Baal how zealous were they 1 Reg. 18. 28. The Ephesians for their Diana what extraordinarie zeal when they perceived that by Pauls preaching against gods made with hands was like to overthrow their Religion they cryed for the space of two Iudg. 6. 28 29 30. houres together Great is Diana of the Ephesians Acts 19. 34. Motive 6. If you will be zealous for the House of God God will be zealous for your houses vid. 2 Sam. 6. 10 11. Obed Edom he had a zeal for the Ark when others were afraid of it God blesses him vid. Hag. 2. 18 19. If you will be dead and cold for the matters of God God will be cold for your civil concernments Motive 7. It s one of the best wayes to take off and abate the heat of enemies against the House of God The colder you are the more hot will they be and the more zealous you are the more cold will they be in promoting their designes 2. Rules for zeal 1 Your Zeal must be universal and that 1. In respect of things you must be zealous for everie part of Gods House for all and everie part of Truth against all and everie kind of corruption in Worship some are zealous against Schisme and Heresie but they have no great Zeal against superstition and humane inventions others have a Zeal against Superstition but they have not against Heresie c. This is not right heat vid. Psal 119. 104. Josiah his Zeal was against everie Corruption 2 Reg. 23. 4. ad 20. God commands him vers 25. Such was the Zeal of Christ also He leaves nothing behinde Sacraments Preaching Prayer 2. In respect of persons he that hath a right zeal for Truth will oppose all is contrarie to Truth in one person as well as in another in great as well as in small c. in a Friend as well as in an Enemie Zeal is like God in this there is no respect of persons with it Whosoever defiles the House of God let his Profession his Power be what it will Zeal will oppose him Zeal doth not hate error in a Prelate and love it in another c. Christ will throw down the Tables of the Money-changers whosoever they be that fit there c. 3. In respect of times True Zeal for Gods House hath no winter it burns in one Age as well as in another Manie men were verie zealous against corruption in Worship and Doctrine in the raign of Prelacie which now are cold against the same or worse corruptions in the raign of Heresie These were never truly zealous for Gods House Corruption of Truth and Worship is as bad one year as another c. 2 Zeal must be joyned with prudence and knowledge Rom. 10. 2. God hath given to man an understanding as well as affection Zeal without Discretion is rashness like mettle in a blinde Horse or a sharp edged Sword in a mad mans hand Those 4. Beasts Rev. 4. 8. which represent the Churches of the Gospel they had 6. Wings and they were full of Eyes a Christian must have Eyes as well as Wings Knowledge as well as Zeal Zeal with Knowledge saith one is like an Unicorns Horn in the hand of an Artist verie precious but Zeal without Knowledge is as the Unicorns Horn in the Beasts Head verie dangerous Zeal without Knowledge is like Pegasus without a Bridle or like an Offering without an Eye which God accepts not Lev. 22. 22. Mal. 1. 8. It s like Phaeton in his Fathers Chariot may burn himself and the World too 3 Zeal for Gods House must be confined within the Compasse of our Calling The Minister in his place the Magistrate in his the private person in his place 'T is a good glosse which Calvin hath on this Text. All must imitate Christ all must as much as in them lyeth preserve the Temple of God from defilement yet everie man must take heed that he go not beyond his bounds Non omnibus protinus licet flagellum arripere ut vitia manu corrigamus neque enim eadem nobis potest as data est nec idem injunctum munus Zeal out of its place is like fire in the Thatch Private Christians they must express their zeal by Prayer Teares Dispute complaining to the Church to the Magistrates where they are if they be such as care for Religion He that should being a private person do as Phinehas did and pretend zeal would be a murtherer or as Christ here did would be seditious c. 4 Our zeal for Gods House must be for the glorie of God not either to get our selves a name or to oppose men or to please others c. but meerly discharge of duty respect to Gods Honour This was the ground of our Saviours zeal make not my Fathers House c. Jehu lost all his zeal for want of a right end vid. 2 Reg. 10. He did verie much and he calls it zeal for God vers 16. but the truth is it was meerly for his own house and therefore God threatens Hos 1. 4. to avenge the blood of Jezreel upon the House of Jehu c. look well to this 5 It must be put out against private corruptions in your own case 3. Meanes to get zeal for Gods House 1 Consider often the worth and excellency of Gods House Truth Worship they are glorious things beauties of holiness Psal 110. 3. the glorie of God the glorie is departed from Israel c. 1 Sam. 4. latter end the Tabernacle of God with men c. 2 Beg much of the Spirit of God that spirit of fire the fire of the Altar came down from Heaven so doth the fire of zeal get much of that fiery Baptisme of the Holy Ghost c. vid. Acts 2. 3. 3 Be much in the Company of zealous persons he that kisseth the lips of the Servants of God who are zealous will get heat from them 4 Take heed of too much carnal policie This will make you but cold and dead for the Worship of God He whose zeal is extreme hot for outward things will be extreme cold at least luke-warm for the Worship of God a little Earth cast on a hot fire puts it out Mary Wolâ—oth Septemb. 30th 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19. 47. And He taught daily in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are five principal Passages or Stories recorded of Jesus Christ in this Chapter which is the best division can be made of it viz. 1 The story of the Conversion of one Zacheus a Publican a little man but a very great sinner this we have from the first verse to the 11th He came out of curiosity to gaze upon Christs person having heard the fame of his works and he did not only behold his Person but was converted by his Power we may note from his conversion 1. It s good to be in the way in which Christ travels Zachâ—us being in Christs way was apprehended by Christs power and made partaker of
