came who would have beene ready to have done as Sixtus Quintus in his Consistory when Clement the Monk and bloody Parricide had staine Henry 3. King of France 1589. a Catholick King his eldest sonne did not punish it but excuse it not that onely but defend it not that alone but praised it and that with that choise and excellent comparison from the birth of Christ Heb. 1.5 commanding Heavens to open and receive therein the Parricide and shut out the other yea and denyed him the prayers of their Synagogue yea Princely Funerall yea honest buriall preparing the way to Heaven not by the blood of Christ but by the blood of Kings not by the Crosse but by a murdering knife See the Martyrs of the Romish Church with what ashes it is increased I have stept aside but to come home if it had beene told him I say and all his slaves and our fugitives and all his in other Countries who were not without the knowledge at least of these things they would not have believed but see it is even so 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Judgment to be punished It were well for their owne good they would be warned at length when they see God fights for us every where and watcheth over us in every place and brings all their purposes to nought It were better if they as the people enemies of the Church Ester 8.17 became Jewes the feare of the Jewes falling upon them so they could become Protestants and renounce their Antichrist our feare falling upon them when they see they are not onely so bloody as Haman but so bootlesse before such a thing befall them This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles Vse 2 they are never so farre from God but God may yet ere they dye or be overthrowne relieve them by temporall deliverance and send those packing before them who thinke to make a spoile of them and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood and ruinate their state How many distressed soules in the dayes of Queene Mary thinke we in this Land lay looking dayly for death when God by the death of one made an end of that bloody time that had cut off the lives of so many of Gods servants and let them see even the ruine of such as made full account of theirs What hope had the Israelites but to be even eaten up by the Egyptians and to be cut off as one man when God in the turning of a hand overturned them that even opend their mouths and swallowed them up quick and overwhelmed them before their eyes in the Red Sea Little thought Daniel when he was cast into the Lions den that he should see his accusers devoured there before him And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes and eaten up with lice when Herod had him forth comming and had killed James before him Act. 12. And small probability as we may now discerne was there that we or Kings c. should have escaped the cruell designes of our bloody Edomites the Papists when their barbarous plot was come to the ripenesse and had beene concealed so many Moneths small presumption was there that our eyes should see the times as they are now and the ruine of them who were set on murder and blood yet may we use that Psalme 48.8 As we have heard so we have seene in the City of the Lord of Hosts in the City of our God God will establish it for ever And with David Psal 54.7 For hee hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies that we may learne to cleave to the Lord who hath thus fought for us and let us see his salvation and say as the three resolved servants of God Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine hand O King But if not be it knowne unto thee O King that we will not serve thy gods nor worship thy golden Image which thou hast set up So not to shrink from him but say we know our God is able to destroy our enemies before our face but whether he doe or no we will depend ever upon him Your eyes shall see it The Edomites when the Jewes were surprised by the Caldeans stood looking on and laughing at their destruction Obad. 12.13 Now God telleth them they should be served with the same sawce themselves the Jewes should see their calamities that should befall them and be comforted in their fall who rejoyced before over them in theirs It is a just and usuall thing with God in the generall Doctr. as to recompense a man as he hath done with others as he said Jud. 1.7 and to measure as is meted Matth. 7.2 so in this particular when they rejoyce at the fall of other men to make other glad at their fall So was it told Edom Obad. verse 15. For the day of the Lord is neare upon all the Heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine owne head And Prov. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Because he hath made a law for the Magistrate Reas 1 executing his justice and judgments to doe so as Levit. 24.19 20. and that not for the deed onely but for the endeavours when the end of them are made manifest and he must not pitty him Deut. 19.19.21 Now if he make a law for others he will not break it himselfe when it is fitting and comely for him for some things befit him not no more saith one than a Countrey-mans coate becomes a King but this being not of that nature he will doe it Because of his owne reason to the Judge Reas 2 Deut. 19.19 20. no way so excellent to prevent much evill and oppression and hurting of others for men would abstaine not in love to others not for love of righteousnesse but for feare of this law of retribution Besides it is a speciall meanes to break off sinne at least that for feare of more in the party so offending Then you taught us false doctrine before Object when you taught we may rejoyce at the destruction of the wicked for if this be just with God then is not that lawfull with men This is not contrary to that Solut. because there was spoken of publick enemies here either of no enemies or private enemies such as dislike us and we them for some sinister respect As it is lawfull to kill a publick enemy of a State but not
his Church with a more speciall and excellent love than he loves either all creatures or all mankind So here Doctr. Amos 3.2 Exod. 19.5 Now therefore if yee will heare my voice indeed and keepe my Covenant then yee shall be my chiefe treasures above all people though all the earth be mine where the learned take the word to signifie a people of a precious treasure The Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2.14 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est thesaurus prae aliis electus and so it is more excellent and more deare and precious in Gods sight these were for themselves and the Type of others Hence is that 1 Pet. 2.9 Ye are a chosen generation a peculiar people Things elected are more specially loved hence are those comparisons to set forth this love that he is the Head of his Members the Father of his Children the Husband of his Wife The Members are better affected than excrements the Children than servants the Wife without comparison as himselfe is one flesh Because love Reas 1 precious and excellent love is discerned by the things which proceed from love that are given and bestowed upon the beloved for he loves who bestowes meate and drinke and