it or not As after this of the Apostles Matth. 26.40 some departed nay all left him some forswore him this measure of apostasie is to be feared But howsoever it standeth in respect of Gods punishments and mercies yet the former reasons doe condemne it but especially Luke 24.32 The heart rightly affected is ARDENS COR and a Father saith It is not possible that Sub gravi Oculo should be a burning heart Againe seeing every sinne is to bee weighed and esteemed In primo partu prima poena as of disobedience in Adam Murther in Cain unlawfull marriage in the old World Pride in Sodome so in the New Testament unreverent hearing punished in Eutiches Acts 20. vers 9. and in the Apostles that after it forsooke their Master And this is the second signe The third is that our hearts be present Many there be that outwardly watch yet their gesture testifieth to all that looke on them that they are praesentes absentes Where the heart is absent it is impossible but that the outward members should give a signe of his absence If we have Cor fatui Eccles 7.6 it will be in the house of mirth the minde runneth on the place where his sport lyeth and so as Prov. 15.7 14. Non dilatabit scientiam non quaerit scientiam as the wise heart doth which doth not let knowledge passe but Eccles 21.14 the inner parts of a foole are like a broken vessell they can keepe no knowledge it runneth out as fast as it is powred in the wise not so Eccles 21.17 They inquire at the mouth of the wise man in the Congregation and ponder his words in their heart That the fooles heart is such as ante will be testified by some signe Proverbs 17.24 by having his eye in all quarters and corners not as they Luke 4.20 that fastned their eyes nor an eye searching out the places of Scripture Acts 17.11 and his hands and feet will tell you that he is not present Proverbs 6.13 And when he heareth his fault reproved it is but a laughing matter Proverbs 14.9 to behave himselfe in this sort Patrare scelus hoc And it is nothing to heare except we looke how we heare and be attentive Luke 8.18 or be affected as Lydia was Acts 16.14 To give an eare is nothing but to give a wise eare Proverb 18.15 and 3.13 and happy is he that speaketh to a wise and understanding eare Proverbs 25.12 it is compared to a golden earing The foolishnesse of the eares of this Generation is such that you shall see the same attention given to him that giveth out a sort of words as to him that telleth us the message of God It is a sore plague and often repeated in the Scriptures Esay 6.10 a fearefull place repeated by Christ Matthew 13.15 Mark 13.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11.8 beside three times in the Prophets Give this people an heavy eare that they may heare and not heare give them a fat heart This is the extremity of his wrath and a heavy curse and so to be accounted If it be true and the heathen could say Pietas non est vultu laedenda sive serio sive simulate then our owne reason will lay on us an hard rule of framing our gesture when haec pietas is in place The fourth That we talke not in the time for that is cleane opposite unto it not to allow unto it so much as silence Preacher 4.17 When yee come into the house be ready to heare and not to offer the sacrifice of fooles to prate and talke Joh 29.21 If I spake every man gave eare and there was not a word a note of reverence in them for if any man should turne from us to talke with another whilest we tell him a tale wee will thinke hee maketh little regard of us and that is to offer the Sacrifice of fooles Zephe 1.7 When the Lord speaketh let all the earth give eare and keepe silence and he speaketh when his messenger speaketh for that Qui vos audit me audit therefore Deus loquitur And the Fathers say that that place is taken out of Esay 32.17 Cultus justitiae silentium So in the primitive Church the first word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is out of Paul Act. 13.16 he made silence with his hand The fifth not to depart from it till it be done and ended set downe Exod. 33.11 and may be gathered out of Tit. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said there of Joshuah that hee dealt faithfully in the Lords service because he departed not Used in Psalm 119.118 they had a relation to the departing out of the Congregation when the Law was a reading As preaching is the speaking of God to us so prayer is a speaking of us to God We pray that hee would heare us Psalm 30. and 38. Goe not farre from us O Lord Why then should we goe farre from him The Law is equall as we deale with God Psalm 130. so will he deale with us and if we be attentive to him he will be attentive to our complaint and so there shall be talio Psalm 38.21 we shall have occasion to say Goe not from me O Lord Why then goe not from him forsake him not Else when we say Quare dereliquisti me Domine he will say againe Serve mi quare dereliquisti me that sentence Discedite à me Mat 25.41 shall be a punishment for them that goe farre from him here in this kingdome of grace where he is willing to keepe them In the primitive Church from the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none might depart for the punishment of it was no lesse then Excomunication Concil 4. Carthag 24. so that none might goe out till the end The fourth Rule the meanes The first in Eccles 4. ver last well considered and with it Heb. 12.22 25 28. These by meditation well digested before the service of God Take heed to thy feet when thou entrest into the house of God Give not the sacrifice of fooles Be not hasty In the other place Ye are not come to the Mount that might not be touched but to Mount Sion c. Despise not him that speaketh He maketh it more to come to the Church then to the Mount Secondly to consider that the Angels are present among us 1 Cor. 11.10 and 1 Pet. 1.12 the Doctrine of the Gospell is such as the Angels of Heaven desire to behold Therefore if they see any not to esteeme it which they so much esteeme shall they not be ministers of Gods wrath c therefore the Angels presence another meanes Thirdly we live to glorifie God by our worke and how shall we doe that if we heare not Ut audies ita facies for glorification commeth from instruction and instruction from hearing Fourthly but if you put too Ut audies ita audieris of God and men it may be a fourth meanes therefore
