three the greatest vnto the Godly in the firme assurance of their Eternall reward §. 29. 3. against doubtings of their eternall reward It is one of the Reasons why God temporally rewardeth the vnsound obedience of naturall carnall and vnregenerate men euen to giue his faithfull seruants vndoubted assurance that hee will in no wise forget their true and sound and sincere obedience Doth God reward Ahabs temporary Humiliation and will he not much more reward thy hearty and vnfained repentance Haue the Hypocrites a Quid dabit eis quos praedistinauit ad vitam qui haec dedit etiam eis quos praedestinauit ad mortem Aug. 22. de Ciuit 24. their reward and canst thou doubt of thine This was the very ground of all that comfort wherewith the Prodigall sonne sustained his heart and hope when he thus discoursed to his owne soule b Luke 15.17 If all the hired seruants which are in my Fathers house haue bread enough and to spare surely my Father will neuer be so vnmindefull of men who am his Sonne though too too vnworthy of that name as to let me perish for hunger Euery temporall blessing bestowed vpon the wicked ought to bee of the childe of God entertained as a fresh assurance giuen him of his euerlasting reward hereafter c Gen. 25.5.6 Abraham gaue guifts to the sonnes of his Concubines and sent them away but his onely sonne Isaac he kept with him and gaue him all that he had Right so God giueth temporall gifts to Hypocrites and Castawaies who are bastards and not sonnes not sonnes of the d Gal. 4 28-3â— freewoman not sons of promise not borne after the spirit and that is their portion when they haue gotten that they haue gotten all they are like to haue there is no more to be looked for at his hands But as for the inheritance he reserueth that for his deare Children the Godly who are Gal. 4.29 borne after the spirit and f Gal. 3.29 heyres according vnto promise on these hee bestoweth all that euer hee hath g 1. Cor. 3.21 all things are theirs for on them hee bestoweth h Heb. 1.2 his Sonne the heire of all things in whom are hid all the treasures of all good things and together i Rom. 8.32 with whom all other things are conueied and made ouer vnto them as accessories and appurtenances of him and on them he bestoweth himselfe who is k 1. Cor. 15.28 all in all l Psal. 16.11 in whose presence is fulnesse of ioy and at whose right hand there are pleasures for euermore To which ioy vnspeakable and glorious O thou the Father of mercies who hast promised it vnto vs bring vs in the end for thy deare Sonnes sake Iesus Christ who hath purchased it for vs and giuen into our hearts the earnest of his and thy holy Spirit to seale it vnto vs. To which blessed Sonne and holy Spirit together with thee O Father thee persons and one onely wise gracious glorious almighty and eternall Lord God bee ascribed by vs and all thy faithfull people throughout the world the whole kingdome power and glory for euer and euer Amen Amen THE SECOND SERMON Grantham Linc. 27. Febr. 1620. 3 KINGS 21.29 because hee humbleth himselfe before mee I will not bring the euill in his dayes I Will not so farre either distrust your memories §. 1. A repetition of three former Obseruations or straiten my selfe of time for the deliuery of what I am now purposed to speake as to make any repetition of the particulars which were obserued the last time from the consideration of Ahabs person and condition who was but an Hypocrite taken ioyntly with his present carriage together with the occasion and successe thereof He was humbled it was the voyce of God by his Prophet that humbled him vpon his humbling God adiourneth his punishment From all which was noted 1. that there might bee euen in Hypocrites an outward formall humiliation 2. the power and efficacy of the word of God able to humble an oppressing Ahab 3. the boundlesse mercy of God in not suffering the outward formall Humiliation of an vngodly Hypocrite to passe altogether vnrewarded All this the last time by occasion of those first clauses in the verse Seest thou how Ahab humbleth himselfe before mee because he humbleth himselfe before mee I will not Wee are now next to consider of the great Fauour which it pleased God to shew to Ahab vpon his humiliation what it was and wherein it consisted It was the Remoueall at least for a time that is the suspension of an heauy Iudgement denounced against Ahab and his house most deseruedly for his bloudy and execrable oppression Because hee humbleth himselfe before mee I will not bring the euill in his dayes § 2. The opening of The Euill which God now promiseth hee will not bring I will not bring the euill in his dayes is that which in verse 21. hee had threatned hee would bring vpon Ahab and vpon his house a Vers. 21. c. hîc Behold I will bring euill vpon thee â—nd will take away thy posterity and will cut off from Ahab him that pisseth against the wall and him that is shut vp and left in Israel and will make thy house like the house of Ieroboam the sonne of Nebat and like the house of Beâ—sha the sonne of Ahijah for the prouocation wherewith thou hast prouoked mee to anger and made Israel to sinne A great Iudgement and an heaâ—y but the greater the iudgement is when it is deserued and threatned the greater the mercy is if it be afterwards forborne as some of this was But whatsoeuer becommeth of the iudgement here wee see is mercy good store God who is b Eph. 2.4 rich in mercy and delighteth to be stiled c Deus miserationum Nebem 9.31 the God of mercies and the d 2 Cor. 1.3 Father of mercies abundantly manifesteth his mercy in dealing thus graciously with one that deserued it so little Here is mercy in but threatning the punishment when hee might haue inflicted it and more mercy in not inflicting the punishment when hee had threatned it Here is mercy first in suspending the Punishment I will not bring the Euill and mercy againe in suspending it for so long a time I will not bring the euill in his dayes Of these two points wee shall entreate at this time and first and principally of the former I will not bring the euill It is no new thing to them §. 3. Obseru 4. Concerning Gods forbearing of threatned iudgements that haue read the sacred stories with obseruation to see God when men are humbled at his threatnings to reuoke them a Chrysost. in Gen. hom 25. ahbi saepè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome more than once this is euer Gods manner when men change their deeds to change his doome when they renounce their sinners to recall his
