Four Sermons, Sermon 1
THE LORDS ASSIZE, OR A SERMON ON JVDGES 11. 27.
The Lord the Iudge, bee Iudge this day betwixt the children of Iſrael and the children of Ammon.
RIght Honorable, Right Worſhipfull, and Beloved; Be pleaſed to heare theſe words out of the Judges, by Gods aſſiſtance, driven to an iſſue before the Judges. Object.Verbum diei in dieſuo.
It may bee, you will ſay, they are not fit: they yeeld not a word in due ſeaſon: they ſpeake of the Lord the Iudge, and theſe here are men.
It is true; they are men by Anſwer. Pſal. 82. 6. 2 Chron. 19. 6.nature, but they are Gods by Communion of office, (I have ſaid yee are Gods:) and their Judgements are the Iudgements of God, for God, ſaith Iehoſaphat. But you will Object. ſay, this day will bring forth a Judgement by ordinarie Juſtice, not by warre as that is heere.
This is true too; yet by the Anſwer. Rom. 13. Diſtantia 1 Perfectionis. 2 Oppoſitionis.ſword: for the Magiſtrate beares not the ſword for nonght. As all ſinners fight againſt God: (for they ſtand at a double diſtance from him; a diſtance of perfection, and of oppoſition:) therefore God hath a controverſie with his people, & proclaymeth warr. So criminall offenders fight againſt the face of government, the juſt lawes of the kingdom. This is the controverſie, whether the lawes ſhall be kept or broken? And as God, in caſe of rebellion, doth provide famine, beaſts, peſtilence and the ſword: ſo Magiſtrates come againſt ſuch, not with the ſword of the mouth as Preachers, but with theforeign Heb. 11. 34. mouthes of the ſword, to bee edged by the lawes for correction, or confuſion.
The greateſt difficulty will be to fit the perſons, and cauſes to be tryed and Judged.
It is confeſſed, that there wil heere be ſome difference. Heere a pretended title of land is that which drawes on the whole quarrell: but this day will bring forth other controverſies. Heere the proper ſword of warre decides the doubt: but this day drawes the borrowed ſword of peace, for peace. Heere Iſrael is againſt uncircumciſed Ammonites: but this day will unvaile chriſtians by profeſſion, not by practiſe, in thoſe particular acts they muſt fall in, and for.
Yet looke more narrowly into the preſent buſineſſe betwixt Iſrael and Ammon, and yee ſhall ſee all the cauſes of this day intertwiſted.
Ammon charges Iſrael with unjuſt poſſeſſion of land held from them to a long ſucceſſion. Iphtah the now Judge, being loath to fall upon ſuch a deſperate. Phlebotomy as Ammon was prepared for, would firſt pleade out, Iuridically, the cauſe, by embaſſies, to cleare the juſtice of his ſword.
Hee confeſſeth that they have that land in queſtion: and hee pleades a threefold right unto it. The right of a1 Jus belli juſti. juſt warre; it was gotten by the ſword. The right of Gods gift; God, whoſe is the earth,2 Donatio Dei. gave it us, and caſt out the old owners as forfeiters. The3 Praeſcriptio. right of preſcription; we have had it foure hundred yeares without clayme or charge of wrong.
But for the ancient poſſeſſors of it (that he might croſſe Ammons charge) he pleadeth two things. Firſt, that it was the land of the Amorites, who fought againſt them under Sehon their then King: and of the Moabites who were juſtly ejected by God. But ſecondly, for the Amorites (the now plaintifes,) they had none of their land: that was a falſe charge, a picking of an unjuſt quarrell.
And that this plea was good is manifeſt in the Records of the law, thoſe old reports of God himſelfe. God ſaid,Deut. 2. 29 thou ſhalt not diſtreſſe or meddle with the children of Ammon: for I will not give thee their land which I have given Deut. 2. 37to the children of Lot. There is Gods edict, with the reaſon of it. And Moſes ſaid, to the land of the children of Ammon thou cameſt not, nor unto any place of the river Iabbock, the land now in queſtion. There is their obedience to Gods charge, which they kept to that day.