apparell but he more that provides land inheritance Non tam à veris rebus somnia superantur quà m haec terrena ab aeternis illis absunt Chrysost da. virg and layes up treasure and gives knowledge and education The servant is provided for the Child much more so the things God gives being more excellent spirituall Salvation things belonging to it but to others earthly things onely 1 Cor. 9.11 There is a three-fold state of man as Divines speake of him Esse bene esse optimum esse First naturae secondly gratiae thirdly gloriae The first of generall love the two last of speciall love which being those God gives his and his onely then is it with a more speciall love he loves them Because it is more constant and perpetuall Reas 2 for the generall love of mankind is terminated not with the Sunne and Moone onely but with their breaths they part with their lives and his love together but theirs is for ever and then specially is manifested when life is ended That in life was but a pledge and earnest of the other a penny to one hundred pound or an Angell to a thousand pound a bargaine of it Because in generall love onely sua dat Reas 3 his blessings and outward benefits but in speciall se dat he gives himselfe Hosea 2.19 Now as that of Samuel is true 1 Sam. 15.22 Obedience is better than sacrifice because in obedience a man gives himselfe to God but in sacrifice he gives but of his as Cain of the fruit of the ground Abel of the first of his sheepe and of the fattest of them so in this This should provoke every one to labour for this love Vse 1 being so speciall and so excellent rare things are deare and desired the more rare the more deare and more desired but when they are rare and excellent very precious then most of all such is this love But how may we get this Labour to be his and his children and Church so we all are But he is not a Jew that is one outward But how may we know that we are his and have love How doe commonly men know they have the generall love and whence is their generall bragge of it If they have the fruits of his love peace prosperity riches c. So in this if they have spirituall graces as true saving knowledge faith sanctification love meeknesse zeale which are the fruits of his speciall love Eccles 9.1 No man knows either love or hatred by all that is before us They are things within us which must manifest that to us for these then must we labour that we may know we have it This must teach every one to be more thankfull for this than he or others would be for the generall Vse 2 the thankfulnesse is to answer his love with obedience to heare and obey Exod. 19.5 Now therefore if ye will heare my voice indeed and keepe my Covenant then ye shall be my chiefe treasures above all people though all the earth be mine The fruits of the generall love of God will require this and the more fruits the more obedience He that hath received something though with the least owes the most he can doe how much more he that hath more houour credit riches c. Ought to performe more obedience be more zealous religious holy as August Surgunt indocti coelum rapiunt c. If for these common blessings and love how much more for the fruits of speciall love and it If to whom much of them much in the former how much more in this and of such as have his speciall love he looks for obedience and honour wherein is their thankfulnesse The Courtier that is advanced above others ought to be more respective of the Prince and his will and with more care and cheerefulnesse performe all obedience and the duty of his place than others He that hath his life liberty and living given unto him when all was lost if he shall not if he should not respect him every tongue would be ready to condemne him But if he should be made heire to the Crowne if his issue faile or hee have no child then more So in this and this not being nothing wil more prove that they are not that they would seeme to be and that they have not that they braggeon This is matter of comfort to as many as are indeed his Vse 3 beloved of him they may be sure they shall lack nothing that is needfull and good for them for if he love them thus specially as his owne God is faithfull to provide for his owne for as Rom. 8.32 who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also how much more readily will he give us other things when he hath given us himselfe and hath married us to himselfe Will a father see his child to want will a husband let his wife want when he is rich and able if they should yet will not God Isaiah 49.15 Can a woman forget her child and not have compassion on the sonne of her wombe though they should forget yet will I not forget thee therefore they may best have their conversation without care or covetousnesse they need not sweare or deceive for gaine oppresse or offer injury to provide for themselves they need not prophane the Lords day nor use unlawfull meanes to lay up for another time to come for hee that doth so specially love them and hath laid up so great things for them and given them the pledges of them already and the earnest of such infinite things how will not he take care of them to provide necessaries for them He that in
duties of the first table and is studious and zealous of religion And him that serveth him not who hath no care of any such thing but is prophane and in all things irreligious You shall discerne you shall be made to know that God sleepeth not in Heaven when men doe give themselves to all licentiousnesse and iniquity even with greedinesse upon earth and by experience will perceive that men shall not go free for all their sinnes but shall come to an account and reckoning and so the meaning is that by their owne punishments which God shall lay upon them they shall discerne the difference for when as God shall spare them he shall rise in judgement against you and come armed upon you and then you shall know that he tooke notice of all things done by men and that he would not suffer sinne unpunished though he have dissembled as it were for a time You returne This may be taken for the sense of Gods judgement wherewith the wicked shall be affected though they shall not repent though their madnes against God may by this be repressed it breake not forth no more The judgements of God Doctrine shall make the wicked to acknowledge the providence of God that he governes and takes care of men and things which are done here upon earth So much is the scope and sum of this verse manisest by that Isaiah 28.19 and that Psal 58. per totum specially verse 11. the example of Pharoah shewes it and that Dan. 4.22.32 Isaiah 26.11 Because though all his mercies and blessings should draw them to it yet they doe it not Reason 1 even the best are apt to grow secure and fat under them whereas his justice and judgements doe more waken them those daube up these cleare as sharpe things especially clear the sight when they make the eies smart Because they shall see and feel themselves smitten Reason 2 when the other are spared as Egipt and Goshen or smitten otherwise then they Isaiah 27.7.8 Discerne between the righteous and the wicked c. That is how excellent one is above the