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
and call vpon him daily for mercy vpon the land and that e Ezek 9.4 weepe and mourne in secret and vpon their beds for your abominations whom you hate and despise and persecute and defame and account as the very scumme of the people and the refuse and off-scouring of all things to whom yet you owe your preseruation Surely if it were not for some godly Iehoshaphat or other whose f 4. King 3.14 presence God regardeth among you if it were not for some zealous Moses or other that g Psal. 106.23 standeth in the gap for you Gods wrath had entred in vpon you long ere this as a mighty breach of water and as an ouerflowing deluge ouerwhelmed you and you had beene swept away as with the h Esay 14.23 besome of destruction and deuoured as stubble before the fire It is i Iob 22.30 the innocent that deliuereth the land and repriueth it from destruction when the sentence of desolation is pronounced against it and it is deliuered by the purenesse of his hands O the goodnesse of our God! that would haue spared the fiue Cities of the salt sea if among so many thousands of beastly filthy persons there had been found but k Gen. 18.32 ten righteous ones and that was for each city but two persons nay that would haue pardoned Ierusalem if in all the Ier. 5.1 streetes and broad places thereof replenished with a world of Idolaters and Swearers and Adulterers and Oppressours there had bin found but one single man that executed iudgement and sought the truth from his heart But on the madnesse of the men of this foolish world withall who seek to doe them most mischiefe of all others who of all others do them most good thirsting most after their destruction who are the chiefest instruments of their preseruation Oh foolish and mad world if thou hadst but wit enough yet yet to hugge and to make much of that little flocke the hostages of thy peace and the earnest of thy tranquillity if thou wouldest but m Luke 19.42 know euen thou at least in this thy day the things that belong vnto thy peace Thou art yet happy that God hath a remnant in thee and if thou knewest how to make vse of this happinesse at least in this thy day by honouring their persons by procuring their safety and welfare by following their examples by praying for their continuance thou mightest be still and more and euer happy But if these things that belong vnto thy peace bee now hidden from thine eyes if these men that prolong thy peace and prorogue thy destruction bee now despised in thy heart in this day of thy peace God is iust Thou knowest not how soone they may be taken from thee and though he doe not bring the euill vpon thee in their daies when they are gone thou knowest not how soone vengeance may ouertake thee and n Psal. 50.22 then shall he teare thee in pieces and there shall be none left to deliuer thee I haue now done §. 26. the Conclusion Beseech wee God the Father of mercies for his deare sonne Iesus Christ his sake to shed his Holy Spirit into our hearts that by his good blessing vpon vs that which hath beene presently deliuered agreeably to his holy truth and word may take roote downewards in our hearts and bring forth fruite vpwards in our liues and conuersations and so to assist vs euer with his grace that we may with humble confidence lay hold on his mercies with cheerefull reuerence tremble at his iudgements by vnfained repentance turne from vs what he hath threatned and by vnwearied Obedience assure vnto vs what he hath promised To which Holy Father Sonne and Spirit three persons and c. At Grantham Linc. 19. Iun. 1621. THE THIRD SERMON 3 KINGS 21.29 I will not bring the euill in his dayes but in his sonnes dayes will I bring the euill vpon his house §. 1. The doubts proposed I Come now this third time to entreate of this Scripture and by Gods helpe to finish it Of the three parts whereof heretofore propounded viz. 1. Ahabs Humiliation 2. the Suspension of his iudgement for life 3. and the Deuolution of it vpon Iehoram the two former hauing beene already handled the last only now remaineth to bee considered of In the prosecution whereof as heretofore wee haue cleared Gods Holinesse and Truth so wee shall be now occasioned to cleare his Iustice from such imputations as might seeme to lye vpon it from this Act. And that in three respects accordingly as Iehoram who standeth here punishable for Ahabs sinne may be considered in a threefold reference to Ahab that is to say either relatè as the sonne of Ahab or disparatè as another man from Ahab or comparatè as a man a 4 King 3.2 not altogether so bad as Ahab Now what b Quisquam est hominum qui fuisse illum Iouem Deum credat tà m iniustū tam impium nec mortulium saltem constituta seruantem apud quos nefas haberetur magnum alterum pro altero plect◠aliena delicta aliorum ceruicibus vindicari Arnob. contr Gent. lib. 7. Iustice first to punish the sonne for the father or indeed secondly any one man for another but most of all thirdly the lesser offender for the greater It is not a matter of so much difficulty §. 2. for resolution whereof as at the first appearance it seemeth to cleere these doubts if all things thereto appertaining bee duly and distinctly considered The greatest trouble will bee the things being of more variety than hardnesse to sort them in such manner as that we may therein proceed orderly and without confusion Euermore we know Certainties must rule Vncertainties and cleare truths doubtfull it will bee therefore expedient for vs for the better guiding of our iudgements first to lay downe some Certainties and then afterwards by them to measure out fit resolutions to the doubts and then lastly from the premises to raise some few instructions for our vse The first Certainty then §. 3. the first Certaintie and a maine one is this Howsoeuer things appeare to vs yet God neither is nor can be vniust as not in any other thing so neither in his punishments a Rom. 3.5.6 Is God vnrighteous that taketh vengeance God forbid for then how shall God iudge the world b Gen. 18.25 shall not the Iudge of all the earth doe right Indeed the reasons of his Iustice oftentimes may bee oftentimes are vnknowne to vs but they neuer are they neuer can be vnrighteous in him If in a deepe point of Law a learned discreete Iudge should vpon sufficient grounds giue sentence flat contrary to what an ordinary by-slander would thinke reason as many times it falleth out it is not for the grieued party to complaine of iniustice done him hee should rather impute what is done to want of skill in himselfe than of