Thus Iſraels caſe is cleare, yet this prevailes not with Ammon. Lyes would have dominion over truth: and Ammon would fight though the cauſe were cleared againſt him. He joynes iſſue, takes out his niſi priùs, appoints the day of Aſſize, and he will have a triall, for life; whether Ammon or Iſrael muſt live: For liberty, whether Ammon or Iſrael muſt bee homagers: for Goods; whether Ammon or Iſrael ſhal have the ſpoyle; for name, whether Ammon or Iſrael is of better credit. And thus the text comes up to the whole buſineſſe of the day.
Now, when all things were thus prepared betwixt guilty, and innocent, plaintife, & defendant, the wretched Ammonites were like priſoners inActs 8. Pro. 5. 22. Rom. 11. the bonds of iniquity, holden in the cords of their ſins, ſhut up in the priſon of unbeliefe, and could not ſee the Judge ſet to be the avenger of his people. But Iephtah was at more liberty. He ſees with fuller eye the Glory and preſence of the juſt Judge. Hee (like a man confident in his cauſe) appeales unto him; calles for theſe priſoners, and plaintifes, to the barre; prepares for hearing, judgement, execution; and becauſe hee would not have the glory of the day himſelfe, but would give it to the Judge of right & wrong: therefore as Ioab before Rabbah, when hee was ready to take it, ſent for David, ſaying, Come thou and take it, leaſt the 2 Sam. 12.victory be attributed to me, and the city bee called by my name: ſo doth Iphtah invite God to the day for all honour, the Lord the Iudge, Iudge betwixt the children of Iſrael and Ammon.
But ſtill you may ſay, that Object. they were Ammonites that were to be judged there, and of theſe there were none here.
It is true perſonally, individually Anſwer. it is ſo: but for the cauſe, under pretence of land they would have life, liberty, goods, and good name of Iſrael at their mercy, for ſpoyle and prey, and ſo there are too many here, and every where.
Iſrael had all their life in and from the God of mercy; all their liberty from the God of freedom; all their goods and lands from the God of bounty; all their credit and renowne, from Gods protection and cohabitation: yet Ammon unjuſtly ſeekes to diſpoſſeſſe them of all theſe. Hee puts them in feare of life, and ſeeks it. Hee preſents death, and purſues it. Hee hunts after their liberty and would have it. Hee deſires their goods, for a rich booty. Hee baſely takes away their good name, as uſurpers not worthy to live: therfore I appeale to the God of Caeſar (ſaith Iphtah:) the Lord the Iudge, bee Iudge, &c.
By this time (I hope) you ſee Iſraels and Ammons caſe brought to the full worke of an Aſſize, wherein yee have preſented three particulars.
1. The Judge ſet for the trial of guilty, and not guilty, plaintife and defendant, the Lord the Iudge.
2. The cauſes to bee heard, the life, liberty, goods, good name of Iſrael, and Ammon.
3. The perſons betwixt whom, the children of Iſrael, and the children of Ammon.
And now, what ſhall I ſay? the ſame or ſuch like cauſes are the worke of this day. Let it therefore be all our wiſhes, deſires, prayers, purpoſes, and practiſes, as it was Iphtahs,
That the Lord the Iudge may The iſſue of the Text.judge them.
1. If he doe not Judge, hee will Judge the Judgement. Hee onelyonly is reaſon it ſelfe, wiſedome it ſelfe, juſtice itSumma ratio. ſelfe.
2. If hee judge them, hee isGen. 18. the Iudge of all the world, whoſe waies are equall and cannot but judge juſtly.
Thus we ſhall have an happie aſſize for the maintenance of vertue, and puniſhment of vice, which is alwaies the iſſue when the Lord the Judge judgeth.
But what? ſhall we wiſh to decline the judgements of Object. men?
God forbid: God is the Anſwer. Iam. 5.onelyonly Saviour; yet the prayer of faith ſaveth too. God onelyonly converts the heart; yetLuke 1. 16, 17. Iob 33. 23, 24. Iohn Baptiſt ſhall turne many hearts of the fathers to the children, and of the diſobedient to the wiſedome of the juſt. God onelyonly delivers from hell; yet the Interpreter, one of a thouſand, ſhall deliver a ſoule from the pitte. God onelyonly forgives Mic. 7. 18. Ioh. 20.ſinnes, out of authority, as the great Judge; yet whoſe ſinnes ye remit ſhall be remitted. In a word, God accounts them as authors with him, that are inſtruments from him of good. If therefore men judge with God, from God, the Lord the Judge judgeth too. So be it this day, wee decline them not, let them judge and ſpare not. There are two things2. What keepes the Lord frō judging. Rom. 1. 18 1 When truth is withholden in unrighreouſneſſe. keepe God from judgement ſeates. Firſt, when truth is withhold in unrighteouſneſſe: when it is held in priſon that it cannot ſpeake. Thus the Gentiles did in themſelues: when a beame of naturall knowledge was ready to breake out of them, to give them light to ſee more of God then they did, they withheld and ſmothered it, and ſo God judged not in them. Thus it may be at the barre.
