Tacitus Ingenium magis extra vitia quam cum virtutiâ—us rather not evill than good â—ather harmlesse than vertuous but so was innocency linked to true justice in him that he who having power in his hand would doe no hurt when hee had occasion would furely doe much good I may call my Text Nehemiah's profession and a profession by our Saviours warrant is like to an house Matth. 7. 25. as therefore an house may bee resolved into two parts superstructum the building that is apparant to the view of the world and substratum the foundation which lyes hid in the ground so are there two things in this profession 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his behaviour manifest So did not I 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hid man of the heart upon which his behavior was setled the feare of God The wise builder takes care that his house bee right set and therefore workes by line and levell but especially hee lookes to the ground-worke for if this bee not well laid the frame is weake So the good magistrate will doe no wrong and this is commendable but if this streame of Iustice flow also from the fountain of Gods feare in him which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of wisdome Prov. 1. 7â— then is it true and solid denominating and making him just then is not his Iustice shored up by popularity gifts or other base respects as it was said of the Sarmatians Omnis Ta. l. 1 6. 10 Sarmatarum virtus extra ipsos but resting upon this foundation of Gods feare standeth by it owne strength unshaken Truly happy was Nehemiah who had thus conjoyned equity and piety and truly happy shall ever be those of Nehemiah's ranke who are so tempered that their actions proceed from the feare of God and the feare of God moderateth their actions who can professe as here Nehemiah doth But so did not I because of the feare of God I have thus taken in sunder this house this profession I must now set it up againe and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing you first what was last in Nehemiah his dealing so did not J and last what was first in him the feare of God Det Deus ut Sermomeus adeo commodus sit quam sit accommodus I wish my Sermon as profitable as it is seasonable First his dealing but so did not I This particle so which is the maine hingel upon which this whole sentence turnes iâ— relative pointing backeward to something that went before and this particle but which stands at the entrance of my Text is adversative differencing the consequent course from the precedent by it Nehemiah dis-joyneth his practisâ— from the practise of others his predecessors they did so and so but so did not I. The thing observable is this Nehemiah in his government followed not the examples of others that went before him This is the full sense of the words in which are couched two propositions 1. Nehemiah made not examples his rule no though they were worthy ones So may here be taken in the si generally others did as they thought fit but I did not so not as they 2. Nehemiah in his course went crosse to bad examples So may be taken in hypothesi answerable to the matter in hand his Ancestors did naughtily but hee did not so did not evill as they did The former of these declares his wisdome the latter his honesty 1 Nehemiah made not worthy examples his rule square to worke by and therein did wisely in these 2 respects Because it is not alwayes lawfull for one to doe that which another hath done lawfully 2. If it be lawfull yea if a man bee bound to doe the same thing yet not idco not because another hath done it In which regards it is a weake conclusion that riseth from an example The great Logician could say Arist prio l. 2. 6. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example is not demonstrative and convincing 1. It is not alwayes lawfull for one to doe what another hath done lawfully In the following of good Presidents there be many circumstances the concurrence whereof is required and the failing in any of them may change the nature of the thing so that one may erre in doing that which another did and erred not The Antitype in an example must be like Reâ—n proâ— 18. the Prototype in five things The person doing the thing done the party to whom the time when the end why where there is not an agreement in all these every wise man must professe with Nehemiah So did not J. 1. The person doing must be like for all men stand not in the same reference in regard of actions He said well in the Comedy Hoc licet impune facere huic illi non licet non quia Ter. in adel dissimilis res sit sed quod is qui facit Be the things never so like if the person bee unlike there is an error No man doubts but Elias did well in commanding fire to come downe from heaven to destroy the two Captaines and their fifties for hee was a messenger of Gods wrath to punish the Idolatrous Israelites but the Apostles might not doe so When Iames and John urged this Example Luk. 9. 54. and would call for fire from heaven upon the Samaritans as Elias did they are taken up short by their Master Nescitis cuius spiritus sitis vos you are men of another mould then Elias was he a Minister of indignation you of consolation his actions fit not you because your persons are not like his Though Phinehas be Canonized in all generations for flaying the persons taken in the act of Adultery Num. 25. 8. yet neither private men nor Magistrate upon this example must doe so put offenders to death without due proceedings and course of Law Zelaus zelo typiaâ— Num. 25. 11 for Phinehas was filled with an heroike spirit a Divine man transported with zeale for the Lord of Hoasts to which height of heat ordinary mens tempers Morel 1 7. c. 1. are not raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Moralist it is a rare thing for a man to be thus Divine 2. The things done must bee like else instead of fish a man may swallow a stone instead of an egge a Serpent David the sweet singer of Israel provided Instruments of Musicke to sound out the praises of God and therein did worthily as became a Psalmist but when as drunkards and roaring boyes patronized their fidlers and ribauld songs by this example the Prophet denounceth a woe against them Amos 6. 5. Woe to them that chaunt to the sound of the violl and invent to themselves Instruments of Musicke like David His Instruments were holy theirs profane his songs religious their 's lascivious they had no reason to shroud themselves under his example his Musick and theirs agreed like harpe and harrow as it is in the Proverbe Though Jacob sent