it is rashnesse in vs. A Iudge must a Et nunc Reges intelligite â—radiâ—ini qui iudicutit terram Psal. 2 10. Si iudicat cognosce Sen in Med. Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocylid vnderstand the truth both for matter of b Et Normam Causam Normam secundum quam Causam de quâ statuendum Ad Factum haec pertinet illa ad Ius ad illam Pariciâ opuâ— est â—d hâ—â—c â—rudentia fact and for point of Law and he must be sure he is in the right for both before he proceed to sentence or else he will giue rash iudgement How then dare any of vs vndertake to sit as Iudges vpon other mens consciences wherewith wee are so little acquainted that we are indeed but too much vnacquainted with our own We are not able to search the depth of our owne c Ier. 17.9 I know nothing by my selfe yet am I not hereby iustified but he that iudgeth me is the Lord 1. Cor. 4.4 If our heart condemne vs God is greater than our heart and knoweth all things 1. Joh. 3 21. Latet me facultaâ— mea quae in me est vt animus meus de viribus suis ipse se interrogans non facilè sibi credendum existimet quia quod in est plerunque occultum est Aug. lib. 10 Confes. cap. 32. wicked and deceitfull hearts and to ransacke throughly the many secret windings and turnings therein how much lesse then are we able to fadome the bottomes of other mens hearts with any certaintie to pronounce of them either good or euill Wee must then leaue the iudgement of other mens spirits and hearts and reines to him that is d Heb. 12.9 the Father of spirits and alone e Psal. 7.9 26.2 Ier. 11.20 17 10. 20.12 Reuel 2.13 searcheth the hearts and reines before whose eyes all things are f Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is most Emphaticall Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose 1. Cor. 4. g 1. Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darknes and will make manifest the counsels of the harts Vnlesse we be able to bring these hidden things to light and to make manifest these counsels it is h Temeritas est damnare quod nescias Sen. Epist. 91. Sunt quae dam facta media quae ignoramus quo animo fiant quia bono malo fieri possunt de quibus temerarium est iudicare August lib. 2. de Serm. Dom. in morte cap. 18. rashnes in vs to iudge and therefore we must not iudge Thirdly this iudging is vncharitable §. 15. III. Vncharitable Charitie is not easily suspicious but vpon iust cause much lesse then censorious and peremptorie Indeede when we are to iudge of a In rerum iudicio debet aliquis niti ad hoc vt interpretetur vnumquodque secundum quod est in iudicio autem personaruÌ„ vt interpretetur in melius Aquin. 2 a secundae qu. 60. art 4. ad 3. he giueth a substantiall reason for it ibid. in resp ad 2. Things it is wisedome to iudge of them secundum quod sunt as neere as we can to iudge of them iust as they are without any sway or partiall inclination either to the right hand or to the left But when wee are to iudge of Men and their Actions it is not altogether so there the rule of Charity must take place b Glossa Ord. in hunc locuÌ„ Theologi passim Semper quicquid dubiuÌ„ est humanitas inclinat in melius Sen. Epist 81. Dubia in meliorem partem sunt interpretanda Vnlesse we see manifest cause to the contrary wee ought euer to interpret what is done by others with as much fauour as may be To erre thus is better than to hit right the other way because this course is c Error charitatis salutaris error safe and secureth vs as from d Melius est quòd aliquis frequenter fallatur habens bonam opinionem de malo homine quà m quòd rarius fallatur habens malam opinionem de bono homine quia ex hoc fit iniur iâ—adicui non autem ex primo Aquin secunda secundae qu. 60. art 4. ad 1. iniuring others so from endangering our selues whereas in iudging ill though right wee are still e Aequum licet statuerit hanâ— aequus fuit Sen. in Med. Act. 2. vniust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the euent onely and not our choyce freeing vs from wrong iudgement True Charitie is ingenuous it f 1 Cor. 13.5 thinketh no euill 1. Cor. 13. How farre then are they from charity that are euer suspicions and thinke nothing well For vs let it be our care to maintaine charity and to auoid as far as humane frailty will giue leaue euen sinister suspicions of our brethrens actions or if through frailty we cannot that yet let vs not from light suspicions fal into vncharitable censures let vs at leastwise suspend our g Si suspiciones vitare non possumus quia 〈…〉 id est definitiuar firmasque sententias continere debemus Gloss. Ordin in 1 Cor. 4. definitiue iudgement and not determine too peremptorily against such as doe not in euery respect iust as we do or as we would haue them doe or as wee thinke they should doe It is vncharitable for vs to iudge and therefore we must not iudge Lastly there is Scandall in iudging §. 16. IIII. Scandalous Possibly he that is iudged may haue that strength of faith and charity that though rash vncharitable censures lie thicke in his way he can lightly skip ouer all those stumbling blockes and scape a fall Saint Paul had such a measure of strength a 1. Cor. 4.3 With me it is a very small thing saith he that I should be iudged of you or of humane iudgement 1 Cor. 4. If our iudging light vpon such an obiect it is indeed no scandall to him but that 's no thankes to vs. Wee are to esteeme things by their natures not euents and therefore we giue a scandall if we iudge notwithstanding he that is iudged take it not as a scandall For that iudging is in it selfe a scandall is cleere from ver 13. of this Chapter Let vs not therefore saith S. Paul iudge one another any more but iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way And thus wee see foure maine Reasons against this iudging of our brethren 1. We haue no right to iudge and so our iudging is vsurpation 2. We may erre in our iudgements and so our iudging is rashnesse 3. We take things the worst way when we iudge and so our iudging is vncharitable 4. Wee offer occasion of offence by our iudging and so our iudging is scandalous Let not him therefore that eateth not iudge him