ever had never wanted that he ascribes to himselfe of common things we have the like thoughts Later it could not conveniently have beene given for then it could not have beene over the World before the comming of Christ and then men might have pleaded ignorance being no time for the divulging of it To shew that in this written law of Moses be those foure parts that are in all lawes 1. Psal 19.7 The Law of God is a perfect rule for all duties and actions vers 11. The Law of the Lord is perfect converting the soule the testimony of the Lord is sure and giveth wisedome unto the simple 2. The manners 1. that we may be whole observers of it 1. Toti All the whole of all men we must doe it with all our whole soule and body For we consist but of two parts of a soule and body The soule hath but two partes mind and heart God must be scopus perfectus metae the perfect scope we aime at There must be plena intentio Dei a full intention of God The heart the will must be tota inflammata wholly inflamed For the body with all the strength every member must be an instrument of righteousnesse Deut. 6.5 And thou shalt love the Lord thy God 2. Totum The whole Law with all thy heart soule and might 2. For all the law it is the wish of God Deut. 5.29 Oh that there were such an heart in them to feare me and to keepe all my Commandements alwaies that it might goe well with them and with their children for ever And the contrary were very absurd for whereas God is perfectly wise if some of his precepts were needlesse then might God be arraigned of folly in not leaving out that which is superfluous as also Gods wisedome is impeached if any thing beside the law were to be kept then that added to the law would make the whole which we should doe and the law it selfe should be but part of our Agenda things to be done and so imperfect and the Lord should be an unwise Law-giver but this is impossible Therefore doth the Lord justly say Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from 3. Toti tempore at all times Deut. 12.32 3. For continuance totâ vitâ alwaies all the daies of our life Deut. 12.32 And though the place includeth not the time yet the time includeth the place alwaies without dispensation If this law be perfect 3. Pramium The reward 〈◊〉 it carrieth with it a reward 1. Tim. 4.8 There are two rewards of this life and that to come Deut. 28. à vers 3. to 9. in the soule from the 9. to the 11. Levit. 26. à vers 3 For the life to come Levit. 26.3 expounded Dan. 12. some to everlasting life c. Christ Iohn 5.29 saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall come forth that have done good to the resurrection of life but they that have done evill unto the resurrection of condemnation Acts 26.6 7. Paul answered before Agrippa that he rested in the expectation of the just and the opinion of the Sadduces was very odious among the Jewes 4. Pâ—na The punishment Againe on the contrary if they be not kept or not after this manner 1. Toti not wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double heart Jer. 48.10 Cursed be he that doth the worke of the Lord negligently and that keepeth backe his sword from blood And so for the whole law Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them and all the people shall say Amen For the other that continueth not in every part of the law he is cursed This curse of the Lord was pronounced by the Priest and all the people said Amen These curses are Gods curses and when he saith benè well it will be well indeed And there is a full blessing to them that can keepe it so the fulnesse of his wrath is to the breakers of it A curse without blessing and a blessing without curse In this life Deut. 28.15 But if thou wilt not obey the voyce of the Lord to keepe and to doe all his Commandâ—ments and Ordinances which I command thee this day then all those curses shall light on thee and overtake thee Levit. 26.14 But if ye will not obey me nor doe all these Commandements c. In the life to come Psal 21.9 Their houses are peaceable without feare and the rod of God is not on them Esay 66.24 For their worme shall not die nor their fire be quenched and they shall be an abomination to all flesh So that this law of Moses in summe agreeth with that of nature And as the Proconsull said in the Acts so say we This law is open the good universall and without end whereof the one taketh away feare the other filleth the desire The law is open any man that will may lay claime to it But Paul Gods Atturney from Rom. 1.18 to Rom. 7.13 laieth his accusation 1. To the Gentiles 2. To the Jewes proveth both to have forfeited after he excludeth the regenerate and withall himselfe for though the spirit were willing yet the law of his members was disobedient children guilty by reason of originall sinne as cockatrise egs All men guilty of prevarication and doing against their owne knowledge But Pauls owne argument is sufficient because the stipend of sinne hath taken hold on all and the stipend of sinne is death God being just therefore sinne also must needs take hold on all David confessed this Delict a quis intelligit Who can understand his faults Salomon confessed he could lay no clame to it What then If all offend it should seeme God commanded an impossible thing to be kept It is sure that God is just Therefore we must thinke that there is no injustice in the dealings of God though the matter be never so untoward yet the rule must be streight not as a Lesbian leaden rule 2. It cannot be otherwise for God being perfectly just his rule also must be perfectly just Why then were we not made to it Adam received strength to fulfill it in that perfection that was required but he was like the evill servant who receiving money of his master to accomplish his businesse spendeth it and so maketh his excuse that he hath no money to lay out or being sent about his masters businesse in the way is drunken and so is not able to discharge that businesse that is justly required at his hands And thus of the law generally A preparation to the exposition of the Law PSalm 119.144 The Law of the Lord is from everlasting Genes 1.26 Let us make man according to our Image and likenesse Colos 3.10 The likenesse of God is said to be in all knowledge And have put on the new man which is renewed in knowledge after the Image of him that created him A preparation
trayterous And it pleaseth the Holy Ghost throughout the whole course of the Bookes of Samuel and the Kings to leave this as a blemish for wicked Kings Quia non c. That they tooke not away the groves and high places c. that they permitted the high places to stand Therefore Augustine saith very well Tu imple personam tuam alioqui Deus de te de illo implebit suam Performe thou thy part otherwise God will performe his both upon thee and upon him Thou shalt be punished with the offender and its better ut sentiam lenitatem patrie quam severitatem judicis that I feele the lenity of a father then the severity of a Judge 3. Provocation The other goe before action 3. Provocation provoking to sinne Provocation is by two means whether it be of a superiour or inferiour 1. By daring as Jobs wife Iob 2.9 Dost thou continue in thine uprightnesse blaspheme God and die Or as when men be provoked to sweare to anger c. 2. To provoke by alluring meanes 1 Kings 21.25 Iezebel Ahab sold himselfe to doe evill whom Iezebel his wife provoked And Iob if he had beene tempted no doubt his wife had beene guilty of it And God is so farre from provoking that he taketh it cleane from the superiours to their inferiours Ephes 6.4 Fathers provoke not your children but bring them up in the feare of God Generally Galat. 