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1. Out of a natural fiercenesle of evil nature, apt co do milchief, and hasty to execute it. • 2. Out 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 poflelle a. land that is not theirs.
Doth God approve these unchristian desires in this idolatrous and wicked nation?
We say and believe that God hateth wickedneffe, neither Ahall evil dwell with him.
Yet for the action of violence. God seeth his people of the Jews for contempt of Religion, and for corruption of Justice, and for violence to one another worthy of punishment, he holi dech chem worthy to be punished with violence, and therefore he Airreth up a viole ne nation against them.
He seech that they live by oppression, and therefore he senda eth oppreffours to strip them out of all.
He feeth that they live in unbridled licentiousneffe, and there fore he taketh away their libersy and fendech them into captivity; he findeth them unworthy of the land which he gave them, and therefore he giveth it away to strangers, and purtech their enemies into pofleflion thereof.
Consider all this as malum panis, the evil of punishment, and fo God is Author, Suggeftor, and operator herein.
But consider how the Chaldæans work in this affaire, and God himself acquitteth himself in this text and putteth'it off upon 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 wbac 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 fee Gods good end, and their evil, and in this one action ; and Saint Augustine faith, Dewas quafdam volunta tos (was utique bonas implet, per malorum hominum voluntates malas.. Vide Whitak.contra Camperatione 8. From bence is cometh that chey, which fulfilling the Will of
God, which they know not, do fulfil their own Will, which they aime at, have po reward of their service, but rather are af ter punished for the same, as Hugo de San&to vitore, faith.
Quoniam non suâ voluntate, ad implendium dei voluntatem di- De Sacra, rigunt, sed occulta ipfius difpofitione.
menti Pf. And thus doch Master Calvin teach men, in those places 4.c. 15. which Campiara doth Nanderously traduce to this paradox, that God is author of fin. The title is Deum ite impiorum opera iti, & animos flettere ad
1, Inst. 18. exequenda suajudicia ut purus ipse ab omni labe maneat.
Ic fufficech that wee see the intention of the Chaldæans evil, for that condemneth them, and his judgement upon them, which followeth in this chapter, doch 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 che blessing 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 cbis correspondencie, the intention of Jacobs Connes 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 victory, of whom they borrowed the power of their strength they had been blameleffe :. but their hands concurred with the just will of God, their hearts did not, yet God is just in employing The rule therfore is,chat he that will cache same thing which
Godwilleth,& doth the same thing whichGod would have done finneth, except he willeth and doch che time thing, in the same
matter and for the same end which God projectech. Ler the 6 x fame mind be in you that was in Christ Jesuis, arme your selves
with the same mind. i Pet.4.1,
That mind is an armon 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 ehe revenge of
men, forif we be abundant always in the work ofehe 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 whousech it, nor what he dorb, nor why; we are living instruments, and our minds must set our hands awork, we must know what we do, for whom and why, or else 'our work is against our selves.
We do nothing, but as God doth guide che 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 bruicbeafts; we are not led as men.
So then I leave thoie Chaldæans, though the armies of God ar. this time, and doing the will of God ignorantly,yet for the corruption of their intencion culpable, and in-as. ill case as they, *whom they persecute and overcome.
All the injuries that we do by word or deed to our brethren, Ofe.
they are done with Gods privity, he knowech thereof, he dif
AH che fac of the land of Goshen and the sweer exchangoftheis
venge that fault.
Thcold word was animus cujusque, is est quisqué, every mans mind is himself, and so when David saich of the just man: the: floods of many waters.shallaot come near bim : it is expounded it shall not come so high as his mind to the disquieting there, of: it shall not coine fo high as his faith to the weakning thereof.
Si. To a full Conquest.
Divifp.783 The full Conquest is set forth, vers 6.
They shall murch through the bredih of your land 10 poßefe the dwelling places that are not theirs.v 9. They shall come all for violence, and shall gather : together
, the captivity as the fand.
Wherin is described a full poffeffion of che land of the Jews, , and a deportation of the people, a lofle even of the birth-right and the blessing:
The land of Cunaan is called the land of promise, for God promiled it to Abraham, and swore to him that his seed 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, eco
I testifie unto you this day, gee shall surely perish, as the nations Deut. 8,119.9 which the Lord destroyeth before you foyee shall perish, because ye would not be obedient unto the voice of the Lord your God..?
And Mofes faith unco.them. Behold I set before you this day; Deut. Il.'. ablessing and a curse.
Blessing, if you obey the Commandments of the Lord, Cgco
Now God is free of his promise and bath that he made to them, for they have disobeyed him, they have corrupted their ways, they have contemned and Nae ked the Law of God,therefore 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 disobedience of men.
For man is mutable. Godis unchangeably jult, he must not, he cannot favour disobedience, his love goes not in the blood, but in the faich of Abraham. lsrael che po terity of Abraham is, no more to him then the posterity of Canaan who had his fachers curfe, except that Ifrael do serve him better then they do. He hach told them so by Moses, for lecing 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 teachech us, that if any be wilful, and will not obey the Church, he must be to 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 ficfh, and we must do good unto all men, but we may, we muft exclude them, ex Communione Ecclefia, from the Commu. nion of the Church, we must not admit them to our Congregacions, nor esteem them members of the Church cill they bereconciled.
Religion is the knot of true union that knitteth us to God,
2. The punishment shall extend to a proud triumph, which is