other that whereas they thought this far more happy and honourable they should see their error and be made to confesse that the other is far more excellent happy and honourable The righteous and he that serveth God Doctrine he that maketh conscience of his waies both with men and God in righteousnesse and piety is farre more excellent happy and glorious then the wicked and him that serveth him not then he that is given to pride and contemnes God c. The Lord saith they shall discerne it then must it needs be so yea it is so though not discerned of them that of the Covenant sheweth it Gen. 12.2.3 And I will make of thee a great Nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed That of Balaam Num. 23.10 Let me die the death of the righteous let my last end be like his Wishing the worst part as is commonly accounted and so shewing what he thought whose testimony is without suspition he being an enemy That of Isa 27.2 has the Church a vineyard they as vines when the wicked are compared to thorns verse 4. hence that of Cant. 2.2 of the Church and members more excellent as the Lilly then the thornes Reve. 2.1 As gold is more excellent then other mettals yea as in the goldsmiths shop it surpasseth the iron tongs and the hammer the anvile and the coales so these all the rest Because they are in speciall favour and love with God Reason 1 and specially beloved of him whereas the other is in his high hatred In a State what subject more happy and excellent then he that is in the Kings favour who more miserable then he that is in the hatred of the King specially when there ever is matter found in him that he may shew his displeasure in justice How gracious and happy How ignominous and unhappy was Haman successively the book of Ester sheweth Because they are Gods sonnes they but his servants at best at the worst Reason 2 and in truth the slaves of Satan Sons better then the servants of a good King much more then the slaves of such a Tirant Because they are the members of Christ as the Church is his body Reason 3 then such an head must have glorious members whereas the other are the members of Satan The righteous and him that serveth God These two the Prophet joineth together as the other two opposites by these he teacheth this There is no justice Doctrine where there is not the worship and service of God no righteousnesse where there is not religion for these two go still together and hand in hand so much this conjunction of the Apostle sheweth as that Acts 10.35 He that feareth God and worketh righteousnesse Hence Micha 6.8 To doe justly and walke humbly with God are joined together Therefore as Saint Paul makes faith the establishment of the law Rom. 3.21 So St. Iames makes workes and righteousnesse the perfection of faith James 2.22 A justifying faith containeth this faith of profession in it That is that which shewes it to be sincere and lively or living Both that there is no faith without righteousnesse so no true righteousnesse without faith Because Rom. Reason 1 14.23 whatsoever is not faith is sin Because it is not righteousnesse Reason 2 as it is not a good worke though it be the worke that is good otherwise which hath not a good end and a good ground which hath not the warrant of the word not done in conscience to it because it commands it Jam. 2.8 Then ècontra having another end then Gods glory a mans gain or praise or such like hence Christ reproveth the works of hypocrites though they did the works of justice it was not righteousnesse in them Matth. 6.2.5 Now where religion is not it must be that they shall want their ground and have their end corrupt Then not without ground have the Fathers before us and we we now Vse 1 affirme that the works of the Infidels and Heathen are not righteousnesse whatsoever of chastity equity justice virginity or the like but rather splend da peccata for they being void of religion cannot have righteousnesse Jam 2.22 Vse 2 To teach us what to judge of the workes of ignorant and irreligious men such as have no knowledge of religion make no conscience of the service and worship of God certainly we account them not neither can we account them righteousnesse But we say As Jam. 1.26 his religion is vaine no religion though he do the workes of religion which hath not justice and mercy and love joined with it so we say his righteousnesse is vaine which hath not the workes of religion with it we see a man hear the word
Gen. 28.17 How dreadfull is this place saith Iacob that is Reverend because of the signes of the Divine presence See also Ezek 1.22 Thus even the day of Christs first comming is to be entertained with an awfull dread and reverence 3. That day though a day of salvation to believers yet was to others terrible as it was described to be in the former Chapter verse 2. and is oft described so in the New Testament Luc. 2.34 Luc. 3.9.17 Luc. 19.44 Math. 21.44 See Casp Blockmond System Theol. vol. 2. artic 28. pag. 831. Object 2. It is added lest I come and smite the Earth with a curse But Christs first comming was not to judge but to bee judged Answ 1. It may be understood with Montan. and Winkleman of the destruction of Ierusalem and the calamity that came upon the Iewes upon Christs first comming 2. But I have all the way interpreted this Chapter comprehensive even of the day of judgement also and the sentence then to bee given by Christ Yet it followes not but the place may be meant of Iohn Baptists comming before Christ to prepare men to belive least hereafter for their infidelity they bee condemned It followes not that hee must come presently before that day Object 3. Christ speaking of Elias Math 11.14 Saith This is Elias qui venturus est which is for to come but Iohn was come already Answ The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiventurus erat Which was for to come speaking of him whom from Malachy's prophecy they expected and so might well be said of one that was already come as we have the same phrase Math. 2.4 He demanded where Christ should be borne Yet was Christ borne already Object 4. Iohn was indeed allegorically Elias but not literally therefore Christ speaking in the same place Math. 11.14 of Iohn saith If yee will receive it This is Elias that is Elias is indeed for to come yet if you will have one now also in this my first comming this Iohn is he But to shew that this is a mystery he addes He that hath eares to heare let him heare Answ Iohn was Elias literally that is in the Prophet Malachies literall sense but because the Scribes had another conceit not of another time as the Papists but of another person that it must be the Thisbite he tells them they mistake it in that for the Prophet in his very literall sense meant Iohn as the Prophet Ieremiah Ier. 30.9 ment the Mesiah literally as it is confessed not David the sonne of Iesse when he sayth They shall serve David their King And therefore he sayth If yee will receive him and addes Hee that hath eares let him heare Object 5. Elias is prophecyed of againe Rev. 11.3 One of the two witnesses Answ Besides the fuller meaning of that place for which let the Reader consult expositors and especially