Bee pleaſed to conceive it thus. As in a reaſonable man you may ſee an Aſſizes ſet: for there is a Iudge, Conſcience, which viewes and cenſures all the waies of man. There is a Iury of naturall or revealed principles. There is a priſoner to be tryed, and that is truth; Her caſe is this, whether ſhee ſhall bee ſet at liberty yea or no, to goe freely, ſpeake freely, rule freely in all our courſes.
Truth pleades, I am theVeritas odium parit. daughter of the great King: his very Image: But when I appeare, I am hated and ſuppreſſed, and this bringeth this trouble upon me.
The jury of naturall principles is ſilenced or corrupted by carnall reaſon and wiſedome. The judge hearing no evidence is ſilent: and as loath to trouble himſelfe, is content to put off enquirie till another time, as Foelix. Heereupon the will triumphsActs 24. 25. over truth I will doe as I have done: and all the affections putIer. 44. in after the luſts of the fleſh, the luſts of the eyes, and the pride of life. And thus is Truth 1 Iohn 2.impriſoned, and God the Judge judgeth not in man.
So in places of judicature truth is tryed too. There are judges ſet, godly, wiſe, grave, impartial, hating covetouſnes, and perſons out of the cauſe, who are ready to paſſe ſentence according to allegation, and proofe, ſet on with all good conſcience. There are juries of naturall ſubjects and brethren; who ſhould not be like Diogenes his man, who was called Manes, à non manendo, becauſe he ranne away: ſo jury a non jurando, becauſe they forget the oath of God, and runne away from it: but muſt preſent according to truth ſo helpe them God. There is a glorious Martyr to be tryed, and that is Truth; which would have truth in perſon of Judge, jurer, guilty, innocent plaintife, and defendant: and truth in cauſe too; nothing but truth objected, nothing but truth anſwered, that all may cry, great is truth and it prevaileth.
But now, if on all ſidesIoh 18. 38 there be Pilates good motion what is truth. But no further ſifting into the nature, and power of it by witneſſe, oath, circumſtances: then are atSi inficiari ſat eſt ecquis erit nocens? hand, theſe priſons to with hold truth. The firſt is venially, I did it not. And if it be enough to deny, who ſhall be guilty?
The ſecond is falſe accuſation Si accuſaſſe ſat eſt ecquis erit innocens?by thoſe who are Graeca fide teſtes, knights of the poſt, and will ſweare any thing for a fee. And if it be enough to accuſe, who ſhall bee innocent?
The third is Profit, in thoſeCanes venaticos. who will rouſe up Verres his hounds, who continually doeDare offam Cerbero. lie in the winde for gaine, except a man will ſtoppe their mouthes by ſome fatte morſell.
The fourth is off-putting to Fruſtratoriae dilationes.another time, that is, lingring and coſtly delayes, though the caſe bee never ſo cleare in truth.
The fift is malice and all ill will, which never ſpeakes well, in thoſe that pant after the earth on the head of the Amos 2. 7.poore, and turne aſide the way of the meeke.
And laſtly, that which helpes on all theſe is, ſelfeflattery, friendflattery, feare, hope, or ſome other by-place for truths oppreſſion: Theſe or the like priſons are in a readineſſe, and then truth is clapt up, and kept out of ſight, like ſome malicious mans adverſarie, who is with great care put in priſon before the day of hearing comes, becauſe he feares his cauſe.
Say I pray: who Judges now? not the God of truth, but the Prince of darkeneſſe, lying, and vanity.
Secondly, God is kept from2. When judgement doth not attend upon truth in full glory. judgement ſeates, when (if truth do appeare) judgements doe not attend upon it in full glory. All judgements of men are not good enough to waite upon truth. There is darkeneſſe in them, and nothing but light in truth: Yet if God will ſo honour our judgements, as to put them into that ſervice; whenſoever ſhe appeares we muſt bee glad to follow her: and for truths ſake to doe, and for truths ſake to die; becauſe God is in truth, and the faithfull witneſſe, Chriſt is in truthApoc. 1. too.