the inconsiderate forwardnes of some hath made it to my hand You may reade it in the disfigured windowes and wals of this Church Pictures and Statua's and Images and for their sakes the windowes and walles wherein they stood haue been heretofore and of late pulled downe and broken in pieces and defaced without the Command or so much as leaue of those who haue power to reforme things amisse in that kind Charitie bindeth vs to thinke the best of those that haue done it that is that they did it out of a forward though mis-gouerned zeale intending therein Gods glory in the farther suppression of Idolatry by taking away these as they supposed likely occasions of it Now in such a case as this the Question is whether the intention of such an end can iustifie such a deed And the fact of a Numb 25.7 8 Phinehes Numb 25. who for a much like end for the staying of the people from Idolatrie executed vengeance vpon Zimri Cosbi being but a priuate man and no Magistrate seemeth to make for it But my Text ruleth it otherwise §. 29. Resolued from the rule of my Text. If it be euill it is not to bee done no not for the preuenting of Idolatry I passe by some considerations otherwise of good moment as namely first whether Statua's and Pictures may not be permitted in Christian Churches for the adorning of Gods House and for ciuill and historicall vses not only lawfully and decently but euen profitably I must confesse I neuer yet heard substantiall reason giuen why they might not at the least so long as there is no apparant danger of superstition And secondly whether things either in their first erection or by succeeding abuse superstitious may not bee profitably continued if the Superstition be abolished Otherwise not Pictures only and Crosses and Images but most of our Hospitals and Schooles and Colledges and Churches too must downe and so the hatred of Idolatrie should but Vsher in licentious Sacriledge contrary to that passage of our Apostle in the next Chapter before this a Rom. 2.22 Thou that abhorrest Idols committest thou Sacriledge And thirdly whether these forward ones haue not bewrayed somewhat their owne selfe-guiltinesse in this Act at least for the manner of it in doing it secretly and in the dark A man should not dare to do that which he would not willingly either bee seene when it is a doing or owne being done To passe by these consider no more but this one thing onely into what dangerous and vnsufferable absurdities a man might run if hee should but follow these mens grounds Erranti nullus terminus Errour knoweth no stay and a false Principle once receiued multiplieth into a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. li. 1 Phys. tec. 22. thousand absurd conclusions It is good for men to goe vpon sure grounds else they may runne and wander in infinitum A little errour at the first if there bee way giuen to it will increase beyond beliefe as a small sparke may fire a large City and a c 3. King 18.44 45. cloud no bigger than a mans hand in short space ouerspread the face of the whole Heauens For grant for the suppression of Idolatrie in case the Magistrate will not doe his office that it is lawfull for a priuate man to take vpon him to reforme what he thinketh amisse and to doe the part and Office of a Magistrate which must needs haue been their ground if they had any for this action there can be no sufficient cause giuen why by the same reason and vpon the same grounds a priuate man may not take vpon him to establish Lawes raise Powers administer Iustice execute Malefactors or doe any other thing the Magistrate should doe in case the Magistrate slacke to do his duty in any of the premises Which if it were once granted as granted it must bee if these mens fact bee iustifiable euery wise man seeth the end could bee no other but vast Anarchie and confusion both in Church and Commonweale whereupon must vnauoidably follow the speedy subuersion both of Religion and State If things be amisse and the Magistrate helpe it not priuate men may lament it and as occasion serueth and their condition and calling permitteth soberly and discreetly put the Magistrate in minde of it But they may not make themselues Magistrates to reforme it §. 30. The example of Phinehes examined And as to the act of Phinehes though I rather thinke he did yet what if he did not well in so doing It is a thing we are not certaine of and wee must haue certainer grounds for what we do than vncertaine examples Secondly what if Phinehes had the Magistrates authoritie to enable him to that attempt It is not altogether improbable to my apprehension from the fifth verse of the chapter where the Story is laid downe Numb 25.5 especially paralleld with another Story of much like circumstances Exod. 32.27 that as there the Leuites so here Phinehes drew the sword in execution of the expresse command of Moses the supreme Magistrate If neither thus nor so yet thirdly which cutteth off all plea and is the most common answere ordinarily giuen by Diuines to this and the like instances drawne from some singular actions of Gods Worthies Men of Heroicall spirits and gifts such as were Dauid Samson Ehud Moses Elias and some others especially at such times as they were employed in some speciall seruice for the good of Gods Church were exempt from the common rules of life and did many things as we are to presume not without the a Nec Samson aliter excusatur quòd seipsum cum hostibus ruinâ domus oppressit nisi quò latenter Spiritus Sanctus hoc iusserat qui per illum miracula faciebat Aug. l. 1. de ciu Dei ca. 21. Si defenditur non fuisse peccatum priuatum habuisse Consilium indubiâ—anter credendus est Bern. de praec dispensat secret motion and direction of Gods holy and powerful Spirit which were therefore good in them that secret direction being to them loco specialis mandati like that to b Gen. 22.2 Abraham for sacrificing his sonne but not safe or lawfull for vs to imitate Opera liberi spiritus c Chytr in Gen. 14. in Exod. 32. say Diuines non sunt exigenda ad regulas communes nec trahenda in exemplum vitae The extraordinary Heroicall Acts of Gods Worthies are not to be measured by the common rules of life nor to become exemplary vnto others Of which nature was d 1. Sam. 17. Davids single combate with Goliah and e Iudg. 16.30 Samsons pulling downe the house vpon himselfe and the Philistines and f Exod. 2.12 Moses slaying the Egyptian and g Iudg. 3.15 c. Ehuds stabbing of King Eglon and h 4. King 1.10.12 Eliahs calling downe for fire from Heauen vpon the Captaines and their fifties and diuers others recorded in Scripture Of