5.26 Le ts not be desirous of vaine-glory provoking one another 4. Malum consilium Evill counsel envying one another 4. Evill counsell or advice Psal 1.1 Blessed is the man that hath not walked in the counsell of the ungodly Genes 49.6 Iacob lying in his deathbed and calling his sonnes together to blesse them saith Simeon and Levi into their secret let not my soule come my glory be not thou joyned with their assembly For in their wrath they slew a man and in their selfe-will they digged downe a wall The same prayer maketh Iob 21.16 Loe their wealth is not in their hand therefore let the counsell of the wicked be farre from me Ezra c. 4. v. 5. Privy Counsellers hired to hinder the building of the Temple 2 Sam. 16.21 Absolon committed the incest with dis fathers concubines but the incest is layd to Ahitophel that did put the counsell into his head Marke 6.24 Herods wifes daughter asked John Baptists head in a platter but Herodias the mother counselled her to aske it and the blood of that godly man is laid to her charge Iohn 11.49 50. The sinne of the Jewes in desiring Christ to be crucified came upon Caiphas his head that gave them the advise Acts 19.25 The uproare against Paul is laid to Demetrius the Silversmith that counselled the rest of the handicrafts men c. These by extension are also condemned 5. Consensus Consent Consensus interpretativus Consent by interpretation These two goe before 5. The fault of consent Consilium est instar agentis principalioris consensus instar instrumenti Counsell is like the principall agent consent like the instrument Rom. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who knowing the judgement of God that they which commit such things are worthy of death not onely doe the same but consent with them that doe them Consensu peccatur men sinne by consent whether it be as the Lawyers say consensu directo vel vero vel interpretativo by plaine consent or consent by interpretation 1 Tim. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay hands suddenly on no man neither be partaker of other mens sinnes keepe thy selfe pure Consent by interpretation is when a man is instrument of an evill deed by his action though in words he mislike it 2 Sam. 11.16 Ioab is an instrument of evill namely Davids instrument to kill Vriah 2. And not onely that but approbation also Acts 8.1 Saul is said to have beene consenting to Stephens death by onely keeping their clothes that stoned Stephen Num. 16.26 Moses maketh all consenters to the rebellion of Corah Dathan and Abiram which stood by and would not depart from their tents 3. Taking part in the gaine Ps◠50.18 When thou sawest a Thiefe thou consentedst to him and hast beene partaker with the adulterers 4. Casting of lots Prov. 1.14 Cast in thy lot among us we will have all one purse 5. Another is consensus silentii consent by silence When a man is bound to withstand another mans sinnes and doth it not be doth after a sort consent to it That he is bound to it Levit. 19.17 a flat precept This is commonest of all the reason why this consent by silence is a sinne is this Augustine ut malus sermo inducit in peccatum sic malum silentium relinquit in peccato as evill counsell leads men into sinne so evill silence leaves men in sinne 6. Is no doubt a kind by consent by interpretation but it s so speciall 6 Defending c. that it may be a kind of it selfe namely a defending commending flattering of other in their sinnes excusing of them when they are done c. Pro 24.24 He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him Prov. 16.29 Lactant amicos suos ducunt per viam non bonam with faire words they deceive their friends and lead them by a way which is not good This lactatio peccatorum this deceiving of sinners is the way that leades to destruction Ps 55.22 Habent verba butyrina they have words as smooth as Butter but warre in their hearts Their words were softer to him then Oyle yet very swords Let not their sweet words breake my head but rather let the godly reprove me friendly Rom. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By good words and faire speeches they deceive the hearts of the simple A woe pronounced against them Esay 5.20 Woe to them that speake good of evill and evill of good which put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter And Ezek. 13.10 they are said to be dawbers up of other mens sins And therefore because they have deceived my people saying peace when there is no peace and one built up a wall and behold the other dawbed it with untempered morter and in the 18. verse they are called sowers of pillowes under other mens elbowes We have example of this 1 Kings 22. in Ahabs false Prophets verse 6. Goe up for the Lord shall deliver it into the hands of the King And especially in Zidkiah verse 11. that made himselfe hornes of Iron saying Thus saith the Lord with these shalt thou push at the Aramites untill thou hast consumed them And because Micaiah stood against him he was smitten on the face and sent away to prison The reason why this sinne is so grievous when a man commeth to commend sinne it s a signe that his judgement and conscience are corrupt Non autem semper corrupta est mens
this Commandement Affirm paâ—â— The affirmative is set downe Heb. 8.5 All things must be done according to the patterne shewed in the Mount Numbers 12.7 the commendation of Moses that he was faithfull in every point that is he varyed not one whit from his patterne And Heb. 3.2 Christ is said to be as faithfull as he He might have beene an act above him because hee was the Sonne and the other but the servant that is hee was likewise faithfull in Gods house his patterne must be precisely kept It is commonly expressed by the phrase of the holy Ghost Acts 3.22 by hearing of one Prophet not adding nor detracting A Prophet shall the Lord your God raise up to you like to me c. The acknowledging of Christ to be our onely Prophet and that he hath set downe whatsoever is necessary and to which as Deut. 12.32 we are neither to add nor detract therefrom nor to alter any thing Deut. 2.11 nor of that that is commanded to leave any thing undone Deut. 5.32 Cultus Dei extâ—rnus partâ—s ejus 4. Of this affirmative part the externall worship of God we are to consider 1. the substance of it 2. the ceremony The substance consisteth of foure parts 1. Preaching 2. Prayer 3. Sacraments 4. Discipline First Preaching the word We see this hath been used alwayes as 1 Pet. 3.19 he preached to the spirits that are in Prison Preaching a part of Gods outward worship ever used in the Church Noah a Preacher before the Flood Acts 15.21 in Moses time Moses hath them that Preach him every Sabbath day Deut. 33.10 the Priests office was to Teach to burne incense to offer Sacrifice In the time of the Prophets Esa 61.1 2. And the same continued in the time of the second Temple Nehem. 8.4 there was a Pulpit of wood set up and in it Ezra preached In Christs time Luk. 4.16 Christ himselfe annoynted to preach the acceptable yeare of the Lord and as he himselfe preached so Mark. 16.15 a commission is there given forth to his Disciples Goe preach the Gospell to every creature and 1 Cor. 1.21 it is the foolish kinde of preaching that God hath made to overthrow the wisedome of the wise Secondly Invocation as it is called vitulus labiorum the calves of the lips in Amos is of two sorts 1. Petition Gen. 4. ver last in the time of Enoch then began men to invocate the name of the Lord Gen. 20.7 and Exod. 8.8 Abimelech and Pharaoh knew this so Gen. 24.11 28.20 Abrahams servants and Jacobs prayed But when the Church began to be gathered Numb 10.35 the Army of Israel never moved nor stood still without Prayer it never pitched but it continued in Prayer Rise up O Lord c. Returne O Lord c. 1 Kings 8.22 At the building of the Temple Salomons Prayer to blesse his Temple that it would please God to grant a blessing Psalm 102. there is a generall Prayer And Luke 11.12 an expresse forme of Prayer taught by Christ to his Disciples 2. Thanksgiving is the other part commanded Deutero 31.19 Practised privately Gen. 24.27 after he had obtained his request Publickly of Moses Exod. 15.1 a manifest forme of it The generall forme of it Psalm 95. And that Psalme and many other the holy Ghost beareth witnesse 2 Chron. 