To conceive it, call to minde that God requires (as you know) a threefold duty of chiefe magiſtrates. Firſt, to1 foreign. adviſe, conſult, and take care for common good, as our good King doth. Theſe are the ſecrets of government: whichArcana imperij. if they were diſcovered, the ſtrength and weakeneſſe of a kingdome would ſoone bee diſcovered to all the world: Therefore privates meddle not with theſe things, that laſt is too large for their ſhooe.
Secondly, to provide by2 foreign. lawes, edicts, and proclamations to keepe every man under them in good order. And thirdly, to give judgement,3 foreign. according to his lawes, and ordinances, for the puniſhment of evill doers, and praiſe of them Rom. 13. 4.that doe well.
And Judges know their duties under them, that is, according to lawes, edicts, orders helped forth by the God of truth, to waite upon truth, and paſſe judgement for it, with an equall ballance of cauſes, a blinde eye to perſons, and a ſharpe ſword of offence, and defence as neede requires. Now, if this bee away, God judgeth not. He is kept from judgements ſeates, becauſe his truth is not honored and his2 What brings the Lord to judgement ſeates. kingdome of truth advanced. Theſe two keepe the Lord the Judge from judging amongſt men.
There are two things alſo which bring God to judge. Firſt, when ſuch perſons ſit to judge as God would have. They ſhould be ſhepheards to defend and keepe their flocks:Pſal. 77. 70. Ezek. 28. 12. Gen. 50. 20. 2 Sam. 14. 17. ſignets upon Gods right hand, to ſeale no reſcripts and warrants but his: ſaviours, to preſerve and ſave much people: and Angels, to guard the good, and inflict puniſhment upon the wicked. God hath made them images of his excellencie, 1. When ſuch perſons ſit to judge as God would have.in being ſet aloft; of his wiſedome, in making and applying lawes; of his Iuſtice, in puniſhing malefactors; of his mercy, in paſſing by, and pardoning if neede require; and of his goodnes in foſtering and cheriſhing his people. Therfore he maketh glorious Emblems of them in the Scriptures: we reade of one, in the image of an hee Goate Dan. 8. 5.with a notable horne betwixt his eies. There is an horne for glory and ſtrength to offend and defend. A notable one viſible to all his ſubjects that ſtand in neede. An horne betweene the eyes, becauſe it is uſed with circumſpection and wiſedome: ſuch muſt bee a Judge. And let it not grieve them, that they are ſet out by a beaſt, when Chriſt himſelfe is called the Lyon of the tribe of Iudah.
We reade of another in the image of a goodly ſpreading Dan. 4 19tree. A beautifull tree, becauſe of majeſtie. A ſpreading tree, becauſe he offers acceſſe to others. A fruitfull tree, becauſe of his doing of good. A ſhadowing tree, becauſe of his mercy. And a tree having branches for birds, becauſe he extendeth favours to others according to qualities: Such muſt be a Judge.
But above all, wee reade of1 Kings 10. 18, 19, 20. Salomons goodly throne which was thus ſet out. On each ſide were ſixe Lyons, becauſe all the twelve tribes were ſubject unto him, not Levie excepted. Two Lyons before the ſtayres, becauſe two tribes, in after-defection, ſhould not depart from his houſe. The aſſent unto it was by ſix ſteps, whereon when the King aſcended (as the Rabbines ſay) the cryer proclaymed thus, when hee was upon the firſt, wreſt not judgement; when he was upon the ſecond, accept no mans perſon; when hee was upon the third, take no bribe; when hee was upon the fourth, plant no groves for Idols; when hee was upon the fift, erect no piller to honour them; and when he was upon the ſixt, kill not an oxe, to ſacrifice unto them. And all this to put him in minde of religion and juſtice. If they be ſuch as God hath thus reſembled, this brings the Lord to judge: now, Gods are come downe unto Acts 14. 11.us in the likeneſſe of men. Not as if God did not judge though the perſons are faulty: for if ſentence paſſe according to Gods truth, though it bee by Antiochus, a wicked perſon; Herod, that Foxe; or Ananias, that painted wall; yet theſe ſit in Moſes Chaire, heare them: But when their perſons, qualities, and judgements center and meete in holineſſe, then then are they the fuller image of the Lord the Judge; and hee bowes the heavens and2 When the whole worke is carried for the honour of the God of truth. comes downe among them.