inconformity in practice vnto the lawful Ceremonies of the Church that so if it had been possible all might haue beene quiet without despising or iudging one another for these things For thankes I hold not that worth the answering alas it is a poore ayme for Gods Minister to preach for thankes For the choyce of my Text and Argument both then and now how is it not vnequall that men who plead so as none more for liberty and plainnesse in reprouing sinne should not allow those that come amongst them that liberty and plainenesse against themselues and their owne sinnes I dare appeale to your selues Haue you neuer been taught that it is the Ministers dutie as to oppose against all errours and sinnes in the generall so to bend himselfe as neere as hee can especially against the apparant errours and sinnes of his present auditorie And doe you not beleeue it is so Why then might I not nay how ought I not bend my speech both then against a common errour of sundry in these parts in point of Ceremony and now against the late petulancy or at least ouersight of some mis-guided ones The noise of these things abroad and the scandall taken thereat by such as heare of them and the ill fruits of them at home in breeding iealousies and cherishing contentions among neighbours cannot but stirre vs vp if wee be sensible as euery good member should be of the damage and losse the Church acquireth by them to put you in minde and to admonish you as opportunities inuite vs both priuately and publiquely Is it not time trow yee to thrust in the sickle when the fields look white vnto the Haruest Is it not time our Pulpits should a little eccho of these things when all the Countrie farre and neere ringeth of them For my owne part how euer others censure me I am sure my owne heart telleth mee I could not haue discharged my Conscience if being called to this place I should haue balked what either then or now I haue deliuered My conscience prompting mee all circumstances considered that these things were pro hîc nunc necessary to be deliuered rather than any other if for any outward inferiour respect I should haue passed them ouer with silence I thinke I should haue much swarued from the Rule of my Text and haue done a great euill that some small good might come of it But many thousand times better were it for me that all the world should censure mee for speaking what they thinke I should not than that my owne heart should condemne mee for not speaking what it telleth me I should And thus much of things simply euill §. 35. The conclusion I should proceed to apply this Rule Wee must not doe euill that good may come vnto euils not simply but accidentally such and that both in the general and also in some few specials of greatest vse namely vnto euils which become such through Conscience Scandall or Comparison In my choyce of the Scripture I aymed at all this and had gathered much of my prouision for it But the Cases being many and weighty I foresaw I could not goe onward with my first proiect without much wronging one of both either the things themselues if I should contract my speech to the scantling of time or you if I should lengthen it to the weight of the matter And therefore I resolued here to make an end and to giue place as fit it is to the businesse whereabout we meet The Totall of what I haue said and should say is in effect but this No pretension of a good end of a good meaning of a good euent of any good whatsoeuer either can sufficiently warrant any sinfull action to be done or iustifie it being done or sufficiently excuse the Omission of any necessarie dutie when it is necessarie Consider what I say and the Lord giue you vnderstanding in all things Now to God the Father Son and holy Spirit c. At a Visitation at Boston Lincoln 13. March 1624. THE THIRD SERMON 1. COR. 12.7 But the manifestation of the Spirit is giuen to euery man to profit withall §. 1. The Occasion IN the first Verse of this Chapter S. Paul proposeth to himselfe an Argument which hee prosecuteth the whole Chapter through and after a profitable digression into the prayse of Charitie in the next Chapter resumeth againe at the fourteenth Chapter spending also that whole Chapter therein and it is concerning spirituall gifts a Vers. 1. Now concerning spirituall gifts brethren I would not haue you ignorant c. These gracious gifts of the holy Spirit of God bestowed on them for the edification of the Church the Corinthians by making them the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1. Cor. hom 29. fuell either of their pride in despising those that were inferiour to themselues or of their enuy in malicing those that excelled them therein abused to the maintenance of schisme and faction and emulation in the Church For the remedying of which euills the Apostle entreth vpon the Argument discoursing fully of the varietie of these spirituall gifts and who is the Author of them and for what end they were giuen and in what manner they should be employed omitting nothing that was needfull to bee spoken anent this subiect In this part of the Chapter §. 2. Coherence entreating both before and after this verse of the wondrous great yet sweet and vsefull varietie of these spirituall gifts he sheweth that howsoeuer manifold they are either for kind or degree so as they may differ in the materiall and formall yet they doe all agree both in the same efficient and in the same finall cause In the same efficient cause which is God the Lord by his Spirit vers 4 6. Now there are diuersities of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diuersities of operations but it is the same God which worketh all in all And in the same finall cause which is the aduancement of Gods glory in the propagation of his Gospell and the edification of his Church in this verse But the manifestation of the Spirit is giuen to euery man to profit withall By occasion of which words §. 3. and diuision of the Text. we may enquire into the nature conueiance and vse of these gifts First their nature in themselues and in their originall what they are and whence they are the workes of Gods Spirit in vs The manifestation of the Spirit Secondly their conueyance vnto vs how we come to haue them and to haue propertie in them it is by gift is giuen to euery man Thirdly their vse and end why they were giuen vs and what we are to doe with them they must be employed to the good of our Brethren and of the Church is giuen to euery man to profit withall Of these briefely and in their order and with speciall reference euer to
