first signifie to be heavy on to make heavy grave esse or aggravari this is the proper and original signification of the word and indeed naturally it hath no other for by Metaphor onely it is drawn to signifie honour because things that are sold by weight and those things which are precious by nature as gold and silver c. the weightier they are the more precious they be and are the more esteemed whence it comes that the weight of a thing adds a price or estimation to it or as we call it 〈◊〉 Honour and thus superiours or persons in authority are to be esteemed and accounted of as things weighty and precious and so to be honoured It is true a magistrate considered in his natural capacity as he is a man is no heavier then another man but when God hath clothed him with part of his own authority or excellency whereby he represents his person then he becomes more heavy and precious and therefore is to be esteemed and honoured by us and not to be set light or accounted light in our eyes but we are to adde as much weight to the person as we can by our high esteem of him And because of this weight and high esteem of such persons it is little lesse then a miracle which the very Heathen wondered at to consider and see whole nations to be at the beck of one man that men should so readily lay their heads on the block or put their necks into the halter at the command of one person and of one sometimes unwise as Rehoboam was nay sometimes a woman or a childe which plainly sheweth that in persons vested with authority there is something more then man which draws this respect and reverence to them to wit a ray or glimpse of divine 〈◊〉 whereby they 〈◊〉 God upon earth who can over-rule the hearts and actions of people and draw them to an humble 〈◊〉 to his Vicegerent The same signification hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh prize and esteem therfore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie the price of a thing or the value of it and hence is this word and the latine Honor used to expresse the duty of Subjects and inferiours to their superiours as by Solon in his laws 〈◊〉 and the Roman writers and all that write of laws and of the obedience due to them and hence also in a special peculiar manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie power and authority by Aristotle with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because honour is due to persons in authority That we may shew the necessity and withal the original of this Honour which is due to superiours we must consider what the Apostle speaks All things are for your sakes that is for the Churches sake The Church and its good is the end of all Gods works and dispensations there below for 〈◊〉 est propter Ecclesiam the state or common-wealth is for the Church and for its good as may be gathered from the Apostles discourse in 1. Tim. 2. 2. where he goes thus to work first he layes his ultimate scope and highest end next his own glory Now that they may be saved he would have them live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all godlinesse and honestie And that they may live thus he would have them taught the knowledge of God that they come to the knowledge of the truth for men cannot live Godly till they be taught to live so And both these do necessarily require outward peace rest and tranquillity that they may intend this knowledge the better and learn how to live godly for in wars and tumults there is nothing rightly administred no 〈◊〉 teaching or instruction and therefore he adds that it is good and acceptable and very expedient that they live in peace and quiet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable life in regard of outward invasions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet life in regard of inward tumults and intestine troubles Now if the natural father and mother could perform this alone as they did for some time in the infancy of the world and a little after the flood before mankinde multiplied and increased to greater numbers there should have needed no other office to be instituted for the attaining of these ends But shortly after the flood there comes one Nimrod with a company of hounds at his tail for the Metaphor of hunting used by the holy Ghost implies that they deserved no better name with these sons of Belial he takes upon him to be a Hunter that is a chaser of men up and down and disturbs their peace and quiet Hence then comes in a necessity of appointing a supream civil power over mens bodies and estates to restrain all outward force and violence and withall a spiritual power and authority to instruct and govern men in respect of their souls as God did afterward when he setled the Levitical priesthood in the tribe of Levi to continue till the coming of Christ and then the Evangelical Priesthood of Christ to be continued in the Apostles