Mr. Ios Meades learned Commentaries upon his Clavis Apoc. There is there no mention at all of Elias It is but a begging to urge that text Object 6. Why else were Enoch and Elias rapt up before death and doe still live in their mortall flesh to dye againe but that they are for that service before the last comming of Christ Answ That they live in their bodies in Heaven is not doubted see Sixt. Amama Antibarb Bibl. l. 3. Syrach c. 44. pag. 947 c. but that they live in their mortall bodies and that they shall dye there is no Scripture for it neither is it likely seeing the Scripture sayth of Enoch Hebr. 11.5 He was translated that hee should not see death see Ios Scaliger's note upon Math. 17.11 among those few short notes of his which Iohn Bill the Kings Printer hath carefully collected at the end of his Impression of the New Testament Greeke at London 1622. But why they were wrapt up we must bee content to bee ignorant and it beseemes us most to bee so More of this point you have well treated of in the following Commentary Being thus rid of this interpretation wee have another which interprets the place of Christs first comming and we have S. Markes autority for it who makes the last words of Malachy to bee the first words of his Gospell and therefore leades us to understand by Elias in the Prophet Iohn Baptist in his Gospell And that we may bee further out of doubt we have the text clearely so expounded Luc. 1.16 17. See Laurent Valla his Castigation of the Vulg. Lat. according to the corrected edition of Iacobus Rivius Math. 11.14 15. Math. 17.10 11.12.13 Which places let the Reader peruse The name of Elias is given to Iohn not propter identitatem personae as if Elias were Redivivus or by a Metempsychosis were entred into Iohns body but propter identitatem spiritus virtutis because of the like gifts calling and Ministery See Iunius parall lib. 1. par 31. Pet. Martyr Loc. Clas 3. cap. 16. sect 21.22 But especially our late blessed King of famous memory in his Monitory preface before his learned Apology for the Oath of allegiance pa. 77.78 whose arguments are examined by Leonard Lessius Disp de Antichr Demonstr 15. but stand good And besides ours some learned and ingenuous Papists as Paul Burgensis Isid Clarius Bened. Arias Montan. in Locum who doe all admit our interpretation and Bishop Iansenius too in cap. 48. Ecclus. as Bened. Pererius affirmes of him lib. 15. in Daniel pag. 223. D. Let me here note by the way the conceit of Lucas Osiander who as he yields the place to bee meant of Iohn Baptist the second Elias before Christs first comming so hee also interprets it of a third Elias before Christs second comming and that is Martin Luther and accordingly interprets the following words and exhorts to the receiving of Luthers doctrine lest God come and punish our ingratitude Luther indeed was a man of notable zeale like Elias fit for the businesse hee was employed in by God and we have great reason to thinke honorably of him but none to thinke that Malachy thought of him or that the Holy Ghost meant him here Thus much of the comming of Iohn 2. Verse 6 His worke or office is declared in the last verse And hee shall turne the hearts of the Fathers to the Children and the heart of the children to the Fathers Least I come and smite the Earth with a curse For their interpretation of this who respect only the second comming of Christ let the Reader see Corn. a lapid I content my selfe with that of our following author That whereas all was at that time out of order full of corruptions and errors and different sects see Tremell ad marg Zach. 11.8 Iohn was sent to preach repentance Math. 3.2 and to convert of all sorts from the error of their way and to reduce them to the faith of the old Patriarks But for the manner of the phrase Iunius parall lib. 1. par 55. makes it parallel to Luc. 1.76.77.79 and so it will bring
as King Cyrus the King of Persia hath commanded us If they have parts of learning it were fit they should bee imployed otherwayes then in the ministry to the scandall and hurt of many To admonish the Ministers of their duty Vse 3 that they would as much as they have any power in their hands reject and exclude the wicked and not receive them as John would not the Pharises and Sadduces till they confesse their sinnes and so give some tesTimony of their repentance But yet this must not be done upon every small infirmity or hidden sinne but for hainous sinnes that are contagious in respect of the quality of them are scandalous in regard of the opennesse of them for hidden sinnes must be left to the judgement of God and infirmities must be otherwise dealt withall mildly with lesse censures Gal. 6.1 3 4. secretsins secretly reproved Math. 18. onely publique sins to be publiquely censured and the offender to be excluded and yet not at first but as in the matter of the Leper so he must not presently expell him the Church but admonish him the first and second time Tit. 3.10 11. and then expell him if he persist obstinatly in it This being the last censure and the greatest As Physitians seek all meanes to cure before they cut off a member For the people to learn to submit themselves to the censure of the Ministers of the Church Vse 3 as Hebr. 13.17 Obey them that have the oversight of you and submit your selves for they watch for your soules as they that must give accounts that they may doe it with joy and not with griefe for that is unprofitable unto you to doe as they say and be ruled by their censure and that first for their own good 1 Cor. 5.5 be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Excommunitio est medicina Eclesiae For even excommunication is the Churches medicine It cast not off from the whole Church but from a particular congregation or one visible Church to keepe him from infecting others and to recover him from his own corruption The not yeelding is the rebelling against Christ who hath so commanded his and not carrying his yoake here is to deprive themselves of the Crowne there yea and when they are cut off from a particular Church to persist and contend it is to cut themselves of from the whole whereas to submit and to seek the effect off it is their good as it was Onesimus his and as a bone that is broken if it be well set groweth stronger againe so is it with them They who have the charge of others Doctrine by God committed unto them are guilty of the offences that are committed by them Ezech. 