same fountaine the holy Spirit of God and all those distributions passe vnto vs by one and the same way of most free and liberall donation Haue all the Word of Wisdome Haue all the Word of Knowledge Haue all Faith Haue all Prophecy or any other spirituall grace No they haue not but b 1. Cor. 12.8 c. to one the Word of Wisedome the Word of Knowledge to another and to others other gifts There is both variety you see and distribution of these graces But yet there is the same Author of them and the same manner of communicating them For to one c Ibid. is giuen by the Spirit the Word of Wisedome to another the Word of Knowledge by the same Spirit and to others other graces but they are all from the same Spirit and they are all giuen And as the gifts so the offices too To that question in vers 29. d Vers. 29. Are all Apostles are all Prophets are all Teachers Answer may be made as before negatiuely No they are not but some Apostles and some Prophets and some Teachers There is the like variety and distribution as before but withal the same Doner the same donation as before For e Ephes. 4.11 he gaue some Apostles and some Prophets and some Pastors and Teachers Ephes. 4. And f 1. Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. beneath at vers 28. Both gifts and offices as they are à Deo for the Author so they are ex dono for the manner from God and by way of gift If we had no other the very names they carry like the superscription vpon Caesars peny were a sufficient proofe from whom wee first had them When wee call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratias gratis datas Gifts and Graces and Manifestations of the Spirit doe wee not by the vse of those very names confesse the receipt For what more free than gift and what lesse of debt or desert than grace Heathen men indeed called the best of their perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habits but Saint Iames hath taught Christians a fitter name for ours g Iam. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts They saw they had them and looked no farther but we must know as that we haue them so as well how wee came by them And therefore this Apostle aboue at Chap. 4. ioyneth the hauing and the receipt together as if he would haue vs behold them vno intuitu and at once h 1 Cor. 4.7 Quid habes quod non accepisti what hast thou that thou hast not receiued §. 18. not from Nature or Desert Possibly thou wilt alledge thy excellent naturall parts these were not giuen thee but thou broughtest them into the world with thee or thou wilt vouch what thou hast attained to by art and industry and these were not giuen thee but thou hast wonne them proprio Marte and therefore well deseruest to weare them Deceiue not thy selfe it is neither so nor so Our Apostle in the place now last mentioned cutteth off all such Challenges a 1 Cor. 4.7 Quis te discreuit Who made thee to differ from another Say there were as there is not such a difference in and from Nature as thou conceiuest yet still in the last resolution there must be a receipt acknowledged for euen b cum illius fit gratiae quod creatus es Hieron Epist. 139. Attendamus gratiam Dei non solùm quâ fecit nos Auggustin in Psal. 144. Nature it selfe in the last resolution is of Grace for God gaue thee that Or say there were as there is not such a difference of desert as thou pretendest yet still that were to be acknowledged as a gift too for God gaue thee that c Deut. 8.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum Agamemnonis ad Achillem apud Homâ—r Illad â— power whatsoeuer it was whereby thou hast attained to whatsoeuer thou hast But the truth is the difference that is in men in regard of these gifts and abilities ariseth neither from the power of nature nor from the merit of labour otherwise than as God is pleased to vse these as second causes vnder him but it commeth meerely from the good will and pleasure of that free spirit which bloweth where and when and how he listeth d 1 Cor. 12.11 diuiding his graces to euery man seuerally as he will at the eleuenth and e Ibid. 18. as it hath pleased him at verse 18. of this Chapter Nature is a necessary agent and if not either hindered by some inferiour impediment or ouer-ruled by some higher power worketh alwayes alike and produceth the same effects in all indiuiduals of the same kinde and how is it possible shee should make a difference that knoweth none And as for Desert there is indeed no such thing and therefore it can worke nothing For can God be a debtor to any man or hath any man f Rom. 11.35 giuen to him first that it might bee recompenced him againe As a lumpe of g Esay 64.8 Clay lyeth before the Potter so is all mankinde in the hand of God The Potter at his pleasure out of that h Rom. 9.21 lumpe frameth vessels of all sorts of different shape proportion strength finenesse capacitie as he thinketh good vnto the seuerall vses for which hee intendeth them So God after the good pleasure of his owne will out of mankinde as out of an vntoward lumpe of clay all of the same price equall in nature and desert maketh vp vessels for the vse of his Sanctuary by fitting seuerall men with seuerall gifts more or lesse greater or meaner better or worse according to the difference of those offices and employments for which he intendeth them It is not the Clay but the Potter that maketh the difference there neither is it any thing in man but the Spirit of God that maketh the difference here Whatsoeuer spirituall abilities wee haue we haue them of gift and by grace The manifestation of the spirit is giuen to eueryman §. 19. Generall Inferences 1. Of thankefulnesse for those we haue A point of very fruitfull consideration for men of all form whether they bee of greater or of meaner gifts And first all of vs generally may hence take two profitable directions the one if we haue any vsefull gifts whom to thanks for them the other if we want any needfull gifts where to seeke for them Whatsoeuer manifestation of the spirit thou hast it is giuen thee and to whom can thy thankes for it be due but to the Giuer Sacrifice not to thine owne a Habaâ— â— 16 nets either of Nature of Endeuour as if these Abilities were the manifestations of thine owne spirit but enlarge thy heart to magnifie the goodnesse and bounty of him who is b Heb. 12.9 Pater spirituum the Father of the spirits of all flesh and hath wrought those graces in thee by