false Teachers which also do much spoyl in the Church And yet these men would have the Foxes nourished Those gins of penal Lawes which zealous Magistrates have made to take these Foxes must now be repealed that they may devoure uncontrolably And yet these men have the impudence as to repute themselves the chief Patrons if not the only friends of Religion and are displeased with those who account them otherwise But wisdom is justified of her Children If they be the friends of Religion Religion hath no enemies in the World Is he a friend to his Patient who knowing him to be full of mortal Diseases will suffer no effectual meanes to be used which may remove them then are these men friends to Religion Is he a Friend to his Garden who plucks up the hedge and proclaims liberty to all kinde of wilde Beasts to come and tread down the flowers then are the Patrons of Toleration friends to Religion Is he a Friend to a Garison City who would have all the watch Towers demolished all the Works slighted all Guards removed and proclaim License for all enemies to come in and plunder and destroy at their pleasure Then are they friends to Religion who contend for this universal Toleration If these be the Guardians of Religion Religion is not like to be long lived under their protection God grant Religion better Protectors How soon will our Church be overflowâ—n if liberty be granted to all Hereticks and seducers to spread their pernicious Doctrines if all manner of Religions be let in true Religion at least the power of it will soon be destroyed All you who have any Interest in the Bridegroom of the Church awaken him by your prayers that he would scourge such defilers out of his Temple who for sinful respects and private advantage would permit all cheats and deceivers to put off and vent their abominable falshoods in the Church of Christ how soon would a City be infected if all rotten unwholsom meats should be freely sold in an open Market This is the way to make a whole Church sick not to make a sick Church whole God hath told us of a better cure to recover a sick Church Jer. 33. 6. Peace and truth not dissension and error is the way to recover a languishing Church a dying Nation And that which doth most highly aggravate this wickedness is this That it s endeavoured by a People who have solemnly promised to settle purity of truth and purity and unity of worship and to abolish all false wayes of worship and all things contrary to sound Doctrine 3d Vse Exhortation 1 John 2. 6. Let us be zealous for the House of God as Christ was zealous for the Doctrine zealous for the worship of Gods House In this use I shall 1. Give Motives 2. Some Rules 3. Meanes Motive 1. 'T is that which is commanded every Christian vid. Jude 3. Contend earnestly for the Faith once delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word notes a holy heat eagerness and violence Rev. 3. 19. Be zealous therefore and repent Motive 2. The Saints of God who are renowned in Scripture they have been zealous in these matters The fire of God hath sparkled out of their mouthes we may see their hands feet hearts lips red hot with zeal for the house of their God Nehemiah how zealous was he against the corruptions of Gods Courts he could not endure any filthiness there when he understood that Eliasâ—ib the Priest had given to Tobiah his Kinsman one of the Chambers of the Temple for his private use where the things for Gods worship were wont to be laid see how his Spirit works against that corruption Neh. 13. 8 9. He cast forth his Houshold-stuffe out of the Chamber and commanded the Chambers to be cleansed and brought again the Vessels of the House of God with the meat-offering and the Frankincense And when he understood that the Levites and Priests who did the service of Gods House had been defrauded of their portions designed for that work see how zealously he contended with the Rulers and so reforms that corruption vid. vers 10 11 12 13. When he saw the Sabbaths of the Lord prophaned see how he bestirs himself vers 15 16 17 18 19 20 21. Elijah also was a man of zeal for Gods House vid. 1 Reg. 19. 10. 14. He hath reference to that zealous act of his upon the Prophets of Baal Cap. 18. 40. David Psal 69. 9. The Apostle Paul Acts 17. 16. His Spirit was stirred within him when he saw them wholly given to Idolatry Moses how was his Spirit set on fire when he saw the Idol-Calf set up and worshipped Exo. 32. 20 21 22. And generally all the Prophets and Apostles So the primitive Martyrs and Confessors c. All these should be as sparks to set our hearts on fire and those holy mourners in Ezekiels time Cap. 9. 4. they had a zeal for Gods worship vid. Cap. 8. see what those abominations were Corruptions in the House of God defilements in Worship Vid. Luc. 6. 15. Simon the Zelot They had a jealousie against the Image of jealousie set up in the House of God These are written for our learning and imitation Motive 3. Consider what a long and hot Summer we have enjoyed of the Ordinances of God The Gospel of God hath been preached amongst us for almost 100. yeares since the first Reformation And are we still cold and careless This should put some life into us We have had many burning Tapers who have wasted themselves to heat us c. Motive 4. Consider how likely we are to lose the Worship and Ordinances and the Truth if our zeal do not keep them with us Never was there more heat against the Truth and Worship of God then now there is Some are zealously undermining the very Foundation of Gods House endevoring to take away all that which hath a tendency to support Religion laying snares for Ministry removing all that which should maintain Ministry and Worship that so the Levites may flee every one to his field setting up the lowest of Gen. 47. 22. the People to be Preachers in the Church opening a door to Idolatry by endeavouring to take away all punishments from Papists and Idolaters c. This is enough to turn Ice into flames to make the coldest heart to burn violently with zeal for God This was that which made Elijah so zealous he looked upon the Worship of God as being in danger to be lost 1 Reg. 19. 10. They have forsaken thy Covenant throwen down thy Altars slain thy Servants with the Sword and I only am left c. The glorie of the Lord seems to be removing from the Cherubims to the Threshold of the Temple and if we be not now more then ordinarilie zealous Religion will be gone Motive 5. Consider how zealous all People are for their false Worships Papists what heat is there in them for their Idols The Worshippers of
It was suitable to his condition he having taken upon him the form of a Servant by taking our Nature upon him Phil. 2. 7. it was meet that he should be humble He came not to be ministred unto but to minister Mat. 20. 28. He was in statu humiliationis as he stood in our stead and it was necessary that his carriage should be suitable to his state 2. He was full of every grace John 1. 14. He was full of the Spirit 3. To teach his Disciples both the twelve 1 Pet. 2. 21. that followed him in the flesh and all others after them how they should carry themselves in the World John 13 14 15 16. Third thing is the Use I will only make one That we would all endeavour to walk as Christ walked in this regard We live in a proud age Christians were never swollen bigger either with corporal or spiritual pride than now they are as though they were not Disciples of Christ but Disciples of Lucifer Hardly is there a foolish garish fashion in the World but it s taken up if not invented by Professors of Religion The Apostle would not have Christians to be conformed unto the World Rom. 12. 2. but most Christians study nothing more than this comformity This flag of pride is not displayed any where larger then in the houses and hearts of those who would be accounted most eminent in Christianity Solomon speaks of such a generation Prov. 30. 13. if ever such a Generation lived upon Earth it lives in the present age The Servants of Christ in former ages walked in another posture they were little in their own eyes See what Abraham saith Lord I am but dust and ashes Gen. 18. 