. Sancti sed indiscretae vnitatis naturae trium vnum opus intellâ—gatur Ambros in 1. Cor. 7. ca. 61. these spirituall gifts proceed equally and vndiuidedly from the whole three Persons from God the Father and from his Sonne Iesus Christ our Lord and from the eternall Spirit of them both the Holy Ghost as from one entire indiuisible and coessentiall Agent §. 7. but by way of appropriation But for that we are grosse of vnderstanding and vnable to conceiue the distinct Trinity of Persons in the Vnity of the Godhead otherwise than by apprehending some distinction of their operations and offices to-vs-ward it hath pleased the wisedome of God in the holy Scriptures which being written for our sakes were to be fitted to our capacities so farre to condescend to our weaknesse and dulnesse as to attribute some of those great and common workes to one person and some to another after a more speciall manner than vnto the rest although indeed and in truth none of the three persons had more or lesse to doe than other in any of those great and common-workes This manner of speaking Diuines vse to call a V. Aquin. 1. qu. 39 7. Appropriation By which appropriation as Power is ascribed to the Father and Wisedome to the Sonne so is Goodnesse to the Holy Ghost And therefore as the Worke of Creation wherein is specially seene the mighty power of God is appropriated to the Father and the worke of Redemption wherein is specially seene the wisedome of God to the Sonne so the workes of sanctification and the infusion of habituall graces whereby the good things of God are communicated vnto vs is appropriated vnto the Holy Ghost And for this cause the gifts thus communicated vnto vs from God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit Wee see now why spirit but then §. 8. What is meant by Manifestation why manifestation The word as most other verballs of that forme may be vnderstood either in the actiue or passiue signification And it is not materiall whether of the two wayes we take it in this place both being true and neither improper For these spirituall Gifts are the manifestation of the spirit Actiuely because by these the spirit manifesteth the will of God vnto the Church these being the instruments and meanes of conueighing the knowledge of saluation vnto the people of God And they are the manifestation of the spirit Passiuely too because where any of these gifts especially in any eminent sort appeared in any person it was a manifest euidence that the Spirit of God wrought in him As we reade in Act. 10. that they of the Circumcision were astonished a Act. 10.45 46. When they saw that on the Gentiles also was poured out the gift of the Holy Ghost If it bee demanded But how did that appeare it followeth in the next verse for they heard them speake with tongues c. The spirituall Gift then is a b Id est Donum spiritus quo dono spiritus suam in homine praesentiam declarat Metonymia effecti Piscat in schol hîc manifestation of
bee a greater sinne or no. Maliciously to oppose the knowne Truth is by most Diuines accounted a principall branch of that great vnpardonable sinne the sinne against the holy Ghost by some the very sinne it selfe I dare not say it is so nor yet that it is vnpardonable or hath finall impenitencie necessarily attending it I would bee loth to interclude the hope of Repentance from any sinner or to confine Gods Mercy within any bounds Yet thus much I thinke I may safely say it commeth shrewdly neere the sinne against the holy Ghost and is a faire or rather a foule step towards it and leaueth very little hope of pardon That great sin against the holy Ghost the Holy Ghost it selfe in the Scriptures chuseth rather than by any other to expresse by this name of a Math. 12.31.32 Blasphemie Mat. 12. And whereas our Apostle 1 Tim. 1. saith That though he were a Blasphemer yet b 1 Tim. 1.13 he obtained Mercy because he did it ignorantly in vnbeliefe he leaueth it questionable but withall suspicious whether there may bee any hope of Mercy for such as blaspheme maliciously against knowledge If any mans be certainly such a mans demnation is most iust §. 12. or not is damnable But not all Slanders of Gods truth are of that deepe die not all Slanderers sinners in that high degree God forbid they should There are respects which much qualifie and lessen the sin But yet allow it any in the least degree and with the most fauourable circumstances still the Apostles sentence standeth good Without repentance their damnation is iust Admit the Truth bee darke and difficult and so easily to be mistaken admit withall the man be weake and ignorant and so apt to mistake his vnderstanding being neither distinct through in capacitie to apprehend and sort things aright nor yet constant to it selfe through vnsettlednesse and leuitie of iudgement Certainly his misprision of the Truth is so much a Inuoluntarium minuit de ratione peccati lesser than the others wilfull Calumnie as it proceedeth lesse from the irregularitie of the Will to the Iudgement And of such a man there is good hope that both in time he may see his errour and repent expresly and particularly for it and that