Secondly, this alſo brings the Lord to judge, when the whole worke is carried for the honour of the God of truth. When truth in witneſſes, Oathes, Allegations, Evidences, Judgements, and Records meete, then Chriſts kingdome is advanced, and God is Judge indeede. For here is a conformity betwixt truth and the things that are to honour God.
If now you ſhall aske mee, Queſt. how this may be? I anſwer; By an holy heart, hand, eye, and mouth, in the whole worke of the Aſſize.
There muſt be an holy heart, Anſwer. By an holy heart. Iohn 6.when all perſons are faithfull to the rruth. Chriſt diſtributed bread, and fiſh by the hands of his Diſciples to the hungry people: they kept none for themſelves, but gave for Chriſt, and gathered for Chriſt. Here was faithfulneſſe. Ioſua divided the land of promiſe to the Iſraelites: and as if hee had forgot himſelfe, hee reſerved not a part, nor would have any to hinder his office. Here was faithfulneſſe too. Ioſeph might have amaſſed up a world of wealth to himſelfe in the time of famine; but hee was content with the portion from the King: and here was faithfulneſſe alſo. When all you ſhall receive from the Lord, the King, and the law, & diſtribute faithfully, without ſeeking your ſelves, this is an holy heart, God judgeth.
There muſt bee holy hands, 2 By holy hands. Hoſ. 4. 18. Gen. 14. 21.when all perſons are not guilty of ſhamefull Give, Give. Higher powers will hate it: but may they not bee abuſed by ſome inferiours who love it too well? The King of Sodome, when hee was reſcued, ſaid to valiant Abraham, give me the ſoules▪ take the goods to thy ſelfe: but juſt Abraham would have none from a thread to a ſhooe latchet, leaſt he ſhould ſay, he had made Abraham rich: Here were holy hands. Ye know how it was with Balaam, hee would for a reward have ſaid good of evill, and evill of good, in curſingNumb. 22. Eſa 5. Iſrael. An Angel meets him, his Aſſe ſpeakes, and Balaam wonders not, but ſpeakes to his Aſſe againe, thou haſt mocked mee. SaintAuguſt. lib. quaeſt. V. Auguſtine wonders at that, and layes the fault upon the love of money, which blockt him up ſo, as he could not ſee miracles to keepe him in a right courſe: his were not holy hands. Take heede: let Iſrael be Iſrael, and remember Balaam.
There muſt bee holy eyes, 3 By holy eyes.which may be two waies▪ firſt, when all are looked upon without any reſpect of perſons. The Judge and the Altar are all one (ſaid an heathen of old,) all appeale unto1 King. 1. 50. & 2. 29. them. As Adonijah runnes to the hornes of the Altar; ſo Abſalom in his caſe, referres himſelfe to the King the Judge. Therefore Cleon of old, when hee was delegated to the helme of the common wealth, called al his old frinds into a chamber to him, to diſſolve all relations and reſpects of old frindſhip, that he might looke upon all with impartiall eies. And the oldEphe. 25. Bona eſt erga pauperem miſericordia ſed non contra Judicium. Iob 31. Gen. 12. Gen. 18. Judges of Athens called A…eopagitae did heare all cauſes in darkeneſſe, where they could ſee no perſons: why ſhould it not be thus ſtill? eſpecially conſidering Gods ſaying, thou ſhalt not reſpect a poore man in judgement. Surely mercy to a poore man is good (ſaith Saint Auguſtine) but not against judgement: this is an holy eye.
Secondly, when the cauſe is ſearched out diligently. As God, in the caſe of Babelbuilders, and Sodomites came down to ſee whether the caſe were according to the cry: ſo muſt all doe that looke towards judgement.
Philip the Macedonian, ſitting in jvdgement upon one Machetes, was not attentive: he was more ready to ſleepe thenDormitabundas. heare (ſaith the Hiſtorian:) yet at the end of the pleading hee pronounced ſentence againſt him. Poore Machites cryed out, I appeale. To whom ſaith Philip? A te, ad te: from thee halfe aſleepe, to thee whole awake: with that Philip rowzed himſelfe up and heard the cauſe againe. And though hee would not reverſe the ſentence, to diſcredit his publike judgement, yet hee himſelfe paid the fine to puniſh his owne ſloath. Heere is an image of an holy eye.4 By an holy mouth.