27. God calls him the great man Isa 41. 2. See what Jacob saith Gen. 32. 10. I am lesse c. See what Asaph saith Psal 73. 22. I am even as a Beast before thee Wise Agur what he saith of himself Prov. 30. 10. See what Paul saith I am lesse then the least of all the Apostles I am as one born out of due time 1 Cor. 15. 8 9. And in another place lesse then the least of all Saints Ephes 3. vers 8. In another place The chiefest of sinners 1 Tim. 1. 15. David 2 Sam. 7. 18. The Publican Luk. 18. Lord be merciful to me a sinner But what is the Language of Christians now just like that in Esay 65. 5. Stand by thy self come not near me I am holier then thou We may say as he did when he read the Gospel Aut hoc non est Evangelium aut nos non sumus Evangelici The Apostle foretells of the sins of the last days 2 Tim. 3. Pride and high-mindedness are two of those sins Surely that Prophesie is calculated for the meridian of our time They are the two sins of our age what else meanes the bleating of the sheep c. 1. Why else comes it to passe that there is such distance amongst the people of God why such with-drawings one from another Too much pride and too little love is the cause of Schisme Solomon tells us Only by pride comes contention Prov. 13. 10. If contention be the child of pride surely we are guilty 2. Why are Christians of low parts so much despised Is it not for want of humility vid. Phil. 2 3. 3. Why else do men thrust themselves from their private Callings into the Ministery Is it not because of pride They think too well of themselves certainly vid. Psal 131. 1. 4. Why do men sleight the plain wholsom truths of God 5. Why will not men come under the Government of Christ 'T is for want of lowliness of heart Our Saviour hints it in this Text where he puts lowliness of heart and the taking of his yoak together other things are pretended but pride is at the root Be instructed therefore as the Apostle exhorts Col. 3. 12. to put on humbleness of mind Be ye cloathed with humility 1 Pet. 5. 3. Consider your Master as in other respects so in this Phil. 2. 3 4. If you will not be like Christ in his humility you shall not be like him in his exaltation Having fallen upon this necessary subject I shall 1. Presse you by some Motives to this grace 2. I shall lay down some Directions or helps to attain to it 1. Motive From the mischief and danger of pride of heart The danger of high-mindedness will appear in two things 1. It brings men into many sins 2. It brings them into many punishments There are 11. mishapen births of Pride Pride of heart doth beget many sins viz. 1. It will not patiently suffer the word of rebuke neither private from Christian friends nor open rebuke from the publick Ministry Pride will not bear reproof but will rage at it It s a great mercy to be reproved and rebuked for sin Rebuke an Ordinance of God Lev. 19. 17. Pearles Matth. 7. 6. Prov. 10. 17. Ezech. 3. 26. Cap. 12. 1. Cap. 15. 10. David prayes for it Let the righteous smite me it shall be as precious balm Psal 141. 5. But Pride in the heart will make the spirit fret and rise against home-reproofs and against the reprover also Esa 29. 21. Reproofs are veritates mordaces and a proud heart cannot bear them Proud Ahab cannot bear the reproofs of Micajah 1 King 22. 8. Proud Amaziah storms at the rebukes of Amos the Land is not able to bear his words Amos 7. 10. The proud men were they who raged at the reproof of Jeremiah Cap. 43. 2. A humble heart lies open to rebukes for sin will pray for them and bless God when it comes home to his Conscience c. Prov. 9. 8. 2. Pride of heart it will incline them to envy the graces of God in other men A proud person hates and malignes every one who out-strips and out-shines himself he cannot bear either an equal or superior It s a duty to rejoyce in and to blesse God for the excellent gifts and graces of other men Moses did well Would all the Lords People were Prophets Numb 11. 29. Joshua he is a little troubled at it Moses rejoyceth high-minded men are very apt to sleight and grieve and repine at other mens eminency which is a very great sin A proud man is glad to see others eclipsed that he may shine the clearer Yea it s his ingeny and disposition to be blotting and disparaging others to make himself the more glorious Now what a fearful sin is this to hate and despise men for their goodness 3. It will incline a man to be glad at the sins and slips and miscarriages of others It s a very great sin to rejoyce in iniquity 1 Cor. 13. 6. 'T is a very diabolical thing to be delighted to see others fall into sin or into misery It cannot stand with grace 'T is Satans great work and design Now he that is proud in heart is easily tempted to this sin 4. It inclines a man to
this lesson This is that which the Apostle saith 1 Pet. 2. 21 22 23. And hence it is that the Apostle doth so often presse this grace from the patience of Christ The use of this point is twofold Reproof Exhortation 1. Use It is a just check to those who in any affliction are filled with rage murmuring discontents against God like the raging Sea they are ever casting forth mire and dirt venting choller spleen the bitterness of their own hearts against God The Servants of God have been much overtaken with this infirmity Job a mirror of patience Iam. 5. 11. yet he is wonderfully discontent vid. Job 3. init and thou wilt finde very many unsavory speeches in that book Moses a very meek man yet how doth he quarrel with God many times Lord why is it that thou hast sent me Exod. 5. 22. and at another time If thou deal thus with me kill me I beseech thee Numb 11. 15. And Jonah he speaks nothing but thundring and â—ightning against God vid. Jonah 4. per totum This is not a Christ-like spirit he was dumb in his sufferings and wilt thou rage He opened not his mouth and darest thou speak This is a very sinful frame T is a charging of God and how sinful is it for Creatures to impeach their God he that reproveth God let him answer it Iob 40. 2. 1. It accuseth Gods wisdom that he knowes not how to order things better 2. It accuseth his Justice That his proceedings are unequal Iob 40. 8. 3. It accuseth his holiness It is in effect as if we should say God is wicked And see what he saith to Iob Iob 34. 18. 4. It accuseth his mercy That he is severe harsh rigorous c. that he delights to make his Creatures miserable c. 2d Use Exhortation That we all of us would learn to be like Christ in this respect 1 John 2. 6. This is a necessary lesson in these times we are as a Sheep before the shearer c. as Christ was silent and dumb as he opened not his mouth so let us be c. we may speak against the wickedness of men c. I shall shew here 1. What this is to be dumb and not to open our mouthes in affliction 2. Give some Motives 3. Add some Directions how to attain to it To be dumb under afflictions c. 1 It is not any sinful dumbness or shutting 3. Neg Rules the mouth There is a five-fold sinful dumbness viz. 1. A sullen dumbness a crabbed froward silence When the perversness of a mans spirit will not suffer him to speak many men are of such harsh rugged dispositions that if any trouble be upon them their dearest friend or nearest relation cannot procure one word They are peevishly silent If God should deal with such as he did with Zachary Luke 1. strike them dumb it would be just 2. There is a stupid dumbness When a man though he be sorely afflicted and oppressed yet is like a stock or stone stupidly dumb God would not have our mouthes shut in this manner vid. Isa 26. 