33.8 if they be not carefull to censure them for them so is it here and vers 9. When I shall say unto the wicked O wicked man thou shalt dye the death if thou doest not speake and admonish the wicked of his way that wicked man shal dy for his iniquity but his blood will I require at thine hand Yea the Magistrates doe sin in not punishing Nehe. 13.17 2 Sam. 3.38 39. and for this is it thought that law was made Num. 35.31 Yee shall take no recompence for the life of the murtherer which is worthy to dy but he shall be put to death For by that he should give others incouragement to kill and make also the sin his own yea and as the peoples sins are the Ministers and Magistrates so the Childrens sinnes are the Parents 1 Sam. 2.29 Wherefore hast thou kicked against my sacrifice and my offering which I commanded in my tabernacle and honourest thy children above mee to make you selves fat with the first fruits of all the offerings of Israel my people said the Lord to Eli when yet his sonnes only were guilty Because every man is commanded to reprove his brother Reas 1 his friend Levit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne If he may not beare with the faults of his friends lesse of children servants subjects people where not only the generall charge is in the command but a speciall one also and so the twofold cord binds them Because every man is bound to prevent sinne as much as lyes in him specially the sins of his charge but he that reproves not Reas 2 corrects not censures not punisheth not according to his place prevents not sinne Because every one that scapes without these or some of these is hartned and incouraged to commit other sinnes and others of the same condition by him servants subjects c. Because they are made keepers of both tables Reas 3 such as ought to looke that both tables should be kept therefore the command touching them is made the sinew strength of the other that if they be obeyed the other are better kept if they doe their duty the breaches of the other are better withstood and therefore some think the law of the ton Commandements was given to Moses the Magistrate for them all Exod. 19. It shews the wretched estate of Ministers Magistrates Vse 1 Mrs. Parents if they neglect reproving correcting punishing censuring as their place requireth they have their Bill of indictment increased against the great day by the sinnes of other men This teacheth us that those who have charge of others Vse 2 have a farre greater account to make then those who have not for it is enough for those if they keep themselves from their owne wickednesse the other must be carefull to keep others in good course and so from sinne The governours must care for those who live under them the householder for such as are under his roofe the Prince for such as are within his Realm it is not enough they serve God themselves but they must cause others to doe ikewise as Abraham Gen. 18.19 and as Joshua 24.13 the Master must looke his servant keep the Sabbath to him is the command Exod. 20.10 he must come with his traine to the house of God Psal 42.4 he must prepare himselfe for the Sacrament and charge his and sanctifie them Job 1.5 yea he must correct censure and punish unlesse he will have their sinnes fall on him if he thinke he have not personall sins enough of his owne let him be herein carelesse but he that thinks he hath enough and too many of his owne to answer for let him seek to restrain others committed to his charge by his censures and power that he may be free from them which is done two waies and two things are required of him that he keep himself free from others mens sins The first is to pry and enquire into the lives of those that are committed unto him into their carriage and behaviour that he may see what is amisse It is enough for a
this Vse 2 and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is cōmended unto us 1. from the example of the Lord himselfe whose fidelity in keeping of his promise is to be imitated of us if we would be reputed his children 2. From the testimony of the holy Ghost where it is made one of the notes of Gods children Psal 15.4.3 The promise of a great blessing Pro. 28.20 And cōmanded to us not amongst matters of small importance but amongst the weightier points of the law Math. 23.23 Not when it is in great matters but in lesse for as all disobedience is more displeasing when the thing commanded is small because the obedience was so easie August So unfaithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie therefore must we be carefull to performe in all things that we promise and therefore be carefull how we promise that it be of things in our owne power or probability like to be in our power In many things whether we will promise or no it is in our power as Acts 5.4 but when it is made we are bound to the performance of it yea though it cannot be performed without great losse and hindrance And breake the covenant of our fathers That is offend against that law which God gave unto our fathers it being usuall in Scripture to call the law by his name and covenant Psal 119. And this is the royall law according to that James 2.8 Why doe we transgresse c. And break the covenant of c. It is therefore accounted a sinne because it breakes the covenant the law which God hath given unto his people Every thing is good Doctrine or evill righteousnes or sin lawfull to be done or unlawfull not as it is profitable or hurtfull not as it may benefit men or may be Gods providence be turned to his glory and make for it but as it is agreeable or repugnant to the law and word of God Thus he reproveth these because they had gone against the law This is manifest by that 1 John 3.4 Whosoever committeth sinne transgresseth also the law for sinne is the transgression of the law And by that Rom. 7.7 Because the Law and Word of God is the perfect rule of all actions Reason 1 and so ordained of God now in an art whatsoever is according to the rule is good but what is different must needes be corrupt so in this Againe the law is Gods will now every thing is as he willeth or nilleth it good or evil for they are not such and then he willeth or nilleth them but his willing or nilling them maketh them such Because whatsoever is just is good Reason 2 what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Because whatsoever is agreeable to charity Reason 3 which is the sum of the law is good whatsoever repugnant evill This will confute a point of Popery whereby they allow things to be done Vse 1 though contrary to the law so they be done with a good intent or with a good zeal for a good end for so it is in the glosse upon Gratians decrees Malum factum excusatur per bonam intentionem And againe Excusatur malum si sit bono zelo propter bonum And upon this ground they allow murdering of Princes massacring of people treason in subjects treachery in servants disobedience in children that they may dishonour their parents deny them and forsake them so it be bono zelo propter bonum And be lawfull to doe any thing And this must make it good contrary to the apparent word of God here and that Rom. 3.8 so contrary is the spirit of Antichrist to Christs spirit To convince amongst our selves men who allow and maintaine many sins because they are profitable to others not hurtfull to them and therefore they think they may be done though they be contrary to the law One or two instances Many hold an officious lye lawfull because it may stand with charity when it is profitable for their neighbour But if against the law and word of God which forbiddeth lyes how should it not be sinne and unlawfull to be done besides they must understand that charity which is the summe of the law hath reference towards God towards our neighbour towards our selves And so is this against charity though helpfull to thy neighbour in whose favour it is