worth the labour as this none that can bring so much profit to others nor therefore so much glory to God nor therefore so much comfort to our owne hearts as this d Tit. 3.8 This is a faithfull saying and these things I will that thou affirme constantly saith Saint Paul to Titus that they which haue beleeued in God might be careful to maintaine good workes these things are good and profitable vnto men You cannot doe more good vnto the Church of God you cannot more profit the people of God by your gifts than by pressing effectually these two great points Faith Good works these are good and profitable vnto men §. 35. The Conclusion I might here adde other inferences from this point as namely since the manifestation of the Spirit is giuen to euery one of vs chiefely for this end that wee may profit the people with it that therefore fourthly in our preaching wee should rather seeke to profit our hearers though perhaps with sharpe and vnwelcome reproofes than to please them by flattering them in euill and that fifthly wee should more desire to bring profit vnto them than to gaine applause vnto our selues and sundry other more besides these But I will neither adde any more nor prosecute these any farther at this time but giue place to other businesse God the Father of Lights and of Spirits endow euery one of vs in our Places and Callings with a competent measure of such Graces as in his wisedome and goodnesse he shall see needefull and expedient for vs and so direct our harts and tongues and endeauours in the exercise and manifestation thereof that by his good blessing vpon our labours wee may bee enabled to aduance his glory propagate his truth benefit his Church discharge a good conscience in the meane time and at the last make our account with comfort at the appearing of our Lord Iesus Christ. To whom c. FINIS THREE SERMONS Ad Magistratum BY ROBERT SAVNDERSON Batchellor in Diuinity and sometimes Fellow of Lincolne Colledge in Oxford PSAL. 2.10 Et nunc Reges intelligite erudimini qui judicatis terram LONDON Printed by R.Y. for R. Dawlman at the Signe of the Bible neere the great Conduit in Fleetstreete 1627. To the Right VVorshipfull my much honoured Patron Sir NICHOLAS SAVNDERSON of Filingham Linc. Knight and Baronet SIR HAuing first vpon slow deliberation resolued to publish these three Sermons my next resolution came on more readily to present them to you For which there was no need I should deliberate long the consideration both of the Author and Argument prompting mee thereunto For my selfe first As you haue abundantly witnessed vnto the world your good affection to mee both by sundry other courtesies and especially in being the chiefest meanes vnder the good Prouidence of God by your free collation of a Benefice vpon me of drawing me from the Vniuersitie into these parts where I am now settled so I haue beene euer couetous of some faire opportunity to witnesse vnto the world my thankfull acknowledgement of your kinde fauours whereof for want of better meanes I desire this Dedication maybe some expression And then for the Argument I knew none more fit to Patronage a Theame of Iustice than your selfe whom God hath endowed with strong abilities many wayes of Vnderstanding Affections Courage Elocution Induâ—trie together with outward Meanes and Power in a gracious measure and aboue many of your fellowes in the same office to doe Him and his Annointed and their People good seruice in aduancing the course of publike Iustice in the Countrie where you liue In both which regards as I presume these my meditations concerning Iustice will not come altogether vnwelcome so I am confident that the manner of handling vsed therein in taxing the Abuses with such Freedome as it may be some will not rellish will yet be by so much more acceptable to you by how much more freely your owne heart when you reade of them shall witnesse your owne freedome from them In which confidence with all due respect I commend these Sermons into your hands and with my faithfullest deuotions your selfe and your Religious Lady and whole family into the hands of God who alone is able hath to continue and multiply his blessings vpon you in the meane time and in the end to crowne his owne graces in you with glory Yours in the Lord ROB. SAVNDERSON Booth by Paynell Line 1. Mar. 1626. THE FIRST SERMON At a publike Sessions at Grantham Linc. 11. Iun 1623. IOB 29. VERS 14 15 16 17. 14. I put on righteousnesse and it cloathed mee my judgement was as a robe and diadem 15. I was eyes to the blinde and feet was I to the lame 16. I was a father to the poore and the cause which I knew not I searched out 17. And I brake the jawes of the wicked and plucked the spoyle out of his teeth WHere silence against foule and false imputations may be interpreted a a Si cum mihi furta largitiones obijciuntur ego respendere soleo meis non tà m sâ—m existimandus â—e rebus gestis gloriari quà m de obiectis non confiteri Cic. pro domo sua Confession §. 1. The Occasion there the protestation of a mans owne innocency is euer iust and sometimes b Mihi de memetipso tam multa dicendi necessitas quaedam imposita est ob illo Clâ— pro Syll. necessarie When others doe vs open wrong it is not now Vanity but Charity to doe our selues open right and whatsoeuer appearance of folly or vaine boasting there is in so doing they are chargeable with all that compell vs thereunto and not wee I am become a foole in glorying but yee haue compelled mee 2 Cor. 12.11 It was neither pride nor passion in Iob but such a compulsion as this that made him so often in this booke proclaime his owne righteousnesse Amongst whose many and grieuous afflictions as it is hard to say which was the greatest so we are sure this was not the least that hee was to wrestle with the vniust and bitter vpbraidings of vnreasonable and incompassionate men They came to visit him as friends and as friends they should haue comforted him But sorry friends they were and Iob 16.2 miserable comforters indeed not comforters but tormentours and Accusers rather than Friends Seeing Gods hand heauie vpon him for want of better or other proofe they charge him with Hypocrisie And because they would not seeme to deale all in generalities for against this generall accusation of hypocrisie it was sufficient for him as generally to pleade the truth and vprightnesse of his heart they therefore goe on more particularly but as falsly and as it were by way of instance to charge him with Oppression Thus Eliphaz by name taxeth him Chap. 22.6 c. Thou hast taken a pledge from thy brother for naught and hast stripped the naked of their cloathing Thou hast not giuen water to
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