11. Isa 42. ult for this Ephraim is reproved Hos 7. 9. This is like Ionahs silence when he was asleep Balaams Asse reproves this dumbness 2 Pet. 2 16. 3. There is an over-whelming despayring dumbness This ariseth from infidelity When men under some affliction apprehend it irreparable and past recovery and so in an incredulous manner give themselves to dumbnes silence This is sinful To be swallowed up of affliction This questions Gods power wisdom c. Of this see Psal 42. ult Psal 43. ult A Christian should rather be as David Psal 27. 3. or as Iob Though he kill me c. or as Ionah Chap. 4. 4. There is a proud dumbness when a man though he be under great pressures yet out of heighth and gallantry of spirit scorns to complain Thinks it too effeminate a thing c. to complain when we have to do with God this is a sinful silence God would not have such worms as we are to think to outbrave his judgements Such Iron sinews God both can and will subdue vid. Isa 2. 12 13 14 15. This is to harden the heart against God and shall Iron break the Northern Iron and that Steel Ier. 15. 12. 5. A timorous silence when men do not open their mouthes under afflictions and oppressions for fear lest their yokes should be made more heavy an Issachars silence I grant that every Christian should use all holy prudence to preserve himself from sufferings No affliction is joyous c. and Thou shalt not murther commands all care and diligence c. for self-preservation and it is not prudence to exasperate the spirits of men c. if it may be done without neglecting a duty But if Gods honour lye at stake then the mouthes of men who have a Call must be open and let come what God will Anathema est esse patientem saith Luther in such a case T is a brave Heroick Resolution of Luther to this purpose Inveniar Impius homicida avarus c. modo non impii silentii arguar cum patitur Dominus He cared not what he was reputed what he suffered so he might not be sinfully silent in Gods dishonour Object What say you to that in Amos 5. 13. The prudent shall be silent c. The evil of that time see vers 10. Scorning of Magistrates For those are they who reprove in the Gate who used to keep their Courts by the gates of the Cityes 2 Sam. 15. 2. Scorning of Ministers Those are they who speak uprightly And in such dayes its said the prudent shall be silent Ergo. Sol. Most Interpretors expound that in respect of God they shall be silent i. e. not murmur against God and in this respect whatsoever troubles arise we must be silent It cannot be to be silent at sin vid. 2 Tim. 4. 1 2 3 4. Calvin expounds it thus Propheta hic non loquitur de prudentibus quidnam facturi sint vel omissuri Potius significat quoties loqui incipieâ—â— tantam fore superbiam judicum ut repellant omnes objurgationes The meaning cannot be that their sins shall not be reproved by the Ministers Hoc enim non esset honimis cordati praeterire silentio tam gravia scelera etiamsi Tyranni minitentur mortem centies quibus tamen incumbit docendi neâ—essitas illi non debent obmutescere And again non intelligit sponte tacituros quia turpis ignaviae esset ita prodere veritatem bonas causas Quid igitur Nempe tantam fore improbitatem ut ne finant quidem Tyranni verbum unum proferri à prudentibus Tantam audaciam grassari ut sublata sit prorsus omnis libertas cordatis viris Coguntur ergo tacere quia nihil proficiunt loquendo imò non est illis liberum loqui quanquaem praestare officium conantur tamen statim compescit eos tyrannica violentia
Tyranni isti ad silentium omnes cogent compescent Doctores nunc conjicient in carceres nunc vero in exilia extrudent nunc etiam denunciabunt mortem nunc mulctabunt aliqua poena vel convitiis repudiabunt habebunt ludibrio ut sint contemptibiles This saith he is the meaning of the Prophet Esa 53. 7 2d Rule This silence or not opening of the mouth doth not exclude prayer or the use of lawful meanes to remove it e. g. A man may be dumb under a Disease and yet may keep dayes of prayer to deprecate it and send for the Physician to apply his skill to cure it vid. Psal 39. 9 10. This is a duty as well as patience Our Saviour prayed Father if it be possible let this Cup passe He indeed prayed with subordination to God and so must we And we must not use any indirect or unlawful meanes to remove it That 's worse than any affliction can be It excludes not complaining against unjust 3d Rule dealings in being Authours of our oppression Our Saviour complains of Judas Pilate c. Psal 69. 21. Psal 109. David complains of Doeg c. 2. Positively To be dumb and not to open the mouth c. implyeth these 4. things 1. A holy calmness of heart and spirit under Gods hand No inward frettings or quarrellings against Gods providence c. No heat of heart no distempered heat No anger in spirit against God Jonah was angry No boyling within Psal 39. 3. My heart was hot within me his spirit did boyl with impatience though his tongue was silent 2. Resignations surrendring and referring our selves to God to be yet further and longer afflicted if he please Thus David 2 Sam. 15. 26. God had put a heavy yoak upon his neck already yet if he please he shall add more weight to it So Eli 1 Sam. 3. 18. So David 2 Sam. 16. 10. Abishai would gladly have been about his eares No saith David Let him alone 3. Satisfaction of Spirit When a soul is well pleased in his heart with the affliction which God hath laid him under as Paul Acts 21. 13. He was not displeased but well satisfied with that Prophecy of Agabus He had never the worse thoughts of God for it or for any other of his sufferings 4. A patient waiting upon the Lord under his hand till deliverance come When a soul is willing to stay the Lords leasure and not surripere liberationem steal a deliverance before God would have him free vid. Psal 62. 5. Psal 37. 7. Thus the Church manifests her patience under troubles Mich. 7. 9. So in Lam. 3. 26. Contrary to this is that frame of Spirit which will not suffer a soul to wait but rather use any foul shift to be freed then wait till God call off the Disease vid. 2 Reg. 6. 33. vid. Heb. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting of deliverance This is the first thing what it implies what this duty is The 2d thing is to give Motives to this patient and silent bearing for which consider these 1. Motive Consider that all conditions are ordered by and according to the will and providence of God vid. Matth. 10. 29. Iob 5. 6. This was that that silenced Iob under very heavy pressures Cap. 1. ult Not the Sabeans or Chaldeans but the hand of God This very consideration silenced Eli 1 Sam. 3. 18. and so David Psal 39. 9. and in another case 2 Sam. 16. 10. Abishai looks no farther then Shimei and therefore he is all on hot fire let me go and take away his head from him David sees a Commission in his hand from Heaven Ergo. Vid. Acts 21. 