and their successors to the end of the world For because the natural parents could not so well perform both these as they did at the first therefore God appointed and ordained these two functions and dignities and for this cause Honour and Obedience is required to both Obey those that have the rule over you that is your spiritual governours and submit your selves for they watch for your souls c. and for this cause it is required that we pray for kings and all that are in authority that we may lead a peaceable and quiet life under them Thus God not onely allowed but also instituted outward government for resisting of outward enemies and suppressing of inward tumults for the Apostle saith that every soul must be subject or subordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the higher and supereminent powers because there is no power but from God the powers that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordained by God or set in their order and rank under God He being above all and the rest put in their rank under him So that we see though mans necessity required such a power for his defence yet the power itself whereby men are bound and united together into one society is from God and so ought to be accounted of us not as a humane invention found out by men for their own necessity but a divine ordinance instituted by God for the good of humane society and therefore it said verse 4. that God not the people nor multitude by their own inherent power hath put the sword into his hand that he might be vindex malorum an avenger to execute wrath upon him that doth evil That disturbs the publick peace without which men cannot so well intend to
he may for a time leave a good Prince so from others sometimes he may quite take away for ever his good spirit and send an evil spirit as he did to Saul So that it is all one with God to make an evil Prince good and to set an evil prince over the people at first And though he set an evil king over the people yet as in the case of 〈◊〉 God hath given him the kingdomes and it was his will the nations should serve him And the king of Assur is called the 〈◊〉 of Gods wrath as purposely sent by him to correct the people and because it is his doing therefore the people are by the Prophet commanded to pray for Nebuchadnezzar under whom they were captives and to submit to him and obey him So likewise in the new testament the Apostle willeth that prayers be made for governours though they were not Christians then and Saint Peter commandeth all men to honour the king which then was Nero to whom saint 〈◊〉 appealed from his deputy though he were one of the greatest tyrants that ever was But this must be added out of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that whatsoever honour we attribute to such evil Princes is not to them as men but to God himself and in reverence and obedience to his ordinance not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vizard that God hath put upon him or if to the person as it cannot well be conceived otherwise for the person and office must not be severed yet not to the person barely for it self but to such a person as it is vested and clothed with authority from God We may see this in the case of Mordecai when Haman advised the king what should be done to the man whom the king would honour which was to put on the royal apparel c. upon him It is plain that the honour done by the people to Mordocheus was in respect of the kings robes upon him and so are we to conceive of evil judges governours rulers and Princes that they weare but Gods robes and Gods crown for which onely we are to give honour to the person The heathen embleme was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Asse loaden with the Image of the Goddesse Isis to which the people fell down and did reverence but the inscription was non tibi sed religioni not to the Asse but to the Goddesse To this we may adde in thelast place that be a government never so bad yet it is far better then to have none at all as Tyrannie is better then Anarchy where there is no ruler at all And better it is to live under one Tyrant then under many under an Oligarchie then in Anarchy for thouhg as the prophet saith God gave his people a king in his anger yet he took him away and left them no head or ruler how in his wrath or fury which is the extremity of anger The punishment is greater to that land where there is no king at all then where there is a bad one The second question goes a degree further and that is 〈◊〉 malo in malo 〈◊〉 ad malum sit obediendum whether a man is to obey an evil man in an evil thing or whether a man oweth absolute obedience as they call it to an evil superiour The answer to this is negative for that which they call absolute obedience is due to to God onely For the clearing of this point it is first to be considered whether he that