7.6 the Kings used to sing them After Ezra 3.10 in the time of the second Temple Psa 92. a Psalme of thanksgiving In Christs time Mat. 26.30 and when they had sung a song c. Ephes 5.19 speaking to your selves in Psalmes and Hymnes c. Col. 3.16 Thirdly Sacraments The Word is the speech that God hath to us Prayer is the speech that we have to God This is the covenant betwixt God and us Ge. 17.2 Circumcision Exo. 12. the Passover the Sacraments of the law seals of things to come Mat. 28.19 Baptisme Mat. 26.26 the Supper of the Lord the Sacraments of the Gospell seales of benefits past Fourthly Discipline Commanded Matth. 18.18 John 20.22 Executed extraordinarily Acts 5.4 by Peter Ordinarily 1 Corinthians 5.3 by Paul Rules for the full ordering of it 1. Tim. 5. Secondly the Ceremony Of this we have foure Rules First that they be not many and those necessary Acts 15.28 there are onely foure set downe Secondly 1 Cor. 14.26 that they be to edification Gal. 2.18 that the outward ceremony pull not downe that which the inward substance hath set up And it is the reason why Paul 1 Cor. 14.14 c. refuseth that prayer that is made in an unknowne tongue Thirdly that it be for order 1 Cor. 14.32 1 Cor. 11.33 without confusion in the Church 1 Cor. 14.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order vers 33. they broke order Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be for decencie in which respect he commandeth them that they come into the Church with their heads uncovered 1 Cor. 11.4 The fourth rule The meanes the rule for it to keep the depositum that which is committed to us as Paul willeth 1 Tim. 6.20 without adding or detracting It is strange that they of Rome alleadge it that Religion is depositu that is a thing committed of trust that we neither add thereto nor detract from it but we alleadge it that we impaire it And the meanes for that is Josu 1.8 that God was shouldred up by not letting the Law be lost Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou mayst observe to doe all therein The volume was either gone or else corrupt as if it had never come forth therefore that the Legend thrust it not out of the Church They were wont to have the Legend read in the Church and books of sentences and other scholasticall sums of the Schoole-men read among them that gave themselves to Divinity and none of the Scriptures There was ambo in medio posita and nothing else but volumen utriusque foederis laid upon it 2 Cor. 2.17 As we must take heed that it goe not away so that none come to it that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our cultus arbitrarius praescriptus 1 Tim. 6.13 the Apostle interpreteth himselfe he chargeth him under a severe charge that he keepe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be not a spot in it like the Lepers skinne 1 Cor. 5.6 a little leaven will sowre a whole lumpe or as Nazianzen a little Wormewood will marre a whole Barrell of Honey For the proceeding of this the best way is arcere coenaculis 2 Kings 16.14 Uriah the Priest devised an Altar in all points like to that that King Ahab sent from Damascus and being made brought and set it hard by Gods owne the brasen Altar and after that brought it in further betwixt the Altar and the house and at length it got the North-side of the Altar that is the upper hand and so it will be therefore we must take heed of this
the hand they will let him goe Quaecunque malo incobantur principio difficulter hono persiciuntur exitu God blesseth not the ends of those that come not in by the doote The Merceâ—â—â—y taâ—â—or Now the two other markes doe make a distinction againe For they that follow come in right but there is an abuse of it Therefore there is a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purpose 2 Tim. 3.10 O Timothy you know my purpose you know what you have to doe It is well expressed Phil. 2.20 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall care as if there were some that had spuriam curam a bastard care And that germanam curam that naturall care one of the Fathers calleth zelum animarum a zeale of soules They that have not this purpose of heart John 10.13 be called mercenarii for they have no care of feeding Zach. 11.15 they are not instrumenta pastoris boni Inâ—irumâ—â—â—â— pâ—â—â—â—â—is stulti but stulei they are not the instruments of a good but a foolish Shepheard which the Fathers make forcipes mulclram a paire of Sheeres for the Fleece and a Paile for the Milke And so after whatsoever occasion befall that there come danger to the Flock for the soule they reward it not but when there is but the least danger of the wooll or milke then every one sumit instrument a pastoris stulti takes the instruments of a foolish Shepheard and bestirreth himselfe The Jewes call them such as draw neare to the Arke or Temple for the Corban for the offering box Mat. 15. they care not for the Law so the Corban speed well Abiathur of the offpring and posterity of Elie being a wicked man it is prophecied of him 1 Sam. 2. last that Elies posterity should stand thus affected they should come to some of the Priests desire a place to serve for a peece of bread and a peece of silver this was their end But Abiathar was displaced by Salomon and Zadok put in his room Christ Job 10. sheweth a way how this should be discovered For if there come a Wolf or fall Teacher with authority a persecutor they will flie to him And Acts 20.29 30. they will also become as bad as Wolves Heb. 13.17 the Apostle would have them marke the issue of their conversation Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue marreth all here for if the Wolfe come either he will give over Iohn 10.12 or worrie the flock too The Apostle saith that even of your selves shall rise men teaching perverse things So you see that whether he continue the care for his belly or degenerate into a Wolfe yet he hath his lawfull institution And this discerneth them that come in right but yet are Mercenary Now though this duty every minister ought to looke too yet quia obediendum est malo the people must obey an evill shepheard if it be not ad malum unto evill But this question is before Page 378. c. Come to the second that as care is to be had of their comming Mat. 22.12 in so of their abuse And that there is no abuse but where there is a duty it is plainely set downe Ezek. 34.3 that as the manner is now they did eate the fat and cloth themselves with the wooll and killed them that were fedde but the sheepe they feede not Where there is an abuse of a dutie and the duty here is of foure parts which may be subdivided into two The first they call Exemplum example