13. they took on very much at first hearing but when they were once perswaded that it was from God they did acquiesse the will of the Lord be done And the great Motive which kept our Saviour so silent under all his sufferings was this The Cup which my Father hath given me shall I not drink of it Consider 1. Gods Soveraignty and Regality He hath an absolute right to order of things as he pleaseth to set us higher or lower to bring us into bondage or freedom Ergo vid. Iob Cap. 38. per totum Cap. 39. Cap. 40. 5. There 's no man hath such power over his beast to put him to a fat or lean pasture as God hath over man vid. Iob 11. 10. Not to be silent is either to deny or at best to question and dispute Gods Dominion over him 'T is as much as to say He is his own not the Lords 2. Consider his wisdom All the works which God doth have rayes of Divine wisdom in them Psal 104. 24. Eccles 3. 11. Even the most confused and seemingly disordered wayes and works of God are wrought most wisely and artificially Now not to be silent is to lay to the charge of God folly bungling c. 2d Motive Consider that you have deserved many times more and heavier things from the hands of God Art thou in poverty thou hast deserved beggery Art thou in sickness thou hast deserved death Art thou in a prison Hell is not beyond thy demerits vid. Lam. 3. 39. Mich. 7. This consideration was that which did silence that good Thief upon the Crosse Luk. 23. 41. A Man who hath deserved hanging drawing and quartering may well be silent to undergo whipping or burning in the hand He who had confiscated all his Estate by some illegal Act hath no reason to speak because the Offcer comes to demand 6 d. or 12 d. for a fine Just thus it is with us we have deserved the losse of all and the Lord only takes twelve pence as it were from us The wages of sin is death Rom. 6. ult and that eternal And this is the wages of every sin Now we have committed an innumerable number of sins beside that unfathomed Fountain of corrupt nature which hath all sin in it in the principle And yet God comes but with small rods to whip us and that in measure too we may well hold our peace indeed 3d Motive Consider the great good of this silence and patience under our afflictions 1. T is in it self a very excellent and precious grace full of beauty and glory It renders us most like to Christ 2. T is very precious in the effects of it I will shew you these four effects of it 1. It renders the heaviest burden tolerable That which wil bruise the back of another will lye very light and easie upon the shoulders of a patient Christian Levius fit patientia Quicquid corrigere est nefas Yea it doth take away the whole weight of the burthen For when the spirit is in such a frame t is all one whether poverty or riches whether freedom or restraint c. A patient spirit hath the happiness and comfort of his condition still 2. It makes a soul Conqueror over all conditions The impatient complaining spirit is vanquished under every small
suffering his spirit Rom. 8. 37. is quite overcome whereas the patient Christian doth tryumph and gets the Victory over all distresses Iob by his patience did conquer all his troubles 3. It preserves and keeps a Christian from many snares and temptations which affliction and distress puts a man upon There is no condition but it hath its peculiar temptations Poverty reproach persecution c. As it is a hard thing so it is a happy thing to be preserved from these snares Not to steal in poverty not to apostatize in persecution c. Now patience is the best Antidote and Preservative to keep us from these The patient Christian will not think of any shifts which are sinful to deliver himself The faith and patience of the primitive Martyrs was that which kept them from accepting of deliverance upon sinful termes Heb. 11. 35. The answer of that Martyr to his friends when they would have had him to make an escape out of Prison was wrought by his patience No He would stay Gods time He would not come out when his friends desired then he should come out too soon nor when his enemies would have him then he should stay too long but when God would have him that was the best time So Paul and Silas Acts 16. 26. The Prison-doors were all open c. yet they would not stir Patience prevents many such Temptations It prevents sinful complyances c. 4. It fortifies the soul against the fear of troublous conditions when threatned or imminent T is a happy thing to be freed from fear of evil and t is promised to the godly Psal 111. 7 8. Now nothing is more likely to support the soul against the fear of such storms then this grace of patience The patient Christian is provided for the worst storm Patience is his Tower his Anchor c. It 's a setling grace 4th Motive Consider that the present condition is also simply the best condition for thee if thou art a true Christian Poverty is better then riches sickness then health bondage then freedom Winter then Summer c. T is best for thy self t is best for thy graces t is best to bring thee to Repentance t is best to humble thee c. T is best considering the distemper which is in thy heart Consider 1. Gods Wisdom that he knowes what is best 2. His goodness that he will not put any Child of his out of a better estate into a worse God sees thou hast a proud heart God knoweth thou hast an ambitious heart therefore disgrace is better then a state of honour A tender Father would never correct his Child but that he thinks that correction is better at that time then cockering and indulgence he would never deny him a meales meat but that he sees that fasting is better then food c. so God vid. Heb. 12. 10. The Apostle teacheth us that God doth aym at his Childrens profit and advantage in all his dispensations Now if one State or Dispensation were better then another and God should cast him into a worse out of a better then it could not be true that God in all his dealings aymes at their benefit 5th Motive Consider that there is a far greater good in patience and Christian silence then there is or can be hurt or evil in the forest Crosse For mans happiness lyeth not in comforts but in a complyance in his will to the will of God Patience is absolutely a grace affliction is not absolutely a curse Ergo. 6th Motive Consider that God will put a good issue to all your sad conditions The end will undoubtedly be good vid. Jam. 5. 11. The hopes and expectation of this prevailed upon the Church to be silent under all her long and tedious darkness vid. Mich. 7. 9. When I sit in darkness the Lord will be a light unto me therefore I will bear c. Your reproach shall end in honour your disgrace in glory Isa 61. 7. yea your glory shall exceed your shame yea it shall be double to your shame And your Crosse shall bring you to a Crown vid. Isa 66. 5. It may be in this World they who reproached you shall change their Language and blesse you It sometimes falls out so You have a promise of this made to the Church vid. Isa 60. 14. and Rev. 3. 9. We have examples and instances of this Haman and the confederates with him and so did Iobs friends Cap. ult Iob. However death will take away the remembrance of all your sadness vid. 1 Cor. 10. 13. There are three great Arguments in that one Text. Explain it 7th Motive Consider the evil of Impatience 1. 