Laſtly, there muſt bee an holy mouth, when nothing is ſpoken in judgement which doth not become an holy mouth. Chriſt looketh upon himſelfe, as the Judge of the world, and ſaith, I can Ioh. 5. 30. Non per infirmitarē ſed per integritatem faciendi, ſed per obſervantiam Iudicandi. Examinat cauſae merita, non mutat. Ambroſi.doe nothing of my ſelfe: what nothing? he ſaith not ſo for weakeneſſe, but for integrity; not for his impoſſibility of doing, but for his uprightnes in judging. And againe, As I heare, I judge: not judging by pleaſure, but by the religion of right judgement. He is not indulgent to his owne will, but doth examine the deſerts of cauſes, and determines without alteration. Heere is an holy mouth. Againe, wicked men had taken a wicked woman in adultery even in the very act. Chriſt came not to judge as an earthly governour; and therefore hee pronounced not ſentence according to the law. Hee doth meaſure them all as wicked perſons, and ſaith, he that is guiltleſſe throw the firſt Iohn 8. Put a vit lapidandā ſed non a lapidandis. Ambroſ.ſtone. Hee though her worthy to bee ſtoned, but not by them that would have done it: they muſt pull the beame out of their owne eye, before they undertake that in their brothers: Here againe is an holy mouth. Againe Mary Magdalen was not invited toLuk. 7. the Phariſes houſe, but yet ſhee came, and preſſed upon Chriſt; while others intertained him with meate, ſhe did it with teares. Chriſt cōmands her not to be ſhut out of dores though ſhee troubled him at dinner: no hee commandesOmnium horarum judex. Iohn 3. Iohn 4. the grumblers to let her alone. He is for all houres, for Nicodemus that came to him by night; and for her that interrupts him at meate. It was meate and drinke to him to doe his fathers will: Heere was an holy mouth. Yet once more, Publius Rutilius the Roman, when a deare friend preſt him hard with an unjuſt ſuite, denied him. His angry friend cryes out, what neede I thy friendſhip, if thou wilt not grant mee my requeſt? He ſhould have beene a Chriſtian that thus anſwered, what neede I thy friendſhip if thou preſſe mee to ſinne againſt lawe and juſtice? Here is an holy mouth.
Right honorable, Right worſhipfull, and beloved, ohApplication. that all that are to deale in any paſſage of juſtice this day were thus good! as that they had ſuch hearts, hands, eyes, & mouthes! then ſhould the Lord the Judge, judge in the judgements of men.
I confeſſe that juſtice (as every other vertue) is harder in practiſe, then in contemplation, for not onelyonly the MinoritesHiſt. of Councel of Trent. but the Majorites are the objects of reformation: high as well as low are two guilty; and an oxe flayes hardeſt when he comes to the head. Beſides our vicesVitia ſunt a dulta & praevalida are not infants, they are growne men and ſtrong: and as Livy of old complained ofNeque vitia neque remedia ferre poſſumus. Rome, wee neither can indure faults nor their corrections: ſo may we ſay of ſome popular and Epidemicall vices and ſickneſſes of the ſoule now. This made David groane under the burthen of Ioab, who had ſlaine Abner a prince, and a great man in Iſrael, when he could not doe as he would for the preſent, I am this day 2 Sam 3. 38. 39.weake though a King, and the ſonnes of Zervjah are too hard Mar. 14. 18. In bonum vniverſitatis.for me: yet if every one in his place doe what he could, for the common good, upon ſound examining of witneſſes with all circumſtances (which is that which doth bring the edge of the law upon offenders,) then the Lord the Judge judgeth.