them another while vpon his mercy Consider not only what hee threateneth but consider withall why hee threatneth it is that you may repent and withall how hee threatneth it is vnlesse you repent Hee threatneth to cast downe indeed but vnto humiliation not into despaire Hee shooteth out his arrowes euen bitter words but as b 1 Sam. 20.20.21 Ionathans arrowes for warning not for destruction Thinke not hee aymeth so much at thy punishment when he threatneth alas if that were the thing he sought hee could lay on loade enough c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Gen. hom 25. Nemo punire desiderans quod facturus est comminatur Hieronym in Ion. 3. without words No it is thy amendment hee aimeth at and seeketh therein and hee therefore holdeth not his tongue that if thou wilt take it for a warning hee may hold his hand If the Father doe but threaten the childe when the rod lyeth by him it is very likely hee meaneth not to correct him for that time but only to make him the more carefull to obey and the more fearefull to offend for the time to come Canst thou thus gather hope from the chiding of thy earthly father and wilt thou finde no comfort in the chidings and threatnings of thy heauenly Father whose bowels of tender compassion to vs-ward are so much larger than any earthly Parents can be by how much himselfe the d Heb. 12.9 Father of spirits is greater than those fathers of our flesh Yea but who am I will some disconsolate soule say that I should make Gods threatnings voide or what my repentance that it should cancell the Oracles of Truth or reuerse the sentence of the eternall Iudge Poore distressed soule that thus disputest against thine owne peace but seest not the while the vnfathomed depth of Gods mercy and the wonderfull dispensations of his Truth Know that his threatnings are not made voide or of none effect when thou by thy repentance stayest the execution of them yea rather then are they of all other times most effectuall for then doe they most of all accomplish their proper end and the thing for which they were intended in thy amendment Neither let his truth make thee despaire but remember that the tenor of all his most peremptory threatnings runneth with an implicite reseruation and conditionall exception of Repentance which condition if thou on thy part faithfully performe the iudgement shall bee turned away and yet Gods Truth no whit impaired This for the Distressed §. 15. 2. of Terrour to the secure Now for the Secure Moses in Deut. 29. speaketh of a certaine a Deut. 29.18.19 roote that beareth gall and wormewood that blesseth it selfe when God curseth and standeth vnmoued when God threatneth Here is an Axe for that roote to hew it in pieces and vnlesse it b Math. 7.19 bring forth better fruite to cleane it out for the fire If there be any spriggs or spurnes of that roote here let them also consider what hath beene said and tremble Consider this I say and tremble all you that make a mocke at God and at his word and imagine that all his threatnings are but Bruta fulmina empty cracks and Powder without shot because sundry of them haue fallen to the ground and not done the hurt they made shew of But know who so euer thou art that thus abusest the Mercy and despisest the Truth of God that as his Mercy neuer did so his Truth shall neuer faile Thou saiest some of his threatnings haue done no harme I say as much too and his mercy be blessed for it but what is that to secure thee If any where Gods threatnings did no harme and wrought no destruction it was there only where they did good and wrought repentance If they haue turned thee from thy sinnes as they haue done some others there is hope thou maist turne them away from thee as some others haue done But if they haue done no good vpon thee in working thy repentance certainly they hang ouer thee to doe thee harme and to worke thy destruction Gods threatnings are in this respect as all other his words are sure and stedfast and such as c Esay 55.11 shall neuer returne voide but accomplish that for which they were sent if not the one way then without all doubt the other If they doe not humble thee they must ouerwhelme thee if they worke not thy conuersion they will thy ruine As some strong Physicke that either mendeth or endeth the Patient so are these And therefore when iudgements are denounced resolue quickly off or on Here is all the choyce that is left thee either Repent or Suffer There is a generation of men that as Moses complaineth d Deut. 29.19 when they heare the words of Gods curse blesse themselues in their hearts and say they shall haue peace though they walke in the imagination of their owne hearts that as S. Paul complaineth e Rom. 2.4 despise the riches of his goodnesse and forbearance and long-suffering not taking knowledge that the goodnesse of God would lead them to repentance that as S. Peter complaineth f 2 Pet. 3.3.4 walke after their owne lusts and scoffingly iest at Gods iudgements saying where is the promise of his comming But let such secure and carnall scoffers bee assured that howsoeuer others speed they shall neuer goe vnpunished Whatsoeuer becommeth of Gods threatnings against others certainely they shall fall heauy vpon them They that haue taught vs their conditions Moses and Paul and Peter haue taught vs also their punishments Moses telleth such a one how euer others are dealt with that yet g Deut. 29.20 the Lord will not spare him but the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in Gods booke shall light vpon him and the Lord shall blot out his name from vnder heauen S. Paul telleth such men that by despising the riches of his goodnesse and forbearance they doe but h Rom. 2.5 treasure vp vnto themselues wrath against the great day of wrath and of the reuelation of the righteous iudgement of God S. Peter telleth them howsoeuer they not only sleep but euen snort in deep security that yet i 2 Pet. 2.3 their iudgement of long time sleepeth not and their damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as slumbereth Doe thou then take heed whosoeuer thou art whatsoeuer thou dost that thou abuse not the Mercy of God and to diuorce it from his Truth is to abuse it If when God threatneth thou layest aside his Truth presumest on his bare Mercy when he punisheth take heed he doe not cry quittance with thee by laying aside his Mercy and manifesting his bare Truth God is k Psal. 145.8 patient and mercifull Patience will beare much Mercy forbeare much but being scorned and prouoked dared l Furor sit laese saepius patientia Patience it selfe