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1. Out of a natural fiercenesse of evil nature, apt co do milchief, and hasty to execute it. • 2. Cut of a covetous desire to enrich themielves, making no conscience to invade the goods of their neighbours.
3. Out of an ambitious and proud desire, longing to pofleffe a. land that is not theirs.
Doth God approve these unchristian defires in this idolatrous and wicked nation?
Welay and believe that God hateth wickednesse, neither thall evil dwell with him.
Yet for the action of violence. God feeth his people of the Jews for contempt of Religion, and for corruption of Justice, and for violence to one another worthy of punishment, he hol. deth them worthy to be punished with violence, and therefore he Airreth up a viole ne nation against them.
He seeth that they live by oppression, and therefore he sendeth oppreffours to strip them out of all.
He seeth that they live in unbridled licentiousneffe, and there fore he taketh away their liberty and fenderh them into captivicy; he findeth them unworthy of the land which he gave them, and therefore he giveth it away to strangers, and pultech their enemies into poflession thereof.
Consider all this as malum panis, the evil of punilhment, and fo God is Author, Suggeftor, and operator herein.
But consider how the Chaldæans work in this affaire, and God himlelf acquittech himself in this text and putteth it off up on chem.
Their judgement and their dignity shall proceed from them felves. That which they feek is a proje&t of their own, they know not whac God would have done, and as they advise not with him, nor understand that he stirreth them, they acknowledge nothing to him, as it followeth, for they thank their own god for the victory.
You do now tee Gods good end, and their evil, and in this one action; and Saint Augustine faith, Deus quafdam voluntatos (was utique bonas implet, per malorum hominum voluntates malas.. Vide Whitak.contra C amperatione 8. From bence it cometh that chey, which fulfilling the Will of
God, which they know not, do fulfil their own Will, which they aime at, have no reward of their service, but rather are after punished for the same, as Hugo de San£to vi&tore, faith.
Quoniam non suâ voluntate, ad implendum dei voluntatem di- De Sacra. rigunt, fed occult a ipfius dispositione.
menti Pr. And thus doth Mafter Calvin teach men, in those places 4.6, 15. which Campiare doth landerously traduce to this paradox, that God is author of fin. The title is Deun ite impiorum opera iti, & animos fle&tere ad
1, Inst. 18. exequenda suajudicia ut purus ipfe ab omni labe maneat.
It sufficeth that wee lee the intention of the Chaldæans evil, for that condemneth them, and his judgement upon them, which followeth in this chapter, doth prove, that their intention make their whole service corrupt, so that though ic pleased God that evil was done against the Jews, they did not pleafe God that did execute the same.
The rule is true that all evil actions are justly judged by the intentions of their Agents, good actions are not so.
For every good intention will not justifie an action to be lawful : as in Rebecca and lacob her sonne, it was a good intention to seek the blefling which God had decreed, but the act whereby it was attained, was meerly unlawful,
But an evil intention is sufficient to corrupt any action, though it carry never so specious a shew of good.
Jacobs sonnes went about a good action, to draw the Shechemites into a conformity with the Hebrews in Religion, the intention of the Shechemites, which made them embrace the motion, was the enriching of themselves by this correspondencie, the intention of Jacobs fonnes was to betray them to death, and God punished them both the Shechemites with death, the Sonnes of Jacob with their fathers curse.
And the Chaldæans punished the Jews, and fought therein the glory of God only, and gave him the praise of their victo. ty, of whom they borrowed the power of their strength they had been blameleffe:, but their hands concurred with the juft will of God, their hearts did not, yet God is just in employing them. The rule therfore is,chat he that will hehe same thing which
Godwilleth,& doth the same thing whichGod would have done finneth, except he willeth and doth the fame thing, in the same
matter and for the fame end which God projecteth. Let the xfame mind be in you that was in Christ Jesus, arme your "Yelves
with the same mind. Pet.4.1,
That mind is an armonie against the wrath of God; we know we cannot displease him, so long as there is an harmonie of our mind with his; that mind is an armour against čke revenge of
men, forif we be abundant always in the work ofthe Lord, we Eph.4:23, know that our labour is not, cannot be in vaine in the Lord; for
we must be renewed in the spirit of our mind, we must not be like the axe and hammer in the hand of the artificer, which knoweth not who useth it, nor what he doth, nor why; we are living instruments, and our minds must let our hands awork, we malt know what we do, for whom and why, or else our work is against ourselves
We do nothing, bat as God doch guide the hand; so he frameth the heart and affections to it, if he do not also enlighten our understandings and apply our minds to it, we are carried as bruic beafts; we are noc led as men.