But if it fall out that reaſonIudicium legis eſt Iudicium ſolius rationis: Iudicium hominis eſt Judicium rationis & libidinis. ſoundly regulated rule not, (for the judgement of law is the judgement of pure reaſon, the judgement of the man is the judgement of reaſon and luſt:) or if witneſſe bee not truely weighed (as in Pilates caſe, who ſentenced Chriſt to death though he might legally know he was innocent, becauſeMar. 14. 59. the witneſſes agreed not: or if circumſtances bee not2 Sam. 1. well ſifted, as David did, who juſtly put the Amalekite to death upon his owne confeſſion, that hee killed Saul; (for though Saul killed himſelfe, as at leaſt after knowne) yet conſidering theſe two circumſtances: firſt, that his confeſſion was not out of Phrenſie and diſcontent with his life, but out of full reaſon to claw David: and ſecondly, that his bad thoughts were diſcovered by himſelf againſt the Lords annoynted, which juſtly make him an unworthy traytor;) his death was juſtly inflicted by David:) or if it fall out that conſcience be not fully ſatisfied with the light of truth before verdict, and judgement, and ſo proceedings be precipitate and haſty (which Nero himſelfe could ſcarce endure, in his firſt part, and therefore being mooved to ſet to his hand to an execution, he would ſay, I would I Vtinam neſcirem literas.cauld neither reade nor write.) If either of theſe foure fall out, then the Lord the Judge judgeth not.
Now (I beſeech you) you having heard thus much; both how you may drive God from, & draw God unto judgement ſeates, preach the reſt of this judge to your own hearts, that ye doe not this day wilfully ſinne againſt his judgement; and ſo I turne to the children of Iſrael, and the children of Ammon and their cauſe.
The children of Iſrael are2. 3. The parties Iudged, and their cauſe here in full colours: ſomething like Adam in innocency making all the beaſts before them to tremble. They have1 The children of Iſrael. all the advantage of lawes, libertie, Judges of Iſrael, and the Lord the Judge looking upon their caſes.
You are not Iſraelites accordingThough wronged. to the fleſh, yet God prevailed with for abundance of bleſſings upon you. Notwithſtanding ſome of you have been feared in your lives: ſome of you have beene ſpoyled in your goods: ſome of you have beene hurt in your names: Muſt get the Lord to judge.ſome of you have beene diſquieted in your poſſeſſions: ſome of you have beene battered in your members: and in this onelyonly different from the children of Iſrael heere: As you have the Lord the Judge let the Lord the Judge judge for you in the judgements of men.
When Hezekiah received a blaſphemous letter fromBy declining revenge. 2 King. 19. 14. proud Senacherib, hee went to the temple, and ſpread it before the Lord: hee thus appealed to this great Judge: you are now as in the temple, even ſo doe you. Shew God your cauſe with honeſt hearts, and ſeeke, and receive judgements as from him. How gloriouſly will this worke? it will make you proceede, not in the luſt Non Libidine unidictae ſed amore juſtitiae.of revenge (which God hates) but in the love of juſtice (which God loves,) you have the ſword of juſtice in your hands upon the beſt termes: and in truth, Chriſt ſaith for you, ſell a garment and buy a Luk. 22. 39.ſword. But heare how an ancient worthy meditated upon that text: O Lord, why doſt Ambr. in Lucam.thou bid me buy a ſword, & forbiddeſt mee to ſtrike with it? Surely it is for juſt defence, not for revenge. Thou hast ſhewed me that I could revenge, but I will not of conſcience to thy command. Even ſo doe you: So be it. Love law, love juſtice, love peace, love truth, butRom. 12. vengeance is mine, ſaith the Lord the Judge.
Philoſophers ſay that ſeeing is the nobleſt ſenſe (if not for diſcipline) yet, for generall uſe: becauſe it ſuffers not by contrary objects. It can looke upon blacke and white without an appetite of revenge on either. Why ſhould it not bee thus with Chriſtians who are better enlightened by him who is all eye? If your annoyances bee great, let the Lord the Judge judge by his Iphtahs, liefetenants, and deputies: and reſt in that without the picklocks of new vexations.
But if they be leſſe, cloy no…, ſurfet not the honorable bench. Is there not a wiſe man amongſt you? ſhall the pillars1 Cor. 6. of the earth weare themſelves out in bruiſing duſt ſmall, when there are mountaines enough to levell? God forbid. If you and your cauſes are ſuch, the Lord the Judge will not judge for you at laſt.