told First because it is repugnant to verity and therefore to charity for God who is Truth hath forbidden all untruth as that which is opposite to him and so cannot stand with the charity and obedience we owe to God Secondly it is to the hurt of the teller because Psal 5.6 The lying mouth destroyeth the soule So it cannot stand with love which a man oweth to himselfe Now then though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way but not necessary with the hazard of his life at all times but never with the hazard of his soule as every lyer shall doe Againe things must first be considered whether lawfull or no whether agreeable to the word and then whether profitable or hurtfull that is a second affection of things and a second consideration They cannot be lawfull but they will be profitable though not in our carnal apprehension nor unlawfull but unprofitable though we alwaies see it not A second instance is for the matter of usury many allow it if it bee moderate and if it be not joyned with the hurt but the profit of the borrower But whereas usury is simply unlawfull and evill I may answer with some of the learned when men make question of moderate usury whether that be lawfull or no Chemnitius they might as well make question whether moderate adultery or moderate lying or moderate theft be lawfull for as they are things in themselves unlawfull so is this Again I answer it is very hurtfull and against charity for though it be not against the profit of the particular yet is it against publique charity for usury is many waies noysome to the common wealth as is easie to be shewed Again it is against charity and our allegeance to God who hath forbidden it denounced his judgements against it made gracious promises to them who will do the contrary Lastly it is against love we owe to our owne soules for whosoever putteth out to usury or taketh increase he shall not live but dye the death Ezek. 18.13 But for the benefit of the borrower if it sometimes so fall out by the providence of God and his paines and hazard that is no thanke to the lender for it is without all question he never intendeth it though he may sometimes pretend it and so though it might make it no sinne in it selfe yet that makes it sinne to him for gaine the
or turning aside form the perfect rule of God and so they sinned or else that which offends God so that it provokes him to punish and in this sense they sinned not God thus remitting the Law Others excuse the Fathers because they did it and God so permitted for the increase of the Church and not for any filthy unclean lust to satisfie it which was true in some though it hold not in others As Solomon and some others who cannot be excused of incontinencie Some excuse from some probable ignorance that either they knew not the Law or they thought not of it and so though not no sinne yet a lesse sinne Some the succeeding ages by their predecessors that though their examples make not sinne to be no sinne yet to be smaller sinnes to offend by their example who were otherwise good and holy men then when any thing is done with a wavering conscience and men are boldly the first that doe it for they are to be judged to sinne by error of judgement then perversity of affection Finally it is probable that God did winke at that in this people and their progenitours for thepropagation of his people and to give passage to the fulfilling of his promise of the increasing of them and though God used that fact of the fathers well yet will it not follow that they sinned not when they turned aside from the word of God but if they sinned in it and so persevered and dyed impenitent what shall we thinke became of them It is probable they never repented either because they thought they sinned not or else because they well discerned not their sinne and yet might be pardoned it and were It is true to have Gods mercy for pardon requires repentance yet is it not necessary that every man should expressely repent himselfe of every particular sinne How many things are done which are not rightly done yet not done wickedly by us but in a conscience not well informed and so knew it not to be sinne And how many which are forgotten that they were done and yet by a mans generall humiliation for all his sinnes and craving pardon of unknowne sinnes Psal 19. pardon is obtained And those fathers often in their lives confessing themselves miserable sinners and humbling themselves no doubt that repentance and faith in Christ to come did save them But 2 Sam. 12.8 David had his masters wives It is answered by some that he did because God remitted his law to him But others it is never read that he took any one of them to wife neither is it said so but though the phrase into thy bosome is commonly understood of marriages yet it signifies there onely power and authority that is I have given thee all thy masters goods and have not excepted his wives that thou maist have them under thy power as other things Tremolius thus i. res personas etiam intimas charissimas eorum qui prius tui er ant domini subjecitibi But Deut. 25.5 the brother was to take the wife of his elder brother deceased It is answered by most that it was an extraordinary example and a speciall thing but no generall rule for else incest might be proved by it if it were generall Others answer that it must be taken and understood if he have not a wife before And so much they thinke those words carry if brethren dwell together And a reason of it is because it is not like that God would have a man to neglect his owne seed and his owne wife to raise up seed to others but onely he would have his brother substituted in his place I omit many more of no great weight though of some shew against all which the truth will stand and prevaile To perswde the men of our age against it Vse 2 for howsoever the forefathers escaped with it God either for the increase of the Church or by reason of their ignorance and rudenesse winked at it yet as in another case Acts 17.30 The time of this ignorance God regarded not but now he admonisheth all men every where to repent So may we say in this specially seeing Christ by himselfe and by others his Apostles hath declared us the law of the creation and brought it to the first institution he beingas Revel 1. Alpha and Omega and as Hierom applies it to this when he found all things at his comming brought to Omega to an extremity and height he reduced them to Alpha to that which was in the beginning And if it were then granted to be no sinne yet will it be now They who excuse the fathers make as of man so of the world foure ages the childhood of it the youth the mans estate and the old age Now many things are fitting for children and may be tolerated in them which may not be in men of riper yeares as S. August saith inold time for men to goe with garments having long sleeves and skirts it was an argument of softnesse and wantonnesse But now if they should weare them with either they should be noted They say againe that that was the time of darkenesse ours of the light for though they were light in respect of the Gentiles they are darkenesse in comparison of us Now