it is here of Christ John 10.3 4. expressed by going before the sheepe And their manner was in the East countries they drave not their sheep before them but their sheep followed them More plainely 1 Tim. 4.12 he must be Typus that is such a thing as maketh a stampe upon the coine and the Iron that giveth the forme and impression to the money So it is used againe Tit. 2.3 and 1 Pet. 5.3 And it is Moses his order Deut. 33.8 first Thummim integrity of life then Urim learning and Num. 17.8 which is by way of figure it pleased God to make it a signe of Aarons calling that his rodde was virga fructifera a rod bearing fruit by which as by the fruits of the spirit good workes and vertues bee often meant So of Christ Acts 1.1 his order quae caepit Jesus 1. facere 2. docere first what he did and then what he taught and where it is ex professo handled 1 Tim. 3. Tit. 1. that he be exemplum unblameable that for manners he be not rebukeable So that is first that he be typus and that he may facere doe and then afterward that he may docere teach He may be exemplum an example two wayes First in himselfe Secondly in his Family 1 Tim. 3.4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 without spot so there is a relation to Levit. 21.17 18.22 none of Aarons seed if he were mishapen or had a blemish shall come neere to offer the sacrifices of the Lord made by fire That is it that the Apostle saith here If he have any notorious sinne or crime for he speaketh not of inward crimes but of outward onely of such as may be laid to a mans charge he may not take on him this Fatherhood the reason is because 2 Cor. 6.3 there must no offence be given to the weak to thinke that they may doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Ministery be not blamed that there might be no slander no Momus no slander for the adversary to laugh at For the taking away of these slanders according to the Apostles interpretation 2 Cor. 8.20 we must beware of all things which comprehend occasionem scandali occasion of scandall This was the Apostles care concerning the almes that should be carryed to the poore brethren in Jerusalem he would not meddle with it except he had another to goe with him because he would be without blame least some should suspect him of defrauding because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide for honest things before God and men He would not give the adversary occasion to speak evill of him so John 4.27 when the Disciples found Christ talking with a Woman they marvelled shewing that it was not his custome Hee eschewed as much as might be all occasions of slanderous suspitions Thus of the Genus Now of the Species foure and the soure opposite vertues which he must have in himselfe The first is that he be Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperate and 1 Tim. 3.2 opposite to this is non habere unam uxorem not to be content with one Wife onely So continencie or single life is the vertue Secondly 1 Tim. 3.2 3. the vertue opposed vers 2. Sober for his dyet opposed vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiens ad vinum sitting by the Wine for the lust of the body and the pleasure of the taste they must be in this order
raised by Iosua and there were some in the hoste that prophesied but Moses would it were more he would that all the people of God were Prophets Deut. 1.10.11 Now I pray to God it were seven fold more and as 1 Sam. 25.41 Abigail said to Davids messengers she was not fit let me be an hand-maid rather to wash the feete of my Lords servants A conceit of himselfe that he is not meet for that God bestoweth on him and that he is meeter for a lower estate The Saints they can be content to have others goe before them and others overtake them Envie can be content with neither If to our equall then if our arme have strength he is sure to feele presently what we can doe The wiseman Prov. 21.24 he giveth him 3. servants 1. proud 2. furious 3. scornefull derisor that in his pride worketh wrath Now if he be so our equall as we cannot presently meet with him then we play Absaloms part 2 Sam. 13.22 he saith nothing sed manet alia menie repostum he keepeth it in his minde which afterward Amnon felt at the Sheep shearing and aso should David have done if he had gone downe Prov. 10.18 The wicked dissembleth his wrath and Prov. 26.13 he saith Burning lips and an exulcerate heart it is even as a man should over-lay a Potsheard with the drosse of silver Gen. 26.28 Abimelech commeth to Isaac with Ahuzzah and Phicol and they would be at a league with him Isaac saith I wonder that you come to me seeing that you hate me and have put me away from you yet let us be at league till they could revnege And it is a great part of worldly policie to keep league with other till such time as he can odium perfundere be revenged but 1 Iohn 3.15 qui odit frairem homicida est he that doth this is a murtherer he that seeketh murther And you shall ever see if it be hatred it seeketh either murther or some revenge that proceedeth to murther On the other side if he be our inferiour Prov. 18.3 With a wicked proud man there commeth contempt although it be said Prov. 17.5 that the very contempt of the inferiour is the contempt of his Creator wee see it plaine in the wicked men especially in those that have had more given them then to other that come to be more strong and mighty elder exercised in hunting c. 2 King 19.21 it is Rabshakeys humour so basely he speakes of Hezekiah and Luke 23.11 Herod and Luke 16.14 the High Priests and Pharisees and Gen. 21.9 Ismael and Gen. 25.34 they were contemners and scorners all After it had thus lien inwardly post suppurationem after the Impostume then they did consider icterum peccati the Jaundise the breaking of it out and appearing in the face It is set downe in another sense but to the same effect Cant. 4.9 vulnerastime ictuoculi tui thou hast wounded me with thine eye A wound that a man giveth by the eye Prov. 6.17 it is one of the sixe things that God hateth an haughty and contemptuous eye an eye that over-looketh 1 Sam. 18.9 Presently upon his envie Sauls eyes began to be obliqui and Prov. 23.6 the wise man would have one avoid an evill eye from whence Matth. 20.17 Christ seemeth to take the same nequam oculus invidus obliquus an evill eye envious and winding such as his meate should doe him no good Now for the other for hatred and anger whereas it hath his right course Prov. 6.13 hee doth bend his first and stamp with his feete supplodere pedibus and Prov. 10.10 if he fall a winking he meaneth no good and Prov. 16.30 of those that bite the lip and of those that have attonitos oculos and looke as though they would looke through one Psal 37.12 the ungodly looke upon him and they gnash with their teeth upon him Acts 7.54 there is the practise of it to Sieven But the Spuma the foaming at the mouth Marke 9.18 it is rather the property of one possessed with a Devill then of an angry man Then it is as a wound Psal 120.3 he speaketh of a tongue that is like sharp arrowes that will stick in a man and like Juniper coales that will burne one whole yeere and Psal 55.21 they have warre in their hearts but their words are buttered and oyled but in effect they are gladâ—i acuti likâ— sharpe swords and Psal 52.3 they cut like a sharpe razer Here these are handled as they are fructus irae fruits of anger afterward they are to be handled in the ninth Commandement as they hurt a mans name Toward the Superiour 1 Cor. 10.10 Be not murmurers as some of them murmured and were destroyed c. Phil. 2.14 doe all things without murmuring as Iudas Iohn 12.5 murmured sed quid perditio haec to what purpose is this waste he thought the money had beene better bestowed upon the bagge which hee carried And not onely that but if it be moe it is muttering Exod. 14 15. the people muttered against Moses Then there is another thing i. Susurratio tale-carrying he is one that he cannot deale with or if he should deale with him openly he should have small credit with it then he carrieth tales Levit. 