in the meane time he doth repent for it implicitè inclusiuely in his generall contrition for and confession of the massie lumpe of his hidden and b Psal. 19. secret and vnknowne sinnes This Charity bindeth vs both to hope for the future and to thinke for the present and Saint Pauls example and words in the c 1 Tim. 1.13 place but now alledged are very comfortable to this purpose But yet still thus much is certaine He that through ignorance or for want of apprehension or iudgement or by reason of whatsoeuer other defect or motiue bringeth a slander vpon any diuine Truth though neuer so perplexed with difficulties or open to cauill vnlesse he repent for it either in the particular and that he must doe if euer God open his eyes and let him see his fault or at leastwise in the generall it is still a damnable sinne in him His damnation is iust We haue the very case almost in terminis laid downe and thus resolued in 2 Pet. 3. d 2 Pet. 3.18 In which are some things hard to be vnderstood obserue the condition of the things hard to be vnderstood which they that are vnlearned and vnstable obserue also the condition of the persons vnlearned and vnstable wrest as they doe also the other Scriptures to their owne destruction Where we haue the matter of great difficultie hard to bee vnderstood the persons of small sufficiencie vnlearned and vnstable and yet if men euen of that weaknesse wrest and peruert truths though of that hardnesse they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their own destruction saith S. Peter there to their owne iust damnation saith S. Paul in my Text. This from the Censure in the first sense §. 13. We must not doe any euill for any good Take it in the other sense with reference to this vngodly resolution Let vs doe euill that good may come it teacheth vs that no pretension of doing it in ordine ad Deum for Gods glory to a good end or any other colour whatsoeuer can excuse those that presume to doe euill but that still the euill they doe is damnable and it is but iust with God to render damnation to them for it Whose damnation is iust And thus vnderstood it openeth vs a way to the consideration of that maine Principle whereof I spake and whereon by your patience I desire to spend the remainder of my time namely this We must not for any good doe any euill For the farther opening and better vnderstanding whereof since the rule is of infinite vse in the whole practice of our liues that wee may the better know when and where and how farre to apply it aright for the direction of our Consciences and Actions we must of necessitie vnfold the extent of this word euil and consider the seuerall kinds and degrees of it distinctly and apart Wee must not doe euill that good may come §. 14. Touching euils of paine First euill is of two sorts The euill of fault and the euill of punishment Malum delicti and Malum supplicij as a Tertul. l. 2. adu Marcion cap. 14. Tertullian calleth them or as the more receiued termes are Malum Culpae and Malum Paenae The euill we commit against God and the euill God inflicteth vpon vs. The euill we doe vniustly but yet willingly and the euill we suffer vnwillingly but yet iustly In a word the euill of sin and the euill of paine Touching euills of paine if the Case be put when two such euils are propounded and both cannot be auoided whether we may not make choyce of the one to auoide the other The resolution is b Inter haec datur electio minus damnum facere licet vt euitetur maius Pareus hîc common and good from the old Maxime è malis minimum we may incurre the lesser to preuent the greater euill As wee may deliuer our purse to a Theefe rather than fight vpon vnequall termes to saue it and in a tempest cast our wares into the Sea to lighten the Ship that it wracke not and indure the launcing and â—earing of an old sore to keepe it from festering and spreading And this Principle in my Text is not a rule for that Case that being propounded concerning euils of Paine whereas my Text is intended onely of the euils of Sinne. Wee are herehence resolued that we are not to do any euill that good may come of it for all which yet we may suffer some euill that good may come of it Although to note that by the way the common answer è malis minimum euen in euils of Paine is to be vnderstood as most other practicall conclusions are
the spirit as euery other sensible effect is a manifestation of its proper cause §. 9. By spirituall gifts Wee are now yet farther to know that the Gifts and graces wrought in vs by the holy spirit of God are of two sorts The Scriptures sometimes distinguish them by the different termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although those words are sometimes againe vsed indifferently and promiscuously either for other They are commonly known in the Schooles and differenced by the names of a V. Aquin. 