many things are tolerable in darkenesse which may not be borne withall in the light Then in this as in many other things we must not study what was done or borne withall but what is lawfull for us to doe and walke not in this and many other things as others have done but as God hath spoken Now wee may adde to the former words and collect out of them that when it is said Did not he make one who is the Author of marriage The first instituter of marriage is God Doctrine the Author of the conjunction that is betwixt man wife as at the first so now is God and he alone Manifest as here So Gen. 2.2 And the rib which the Lord had taken from theman made he a woman and brought her to the man Hence that Prov. 2.17 It is called the Covenant of God called so properly because he is the Author of it Hence Math. 19.6 whom God hath joyned together Because the breach of this ordinance either in man or woman Reason 1 by his law is death when either hath broken he ordained that the nocent party should dye yea hee that abused a woman but betrothed it was death Deut. 22.22.23 Now God for no ordinance of man ever ordained death Because though parents friends Reason 2 and parties themselves take care to provide matches after their humors some one some another yet is it not in the power of them all or any to make liking or knit hearts but only the Lord. To this some apply that Mat. 19.6 whom God hath coupled he working secretly and leading their hearts one to another Hence that Pro. 19.14 House riches are the inheritance of the fathers but a prudent wife commeth of the Lord
to take upon them the care of performing obedience to Christ in both be carefull of religion with honesty and of honesty with religion this must be done and the other must be lest undone Hast thou any knowledge of God any love of the truth any care of the Lords day any feare of his great name any love to heare or to pray See thou be carefull of justice chastity sobriety obedience fidelity and true love to men Or else for all that when thou thinkest to have Christ for thy Saviour thou shalt finde him but a swift witnesse and an irefull Judge against thee So on the contrary Many will easily grant me that if a man be never so religious so devout and carefull of the first Table yet if he be unjust an extortioner a murtherer and such like As they Acts 28.5 judged of St. Paul so the Lord will not suffer him to live but his judgements shall be upon him and condemnation in the life to come But if a man be just chast mercifull and such like though he know not religion be without the feare of God and care of his service though a swearer blasphemer a prophaner of the Lords day yet he may do well enough and no fear of perishing or judgement and so will they speake both in life and death which is all one as if they should thinke a man which is guilty of felony murder and such like must needs be judged by the law of the land but if not of these though he be a traytor to the Kings person yet is there no feare But if a traytor shall die though not guilty of felony and a felone though not culpable of treason by the justice of mans law much more they who shall separate these two Tables Therefore must we endeavour to be religiously honest and honestly religious to avoide the transgressions of both Tables and to do the duties of them lest if we separate these we lay our selves open to the judgements of God in this life and separate our selves from the comfortable and happy presence of the Lambe and him that sitteth upon the Throne Against the soothsayers The first particular whom he will judge and under this all of the like kinde Such Deuter. 18.10 11. Let none be found among you that maketh his sonne or daughter go through the fire or that useth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that concelleth with spirits or a soothsayer or that asketh counsell at the dead The Lord as he will judge and destroy all other Malefactors Doctrine so will he foothsayers witches inchanters sorcerers Necromancers wizards and all such like so is affirmed here And if we loke to the old Testament and things that are past we shall finde it true Deuter. 18.12 For all that do such things are an abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee 2. Kings 17.17 18. And they made their sounes and their daughters passe through the fire and used witch craft and inchantments yea sold themselves to do evill in the sight of the Lord to anger him therefore the Lord was exceeding wroth with Israel and put them out of his sight and none was left but the tribe of Iudah onely Mich. 5.12 And will cut off thine Inchanters out of thine hand and thou shalt have no more soothsayers In the new Gal. 5.20 21. Revelat. 21.8 Sorcerers shall have their part in the Lake that burnes with fire and brimstone Because they are grosse Idolaters and the art they use Reason 1 is grosse Idolatry for here is ever either the expresse invocating and calling upon the Devil seeking from him knowledge of things secret and to come helpe in trouble deliverance from danger and such like proper unto God or else some secret and covert invocation on him as under the name of the dead or under some barbarous tearmes which have no signification or by some superstitions and arts of slight invented by him Which Tertul. l b. de anima calleth second Idolatry for as in the first he fained himselfe to be a God so here an Angel or one that is dead and such like in both he seeks to be worshipped when as then they are worshippers of the devill taking from the Lord that was his most gratefull and acceptable to him invocation and his worship and giving it to his most deadly and greatest enemy How should he put it up and not be revenged of such a generation Because they bewitch and deceive many Reason 2 and draw them into the same sins and so bring them to destruction as is said of Simon Magus Acts 8.9 When as therefore they so strive against the glory of God and salvation of others no marvell if the Lord will judge and destroy them To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity Vse 1 from the City of God for they ought to do as the Lord would and will do seeing they have the commandement for it Exod. 22.18 Thou shalt not suffer a witch to live Levit. 20.27 And if a man or woman have a spirit of divination or soothsaying in them they shall die the death they shall stone them to death their bloud shall be upon them So did Saul while he was assisted of the Lord and Iosias 2. Kings 23.24 And this as well such as hurt as helpe and though they do neither yet if they have familiarity with a spirit as both the law of God and our Land requires And slender it is which is objected to say now there are none when this place speaketh of the time of the Gospell and never would the Apostle have threated any if there had not beene such sinnes and such offendors to have thus fought with a shadow To perswade men to avoide this sin Vse 2 and not to fal into it to become sooth-sayers wizards wisemen c. upon hope of gaine for desire of revenge affecting vaine-glory to know and reveale things to come or for any such cause knowing that though they can escape the law and punishment of man either hurting not or covering their sorcery and witch-craft by medicines and hearbes or deny they consult with any spirit yet shall they not the judgement of Christ who is the witnesse and sees the secret of their compact with Satan beholds their invocation and worshipping of him either in secret place or in secret maner and howsoever it is and will judge them and doth judge them in this life with blindenesse hardnesse of heart oftentimes poverty and such like but sure he shall judge them in the life to come and give them their portion with him who have sought to better their portion by him To disswade men from seeking to sooth-sayers and sorcerers Vse 3 c. or having any commerce or fellowship with them in