a present to Esau that he might find favour in the sight of his lord Gen 33. 8. yet is not the fact of those made good by this parallell who give bribes to such as are Iudges in their causes the actions are not sutable Esau was an enemy and might bee pacified with gifts but it is unlawfull by gifts to blinde the eyes of a Iudge 3. The party to whom must be like Those that have an evill eye at the Churches possessions her glebes and tithes though they favour Saint Pauls Doctrine never a whit yet can propound his practise to us readily that in Preaching to the Corinthians he made the Gospell of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without charge 1 Cor. 9 18. and would have us doe so also they cannot endure wee should reap where they have sowne but woldhave us Weaver it Taylor it Cobler it they care not what worke wee did so our hands might not be in their Dairies and fields but our answer is we doe not so for neither did Saint Paul so to all hee preached indeed gratis to the Corinthians because of their poverty but tooke largely of other Churches so that hee is said to rob them 2 Cor. 11. 8. and should wee follow this instance of theirs wee should doe wrong at least to our rich parishioners in giving way to their sacrilegious humour to let them devoure that which is holy contrary to Saint Pauls precept Gal. 6. 6. Let him that is taught in the Word communicate to him that teacheth him in all his goods 4. The time must bee like for every thing hath his season and what profitech now may hurt anon Some of old held Aug. ep 5 this position Semel recte factum nulletenus esse mutandum once well done and ever well done but Saint Augustine denyes it affirming that though they say what was right before cannot bee right if it be changed yet indeed it cannot be right except it bee changed Hee instanceth in Vindicianus a learned Physician who prescribed a potion to a young patient which hee would not after give him being old Ego ills aetati hoc nunquam eram iussuries Divers yeares require divers kinds of Physicke 5. The ends must bee like David used direfull imprecations against his enemies and cursed them with an heavy curse yet we must not doe so his example is no warrant for fell and bitter men to banne and execrate those which anger them The reason is In reuna quam faciunt non eadem est causa propter quam faciunt as â—o 48. ad Vincent Saint Augustine speaketh they doe the same thing to another end His maledictions were predictions his optations prophetations what hee uttered came a spiritu praevidentis non voto optantis rather from foresight of what should bee than simple wishing that it might bee but these men are wholly ignorant of the event onely their malice carrieth them to desire it may be evil and unfortunate Since then there are so many wayes of going amisse in imitation that a man may easily wander when hee thinkes hee is right Nehemiah did wisely in this regard that he followed not examples but professeth here I did not so 2. If the example bee alike and a man bee to doe the same thing yet not ideo hee is not therefore to doe it because another hath done it but there is a common rule which both guideth Sempronius in doing well and directs Titâ—us in doing that which Sempronius did The reason of the action must enforce imitation not the action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Rhet. ad Ac. c. 9 saith the Philosopher when wee apprehend the reason of things then wee yeeld to follow them O imitatores servum pecus they are beasts without understanding and have not the spirit of men who magnifie and sticke unto customes as they are customes without respect of right and honesty Nehemiah when hee looked upon others to see what they did observed the rule whereby they did it making that his guide not the Example I did not so And this surely is the best way for all men to goe to worke not to regard so much what others have done as what they ought to doe especially Nehemiah and men in authority who are in the Common-wealth as Pilots in a ship and therefore wisedome is most of all required in them they must have their synosura their starres to direct them in their judgoments in the carriage of their affaires without which in hoysing up sailes to teach others they may split against the rockes and be wracked Among the rest they must especially take notice of three constellations ius Divinum ius humanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of God the kingdome Equity 1. The Law of God that giveth wisedome and understanding and must therefore bee a light unto their feet and a lanthorne to their pathes Liber Legis a Copy of the Law was to be with Josuah Jos 1. 8. and the Iudges must determine according to the sentence of the Law Deut. 1 â— 11. they are to judge pro Domino saith Ieheshaphat 2 Chron. 