commands be nobis Rex for every one is not a Ruler the robes qualifie him not so far but as he is our king and no farther then quatenus nobis imperat as he rules over us or hath right to command us 1. For the first entrance into this question we are to embrace the rule of the fathers They say that lex charitatis the law of Ghrist did not abrogate legem 〈◊〉 the law of nature and therefore it is good reason that the law of nature upon which the authority of fathers and mothers is grounded should not weaken but strengthen the law of God We cannot say when we do evil that the law of nature is the cause or that the law of nature which requires obedience to parents can warrant our disobedience to the law of God 2. The second thing is this That because as we shewed before Princes are called Gods because the word of God came to them Joh. 10 35. 〈◊〉 their authority is not absolute but by commission as delegated from God and therefore in the Proverbs the wisdome of God which is the word of God the second person in Trinity saith per quod per me Reges regnant by me kings raigne now id per quod res est that is the essence of it so every superiour hath somewhat that giveth the essence to him as he is a superiour and that is the word which gives him commission Now as in the case of Saul Samuel tells him because thou hast rejected the word of the Lord the Lord hath rejected thee When a Magistrate wholly casteth aside the word of God if it be cleere and evident that his command is contrary to his commission he ceaseth in that particular command to be our superiour 〈◊〉 his commission extends not to command against God and therefore though in other things he must be obeyed still and his commission continues in force for other matters yet in that wherein he acts without or against his commission he must not be obeyed Now for the better and more prospicuous handling of this we shall do well to take notice of the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelabim which signifies degrees and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order 3. In order there are two things there is summum or 〈◊〉 the topp in respect of which all the rest are but as steps or stayers So that step is better which is neereer to the top and then there is a series a line coming down from the top wherein every one is placed in their 〈◊〉 order or rank according to their calling as on several steps or stayers one under another God being the highest and on the next step under him kings and Princes and so others in their order and in this series there are bounds to limit all persons beyond which if they exceed they transgresse For God onely is without bounds being infinite and superiour to all Now these may be referred to two 1. When a mangoeth aside from that summum principium the top and that is when he doth accedere or recedere go 〈◊〉 neerer to it or down further from it then his rank then he breaks the 〈◊〉 or order and exceeds his limits in which respect we are still to keep our station and rest in our places and so we shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
one as if God himself had chosen him After these two David and Solomon God appointed their 〈◊〉 to succeed and sit on their throne 2. The next rule is the person to 〈◊〉 chosen king or an officer of a king is to be one of the nation and not a stranger and the reasons are 1. Because he will be best affected to the people among whom he is 〈◊〉 2. Because he is better experienced with the laws and customs of the nation then a stranger can be 3. He best knows the temper of the people as Paul spake of Agrippa in that respect a fit judge For the particular and proper duties and qualifications in a Prince they are these 1. He must not be affected to Egypt that is to a false or contrary religion he must be sound in Religion 2. Not given to pleasures especially the pleasures of wine or women Solomons many wives made him lay many burdens and charges on the Jews which when they could not perswade Rehoboam to lighten they rebelled against their king first and against God afterward and at length were captivated 3. Nor a 〈◊〉 of silver and gold in the same verse in Deuteronomie not covetous onely he must be 〈◊〉 careful as the Heathen directs to lay so much together 〈◊〉 amicos beneficiis obstringere ac indigentibus suppeditare bene merentibus remunerare inimicos jure 〈◊〉 by good turns to binde his friends to him to relieve them that are in want to reward the well-deserving and revenge himself upon his enemies 4. Which is first to be done because it includes all the rest assoon as he is setled in his throne he must provide a copy of the law out of which he must learn 1. To fear God 2. And to see it practised first by himself and then in his Court and lastly by all the countrey 3. He must learn to be humble 4. To do justice to the people and then his throne shall be established for ever Saul being made king had another heart given him 1 Samuel 10. 