But for the children of Ammon, 2 The Children of Ammon.where are they? It is pitty they have not a ring in ſome place of this crowne, that the word may fall upon them like raine upon the dry ground. They are peeping out of their gates, thinking this time too ſhort, which (haply) ſome of you do think too long. I can ſay nothing to them, becauſe abſent: yet give mee leave to ſpeake a word of them, againſt them, for them. This be ſpoken of1 Of them. them. They are ſuch as love not the law. Though let the Vivat Rex, currat. Lex.King live, and the law runne be the good ſubjects prayer: yet the old law Iulia could not pleaſe adulterers; nor the law Cornelia, murtherers; nor the law Rhemnia, promoters; ſo nor our lawes can pleaſe thoſe wicked Belialiſts: Their bliſters muſt bee let out.
This bee ſpoken againſt2 Againſt them. Ne ſint pedes nimium lanei, ne tandem, manus fint nimium ferreae. them. They have lived in this bleſſed Church, where they might have beene better taught, or, if they have beene taught, where they have unlearned many a good leſſon. If the miniſtery can doe no good, the magiſtrate muſt take the care. Let not your feet bee too much made of wooll, leaſt at laſt your hands bee made of two much yron.
Magiſtrates, and miniſters are compared to the teeth. Some are Cutters, which cut the meat, andInciſores. forme the voyce: theſe are like miniſters who convinceTit. 1 13 foreign. Molares. cuttingly. Some are grinders, which bruiſe the meate and fit it for paſſage: theſe are like magiſtrates who (by juſtice) bruiſe the ſonnes of wickedneſſe in peeces, and ſend them downe into the draffe of the world. Neither let it grieve you to be ſo compared, ſeeing Chriſt is called the Rock of offence, that breaks them in peeces on whom hee falls.
This laſtly, bee ſpoken for3 For them. them. They are ſubjects, (though bad ones;) for elſe the law could not fall on them. And though they have made themſelves of chriſtians in name, Barbarians indeede in particular acts: yet are they of two ſorts. Some are miſled, Errones: Turbones.and ſome are miſleaders: ſome are apprentices to ſinne, ſome monſters in that blacke art.
Now doe but conſider howFor mercy of Gods making. carefull the Lord the Judge is, leaſt he ſlay with the wicked the righteous, who are ſo either in preſent act, or under charitable hope. If he worke a worke of mercy, hee delighteth in mercy, if a worke ofMic. 7. 18. juſtice, hee calleth it a ſtrange worke, becauſe hee ſhaves with Eſa. 26. 21a razor that is hired, if he had no juſtice of his owne. If heEſa. 7. 20. be to work a worke of juſtice, he is ſlow to anger, & comes toExod. 34. it when there is no remedy: but if a worke of mercy, he is rich Chro. 36. 15.in mercy, abundant in goodneſſe. If he looke upon occaſions, it is a great matter that mooves his juſtice: when the ſinnes of the Amorites are at the full; Gen. 15. 16.when all fleſh had corrupted her waies, and the wickedneſſe Gen. 6. 5.of man was great in the earth; when old and young, even, all the people from every quarter Gen. 19. 4were given to ſinne: but a ſmall matter mooves him to ſhew mercy. If there be but tenne men in Sodom; IfGen. 18. there bee but one Iacob in the houſe of Laban, one Moſes praying for Iſrael, one Phinehas executing judgement, and one man in Ieruſalem Ier. 5. 1.that ſeekes the truth, hee will ſpare multitudes. So doe you, and proſper when it is fit. God is well pleaſed if you follow his owne ſonne, who excuſed his diſciples in ſome infirmities, ſaying, their ſpirit is willing, theirMat. 26. 41. Eph. 5. 9. fleſh is weake, and hee is never angry, if yee follow him as deare children in workes of imitable mercy.
OnelyOnly know, this is GodsSalvis prietate & juſtitia. rule, that mercy muſt never bee ſhewed, but when piety and juſtice can bee kept ſafe and ſound. Thus doe, and yee ſhall this day be Iephtahs appealing to the Lord the Judge to judge betwixt the children of Iſrael, and the children of Ammon.
And that yee may doe thus, the Lord the Judge grant unto you, who lookes upon no man in his perſon, all men in their cauſe: and hath made himſelfe to you a patterne of executing juſtice and mercy; and that for IESVS CHRIST his ſake, who is the Lambe of mount Sion, the Saviour, the Lion of the tribe of Iudah the Iudge, and is angry with them that honour not the father, kiſſe not the Sonne, and grieve, reſiſt, quench, and deſpiſe the Spirit; to the which coeſſentiall, coeternall, and coequall Trinity, bee all kingdome, power, and glory henceforth and for ever
Amen.