1.2 qu. 111.1 Gratiae gratum facientes and Gratiae gratis datae Which termes though they be not very proper for one of them may be affirmed of the other whereas the members of euery good distinction ought to be opposite yet because they haue beene long receiued and change of termes though happely for the better hath by experience beene found for the most part unhappy in the euent in multiplying vnnecessary booke-quarrels wee may retaine them profitably and without preiudice Those former which they call Gratum facientes are the Graces of sanctification whereby the person that hath them is enabled to doe acceptable seruice to God in the duties of his generall Calling these later which they call Gratis datas are the Graces of edification whereby the person that hath them is enabled to doe profitable seruice to the Church of God in the duties of his particular Calling Those are giuen Nobis Nobis both to vs and for vs that is b Duplex est operatio sancti spiritus operatur enim in nobis aliud propter nos aliud propter proximos Bernard in paruis Serm. 53. chiefly for our owne good these Nobis sed Nostris to vs indeed but for others that is chiefly for the good of our brethren Those are giuen vs geminae operationis experimentum Vnius qua nos primò iâ—tus virtutibus solidat ad salutem alterius qua foris quoque muneribus ornat ad lucrum Illas nobis haec nostris accepimus Bernard in Cant. Serm. 18. ad salutem for the sauing of our owne soules these ad lucrum for the winning of other mens soules Those proceed from the speciall loue of God to the Person and may therefore be called Personall or speciall these proceed from the generall loue of God to his Church or yet more generall to humane societies and may therefore be rather called Ecclesiasticall or Generall Gifts or Graces Of that first sort are Faith Hope Charity Repentance Patience Humility and all those other holy graces and a Gal. 5.22 fruites of the spirit §. 10. What is here not meant which accompany saluation Wrought by the blessed and powerfull operation of the holy Spirit of God after a most effectuall but vnconceiuable manner regenerating and renewing and seasoning and sanctifying the hearts of his Chosen But yet these are not the Gifts so much spoken of in this Chapter and namely in my Text Euery branch whereof excludeth them Of those graces of sanctification first wee may haue indeed probable inducements to perswade vs that they are or are not in this or that man But hypocrisie may make such a semblance that we may thinke wee see spirit in a man in whom yet there is nothing but flesh and infirmities may cast such a fogge that wee can discerne nothing but flesh in a man in whom yet there is spirit But the gifts here spoken of doe incurre into the senses and giue vs euident and infallible assurance of the spirit that wrought them here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifestation of the spirit Againe secondly those Graces of sanctification are not communicated by distribution b 1 Cor. 7.7 Alius sic alius verò sic Faith to one Charity to another Repentance to another but where they are giuen they are giuen all at once and together as it were strung vpon one threed and linked into one chaine But the Gifts here spoken of are distributed as it were by doale and diuided seuerally as it pleased God shared out into seuerall portions and giuen to euery man some to none all for c Vers. 8. to one is giuen by the spirit the word of wisedome to another the word of knowledge c. Thirdly those Graces of sanctification though they may and ought to bee exercised to the benefit of others who by the d Math. 5.16 shining of our light and the sight of our good workes may be prouoked to glorifie God by walking in the same paths yet that is but vtilitas emergens and not finis proprius a good vse made of them vpon the bye but not the maine proper and direct end of them for which they were chiefly giuen But the Gifts here spoken of were giuen directly for this end and so intended by the giuer to be employed for the benifite of others and for the edifying of the Church they were giuen to profit withall It then remaineth §. 11. and what is to vnderstand this Text and Chapter of that other and later kinde of spirituall Gifts those Graces of Edification or Gratiae gratis datae whereby men are enabled in their seuerall Callings according to the quality and measure of the graces they haue receiued to be profitable members of the publique body either in Church or Common-wealth Vnder which appellation the very first naturall powers and faculties of the soule only excepted which flowing à principijs speciei are in all men the same and alike I comprehend all other secondary endowments and abilities whatsoeuer of the reasonable soule which are capable of the degrees of more and lesse and of better and worse together with all subsidiary helpes any way conducing to the exercise of any of them Whether they be first supernaturall graces giuen by immediate and extraordinary infusion from God such as were the gifts of tongues and of miracles and of healings and of prophecie properly so called and many other like which were frequent in the infancie of the Church and when this Epistle was written according as the necessitie of those primitiue times considered God saw it expedient for his Church Or whether they be secondly such as Philosophers call Naturall dispositions such as are promptnesse of Wit quicknesse