6. This God gave him when he came among the Prophets Gods counsel to kings is Be wise now O ye kings This Wisdom religion teacheth and it prevents honours and riches and pleasures from drawing aside the hearts of Princes He that is thus qualified is meet for a kingdom 1. Being thus elected and qualified and placed in his 〈◊〉 he is to know that he is not there by his own power but as we see the stile runneth Caesar Dei gratia permissione 〈◊〉 by Gods favour and permission And whereas the law makes this distinction of power there is potestas arbitraria an absolute power and potestas delegata a power delegated by another he is to acknowledge that 〈◊〉 hath onely 〈◊〉 delegatam from God the other is invested in God alone he is the King of kings Lord Paramount Per me reges regnant by me kings reign saith 〈◊〉 The king mustconfesse with the Centurion I am a man under authority though I say unto one go and to another come and they both obey me 〈◊〉 he said I am under Claudius Lysias he under Foelix Foelix under the Emperour and God over rules us all And this even the Heathen did see Regum in proprios reges in 〈◊〉 imperium 〈◊〉 Jovis the government over the people is in Kings and over Kings themselves in God alone I have said ye are Gods saith God by King David in respect of the government of men therefore they must rule as 〈◊〉 God himself ruled personally upon earth and how is that If he did vouchsafe to keep the power in his own hand he would rule by his word Princes then must rule according to this word they must make no laws contrary to this and because perfect skill in the word is hardly to be expected in Princes but in those at whose mouth the law of God must be sought viz. the Priests therefore the Prince is to receive direction at the mouth of Eleazar And this is his first duty The peoples duty answerable to this is to acknowledge that a King is Gods Deputy and to submit to his authority which is done by Gods touching the heart for obedience proceedeth from the spirit of God as well as power from God Our 〈◊〉 gives a good rule in this For there were two 〈◊〉 of people in Jury one that made made an Insurrection with Theudas against Caesar about 〈◊〉 he and his followers would acknowledge nothing due to Caesar 〈◊〉 〈◊〉 spirits of opposition And secondly there were spiritus aulici too Herodians that would have 〈◊〉 to have all even the things that were Gods And these men came to Christ with the Scribes to tempt him Is it lawful to give tribute to Caesar or not They would try which side Christ would joyn to but he goes in a middle way He condemns the seditious party that denied Caesar his tribute and yet joyns not with the Herodians He saith not Omnia sunt Caesaris all things belong to Caesar but Caesar hath his Quae and God hath his Quae so he goes from Theudas but not to the 〈◊〉 but stayes at Obedience which is in medio 2. The second duty of kings is because God hath been so liberal to Caesar as to make him his 〈◊〉 for quicquid 〈◊〉 de Deo creaturis derivatur a 〈◊〉 ad creaturas whatsoever is spoken of God and his creatures is derived from God to 〈◊〉 treatures and so that Supremacy which is in kings is derived from God who is supreme over all he was able to have done all alone and if 〈◊〉 had followed the course of the world conceiving that author alienae potentiae aufert de 〈◊〉 or perdit suam he that is author of another mans power takes from or loseth his own He would not have bestowed any part of his dignity upon another as we see he hath imparted to Caesar. Now Caesar must not 〈◊〉 him by breaking into the pale of Gods power which he hath reserved to himself for as we see there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a division Christ makes a distinction between quae Caesaris and quae Dei therefore he must be careful to leave God his own he must not dominari 〈◊〉 〈◊〉 〈◊〉 over the conscience for none keeps court in the conscience but God alone Therefore he must not command any against his allegiance to God sealed in 〈◊〉 He must not command any thing against the word for as S. Jerome saith what 〈◊〉 〈◊〉 paid to Caesar against the word is not not Caesaris vectigal Caesars tribute but 〈◊〉 the Devils He knowing Gods glory to be his end must onely be custos leg is the keeper of the law that 〈◊〉 of all the works commanded in the law by prohibiting outward violence against the law of God The Minister can but exhort and perswade and do he what he can some will use outward violence to restrain