9 6. for the Lord and must therefore judge secundum Dominum as the Lord hath enjoyned It is a great fault among men learned in other professions too much to neglect Divine Writ I thinke the reason is because as they exalt themselves above Divines whom they justle into the kennell so they would advance their profession also above Divinity and turne Sarah into the Kitchin the place of Hagar But these Achitophels though wise in their own eyes are but fooles indeed the Prophet hath concluded against them Ier 8. 9. The wise men are ashamed they are dismayed and taken to they have reiected the word of the Lord and what wisedome is in them What if there be any it is lux vespertina that dim light which twinckleth in the night of nature not lux matutina Psa 8. 20 the cleare light shining in the day of grace Nehemiah who did not so as others did did so as the Law of God commanded and therefore punished those which transgressed against God Neh. 13. â—7 2. The Law of the Nation and kingdome wherein wee live for though the Law of God be the spring from whence flowes righteousnesse yet the good and wholesome lawes of men be as rivers which if a governour take along with him they will bring him to the Sea of Iustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle Pol 3â— c. 26 hee that is taught by the lawes judgeth rightly A brave thing it is for a Iudge to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living and a speaking law but to determine causes without law is too great liberty The Law is to a ludge as the bankes to the Sea Huousque hither must hee goe and no further Nehemiah who did not so in following examples did so in looking to the Law hee told the builders the Kings words which hee had spoken to him Neh. 2. 18. 2.
the cause is so must he judge it that Iuel p. 37â— every man may sit under his owne Vine and his owne Fig-tree in peace This is the maine evill which a Magistrate musâ— not doe not doe unjustice 2. There are two things tending to this unjustice which hâ— must not doe The one as the way to it the other as the cause of it 1. The way to it partiâ—â— all hearing opening the earâ— to one party shutting it to another The avoyding of this waâ— a great part of Moses charge Deu. 1. 16. I charged your luâ—ges at that time saying heare thâ— causes between your brethren yâ— shall not respect persons in iudgement but shall heare the small as well as the great If two Rivers be fed by the same Spring and the passage to the one bee free to the other dammed up the one may well abound with water the other be dry If two men bee to claime their right before the Iudge and the one have countenance audience the other frownes and snibbs a man may soon conceive which way the streame will runne though not in the right channell Iustice must let the one skale have his due as wel as the other and then lift both up fairely that that may carry it which is heaviest 2. The cause of unjustice taking bribes A gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16. 19. Some there are that thinke it is but an act of kindnesle to give and of courtesie to receive and what hurt in this But as one said raine is good and ground is good yet ex eorum conjunctione fit lutum if they bee mingled Stapl dom 2 post pent they make dirt So giving is kind and taking is courteous yet the mixing of them makes the smooth pathes of Iustice foule and uneven As sands and shoales hinder the current of the water so doe gifts the course of Iustice which should runne downe as a mighty river Amos 6. 4. When the Emperor Zeno had defloured a womans daughter shee prayed saith the Legend to the Virgin Mary to bee avenged the Virgin appeared to her and said Credâ— mihi mulier ultionem tuam sae erat sp c. 175. Stapl. dom 1. post pent pe facere volui sed manus eiu prohibuit me his hanâ— will not let mee be revenged of him shee spake it of his giving hand in that hee was liberall to the poore but it is true also of the bribing hand many a time a Cause might have an end and be rightly determined but manus prohibet a gift in the hand puts a barre unto it Samuel therefore when hee purged himselfe demands this question of them whom hee judged Of whose hands have I received a bribe 1 Sam. 1 2. 3. and the people answer Thou hast taken none Every good Magistrate must bee able to say as much and to professe Whatsoever others doe yet so doe not l. This is the first thing in the Text Nehemiah's dealing the ground of his dealing is the second thing Why did he not doe so Because of the feare of â—â—od God is propounded in Scrioture as one to be feared Who would not feare thee O King of Nations Ier. 10. 7. Feare yee not me saith the Lord Ier. 5. 22. Feare in it selfe is a naturall passion but feare with this obiect God the feare of God is dy 22. q. 19 donum saith the Schoole a gift of the Spirit spiritus timoris Domini Esa 1 1. 2. the spirit of the feare of the Lord. This gift of feare respects God two wayes 1. Mandantem as hee commandeth and so it is filiall fearem feare of offending 2. vindicantem as hee revengeth transgressors so it is servile feare feare of being punished It were to bee wished that the hearts of all men were filled with chast feare the feare of displeasing God for this indeed proceeds from love and becommeth children who the more they love the more are afraid to offend This feare shall abide in patria when we come to heaven it endureth for ever Psal 19. 