19.16 God he forbiddeth it 2 Cor. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperings Rom. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers they both are condemned Prov. 26.10 if these would cease strife would quickly quaile and vers 22. verba ejus sunt tanquam contusa his words are with a sigh he seemeth to be loath to speake out but they pierce deepe and goe downe to the bowels of the belly Prov. 6.17 he saith there are sixe things which God hateth and the seventh thing he cannot abide and that is a whisperer or a tale-carrier that soweth contention among brethren Beside this there is another vice against Superiours that is deiractio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backbiting or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.20 the vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backbiting Rom. 1.30 1 Pet. 2.1 the thing it selfe is condemned Iames 4.11 Eccles 10.11 They are like to Serpents that are not charmed and yet sting and Prov. 25.23 he sheweth how they must be dealt withall that with a sowre countenance we must drive them away even as the North-wind driveth away raine And the reasons alleadged come to that Levit. 19.14 we are not to speak ill of one that is deafe De'aâ—sâ—râ— us nil â—â—si bâ—m and this detraction from one that is absent is so hee that curseth a man that is absent doth indeed curse him that is deafe and therefore all the Congregation curseth him there And it is one of the vices that are adjudged to be a great punishment Now when this way also is hindred that he cannot revenge then there is a fourth way that envious men have and they use to wreake themselves Cursing not as necessarily but as properly belonging hereunto Iames 3.8
leape straight into Heaven from Predestination we leape straight to Glorification it is no matter for Mortification there be no such meane degrees But Saint Paul tels us it is so high that we had need of a ladder in which be many steps insomuch as he puts a How shall to every steppe Rom. 10.14 How shall they call on God on whom they have not beleeved c. There must be calling on God beleeving on him hearing his word There must be ordinary meanes and there is a ladder of practise aswell as of speculation or contemplation 2 Pet. 1.5 6. Joyne vertue with your Faith and with vertue knowledge and with knowledge temperance and so patience godlinesse brotherly kindnesse and love If these things be in you you shall not be idle and fruitelesse in the knowledge of Christ for he that hath not these things is blinde he goeth blindfold to the wood and may chance hap beside heaven or steppe besides the ladder A great many say as Balaam did O let my Soule dye the death of the Righteous but they care not for living the life of the Righteous He went but blindfold he knew not the Angell that stood with a sword drawne in the way but would have gone upon it if his Asse had beene so foolish A great many thinke that presumption in being secure of their salvation is good Divinity Balaam thought he went well when he went on the point of a naked sword So one entised by the flattery of a harlot thinkes he goes to a place of great pleasure but he goeth as one that goeth to the slaughter and as a foole to the stockes Prov. 7.22 Those whom it pleaseth God to have partakers of his Kingdome he puts them in minde To remember their Creator in the dayes of their youth before the evill dayes come He giveth the grace of timely Repentance and suffereth them not to deferre it till the last cast and then to thinke that with the turning of a pin as it were they shall with a trice be in heaven with Elias in a whirle winde Augustine saith We may in some cases advise men to have great hope that they shall be saved but in no case give them warrant of security So in Ephes 5.6 This wee know that no whoremonger nor uncleane person hath any inheritance in the Kingdome of Heaven Let no man deceive you through vaine words he that doth righteousnesse is righteous and he that doth unrighteousnesse is of the devill Joh. 3.7 Now therefore to neglect the hearing of the Word or when he commeth to heare it to clap downe in his place without desire or minde to beare it away thereby to be bettered in his life and without purpose after by meditating on it to chew it and so to kindle a fire within himselfe whereby it may be digested and turned into the substance of the minde this is to tempt God So also to beare a greater countenance and make more shew of holinesse than indeed is in one is to lay a greater yoke on himselfe than he need as Act. 15.10 is a tempting of God Againe he that sinneth must looke for evill to follow Psal 91.10 He therefore that sinneth and yet thinketh to escape punishment tempteth God They that by often experience have found that such and such things have beene to them occasions of sinning and yet will presume to use the same againe tempts God And those which set up their Idols in their heart and put the stumbling blocke of iniquity before their face EZech. 14.3 and thinke not they sinne such tempt God He that comes to aske forgivenesse of God and will not performe the condition of the Lords Prayer that is Forgive others tempts God Generally he that seeketh for good of God and will not performe that which he is to doe or doth evill thinking to escape scot-free without endevouring to avoyd or resist it both these tempt God and to these two may all other be referred IV. The fourth is we must not at all tempt God at no hand we must not thinke but God is able to bring water even out of a Rocke Numb 20.11 when there is nothing but rockes and stones but when we may hope to finde it we must digge for it So when the soyle will beare Corne we must Till it When Elisha was in a little village not able to defend him from the Assyrians he had chariots and horses of fire to defend him 2 King 6.17 but when he was in Samaria a strong walled City then when the King of Israel sent to fetch his head he said to those which were with him Shut the doore ver 32. Christ in the Wildernesse miraculously fed many in the City he sent his Disciples to buy meate as John 4.8 In the beginning when the Gospell was published there wanted sufficient men for the purpose the Apostles had the power as appeareth Acts 8.29 that on whomsoever they laid hands he received the holy Ghost and was straight able and meete to Preach the Gospell but after every man to his study 1 