he was for he was a banished man by his own confession and a 〈◊〉 and vagabond He was cast out of Gods 〈◊〉 that is excommunicate or cast out of the church 〈◊〉 from the place of Gods 〈◊〉 worship which is called his presence and so 〈◊〉 of his grace and favour This was the first sentence of excommunication which was 〈◊〉 executed for this sinne 6. God sets a special mark upon him for it which the best expositors say was hor rour of the 〈◊〉 which of all other 〈◊〉 doth 〈◊〉 accompanie this sin of 〈◊〉 So that this sin will 〈◊〉 〈◊〉 the 〈◊〉 The 〈◊〉 found this horrour it never 〈◊〉 them from their first act 〈◊〉 Joseph till Josephs comforting and forgiving them 7. Cain himself passed sentence of death for his bloody act against himself Blood for blood according to that of the heathen Homicida quod secit 〈◊〉 Let the murtherer look for the 〈◊〉 that 〈◊〉 hath done to another Cains fear was that whosoever should finde him would kill him and accordingly it falls out that 〈◊〉 〈◊〉 〈◊〉 of blood 〈◊〉 〈◊〉 dies 〈◊〉 shall not live out half their 〈◊〉 a man slayer may expect that measure from others which he hath meted out to others 8. God himself so approves of Cains sentence that though the hornes of the Altar were a sanctuary for other sins yet a murtherer 〈◊〉 he fled thither was to be taken away and put to death It was 〈◊〉 〈◊〉 that slew 〈◊〉 and Amasa slain by 〈◊〉 at the hornes of the 〈◊〉 9. Nay God will require the blood of a man even at the hands of a beast much more at a mans hands 10. Lastly Gods speech to 〈◊〉 is very remarkable the voice of the blood of thy brother 〈◊〉 to me from the ground the very earth which is senselesse received that which he shed out 〈◊〉 his brothers veines and cryed for vengeance and shall man that 〈◊〉 sense let it out He that 〈◊〉 this sin passeth beast and earth and 〈◊〉 creatures Now an homicides fact is augmented by circumstances for the person who is slain is either publick or private 1. This sin committed upon 〈◊〉 publick person is the more greivous of the two because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against many the offendor doth what he can to quench 〈◊〉 light of Israel To murther a King or Prince is of so horrid a nature the heathens abhorred it 〈◊〉 〈◊〉 the murthering of the Common father of a country yea as much as in men lies a murthering of God himself for they strike at God in his vicegerent and therefore though diverse Princes have been taken away and murthered 〈◊〉 yet never any people in the world pretended by any colour of legal 〈◊〉 or shew of mock 〈◊〉 to touch the life of a Prince so odious they accounted it 〈◊〉 counted it a wicked thing to crucifie a King Shall I 〈◊〉 your king to which they could answer nothing but that they had no King but 〈◊〉 acknowledging that if he had been a King as they accounted him none that it had been a monstrous thing 2. If upon a private person 1. He is either 〈◊〉 to us in kindred 2. Or els he 〈◊〉 〈◊〉 a stranger 1. To shed the blood of them that are of our 〈◊〉 or allied to us is a most haynous sinne because super 〈◊〉 respectus here 〈◊〉 a double respect 1. As he is a man so it is 〈◊〉 〈◊〉 2. He is either father and then it is 〈◊〉 or a brother which is 〈◊〉 c. He that striketh father or mother shall surely be put to death but if he shall kill them there is no death answerable to his offence the Heathen say he should have 〈◊〉 mortem 〈◊〉 〈◊〉 a 〈◊〉 and an ugly death And if any man have but one brother or son c. As the women of 〈◊〉 said to David it is worse to kill him then if there were more because there was but one spark left as she said and he 〈◊〉 to quench it 2. Of those that are 〈◊〉 strangers that are removed from us 1. they are either of strength to 〈◊〉 themselves or els 2. Weak and impotent as the Orphan widow stranger c. For the last sort of these it is a more 〈◊〉 sin to kill one that is impotent then him that is our match as we say and is able to resist God himself takes especial care of these in the law that they be not 〈◊〉 vexed or oppressed much lesse their lives and blood spilt This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruelty the Greek comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raw because such cruel persons are like those ra venous beasts that eat crude or raw flesh To such belongs that threatning of our Saviour Qui 〈◊〉 〈◊〉 〈◊〉 He that shall offend one of those weak or little ones c. better it were a 〈◊〉 were hanged about his neck and that he were thrown into the 〈◊〉 Among those that are able to withstand us it is far worse to lay hands upon a good and innocent man then on a wicked for by spilling the blood of a good man we not onely sinne against the rule of charity but against 〈◊〉 also he being unworthy of death We do 〈◊〉 most wrong to him to whom we owe the most good We sin also against the common-wealth by such an act for a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen man said a common good And lastly we sin against God himself If any man offer violence to them he doth it to God for he that 〈◊〉 them 〈◊〉 the 〈◊〉 of his 〈◊〉 CHAP. III. The 〈◊〉 of this Commandment 1. That Kings and princes may lawfully put 〈◊〉 to death That herein they are Gods ministers Three rules to qe by them