8. our charity being perfected our feare shall also hee that hath this feare in him now hath in himselfe the kingdome of God already And how should wee then hunger after this feare but because man in corruption is like an unbrideled horse and will not bee ridden unlesse hee have the bit it is something for a man to attaine to servile feare to be afraid of God in regard of his judgements both because this feare will be a restrainer hold him backe from iniquity and also because it is seta as Saint 〈◊〉 Epist 〈◊〉 〈◊〉 Austine speaketh the needle which draweth after it the love of God as the thred If any aske which of these feares was in Nehemiah I answer Filiall feare surely was predominant in so excellent a servant of God but it was not altogether without feare of punishment and therefore in Aquinas Secunda sccundae q. 19 art 22 terme it was a compound of them both which hee calleth initiall because it is the beginning of much good Nehemiah rendereth it as the reason why he did not evill as others did because of the feare of God for where the feare of God is it is not idle but active honesty flowes from it as from a fountaine It is a Probleme in Aristotle why men are credited â—â— â— Ar. probl s 3. 9. 6. more than other creatures The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man alone reverenceth God therefore you may trust him Hee that truly feareth God is like unto Cato of whom it is said He never did well that he might appeare to doe so sed quia aliter facere non potuit hee could not doe otherwise The feare of God is the beginning of wisedome Psal 111. 10. The beginning of wisdome saith one not as it is cognoseitiva standing in speculation but as it is directivaâ—vitae guiding the actions and life of man faith is the beginning of wisedome according to the essence of it and the feare of God according to the effects as it is operative The foundation is the first in architecture there the workeman sets on to build and the feare of God the first in a just course it is the maine wheele which sets all the rest on going In which regard Saint Augustine saith Timor primum Ser dom iâ— montâ—â—â— 9. p 1104 locum tenet ascendendo ultimum descendendo If you looke upon the order of man Working the feare of God is first thence all the frame of the action riseth if you looke upon the worke wrought the feare of God is the last into it all is resolved It is so in generall the feare of God makes all men doe honestly and it is so in the matter we have in hand the feare of God maketh a Magistrate upright and therefore this feare is especially required in him Iethro's Iustice must bee a man fearing God Exod. 18. 21. And the
first part of Iehoshaphat's charge to his Iudges aymes at this Let the feare of God bee upon you 2 Chron. 19. 7. and there is great reason that a Magistrate above others should bee a man fearing God 1. In regard of the greatnesse of his place authority and power puffe men up make them thinke they may doe what they list it is a hard thing in nature for a man to be great and good some who have done worthily while they have been commanded have forgot their goodnesse when they became commanders The Historian observes that among all the Tac. hist l. 1. c 13 Roman Emperors solus Vespasianus in melius mutatus est only Vespasian grew the better for his dignity And the common proverbe is Honores mutant mores Men are lightly worse after honours than they were before So prone are all men through their corruption when they are exalted to bee like the unjust Iudge Luk. 18. 1. who neither cared for God nor man Thus it alwayes fareth where men give way to their owne unruly affections but where the feare of God is planted there the greater men are the better their greatnesse giues them hands to bee able and Gods fe are an heart to bee willing to do much good There is nothing worse than a Magistrate without the feare of God armed injustice is the worst evill and nothing better then a Magistrate fearing God armed Iustice is most Soveraigne 2. In regard of the many provecations they are subject unto He that is in place of authority shall bee beleagred by kindred by friends by servants by mony suit upon suit reward upon reward to turne his heart out of the way and his tongue from speaking right things and a difficult thing it is considering our mould to resist so much importunity to passe by so many temptations unsnared great need then hath a Magistrate to set the feare of God as a seale upon his senses and upon his heart that hee may not be perverted I may well say to Governours as Simeon the Propheticall Monke spake to the Pillars which hee whipped before the Earth-quake Stand fast for you shall be shaken Dr. Hall in que vâ—dis p. 97 Satan and ill-disposed men desire to winnow them to sift their integrity their honesty their Iustice out of them they had need keepe themselves in the feare of God that their uprightnesse may not faile This feare of God is the best preservative against all ill motives Shall others tell a man in place or himselfe conceive that hee hath the law in his owne hands and that he may wrest it like a Lesbian rule which way he will the feare of God will suggest other thoughts to him How shall J doe this great evill and sinne against God If great meanes be used to violate and many rubs throwne into the way to turne aside Iustice the feare of God will constraine a man to leape over them all because hee will thus reason I who sit now upon the Bench to give Iudgement must one day stand before the Barre of a greater Iudge my selfe to give account of my judgement which if I can give with joy as I ought happy I. I shall heare euge well done good and faithfull servant But if my account bee perplexed and wrong I tremble to thinke of punishment by eternall separation from God ito maledicte away thou cursed You see what force the feare of God hath to plead for right to plead against wrong Nehemiah maketh this the reason and it is a strong reason of his not doing wickedly So did not I because of the feare of God I have now done with my Text yet something by way of Application must be added that so