of Conceit fastnesse of Memory clearenesse of Vnderstanding soundnesse of Iudgement readinesse of Speech and other like which flow immediately à Principijs indiuidui from the indiuiduall condition constitution and temperature of particular persons Or whether they bee thirdly such as Philosophers call Intellectuall Habits which is when those naturall dispositions are so improued and perfected by Education Art Industry Obseruation or Experience that men become thereby skilfull Linguists subtile Disputers copious Orators profound Diuines powerfull Preachers expert Lawyers Physitians Historians Statesmen Commanders Artisans or excellent in any Science Profession or Faculty whatsoeuer To which we may adde in the fourth place all outward subseruient helpes whatsoeuer which may any way further or
Dutie with the Reasons and extent therof I was eyes to the blinde and feete was I to the Lame I was a Father to the poore Followeth next the third Duty in these words The cause which I knew not I searched out §. 12. The opening of Of which words some frame the Coherence with the former as if Iob had meant to cleare his Mercy to the poore from suspition of Partiality and iniustice and as if he had said I was a father indeed to the poore pitifull and mercifull to him and ready to shew him any lawfull fauour but yet not so as a Ne crederetur quòd faueret eis nimis in preiudicium iustitiae subditur â—ausam Lyran. hîc in pity to him to forget or peruert Iustice. I was euer carefull before I would either speake or doe for him to bee first assured his cause was right and good and for that purpose if it were doubtfull b Ne fortè motupietatis in discretae condescenderem ei in praeiudicium iustitiae Lyran hîc I searched it out and examined it before I would countenance either him or it Certainely thus to do is agreeable to the rule of Iustice yea and of Mercy too for it is one Rule in shewing Mercy that it be euer done salvis pietate iustitiâ without preiudice done to pietie and iustice And as to this particular the Commandement of God is expresse for it in Exod. 23. c Exod. 23.3 Thou shalt not countenance no not a poore man in his cause Now if we should thus vnderstand the coherence of the words the speciall duty which Magistrates should hence learne would be Indifferency in the administration of Iustice not to make difference of rich or poore far or neare friend or foe one or other but to consider only and barely the equity and right of the cause without any respect of persons or partiall inclination this way or that way This is a very necessarie dutie indeed in a Magistrate of iustice §. 13. The Magistrates third Duty Diligence to search out the truth and I denie not but it may bee gathered without any violence from these very words of my Text though to my apprehension not so much by way of immediate obseruation from the necessitie of any such coherence as by way of consequence from the words themselues otherwise For what need all that care and paines and diligence in searching out the cause if the condition of the person might ouerrule the cause after all that search and were not the iudgement to bee giuen meerely according to the goodnesse or badnesse of the cause without respect had to the person But the speciall dutie which these words seeme most naturally and immediately to impose vpon the Magistrate and let that bee the third obseruation is diligence and patience and care to heare and examine and enquire into the truth of things and into the equitie of mens causes As the Physitian before he prescribe receipt or diet to his patient will first feele the pulse and view the vrine and obserue the temper and changes in the body and bee inquisitiue how the disease began and when and what fits it hath and where and in what manner it holdeth him and enforme himselfe euery other way as fully as he can in the true state of the body that so he may proportion the remedies accordingly without errour so ought euery Magistrate in causes of Iustice before he pronounce sentence or giue his determination whether in matters a Omnia iudicia aut distrabendarum controuersiarum aut puniendorum male ficiorum causâ reperta sunt Cic. pro Cecinna iudiciall or criminall to heare both parties with equall patience to examine witnesses and other euidences aduisedly and throughly to consider and wisely lay together all allegations and circumstances to put in quaeres and doubts vpon the by and vse all possible expedient meanes for the boulting out of the truth that so he may do that which is equall and right without errour §. 