observed Their judgement must not be 1. perversum nor 2. Vsurpatum nor 3. Temerarium 2. That in some cases they may lawfully make war In a lawful war is required 1. Lawful authority 2. A just cause 3. A just end And. 4. A right manner Addition 32. Of the causes of a just war Some other cases wherein a man may kill and not break this Commandment First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention How a King may put offenders to death YEt we must understand that kings and princes are in some cases exempted from this Commandment and commanded to kill and that upon pain of grievous punishment and therefore here falls in the rule of 〈◊〉 the rest belonging to the rules of extent for this law onely prohibits private persons from killing upon their own authority And a lawful Prince may lawfully do it two wayes 1. When he puts to death in a legal way those that are guilty of haynous crimes 2. When for the just defence of himself and his subjects or otherwise he undertakes a just and necessary war 1. For
the least harm if he can bear it with patience for his false testimonie is like an arrow that sticks in him it wounds him either in his goods or life or at least his good name is blemisht by it Now this bearing of false witnesse is not to be referred to the witnesse alone but it takes hold of all 〈◊〉 persons that have to do in judgement either as parties or others that act in it 〈◊〉 Accuser is called a witnesse If a false witnesse rise up against any man c. and so by like reason may also the Defendant reus the party accused be called a false witnesse The Actor or Accuser by an untrue accusation and the other by an untrue defence may bear false witnesse And so may the Judge by a wrong determination and the Notary or Register by recording the sentence otherwise then it is pronounced or by leaving out or inserting any thing into it And so may the 〈◊〉 by pleading for a bad cause for in every judgement there are these six 1. The Judge 2. The Register 3. The Plantiffe 4. The Defendant 5. The 〈◊〉 And 6. the Advocate 1. The Judge it is not perilous on his side if he give wrong Judgement He had need be a man of wisdom for it is said that judicium est 〈◊〉 the judgement is Gods and therefore whosoever he be that being a judge giveth a wrong sentence facit Deum mendacem he maketh God to speak a lie and whosoever induceth a judge by 〈◊〉 witnesse or otherwise to give false judgement he perverts the course of nature and as much as in him lies changes God into the Devil 2. For the Notary or Register he is guilty by making false records or decrees Artaxerxes Notaries could 〈◊〉 a decree upon search that Jerusalem had of old time been a rebellious city and had made insurrection against Kings which were false records for when Darius a good king came to reign they could finde in the Palace in the house of the Rowls where the treasures were laid up in Babylon that they were so far from rebelling against those to whom they were subject that they would not attempt so much as to build the Temple without Cyrus his decree 3. For the Plantiffe or Accuser there was order taken under the Law that he must utter what he hath seen or known not any thing false or uncertain and if he do not utter it he must bear his iniquity He must not accuse any falsly as Potiphars wife did Joseph that he would have layen with her or as Haman did the Jews that they observed not the Kings Laws or as Ziba did Mephibosheth of aspiring to the kingdom nor out of malice though the thing be true as they did Daniel for praying thrice a day 4. For the Defendant he must confesse what he hath done being required in due form of Law before lawful Authority Achan confessed all to Joshua 5. For the Advocates They must follow as the Law saith that which is altogether just it is spoken not onely of Judges but also of Officers Now those Officers were causarum cognitores knowers and followers of causes such as Atturneys Counsellers c. they must not undertake the patronage of an evil cause nor encourage their Clyent when his cause is bad they must inform him aright what to do not misinform the Judge nor wrest the Law nor respect persons nor protract causes nor extort bribes and draw from their Clyents more then their usual and lawful Fees 6. Lastly for Witnesses God took order that if any did accuse another and did testify a false matter look what penalty the other should have undergone if he had been guilty the same should be inflicted upon him if the thing proved false Thus ought the judgement seat to be established on every side To go over these more particularly 1. For the Judge He may be guilty of the breach of this Commandment diverse wayes 1. By cherishing Law suits whereby untruth is uttered in the judgement seat The Apostle said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault for brethren to go to Law one with another meaning it