my Text may be laid to the businesse in hand and fitted to it Nehemiah's course may best be presented to you Right Honourable most Reverent and Worthy for he was a Deputy under King Artaxerxes to the Iewes so are you under our gracious Soveraigne to these parts hee in his Deputation disclaymeth all unrighteous dealing and you must doe so in yours The Oyle therfore of my Exhortation shall first be powred upon your head and so drop downe to the skitts of your clothing all that have any hand in this great Assize for though they all be not Nehemiah's men in authority to judge yet doe they all concurre for the production of the sacred act of Iustice and in that respect for the time are not private but publike persons and must take care so much as concerneth them that Iustice may runne freely without stoppage 1. Therefore Right Honorable I desire you to set this worthy patterne before your eyes I doubt not but when you looke into the glasse of my Text you see your selves in it for it is said that you are Nehemiah's men fearing God not doing unrighteousnesse yet give me leave to hold the glasse before you and shew you not onely Nehemiah but even your selves to your selves that you may be the more incited â—ihil Plut. lib. 5. nat quest indignum tanta virtuâ—e committere as he said to doe nothing unbeseeming so great worthinesse If you behold the examples of Iudges in former times you shall finde some to have declined and gone out of 1 Sam. 15. 9 the way Saul sparing Agag who was the sonne of death the Nobles of Iezreel stoning 1 King 21. 13. Naboth a man most innocent Est 3. 13 Ahashuerus giving the Iewes goods for a prey to the rest of the Provinces Festus hearing Acts 25. 9 grievous complaints against Paul but cutting him off when he answered for himselfe Samuels 1 Sam. 8. 3 sonnes turning aside after lucre taking bribes and perverting Iudgement Oh let your eyes bee upon these by-paths but be upon them to decline them oh keepe your selves from the accursed thing that though many hurried by the evill spirit care not how they demeane themselves yet you may not doe so because of the feare of God that by your happy meanes righteousnesse and peace may still kisse each other in these Easterne Angles 2. Let mee speake unto the Lawyers who have a great stroake in matters of emendative Iustice and Pleas between man and man For my selfe nemo vestrum mihi iniuria cognitus I know no hurt by any of your profession none of them ever wronged mee and I know a great deale of good by some of you grave you are honest true dealing men but the common fame is that there is much iniquity in your ranke Dr Hal quo vadis p 1 1. and no marvell for where many pots are boyling there cannot but bee much skumme where much practice and tempering with mens estates much dishonesty and false play Two things I have heard condemned among you 1. That many stir up men to strife and contention that so they may have employment Some are said to be like the Sea-crab who desirous to eat the flesh of the Oyster which he cannot come by
Iehu I will avenge And so I proceed from Gods woollen feet to his iron hands from his mercy in threatning to his severity in executing which appeareth in the nature of the evill here denounced which is avenging Avenge The Original word 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to visit and visiting is in Scripture taken two ways there is visitatio misericordiae a visiting in pure mercy our Saviour speaketh of that Luk 19. 44. Oh that thou hadst knowne the day of thy visitation and there is visitatio vindictae a visiting in wrath and indignation called sometime the visitation of evill Exod. 20. 4. sometime the visitation for evill Esay 13. 11. Our Prophet Hosea chap. 9. 7. speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayes of visitation preâ—ently â—ddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayes of â—etribution declaring this unto us that Gods visiting it is his punishing his repaying unto evill doers the stipend of their â—mpieties this visiting here of â—ehu's house is certainly of the atter kind of visitation the â—easing of Israe Is kingdome the breaking of his bow were effects of it and these without doubt were the works of Gods displeasure Tremellius therefore reads the word animadvertam I will punish and our last English translation significantly I will avenge which word setteth forth God unto us as a Iudge proceeding to take vengeance upon such as have broke his Law and to punisâ— them 1. God as a Iudge for wee are not to imagine that we have a God to deale withall who iâ— all mercy all meekenesse alâ— compassion hee hath in hiâ— Iustice also hee hath severity he hath anger not onely in preparing against that generall day of slaughter at the end of time but even now working in this present world Davids Ditty when he sung unto God waâ— composed of Discords then was judgement as well as meâ—â— cy Psal 101. 1. and it is the stile of his Royall Title proclaimed by himselfe Exod. 34. 