14. with some instances A dutie not without both Precept and President in holy Scripture Moses prescribeth it in Deut. 17. in the case of Idolatrie a Deut. 17.2 c. See also Deut. 13.14 If there be found among you one that hath done thus or thus c. and it bee told thee and thou hast heard of it and inquired diligently and behold it bee true and the thing certaine that such abomination is wrought in Israel Then thou shalt bring forth that man c. The offender must be stoned to death and no eye pitie him but it must be done orderly and in a legal course not vpon a bare hearesay but vpon diligent examination and inquisition and vpon such full euidence giuen in as may render the fact certaine so farre as such cases ordinarily are capable of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 1. ethic 1. certaintie And the like is againe ordered in Deut 19. in the case of false witnesse c Deut. 19.17 c. Both the men between whom the controuersie is shall stand before the Iudges and the Iudges shall make diligent inquisition c. And in Iudg. 19. in the wronged Leuites case whose Concubine was abused vnto death at Gibeah the Tribes of Israel stirred vp one another to doe iustice vpon the Inhabitants thereof and the method they proposed was this first to d Iudg. 19.30 consider and consult of it and then to giue their opinions But the most famous example in this kind is that of King Salomon in 3. King 3. in the difficult case of the e 3. King 3.16 28. two Mothers Either of them challenged the liuing child with a like eagernesse either of them accused other of the same wrong and with the same allegations neither was there witnesse or other euidence on either part to giue light into the matter yet Salomon by that wisdome which he had obtained from God found a meanes to search out the truth in this difficultie by making as if he would cut the child into halfes and giue either of them one halfe at the mentioning whereof the compassion of the right mother betrayed the falshood of her clamorous competitor And wee reade in the Apocryphall Storie of Susanna how Daniel by f Dan. 13.61 examining the two Elders seuerally and apart found them to differ in one circumstance of their relation and thereby discouered the whole accusation to be false Iudges for this reason were anciently called Cognitores and in approoued Authors g Si iudicas cognosce Sen. in Med. 2.2 Cognoscere is asmuch as to doe the office of a Iudge to teach Iudges that one chiefe point of their care should bee to know the truth For if of priuate men and in things of ordinarie discourse that of Salomon be true h Prou. 18.13 See Sirac 11.7 8. He that answereth a matter before he heareth it it is folly and shame vnto him certainly much more
not any honest Minister that will pleade for him But since there is no incapacitie in a Clergy-man by reason of his spirituall Calling but he may exercise temporall Power if hee be called to it by his Prince as well as he may enioy temporall Land if he bee heire to it from his Father I see not but it behooueth vs all if we be good Subiects and sober Christians to pray that such as haue the power of Iudicature more or lesse in any kinde or degree committed vnto them may exercise that power wherewith they are entrusted with zeale and prudence and equitie rather than out of enuy at the preferment of a Church-man take vpon vs little lesse than to quarrell the discretion of our Soueraignes Phinehes though he could not challenge to execute iudgement by vertue of his Priesthood yet his Priesthood disabled him not from executing iudgement §. 14. Phinehes his fact examined That for the Person Followeth his Action and that twofold Hee stood vp Hee executed iudgement Of the former first which though I call it an Action yet is indeed a Gesture properly and not an Action But being no necessitie to binde me to strict proprietie of speech be it Action or Gesture or what else you will call it the circumstance and phrase since it seemeth to import some materiall thing may not be passed ouer without some consideration Then stood vp Phinehes Which clause may denote vnto vs eyther that extraordinary spirit whereby Phinehes was moued to doe iudgement vpon those shamelesse offenders or that forwardnesse of zeale in the heate whereof he did it or both Phinehes was indeed the High Priests sonne as we heard but yet a priuate man and no ordinarie Magistrate and what had anie priuate man to doe to draw the sword of iustice or but to sentence a malefactor to dye Or say he had been a Magistrate he ought yet to haue proceeded in a legall and iudiciall course to haue conuented the parties and when they had beene conuicted in a faire triall and by sufficient witnesse then to haue adiudged them according to the Law and not to haue come suddenly vpon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were acting their villanie and thrust them thorow vncondemned I haue a Serm. 2. ad Cler. § 30. elsewhere deliuered it as a collection not altogether improbable from the circumstances of the originall storie that Phinehes had warrant for this execution from the expresse command of Moses the supreme Magistrate and namely by vertue of that Proclamation whereby he authorized the b Num. 25.5 vnder-Rulers to slay euerie one his men that were ioyned vnto Baal-Peor Num. 25.5 And I since finde that coniecture confirmed by the iudgement of some learned men insomuch as an eminent Writer in our Church saith that c Hall 7. Contempl 4. by vertue of that Commission euerie Israelite was made a Magistrate for this execution But looking more neerly into the Text and considering that the Commission Moses there gaue was first onely to the Rulers and so could bee no warrant for Phinehes vnlesse hee were such a Ruler which appeareth not and secondly concerned onely those men that were vnder their seuerall gouernments and so was too short to reach Zimri who being himselfe a Prince and that of another Tribe too the Tribe of d Num. 25.14 Simeon could not be vnder the gouernement of Phinehes who was of the Tribe of Leui how probable soeuer that other collection may be yet I hold it the safer resolution which is commonly giuen by Diuines for the iustification of this fact of Phinehes that he had an extraordinarie notion and a peculiar secret instinct of the Spirit of God powerfully working in him and prompting him to this Heroicall Act. §. 