'T is a mighty torment to the soul 'T is a worm at the heart which gnaweth continually It weakens the Spirits and renders a man more unable to bear his crosse yea impatience and discontent is heavier then the burden it self The nayl in the yoak is much more oppressing then the yoak it self and galls more Impatience is as a nayl in the crosse What Solomon saith of the cruel man Prov. 11. 17. we may say of the impatient it s a degree of self-murther it wasts and exhausts the Spirits what the Apostle saith of worldly sorrow that it works death 2 Cor. 7. 10. is true of impatience 2. It doth exceedingly indispose the heart for those holy duties which an afflicted and distressed condition calls for There are four things calld for in a state of distresse 1. Prayer Jam. 5. 13. Psal 50. 15. Hos 5. ult Now a wrathfull impatient spirit is not fit to pray The heart must be composed in prayer One principall qualification in prayer is That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 8. See how Jonah prayes when he is angry vid. Iona. 4. in it a meer quarrelling and scolding with God 2 Accepting the punishment of our iniquity and lying low at the feet of God vid. Lev. 26. 41. Repentance selfe searching Impatience hinders all this the calme Spirit will see the cause and bewaile it when the discontented mutinous passionate soul passeth it by vid. Lam 3. 39. 40. Complaining hinders selfe-judging vid. Mic. 6. 9. This will not be done in an angry passion fury will not hear any message 3. Teaching and instrusting others in affliction This is a duty sick mens words have a sharp point Paul writes many excellent Epistles to the Churches in his bonds Gal. Eph. Phil. Col. 2 Tim. c. Philem c. He begat Onesimus in his bonds Philem. 10. we are to discover our supports our encouragements c. Now impatience will take us off from this duty Impatient and angry men are very bad Tutors men can aske them no questions Nabal 4. Hearing and receiving comfort from others This is a duty in affliction to have our eares opened to instruction c. Iob. 36. 9. 10. Now impatience hinders us from this Physitians will not give Physick in a fit The seed sowed in a storme is lost
not a few who mourn and lament because of the piety and forwardness of others in that which is good and labour to quench and put out their graces Such were those of whom we read Acts 16. 19 20. and those Acts 17. 5. and those in Acts 19. 25. 27. But every few who do indeed lay to heart the sins of others It s very necessary there to urge this point we live in a sinful Age wherein iniquity abounds The present age is stained with the sins of former Ages besides all the new sins committed Oppression prophaneness Covenant-breaking Covenant-despising Heresie Apostacy c. I would 1 lay down some Motives 2 Subjoyn some helps 1 Motive Consider the practise of the Servants of God They have been like Christ in this respect vid. Lot 2 Pet. 2. 7 8. there are two words which set out this frame of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 8. the things which he saw and heard amongst the Sodomites were the very breaking of his heart So Neh. Cap. 13. 8. and holy Ezra Cap. 9. 3 4. is put into a deep Agony upon this occasion David Psal 119. 158. 136. His eyes were like Flood-gates because of the transgressions of other men Daniel he was grieved in his Spirit in the midst of his body c. Dan. 10. 2 3. the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sins of the Athenians and Phil. 3. 18. he could not without teares mention the sins committed by others and those Inhabitants of Jerusalem Ezech. 9. 4. These are noble Presidents for our Imitation 2 This frame of heart will evidence all our anger and passionate exclamations and bitter cryings out against the sins of others to be real sincere and Christian. Every where a man may hear very loud cries and not too loud for such astonishing stupendious wickedness against the iniquities committed Now I dare pronounce against every man who only clamours against others sins but doth not grieve c. that all such fiery indignation is not against the sins done but against the men that do them for wherever anger against sin is right there will follow grief I need not go out of the Text to prove this Our Saviour hath put Indignation and grief together He is not truly angry at other mens sins who doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wouldst certainly be as vile as desperately wicked as any are hadst thou their Temptations c. If thou do not from thy heart bewail their misdoings Haec vera est zeli moderatio quum de hominum impiorum exitio sumus anxii pro impietate condolescimus Calvin Textum All your fury and zeal against sin is but distempered rage if it do not end in grief 3 All the sins of others which thou dost not grieve for will be made thy own sins and required at thy hands The Apostle gives us very Christian Counsel not to be partakers with other mens sins 1 Tim. 5. 22. And Eph. 5. 11. that we have no fellowship with the unfruitful works of darkness Now 't is a most certain Truth that all the iniquities of others which do not work us to grief will be in the day of Judgement layd to our charge For this see 1 Cor. 5. 2. He layes that sin of incest to the charge of the Church if they should not lament it Who would become accessary to all the great iniquities of the Kingdom 4 By this meanes thou shalt obtain the assurance of the Remission of thy own sins from the hand of the Lord. As David found in his own bosom the benefit of all the Prayers he made for others Psal 35. 13. so will you finde the benefit of all thy sighes for the sins of others Daniel when he was lamenting the sins of his People before the Lord had an Angel dispatched to him to give him certain Intelligence of his own acceptance with God Dan. 9. 20 21 22 23. 5 However God shall please to deal with others sins thou shalt have a seal of preservation set upon thy forehead when the evill day comes Josiahs mourning for the wickedness of his age procured peace for himself all his dayes vid. 1 Reg. 22. 19 20. And those who wept and lamented for the abominations done in Jerusalem were marked by an Angel against the Day of Gods publick visitation vid. Ezech. 9. 4. 6 'T is an argument of Sincerity and of reall Hatred of sin Men may mourn for their own sins out of self-love c. For helps take these six 1 Labour for a publick Spirit A narrow selfish Spirit as it hinders men from rejoycing at the graces of their Brethren so it keeps men from bewailing the sins of their Brethren Look not every man on his own but upon the things of thers also Phil. 2. 4. What is that to us say the Jewes to Judas when he told them of the great sin he had committed in crucifying Jesus Christ Mat. 27. 4. 2 Get your hearts truly and throughly broken for your own sins If the heart have not yet been even pricked to the quick for thy own sins it is not possible that thou shouldst ever truly grieve for the sins of others Josiahs heart being mortified for his own offences is so much affected with the Transgressions of his Brethren 1 Reg. 22. 19. 