6. The Lord mercifull and gracious who will not cleare the guilty but visit iniquity unto the third and fourth generation 2. This word Avenge sheweth us that from Gods Iustice it commeth to passe that wicked men are truly and properly punished in this life as Iehu's house here was I say properly for among those three things which the Schoole-men make Aq. quae disp de malo in com q. 1 ar 4. of the essence of punishment this is one that it have respect unto and follow upon a fault Dicitur enim proprie aliquis is puniri quando patitur malum pro aliquo quod commisit Hee is truly punished who suffereth some evill for some fact when therefore God for the sinnes of men sendeth temporall evils upon them then doth hee properly punish them And this hee doth oftentimes for although it cannot be denyed but that some of the evils which God inflicteth upon men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle chastisements of a loving father as warning-pieces to deterre them from sinne and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials of their faith patience their obedience yet are there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenging judgements whereby God he weth downe the tree for unfruitfulnesse and casteth it irrecoverably into the fire as we see in the sudden destruction of Corab Dathan and Abiram in the present death of Ananiaâ— and Sapphira manifest examples and beyond all gainsaying of Gods revenging judgements upon transgressors This punishing of sinners here with temporall punishments is necessary in a three fold respect 1. It declareth the Iustice â—â— God 2. It maketh way for thâ— goodnesse of God 3. It conserveth the order of the world in all which respects supplicia they are bona and Deo digna as Terdullian speaketh befitting Lib. 2. cont Mar. c. 11. God Zeph. 1. 12. Psalm 58. 11 12. 1. They declare his Iustice so saith Saint Paul 2 Thes 1. 6. it is righteous with God to crush those in pieces who torment you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay them their due hire Had not God this power or did hee not execute it the sonnes of men would soone in their impudency make a skare-crow of him and set as light by his precepts as a rebellious multitude doth by the lawes of their King when they thinke themselves sure enough for his punishing them Tertullian Ibid. c. 10. expresseth it well when hee saith Si Deus non Iudex certe perversus ac vanus disciplinae non vindicandae constitutor It were a preposterous course and to no no purpose for God to make lawes if he were not a Iudge to revenge the breach of them But it will be sayd he deferreth this vengeance till the day of Iudgement But alas did hee deferre it till then iniquity would so abound and the swelling waves of sinne so prevaile that the societies of mankind would be destroyed and no roome left for honesty upon the earth The Iudge of the earth well aware of this keepeth his petty Sessions now letting the law passe upon some few reserving the rest till the grand day of Assizes when all shall appeare before his Tribunall 2. Punishments make way for the goodnesse of God yea Teâ—t l. 1. cit c. 13. they doe maintaine it saith the Father Ordo Dei Judicis protect or est Catholicae et summae illius bonitatis they doe protect it two wayes in it selfe and as it is communicable to man 1. In it selfe by stopping the mouthes of those filthy dogges who are ever barking against heaven and were it not that these plagues are as a gag unto them would not cease blasphemously to speake of God himselfe if they have not their owne minde they would straight beginne to raile at God but that they feare some fire from heaven some gaping from the earth some stifling from the waters or some such other mischiefe to seize upon them for it punishment is a good curbe for such hell-hounds so restraining them as that they dare not violate that goodnesse which yet they care not for 2. As it is communicable to man for wicked wretches labour what they can to keepe the good from either spirituall or temporall blessings like the Philistims Gen. 26. 15. they stoppe the wells of water and are as flaming sword standing in the way of the tree of life that none can passe by them but Iudgements meet with these Caitiffs and plucke them from their standings that so the rivers of Gods goodnesse may flow out freely and those that have a mind may drinke their fill thereof 3. Punishments conserve the order of the world by keeping every thing in his due place they are it may be things evill in themselves and to those that feele them yet have they a twofold good whereby they are a very beneficiall 1. In that they expell the evill of sin which hath put the world out of frame and marred all malum Esa 26. 9 supplicii malo delicti inimicum 2. In that they guard and
fence in a great deale of good which else would be scattered and brought to nothing supplicia sunt bonorum defensoria Gen. 31. 29 In these three regards it is that God howsoever mercy pleaseth him is yet compelled to be severe and to make those who will not know how loving hee is to know how just he is that although he be all good secundum naturam in his nature yet is he also a punisher secundum causam upon occasion of mans rebellion Take this in Cap. 10. Tertullians words who handleth it heavenly in his second booke against Marcion Prior bonitas Dei severitas posterior illa ingenita haec accidens illa propria haec accommodata illa edita haec adhibitae But why goe I about to speak so much for Gods punishments I hope Marcion's spirit liveth in no man now to thinke God cannot bee both good and a Iudge and yet I know there are many who thinke the mercy of God swalloweth up his Justice Hence springs that erroneous conceit which they say once possessed Origen that after some time of punishment all men shall be saved Hence that opinion also that all crosses in this life are to no sorts of men punishments but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonitions to reclaime them Hence also that conceit of many that though they live wickedly I and evils befall them yet they are in the favour of God But what hath formerly beene said sheweth the contrary To leave them therefore and to conclude this point Gods revenging hand which we have heard to be agreeable to his goodnesse and see here in the Text sore upon Iehu's house may let us see how odious sinne is which compelleth the mercifull God to be an avenger hee who is goodnesse it selfe to prepare evill judgements for evill offences and therefore to get out of the borders of sinne if wee will escape feareful vengeance Say not thou saith Saint Augustine In Ps 101. Semper parcit Deus ecce feci heri et pepercit Deus facio et hodie et parcit Deus faciam et cras quia parcit Deus attendis ad misericordiaÌ„ non times Iudicium We are all too forward to lay hold of Gods mercy good it is sometime to remember his Iustice not to say I have sinned yesterday and God hath spared mee I finne to day and God spareth mee therefore I will sinne to morrow for hee will spare mee no the Wise-man saith truly Eccles 5. 