they inabled to repell him and resist his forces for they prove like a City that hath beene once besieged but not sacked ever after it will be better able to resist the like forces yea greater because they will fortifie the walls and breaches and encrease their munition and strength It falls out with men that enjoy their lands in peace and security they looke not into their evidences only keepe them in a box or chest but if any man lay claime to the least part and would wrest it from them then will they with diligence seeke them forth and looke them over and consult with Lawyers whereby they are able to answer the plea of the adversaries So it is with the spirituall estate Satan as Chrysostome speakes when he sees he can doe nothing either presently desists fearing lest he become a cause of more glory to us or if he do continue it is but to be revenged of them by troubling and vexing them whom he cannot overcome So that his assaults prove that they are freed from him as Pharoahs pursuing of Israel shewed they had escaped These still dye how are they then freed from it Object Answer They neither are nor can be free because the sentence is unchangeable Heb. 9.27 but they are freed from the dominion and tyranny of death yea from the hurt and evill that comes by it nay it is made to bring them many benefits It frees them from First the afflictions and miseries of this life yea though it seeme to come unto them somewhat untimely The righteous is taken away from the evill to come he shall enter into peace they shall rest in their beds Isai 57.1.2 1 Kings 14.13 Secondly from the fellowship of wicked men who vex their soules as the Sodomites did righteous Lots Thirdly they are freed by it from sinne Death is found to be profitable to the faithfull because it frees a man from the danger of sinning and puts him into a security of not sinning saith S. August So that in bringing death is by death destroyed as the viper of her brood Death had never entred but by sin and sin had never ended but by death Fourthly they are freed from the assaults of Satan and the world for they by it doe not only flie into the wildernesse to be free for many daies as the Church Rev. 12.6 but as the words are in the fifth verse they are caught up unto God and to his throne and so as favourites pursued are safe when they are in the Court specially in the presence chamber So much more here Besides these freedomes it brings great benefits First it is their passage into the presence of God where is fulnesse of joy an unpleasant gate but to a Princely Pallace Secondly it is an herald that fetches them to their glory and crowning from these earthly cottages 2 Cor. 5.1 Thirdly it restores our bodies more holy and pure unto us At length then what is death T is no more then to put off ones coate the body is as a garment and we lay it off but for a while by death to put it on againe a fresh It is comfort to as many as finde and feele the assaults of Satan and sinne Vse tempting and fighting and rebelling in him but not raigning or ruling in him or though sometime foiling him yet not leading him captive Rom. 6.12.13 Such may have comfort that they are redeemed by Christ Free indeed because the sonne hath made them free John 8.36 They must not measure their freedome and so their comforts by feeling no assaults For as Hierom to Heliodorus Then thou art most dangerously assaulted when thou knowest not that thou art assaulted We have to fight saith Saint Cyprian de mortalit with covetousnesse with unchastity with wrathfulnesse with ambition with carnall vices and with the enticements of the world Hereupon saith Saint August lib. 2. contr Iulian. God forbid that we should thinke holy Cyprian to have beene covetous because he fought with covetousnesse or wrathfull or ambitious or carnall or a lover of this world because he fought with them nay therefore was he none of these because he fought and strongly resisted these evill motions Healing under his wings It implies sickenesse among men Every man naturally of himselfe Doctrine and by himselfe is sicke full of diseases and sores that is of sinnes and corruptions and of all spirituall diseases Psal 51.5 Ezek. 16. Rom. 3.10 c. Ephes 2.3 And of every person may that be spoken which is spoken of the whole people Esay 1.6 From the sole of the foote to the head there is no soundnesse but wounds and bruises and putrifying sores Because of naturall parents who communicate their sinne and nature Reason 1 and beget in their owne likenesse Gen. 5.3 and so That that is borne of flesh is flesh John 3.6 T is propagated more then any naturall disease and outgrowes nature for we finde children sinning before they can either goe or speake Because they are without Christ who is life Reason 2 as the body without the soule so is the soule without Christ The soule departed the body is possessed of stinke corruption rottennesse wormes horror and becomes detestable so without without Christ the soule is full of the stench of guilt the corruption and rottennesse of sinne the worme of conscience the horror of infidelity So Chrysologus Because they are not regenerate then that is true Rom. 7.18 Reason 3 In me that is in my flesh dwelleth no good thing And if no good then much evil for there is no medium twixt these which are more opposite then health and sickenesse To let every man see what he is by nature Vse 1 as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens Vse 2 why they account the Ministers grievous and offensive to them and their enemies rather then friends which labour to reforme them t is because sinne and corruption is naturall to them and men can hardly endure to have a naturall sore defect or infirmity pointed at or noted much lesse to be dealt withall when it is not to be cured or removed without force without sharpe medicines cutting or searing or the like Is it any wonder it should be so here when to deale with sinne is like pulling out a right eye or cutting of an arme specially when custome is added to nature and pleasure and profit to both This makes them when they heare of sinne not to entertaine it as an admonition but to shunne it as a reproach and receive such not as Physitians that would cure them but as enemies that would kill them The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is Vse 3 because they are sicke men and want health and we know small things are burdensome to the