Tim. 4.5 These things exercise c. We see that notwithstanding Paul was told by an Angell that there should be no losse of any mans life in the ship yet he caused the Mariners to cut the ropes and to cast Anchor Act. 27.23 24.29 30 31 32. Nay when some would have gone out by boate he would not let them so here Christ answereth that howsoever Angels attend on him he may not tempt God V. Now follow the reasons why we may not tempt God There be two sorts of tempting the one by ignorance the other by unbeliefe It is the manner of Chirurgions when they are to dresse a wound and know not how farre nor which way it goeth to tent it In the same manner is God after the manner of men said to tempt us sometimes to prove what is in our hearts and whether we will keepe his Commandements Deut. 6.2 as he did the Israelites forty yeares To this end he both made them hungry and fed them with Manna We sometimes tempt God as if the arme of his power had received a wound or his eye a hurt as if he could not helpe or discerne our wants as well as before because he brings us not water out of the Rocke Numb 20.10 but such miracles now are not agreeing with his will which content us He will have mercy on whom he will have mercy Rom. 9.19 And we must not despise the riches of his bounteousnesse and patience and long-suffering which leadeth to Repentance Rom. 2.4 The Lords hand is not shortned that he cannot save nor his eare heavy that it cannot heare because he doth not reprove us we thinke him like us Psal 50.19 When God holds his peace we thinke his tongue is cut But I will not alwayes hold my peace saith God Mal. ult But how shall I know this say men now adayes as Zacharias knew his wife was with childe Luk. 1.18 who
no cruelty to cut it off Because as was said in the beginning and it is a most true rule Melius est us periat unus quam unitas it is better that one perish then unity should be broken And as we see in a common fire that a house that hath taken fire so long as there is hope that it may be saved they deale with water but when there is no hope and it bringeth danger to the next houses about they pull it down extinguit incendium ruina that the fall thereof may quench the fire thus we see it in the naturall body so likewise in the civill Deut. 19.10 20. 13.11 In the 10. he will have them tollere homicidam ut malum tollatur ab Israele to cut off the man-slayer that evill may be taken away from Israel and that a double malum a double evill there is the wrath of God upon the whole land because if any part shed innocent bloud and the land that is the whole looke not to it Impunity magna venefica to make other do the like And a second malum a 2. evill vers 10. is the multiplying of it 1. Impunity because it is magna venefica a great Witch to make other men doe the like therefore Deut. 19.20 13.11 that men may see and heare and feare and the like evill may be no more committed They shall not onely avoide his wrath and multiplying of murther tollere malum ex Israele but take away evill also from Israel So consequently if bloud be shed in this respect as Moses saith Exod. 32.29 it is not a polluting but a consecrating of the hands Ps 101. vers ult the Prophet David saith his common morning exercise after prayer should be this that he would cut off all the wicked from the Lords City Prov. 20.26 There is the wise Kings study or this shall bee his study how to scatter the wicked or to make the wheele goe over them For as it was found in the establishing of the Magistrate that it was Caines City that made Seth to make himselfe a City and not only that but there were also sundry of Caines spirit that came in among the seed of Seth therefore heed was to be had to them as Ezek. 34.18.21 to the Hee Goates to the Rammes and to the fat sheepe for they would push at the leane sheepe with their hornes and as the Heathen man saith Tam necesse est it is as needfull that there should be qui arceant homines such as may restraine men from outward invasion quā necessariae sunt palpebrae oculis as the eye-lids are needfull for the eyes for they keepe out outward injuries and that that would hurt the eyes and the sight from hurting it self for else it would disperse it self too much therefore expedient it is that prius sanguis funderetur ne plus sanguinis funderetur that bloud be first shed lest more bloud afterwards should be shed How this may bee done it is manifest that bloud may be shed Gen. 9.6 and Matth. 26.52 Qui gladium acceperit gladio peribit he that taketh the sword shall perish with the sword and the sword Rom. 13.4 is given to one who is there called Gods Minister and to the Magistrate to whom he hath delivered it not to bear it in vain and consequently in deed in effect no man sheddeth any bloud if it be lawfully shed For as we say it is not the sword that killeth and sheddeth mans bloud so neither doth the Magistrate the Minister of it nor the Judge but the chiefe cause doth it for quod est organum utenti id est minister jubenti what the toole is to him that useth it such is the Officer to him that commandeth him Now Iubens est Deus the Commander is God for we blame not the sword neither must we the minister but we must have recourse to God The Magistrates Writ Now then for the Magistrates use of it as we say that the Sheriffes and under-Officers rule is they must doe nothing but ex praescripto by a Writ and when it doth come downe for execution then they must doe it and not else so certainely the Prince he must have a Writ too from God else he is not to execute Now Gods Writ or Prescript in this behalfe we have Exod. 23.7 for there is said there is a Countermand that no innocent man should have his bloud shed If any doe it I will not spare the wicked man saith the Lord. And Abigail 1 Sam. 25.29 doth well set it out The soule of my Lord shall be bound in the bundle of life with the Lord thy God and the soule of thine enemies shall the Lord cast out Whoso is a man of bloud and liveth to the disquieting of the society that hee should maintaine his soule shall be throwne our as out of a sling And 1 King 1.52 he saith there according to his Writ If he will bee a worthy man and a faithfull subject there shall not a haire fall from his head but if he will be seditious he shall surely die So then wee see that a Prince may not execute the innocent and when he doth so 1 King 21.8.13 Naboth an innocent man is put to death by the King then the King is a murtherer he is Rex homicida for he is so called by the Prophet Elisha 2 King 6.32 See I pray you this murtherers sonne and 2 Chron. 24.25 when Ioas fell violently on Zachariah an innocent Prophet for telling him the truth it is said that God revenged this murther and stirred up his owne servants against him to kill him And for this cause because he had murthered the children of Ichoidah the Priest As on this behalfe we must not execute the innocent so on the other side Deut. 19.13 non miseraberis non parcet oculus tuus thou shalt not have mercie upon him neither shall thine eye pitie him there is an irrevocable Writ that whosoever is a murtherer must die Then the question Whether any one that is a murtherer may be any way afterwards executed And therein there are three points necessary to be considered The first wee call Iudicium perversum unrighteous judgement That those that are innocent are put to death and those that are nocent are spared But a just man must not be killed and an unjust man must not be spared The second Iudicium usurpatum judgement usurped Every man must be kept in his limits Rom. 14.4 Quis i◠es qui judicas alienum servum Who art thou that judgest another mans servant Others subjects that pertaine not to our Prince If further then jus gentium against the law of armes any be executed it is usurped The third we finde Deut. 19.18 Diligentissimè inquisiveris thou shalt make diligent inquisition without triall he must be sons damna tus condemned against law Acts 23.35 Claudius Lysias would have Pauls accusers come before him And Iohn 18.27 the wicked