6. Both mercy and wrath come from him and his indignation descendeth upon sinners God avengeth and he avengeth none but the sinner it is for murther that he punisheth Iehu in the Text which is a species of sinne and the third thing now to be considered The blood that is the murther Murther is expressed by this word of blood because blood is as the Philosopher Aq 1. 2 q 102. a. 3. 8. speaketh Maxime necessarius ad vitam ratione cuius anima dicitur esse in sanguine so necessary to life that the soule is said to be in it so that the shedding of the blood is the letting out of the soule the murthering of a man This blood of man cruelly drawne out of his veynes God alwaies detested and thereby declareth that great difference betweene him and the gods of the heathen they must have sacrificiorum immanitates as Mat. Co. p. 65. one calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrible sacrifices no savour so sweet in their nostrill as that of mans blood melancholly Saturne was adored saith Plutarch with this more than wicked superstition the Carthaginians offered to Plut lib. de superstit him their children and while they were most cruelly massacred at the bloody altar all rang againe with Drums and Pipes that the cryes of the poore slaughterd infants might not be heard But the God of heaven loatheth hands imbrued with blood and therefore neither requireth the sacrifice of humane blood himselfe nor will have his delight in blood 1. He requireth none such himselfe nay he forbiddeth the Israelites to imitate this devellish custome of the heathen Deut. 12. 31. Once indeed hee commanded Abraham to offer up his sonne Isaac for an whole burnt sacrifice but it was onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try his obedience and while Abraham was about the businesse God sent a countermand Ne extendas manum super puerum for a world let not me cause thee to butcher thy sonne Iephthai is the onely man whom some Divines conceive to have sacrificed his daughter according to his vow but that fact of his if hee did it hath no approbation from God the Scripture leaveth it uncensured and Saint Augustine Câ—p. 49. though in his questions upon the Iudges he goe about to excuse him what he may yet in his questions upon the old Testament if they at least be his he is bold to call Iephthat's devotion foolish his faith foolish and himselfe facinorosum et improvidum Câ—p 43. a Iewd and rash man in that enterprize finally so farre doth this kinde of bloody oblation displease God that when the Israelits had so strictly besieged the Moabites that the King thereof to pacifie his gods offered his eldest sonne for an whole burnt offering the Text saith Fervor erat magnus contra Israelitas Gods indignation grew hot against Israel 2 King 3. 27. 2. God will not have his people given to blood-sucking this mind of his he hath declared divers wayes 1. By his command Thou shalt not kill we see in the decalogue that next after his owne worship and the duty to be done to parents whom he hath given unto us as gods in his stead in the first place he giveth this precept against blood as being most dishonourable unto him in defacing his Image wherein hee made man Gen. 9. 8. and most injurious to man whose greatest good is thereby destroyed 2. By renewing this Commandement visibly in the beasts which were daily slaine for sacrifice for whereas some part of them was allotted to the Priests use some part to the use of the people God expressely commanded that neither Priest nor people should have share in the blood but it should bee sprinckled upon the ground as water Ad informationem humanae Aq 1. 2. q. 102. a. 3. 8. vitae ut horrerent humani sanguinis effusionem saith Aquinas to teach man to abstaine from shedding the blood of man 3. In making the Law of blood for blood whereby the murtherer was to be punished with death Who so sheddeth mans blood by man shall his blood be shed Gen. 9. 6. All that take the sword shall perish by the sword Matth. 26. 52. 4. By taking the revenge of murtherers into his owne hands when as either they were concealed from the Magistrate or were so great that they had no superiours to execute Law upon them This he doth two waies 1. By strangely revealing murthers done never so closely 2. By sharply punishing the murtherer 1. By