15. and iustified Certainly God will not approue that worke which himselfe hath not wrought But to this Action of Phinehes God hath giuen large approbation both by staying the plague thereupon and by rewarding Phinehes with an a Num. 2◠12.13 euerlasting Priesthood therefore and by giuing expresse testimonie of his zeale and righteousnesse therein as it is said in the next verse after my Text b Psal. 106.31 And it was accounted to him for righteousnesse Which words in the iudgement of learned Expositours are not to bee vnderstood barely of the righteousnesse of Faith as it is said of Abraham that c Gen. 15.6 applied by Saint Paul Rom. 4.3 he beleeued God and it was imputed to him for righteousnesse as if the zeale of Phinehes in this act had beene a good euidence of that faith in Gods promises whereby he was iustified and his Person accepted with God though that also but they doe withall import the iustification of the Action at least thus farre that how soeuer measured by the common rules of life it might seeme an vniust action and a rash attempt at the least if not an haynous murder as being done by a priuate man without the warrant of authoritie yet was it indeed not onely in regard of the intent a zealous action as done for the honour of God but also for the ground and warrant of it as done by the speciall secret direction of Gods holy Spirit a iust and a righteous action Possibly this very word of standing vp importeth that extraordinary spirit For of those Worthies whom God at seuerall times endowed with Heroicall spirits to attempt some speciall worke for the deliuery of his Church the Scriptures vse to speake in words and phrases much like this It is often said in the booke of Iudges that God d Iud. 3.9.15 c. 2.16.18 raised vp such and such to iudge Israel and that Deborah and Iair and others e Iud. 5.7 10.1.3 c. rose vp to defend Israel that is f Iud. 3.10 the Spirit of God came vpon them as is said of Othoniel Iudg. 3. and by a secret but powerfull instinct put them vpon those braue and noble attempts they vndertooke and effected for the good of his Church Raysed by the impulsion of that powerfull spirit which g Nescit tarda molimina spiritus Sancti gratia Ambros. 2. in Luc. 3. admitteth no slow debatements Phinehes standeth vp and feeling himselfe called not to deliberate but act without casting of scruples or fore-casting of dangers or expecting commission from men when hee had his warrant sealed within he taketh his weapon dispatcheth his errant and leaueth the euent to the prouidence of God §. 16. yet not to be imitated Let no man now vnlesse hee be able to demonstrate Phinehes spirit presume to imitate his fact Those Opera liberi spiritus as Diuines call them as they proceeded from an extraordinary spirit so they were done for speciall purposes but were neuer intended either by God that inspired them or by those Worthies that did them for ordinary or generall examples The errour is dangerous from the priuiledged examples of some few exempted ones to take
tantum differunt quòd litigantibus plus quà m totum auâ—erunt quia maior est expensarum sumptus quà m sententiae fructus Innocent wronged with farre lesse damage than they haue beene righted there haue beene so many g Bernard lib. 1. de consid frustratoriae and venatoriae dilationes as S. Bernard in his times called them so many lingring and costly delayes vsed And for Executing Iudgement vpon Malefactors if Phinehes had suffered Zimri to haue liued but a day longer for any thing wee know the plague might haue lasted also a day longer and why might not to morrow haue beene as yesterday with them and lessened the peoples number 23. thousand more especially their former crying sinnes hauing receiued a new accession of a double guilt the guilt of Zimries fact and the guilt of their conniuence No racke should make mee confesse that man to bee truely zealous of Iudgement who when hee hath power to cut him short shall but so much as repriue a foule and notorious Malefactor or grant him any respite or liberty to make his friends and to sue a pardon Salomon hath told vs and wee finde it but too true h Eccles. 8.11 Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill Thirdly §. 22. 