So then I leave thoie Chaldæans though the armies of God ac this time, and doing the will of God ignorantly,yet for the corruption of their intencion culpable, and in-as. ill cafe as they whom they perfecute and overcome.
Allthe injuries that we do by word or deed to our brethren, Wafe.
they are done with Gods privity, he knoweth thereof, he disa
! i woli 71 9.13 Al che fac of the land of Goshen and the sweer exchangoftheit pinching famine for a swelling plenty, I will not still the clamos rous accusing voice of cheir guilty conscience, for the line of their evil intention against their brother; for as soon as their faz ther died; their fear revived, they doubted that foseph would revenge chat fault.
Thcold word was animus cujusque, is est quisqué, every mans mind is himfelf, and so when David saich of the just man: the: floods of many waters shall not come near bim : it is expounded it shall not come so high as his mind to the disquieting there of: it shall not come fo high as his faith to the weakning thercof.
11. To a full Conquest.
Divisp.783 The full Conquest is set forth, verf. 6.
They shall murch through the bredth of your land to polefe the dwelling places that are not theirs.v 9.
They shall come all for violence, and shall gather : together sbe captivity as the fand.
Wherin is described a full poffeffion of the land of the Jews, and a deportation of the people, a losle even of che birch-right and the blessing.
The land of Cunaun is called the land of promise, for God promiled it to Abraham, and swore to him that his feed should, inherit it, but by way of Covenant which had reference to their obedience of the law of God, for so Moses forewarned them.
If thou forget the Lord thy God, etc.
I testifie unto you this day, gee shall surely peris, as the nations Deut. 8,199 which the Lord destroyeth before you; foyee shall perish, because ye would not be obedient unto the voice of the Lord your God. ?
And Moles faith unco.them. Behold I set before you this day, Deut. Ile?. ablessing and a curse.
25. Blessing, if you obey the Commandments of the Lord, Gc« And the curse, if you will not obey.
Now God is free of his promise and bath that he madero · them, for they have disobeyed him, they have corcupied their ways, they have contemned and Narked the Law of God,thereføre they have forfeited their estate in that good land, and their
persons stand obliged to the punishment of their disobedience.
The lesson is, that all the promises of Gods favour to men, are not absolute but conditional, and are referred to the obedience or disobediènce of men.
For man is mutable. Godis unchangeably just, he must not, he cannot favour disobedience, his love goes not in the blood, but in the faith of Abraham. Israel che pofterity of Abraham is no more to him then the posterity of Canaan who had his fachers curse, except that Ifrael do ferve him better then they do. He hach cold them so by Mofes, for secing there was no merit in them to deserve his love at first, and no means for them to continue his love, but their obedience, that failing, they are to him as heathens.
Christ ceachech us, that if any be wilful, and will not obey the Church, he must be co us as an Heathen and a Publicane, we can never excommunicate such ex communione charitatis, out of the communion of charity, for as much as in us liech we must have peace with all men, and we must never hide our selves from our own Acfh, and we must do good unto all men, but we may, we must exclude them, ex Communione Ecclefia, from the Commu• nion of the Church, we must not admic them to our Congregacions, nor esteem them members of the Church cill they bercconciled.
Religion is the knot of true union that knitteth us to God, that uniceth us to one another, that once dissolved, farewel fair weather, we must curn all into chiding and reproof, and as the Apostle faith, come to them with the rod. We must complain of them to God, and awake his Justice upon them. So that if we would keep our land from invasion and depopulation, our persons from captivity and deportation, our goods from direp tion and deprecation, let us serve the Lord in feare and obedience, in holinelle and righteousnesse before him all the days of
2. The punishment shall extend to a proud triumph, which is expreft. v. 10. They shall fcoffe at the Kings, and the Princes palk be afcerne to them, and they fall deride every strong hold,
This is another of God's rods: he punisheth the despisers with scornc and contempt, as you heard out of Obadiaba Be