penalty of it But stop thy mouth whosoever intendest to dispute with God his judgements are often secret but alwayes just if he have done it that is warrant enough for thee to free it from injustice And yet because flesh and blood loves to be prying into the Arke to finde out the wayes of God and the reason of his doings he hath vouchsafed in Scripture to open his Iustice and to cleare himselfe from fond mens imputations For the understanding then of this course of Gods judgements wee are to know these two things 1. That God punisheth no man who is simply innocent and deserveth not punishment 2. That it is in his power to punish the nocent in what kind he himselfe pleaseth or to spare him 1. He punisheth none who is simply innocent and therefore justly findeth fault with that proverb taken up in Israel Ezek 18. 2. The fathers have eaten sowre grapes and the childrens teeth are set on edge whereby the Israelites complayned that whereas they were all holy and no spot in them yet did they beare the transgressions of their fathers that whole Chapter hath God affirming that he which sinneth not shall surely live It is true that God visiteth the iniquities of the fathers upon the children but they are filii qui oderunt such as partake in their fathers sinnes for otherwise the sonne shal not beare the iniquity of the father God will absolve him from the punishment of sinne if hee be no way party in it When therefore the Par. ani in Bell. de amiss quae l. 4. c. 8 Iewes did beare the burthen of their fathers faults it was an evident signe that they were themselves a rebellious seed such as stood up in their fathers stead as heires of their land so of their wickednesse Thus it fared with Iehu's house of whom we may read in the book of Kings that they continued not his blood alone but his Idolatry also Every one of them did evill in the sight of the Lord and walked in the sinnes of Ieroboam who made Israel to sinne as their father Iehu had done so did they This punishment was therefore just in respect of them they well deserved it 2. God may punish the nocent as hee pleaseth or spare him for he is the Lord of all and hath the reines of all things in his hands who shal controule him in exercifing either his Iustice or his Mercy according to his owne mind So that when the father committeth a fault and God hath threatned vengeance against him for it he may if he will let the father passe and take the sonne who hath share in guilt as well as the father had and no man say to him why dost thou so There are many reasons why God passeth over the father and there is one reason why he punisheth the children The reasons why he passeth over the father as I have observed them are foure 1. Sometime the feare of punishment hath humbled him and moved him to repentance this effect the speech of Elias had with Ahab which was the cause that God brought not evill upon his house in his daies 1. King 21. 29. 2. Sometime the father hath some good things in regard whereof God will forbeare to lay heavy temporall judgments upon him thus did Ieroboams sonne come to the grave in peace because there was found some good in him toward the God of Israel 1 King 14 13. 3. Sometime God will gratifie the faithfulnesse of his deceased servant by sparing his sonne after him so dealt hee with Solomon Thou shalt bee Prince all the dayes of thy life for my servant Davids sake 1 King 11. 33. 4. Sometime God hath promised temporall prosperity to a man in regard of some good service done by him so God suffered Iehu to hold the kingdome for his time to make good his promise wherewith formerly hee had bound himselfe unto him for these causes God oft-times freeth the father that sinneth from vengeance The reason why he punisheth Aq. q. disp de poâ—u pec Ori. q. 5. a. 4. the children is for that they are aliquid patris a part as it were of their fathers and therefore it is not inconvenient that they be punished for their father no more then it is for the back to be scourged for the pilfering of the hand especially themselves being guilty likewise But why is it then sayd God punisheth the sinne of the fathers upon the children and not the sinnes of the children in themselves In my opinion if ever Bellarmine spake rightly he doth it in this point Children saith he are punished for their fathers not because their owne sinnes doe not deserve punishment but because Nisi praecessissent peccata parentum Lib de aemiss qua 4. 6. 8 Deus eos fortasse non puniret in hoc mundo God maketh the fathers sinne an occasion of inflicting that judgement upon the child which else peradventure hee would not have layd upon him These things being considered it will appeare hat God is just in punishing the blood of Iezreel upon the house of Iehu To conclude all the consideration of this point may teach us two things 1. It justifieth Lit. Aug. our â—iturgy in that prayer Remember not Lord the offences of our fore-fathers which though some mislike I know not upon what grounds yet seemeth to mee a fit prayer for every Christian for if God hath threatned that hee will avenge the iniquity of the fathers upon the children and hath frequently done so why may wee not pray against such an evill 2. It teacheth parents to have a care not to displease God if not for their owne sakes yet for their deare childrens cause whom they may by their disobedience bring into the same sea of misery into which they fall themselves Thou thinkest it thy duty to provide for their maintenance and lay up for them but take heed that thou fillest not the treasures of Gods wrath which though they misse thy head will fall upon the hairy scalpe of thy posterity and shall not then thy children have cause to curse their father that begat them their mother that bare them the time wherein they were conceived when they see themselves inherit the wickednesse of their Parents Labour to be of the number of those that love God and keepe his Commandements that he may shew mercy unto thousands of thy children that thy seed may stand fast in the Covenant that blessing may be upon thee and thine for ever And so I end God for his mercy sake grant that those few words which we have heard at this time with our outward eares may take deepe rooting in our hearts and bring forth in us the fruit of good living to the glory of his Name and the amendment of our sinfull lives through Iesus Christ our Lord and blessed Saviour To whom with the Father and the holy Ghost three persons and one God bee ascribed all honour and glory prayse power and dominion