3 Be well studied in the Nature of sin How much vileness it hath in it and how much evil ariseth from it What odious names are put upon it in the Scripture Filthiness Darkness Abomination Davus omnia perturbat what Confusions Desolations hath it wrought in the World 4 Consider the venome and poyson of thy own Nature Thou hast in thy heart all the abominations which others act They have them in the fruit and thou hast them in the root And if thy temptations were as violent as others are the grace of God restraining or renewing were not more powerful in thee than in others thy feet would run in the way in which others walk and thy hands would act as great and as horrid wickednesses as others do 5 Get thy heart affected with Gods honour 6 Get thy heart affected with the love of souls 2 This should perswade all of us to abstain from sin for Christ his sake Do not voluntarily put him to grief Be not occasion of sorrow to him who is the cause of all your joy Hardness of heart will still grieve him your impenitency will put him to grief The Apostle speaks of crucifying afresh the Son of God Heb. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if Christ in glory were capable of suffering but by so doing they put themselves into the same Predicament with Judas and the rest who crucified Christ c. They do by Apostasie from Christ allow and approve of the crucifying him as just c. so Jesus Christ in glory is not capable of any mourning c. yet the Scripture speaks of the trouble which
our sins are both to Christ and Psal 55. 18. to God and to the Spirit c. Therefore we are forbidden to grieve the holy Spirit of God c. Eph. 4. 10. Methinks we should not finde in our hearts to take any pleasure in doing that which made our Saviour grieve Thou that takest pleasure in sin art as unlike Christ as light is to darkness Who would grieve his friend 3d Use Consolation 1 That he will if thou desire give thee power and strength against thy sin he will subdue thy sin for thee and help thee to overcome it He that grieves to see another fall into misery will not deny him his assistance to get out of his misery vid. Esa 63. 9. because their afflictions were his trouble therefore he redeemed assisted and helped them out of their afflictions if Christ be grieved to see Mary and Martha mourn he will be perswaded to remove the cause of their mourning John 11. 33. 38. We may be more confident of his assistance against our sinful evils because those are absolutely and directly against us Therefore go to him for power to mortifie sin and make this thy Argument Say to him in prayer after this manner Lord sin is a cause of grief to thy soul and it is likewise a trouble to the poor Creature why then Lord is it not put to death Arise dear Redeemer and rid thy self and thy servants of that which puts us to grief c. 2 That Iesus Christ will be avenged of Satan and of all such as tempt men to sin And as I would intreat you to sorrow for all sins so particularly for this which Christ bewailed The hardness of mens hearts in standing out against the Gospel In that so many maliciously oppoâ—e and reject Jesus Christ with so much obstinacy Hath the Ministry any better entertainment now then Christs Ministry had Many only watch them that they may accuse them They lay a snare for him that reproveth in the gate Esa 29. 21. Many rage and even gnash their Teeth at them are filled with Indignation If they preach the Duty of men in Authority then the great Statists of the times are up in a hurrey Ministers must not meddle with State-matters If against Toleration of errors then they are Incendiaries c. If they preach Repentance then they are legall Preachers If they preach zeal then they are too fiery Neither John Baptists severity nor Christs Comity could please the Iewes Matth. 11. 17 18. If they preach up the Kingdom of Christ then they preach up their own Power Well you who are godly even you make up all in grieving c. Mary Wolnoth May the 20. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 3. For Christ also pleased not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Apostle having spent the former Chapter in giving exhortations to stronger Christians how they should carry themselves towards their weaker brethren about the use of Christian liberty in things indifferent viz. that they should neither be censorious in judging one another nor should put a stumbling block in the way of one another to occasion their falling doth go on with the same subject in this Chapter ver 13. In which he layes down the Doctrine and confirmes it with some more arguments The Doctrine is laid down in the 1. ver we then that are strong ought to beare the infirmities of the weake and not to pelase our selves The arguments to presse this Doctrine are reduced to two heads 1 From the command and injunction of God laid upon every Christian vor 2. Let every one please his Neighbour for his good to his edification God hath given to every Christian a charge over his brother as well as over himself therefore he must not onely look after himself and his own concernments 2 From the example of Christ ver 3. he did not please himself Therefore such as professe faith in him must study to be as he was Now that Jesus Christ did not please himself is proved farther ver 8 and 9. ad 13. he sought the benefit both of the Jews and of the Gentiles Therefore both Jews and Gentiles converted to the faith should by his example learne to please and to seek the edification one of another This the Apostle urgeth from the generall end of the Scripture ver 4. And concludes with a prayer and exhortation ver 5 6 7. for them That they might be of the same mind towards one another In the words I have read we have two things 1. The glorious commendation given to Christ he pleased not himself 2. The Inforcement of this Example upon these Christians For Christ c. 1. What self-pleasing is There is a good self-pleasing viz. when a man takes pleasure in good Pro. 21. 15. And a sinfull self-pleasing 1. When a man takes pleasure in sin Esa 2. 6. 2. When a man looks no farther then himself so in the Text it s opposed to the pleasing of our Neighhour ver 2. and what he doth I shall first handle the grace it self by way of Doctrine And then enforce the imitation of it in the application The doctrine is this That Jesus Christ did not please himself Nothing was more remote from Jesus Christ while he was upon the earth then self-seeking and self-pleasing This we shall find made good two wayes 1 By his professions He doth many times publikely professe against self-pleasing self-seeking And we are sure that his Testimony is true Mens bare expressions especially concerning themselves are not valuable Their tongues and hearts many times are contrary But Jesus Christ neither did any sin nor had any guile found in his lips 1 Pet. 2. 22. he was not acquainted with fraudulency nothing but truth lay in his heart and nothing but truth came out of his lips therefore we may subscribe yea we must subscribe to his Testimony Now we have this Testimony Joh. 5. 30. Joh. 8. 50. 2 If we look upon his practise we shall find it yet more clearely his actions answered his words Men they often professe against self-pleasing that they my please themselves more securely self-denying votes make but more way for self-seeking practises but Christ did not onely professe self-denyall but practise it we shall find self-denyall written upon all his actions Self-detriment and self-losse and self-shame was all which Jesus Christ gained 1 In taking our nature upon him he lost his glory the beauty and brightnesse of the Divine nature was shadowed and hid under the rags of our flesh the ashes of the humane flesh did obscure the shining beames of the Divine Nature therefore the Apostle saith he emptied himselfe Phil. 2. 7 8. he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fell from the height of glory to the depth of shame from the Throne to the Dunghill 2 When he had taken our flesh what advantage of his own did he look after 1 He denyed his own ease his life was full