could say What accusation bring you against him Acts 25.16 Festus saith It is not the law among the Romans to condemne any man before his accusers come They that are able amongst you come down and I will heare them in this plea. Deut. 17.6 and 19.15 God would not have bloud shed at the witnesse of one man but either by his owne confession or he must be convinced by two or three witnesses And in regard of this as Chrysostome saith was Christs Act though he knew Iudas to be a thiefe yet because his theft was not manifest because he was sons damnatus condemned as guilty he did not cast him into prison the law would take no hold of him he did it so craftily and wilily So that judgement may proceed aright 1. He must be a subject borne 2. He must be lawfully convicted and so proceeding the law may proceed on him Where one side is broken the other will be broken too We see it by plaine experience that it hath alwayes happened i. if a Prince come once to spare a party that is guilty surely it will come to passe that he will put to death an innocent contra 1 Sam. 15.9 Agag and the chiefe of the Amalekites men appointed by Gods prescript to die were spared by Saul and 1 Sam. 22.18 he causeth an innocent company of Priests a whole City to be put to the sword contrariwise 1 King 20.42 Ahab first began by putting to death Naboth the innocent and afterward ibidem hee doth not kill Benhadad sed dimittit eum dignum morte but let him goe that was appointed to destruction therefore his life shall goe for his life For whereas clemencie is commendable in a Prince yet the rule and ground in Divinity is this As he must diminish that that is his owne arbitriment so the punishment set downe by the law he may not diminish but if the punishment be left to his arbitriment then he may alter it Now for increasings of punishments otherwise then God hath set downe Deut. 17.12 that in theft or in any other crime that is not capitall of its owne nature but with a contempt for theft mentis and an high hand elevata manus proterve petulanter lifted up both wickedly and saucily contemptus contempt which is ubique damnabilis every where damnable neglectus neglect onely is culpabilis culpable To the second case ut ante Ezek. 34.18.21 he hath a sword given him As he must have a pointlesse sword as the Lawyers call it whereby he seeth good rule kept amongst his subjects and taketh order that the grasse be not trampled by the fat Sheepe so he hath another sword which hath a point which they call gladium exteriorem against the Wolfe and that is warre The authority of bloud-shed in warre it being plaine 1 Sam. 25.28 quod praelians praelia Dei thou fightest the battels of the Lord therefore it should seeme that the Lord hath some battels to fight More plaine Deut. 20. where the whole order of warre and conditions are set downe in the second verse how they must goe to warre and how it must be enterprised The Priest shall exhort to fortitude vers 5. The Officers shall make a Proclamation of separation of those that goe out from those that tarry at home vers 10. When they shall come to any City to encounter with their enemies they should first offer them peace and vers 12. if they will not take it they should not spare them and vers 11. they have leave to take all the wood of the Countrey round about them to make them forts As in the law Gen. 9. for the Sword and the Gospel Mat. 26.52 doth not take it away and as Aug. saith very well 4. de civit Dei upon Luke 3.14 If it had beene unlawfull Iohn would have said to the Souldiers Abjicite arma deserite militiam throw away your aimes and forsake your colours but he saith offer injurie to no man accuse no man falsely and be content with your wages and so teacheth them their duty in warre and and doth not take it away therefore warre is lawfull Conditiones 3. liâ—iti belli That warre may be lawfull the common distinction is three fold to make it so 1. As the party must be a Magistrate in the one so in the other a Physitian both to wound and cure for the first here it must be done ex justa authoritate by lawfull authority Iudg. 1.1 After Ioshuahs death the people of Israel that could not goe out to warre till they had received authority from God they would first receive a lawfull guide And David 1 Sam. 17.37 untill Saul was made acquainted with his enterprise would not fight with Goliah 2. It must be a just cause and it is a patterne of just warre 1. to defend our selves 2. to resist others As Abraham Gen. 14.15 for the recovery of Lot in which respect he had a losse and injury he under-tooke it And secondly according to jus gentium one Nation hath power over another for an injury not for every light iniury and small but to revenge some notable course of injuries So it must be for weighty matters Iohn 22.12.13 for a matter of Religion as they thought and for civill matters Iudg. 20.23 that the whole multitude of the Tribes of Israel rose up to revenge the fact of the Tribe of Benjamin 3. It must be done with a right precept set downe Deut. 23.9 When thou goest out with thine hoste against thine enemies keep thee from all wickednesse that is the spoyle and the prey which was the end of them 1 Sam. 15.9 Ravening must not be our end and purpose but with this to flie evill And as Abigail said to David Quia praeliaris praelia Domini idcirco ne inveniatur apud te malum because thou fightest the battels of the Lord let no evill be found with thee see that no evill be found in thee Otherwise if there be not this we know what David said to Solomon of Ioab 1 King 2.5 that the bloud of warre stucke to his girdle and shooes therefore he willed Solomon to punish him Else if it be lawfull and thus qualified it is a vertue and it is a part of fortitude as in the other part of fortitude there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reformation of justice so in this Christian fortitude whereby for our Countrey for our Church we are willing to hazzard our life 2 Sam. 10.12 propter pop nostrum urbes Dei nostri for our people and the City of our God A third thing depending upon these because as we said before necessitas est exlex necessity hath no law nay more then that necessitas dicit legem legi necessity imposes a law upon the law therefore in the case of necessity which we must take pro imprudente necessitate for unlook'd for necessity not imminent onely but pro termino indivisibili but even for that instant in that case