3. Resolutely Phinehes was nothing retarded in his resolution by forecasting what ill-will hee might purchase or into what dangers hee might cast himselfe by executing iudgement vpon two such great personages The times were such as wherein sin had gotten head and was countenanced both with might and multitude Zimri was a mighty man a a Num. 25.14 Prince of a chiefe house and he that should dare to touch him should be like to pull vpon himselfe the enmity of the whole Tribe of Simeon It seemeth hee was confident that his might and popularity in his owne Tribe would priuiledge him from the enquiry of the Magistrate how durst he else haue so braued Moses and the whole Congregation And the Woman also was the daughter of one of the b Num. 25.15 compared with Num. 31.8 fiue Kings of Midian and could Phinehes thinke that the death of two such great persons could goe vnreuenged All this Phinehes either forecasteth not or regardeth not His eye was so fixed vpon the glory of God that it did not so much as reflect vpon his owne safety and his thoughts strongly possessed with zeale of the common good had not any leysure to thinke of priuate dangers Zeale is euer c Amor timere neminem verus potest Senec. in Med. act 3. couragious and therefore Iethro thought none worthy to bee Magistrates but such as were d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viros virtutis Exod. 18.21 Iuscum esse facile est cui vacat pectus metu Senec. in Oct. act 2. men of courage And hee hath neither Courage nor Zeale in him befitting a Magistrate that is affraid to doe iustice vpon a great offender e Prou. 22.13 26.13 The sluggard saith there is a Lyon in the way and then hee steppeth backward and keepeth aloof off But the worthy Magistrate would meet with such a Lyon to choose that he might win awe to Gods Ordinance and make the way passable for others by tearing such a beast in pieces and would no more fear to make a Worshipfull thiefe or a Right worshipfull murtherer if such a one should come in his Circuite an example of Iustice than to twitch vp a poore sheepestealer Great ones will soone presume of impunity and meane ones too by their example in time learne to kicke at authority if Magistrates be not forward to maintaine the dignity of their places by executing Gods Lawes without fauour or feare Hitherto of the spirit and zeale of Phinehes by occasion of this his former Action or gesture of standing vp There yet remaine to be considered the other action and the successe of it Hee executed iudgement and the plague was stayed Both which because I would not be long I will ioyn together in the handling when I shall haue first a little cleered the translation §. 23. Executing of Iudgement The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed is a word that hath three different significations to Iudge to Pray to Appease And Interpreters haue taken liberty to make choyce of any of the three in translating this place The Greeke rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgar Latine which for the most part followeth the Septuagint Placauit as if wee should reade it thus Then stood vp Phinehes and made an attonement or appeased God And the thing is true God himselfe testifying of Phinehes Numb 25. that a Num. 25.11 by being zealous for God he had turned away his wrath and b Ibid. 13. made attonement for the children of Israel The Chaldee interpreteth it by Vetsalle and the ordinary English translation of the Psalmes vsually read in our Churches accordingly Then stood vp Phinehes and prayed But Hierome and Vatablus and the best translatours render it according to the most proper signification of the word and most fully to the story it selfe Dijudicauit Hee executed Iudgement Verily Prayer is a speciall meanes to appease Gods wrath and to remoue his Plagues Prayer is as the salt of the Sacrifice sanctifying seasoning euery Action we vndertake and I doubt not but Phinehes when he lift vp his hand to execute iudgement vpon Zimri Cosbi did withall lift vp his heart to God to blesse that action and to turne it to good In which respects especially if the word withall will beare it as it seemeth it will some men should haue done well not to haue shewne so much willingnesse to quarrell at the Church-translations in our Seruice-booke by being clamorous against this very place as a grosse corruption and sufficient to iustifie their refusall of subscription to the Booke But I will not now trouble either you or my selfe with farther curiosity in examining translations because howsoeuer other translations that render it praying or appeasing may bee allowed either as tolerably good or at least excusably ill yet this that rendereth it by Executing Iudgement is certainly the best whether wee consider the course of the Story it selfe or the propriety of the word in the Originall or the intent of the Holy Ghost in this Scripture And this Action of Phinehes in doing iudgement vpon such a paire of great and bold offenders was so well pleasing vnto God that his wrath was turned away from Israel and the plague which had broken-in vpon them in a sudden and fearefull manner was immediately stayed thereupon §. 24. appeased the wrath of God Oh how acceptable a sacrifice to God aboue the bloud of Bulls and of Goates is the death of a Malefactor slaughtered by the hand of Iustice When the Magistrate who is a Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the