he will soon put to flight all opposers 2d Vse How unlike to Jesus Christ are the greatest part of Christians in our dayes we may take up sad complaints against sundry sorts of persons 1 There are some like Gallio that care for no such things as the worship of God They are Act. 18. 17. indifferent whether they have Religion amongst them or no if they have the worship of God they can be content and if the Tabernacle of God be removed they can bear it without grief it doth not much trouble their spirits though all the Synagogues of God in the Land be burnt up So they may enjoy their civil liberties have free Trading secure their Estates raise their Families fill their Treasuries with the good things of this life they are not much solicitous for the concernments of Religion or the worship of God They will not much dispute against Religion neither will they contend for it with any great life the presence of Religion is no great burden to them and the want of it is no great losse They will not repine if they have the Ark and they will not be greatly offended if they have it not if the Ordinances of God be in the Temple t is well and if the buyers and sellers there be t is not much amisse They stand in aequilibrio as to these matters if Religion dwell in their Coasts they will not thrust it out of doors and if it be removing they will not lament after it nor beg its continuance They are affected with these matters as some men are with their ordinary friends if they will stay with them they will not bid them be gone and if they have a minde to depart they will not desire their stay c. They are concerning Religion of that minde which Paul commands believing Husbands to be of towards their unbelieving Wives 1 Cor. 7. 13. 15. If she be pleased to dwell with him let him not put her away but if she will depart let her depart so they say and so they act concerning Religion and the Ordinances of God I have a few things to say to such They are not like the Gaderenes Matth. 8. 34. Nor are they like the two Disciples Luk. 24. 29. 1. Certainly they are not acted by the Spirit of Jesus Christ his was a fiery Spirit but theirs is a cold Spirit he had life they are dead 2. God hath threatned that he will spue such luke-warm Christians out of his mouth Rev. 3. 15 16. They are just between Heaven and Hell They are like Ephraim Hos 7. 8. Half-baked The Prophet Elijah chides such halters as these 1 Reg. 18. 21. 3. The Ordinances of God are not very like to do much good upon the Spirits of such Christians The Kingdom of Heaven suffers violence and the violent take it by force Mat. 11. 12. Heaven must be stormed or never entred 2 Others there are who are zealous against the worship of God and against Religion Some are very zealous for superstition the Traditions of their Fathers Unsawful and unwarranted Ceremonies and sinful Inventions of men in the worship of God such was Demetrius and his Associates Acts 19. 24. He was as hot for the golden shrines for Diana as if they had been the golden Plates of the Temple Great is Diana of the Ephesians Such were those old Idolaters with whom the Prophet Jeremiah had to do Jer. 44. 16 17. We will do as we have done We and our Fathers to burn incense to the Queen of Heaven They are grieved to see any endeavour to purge the waters of the Sanctuary from defilements Others are zealous for errors in Doctrine They would have an unlimited Toleration of all opinions and all kindes of worship in the Church of God The Woman Jezebel shall have liberty to vent her falsehoods as well as the Prophets of God to preach their Truths Antichrist shall have his Throne as well as Christ Altars shall be set up to the unknown God as well as to the true God the Ministers of Satan shall keep as free Markets as the Ministers of Christ the envious man shall have Field-room to scatter his Tares as well as the Seeds-men of the Gospel their wheat And if any of the Ministers of Christ out of zeal to Gods glory endeavour to whip out these abuses out of the Temple they are looked upon as firebrands Incendiaries by them who are the true Incendiaries They are reputed worse then Theeves because they disturb this Den of Theeves from nesting in the Temple of God They are looked upon as abominable because they would sweep out these abominations They are thought unworthy to have a liberty in the Kingdom because they will not proclaim a liberty to all these false wayes in the Church the Kingdom of Christ This zeal is certainly none of that which was in Christ It is Diabolical zeal like the unruly Tongue set on fire of Hell James 3. 6. Jesus Christ whipt the buyers and sellers out of the Temple and these lash such as would whip them out Jesus Christ was sore displeased with the Angel of Thyatira for suffering such corruptions Rev. 2. 20. and they are displeased with the Angels of the Churches because they will not tolerate such corruptions Jesus Christ would not have any bid God speed to such 2 Epist John 10 and they would have such embraced and encouraged Jesus Christ saith the mouthes of such as teach false Doctrines must be stopped Tit. 1. 11. And they are ready to stop the mouthes of such as would have these disturbed Jesus Christ layes a Command upon Ministers and Magistrates to apprehend these Foxes but they lay snares for such as would have them apprehended vid. Cant. 2. 15. Take us the Foxes the little Foxes c. Answ By Foxes there we are to understand Hereticks and false Prophets as Ezech. 13. 4. they are Foxes for their subtilty therefore the Apostle calls them deceitful workers transforming themseâ—ves into the Apostles of Christ 2 Cor. 11. 23. Now Christ would have these taken and rooted out The Church is to take them by censuring confuting and casting them out of the Church and the godly Magistrate is to take them by penal lawes civil punishments c. vid. Deut. 13. 6 7 8 9. which is again Zech. 13. 3. applyed to Gospel-times And that Law was given by Jesus Christ the Mr. Cotton Bloody Tenet washed c. p. 66. 67. Angel of Gods presence whom God promised to send with his People Exod. 33. 2 3. And that Angel was Christ whom they tempted in the Wilderness 1 Cor. 10. 9. Therefore Jesus Christ appointed the civil Sword for a Remedy in such a case and hath not repealed it in the Gospel And accordingly the good Kings of Judah exercised this power Asa Joash Josiah and are commended for so doing Nor are only the greater and the worser sort of Foxes to be taken but even the little Foxes the lesser sort of errors