was a fault in those that begun not in those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constrained to answer therefore it must necessarily follow that it is a fault in a Judge to encourage men to go to Law There must be untruth either in the Plantiffe or Defendant for there cannot be truth on both sides and if the Judge shall encourage men to go to law there must needs be much untruth spoken at the judgement seat which is highly derogatory to God as the confession of truth is for his glory Therefore S. Pauls advise is that Law suits should be diminished and lessened as much as may be and that there should be no suit but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defraudation or hurt or wrong done that cannot be borne The cherishing therefore of Law suits by a Prince or a Judge is the way to open a wide window to breaking of this Commandment And therefore to prevent this mischief which is a judgement upon this land now since the Reformation it were good that some order were taken herein as 1. That there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examiners and Inquisitors of all causes as there were in Greece such as were to approve or allow of quarrels and suits and to judge whether they were fit to be prosecuted or no. 2. Or else as they had in Rome that men should contend ex sacramento each man should lay down his pawn when he went to law in manum Pontific is ad sacros usus in the hands of the High Priest for sacred uses and if his cause or quarrel proved not good it was to go to the repairing or adorning of the Temple If some such courses be not taken Law cases will multiply there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault The judgement seat was erected by God that hard and difficult cases onely should be brought thither and not for every trivial matter But we see the contrary to say that the matters now usually brought before the Judges are matters of difficulty were 〈◊〉 and untrue 2. The Judge may 〈◊〉 by delaying justice he ought to give quick dispatch to delay justice is injustice therefore Moses though he were very able for dispatch being excellent in knowledge yet that causes might be the sooner ended he appoints more Judges as his father in law counselled him Jethro thought it absurd that the people waited and their causes depended from morning till night How absurd then is it for causes to depend from yeer to yeer This that thou doest is not well said Jethro that the people should wait thus and verse 23. he tells him if this which he advises be done the
to Domestique government as that of fathers concerning their Children Because the sons of Eli made themselves vile and he restrained 〈◊〉 not God said that the iniquity of his house should not be purged with sacrifice nor offering for ever that i he would judge his house for ever Ahab for suffering 〈◊〉 an Idolater to escape contrary to Gods command his life went for Benhadads So then he that suffereth an offender to escape unpunished the state of the party permitting shall be as the state of the party permitted For a perpetual opprobry to Pilate it is recorded that he delivered Christ to the Jews to be crucified What a fair shew made he What washing of his hands with much other pretexts as publishing his Innocency before all the people concerning Christs death yet because he was chief of the Province and had authority to have kept the Jews from putting Christ to death he was guilty of the death of our Saviour 〈◊〉 wantonnesse and ryot came upon this occasion His Father had not displeased him at any time in saying Why hast thou done so And it pleased the Holy Ghost throughout the whole course of the history of the Kings of Israel and Juda to leave this as a blot upon wicked Kings quia non sustulerat excelsa because they permitted high places to stand And therefore S. Augustine saith very well to all in authority Tu imple officium tuum alioquin Deus de te de ille implebit suum be sure thou do thy part and perform that which thy place requires else God will perform his both upon thee and the offender And it is better sentire lenitatem patris quam seueritatem judicis to feel the lenity of a father then the severity of a Judge The third is Provocando by provocation The two former were subsequent to actions the two next are antecedent Provocation is two ways Vrgendo Alliciendo by urging or alluring 1. By urging as Jobs wife dost thou still retain thine integrity Curse God and die Or when men by provocation urge men to blasphemie or anger c. 2. By alluring as Samsons wife to discover his riddle and Ahabs false prophets to go to war Now God is so far from allowance of any provocations that he takes it clean away ev n from superious to their 〈◊〉 that he commands even fathers not to provoke their children And it is the Apostles counsel not to provoke one another The next is Suadendo by perswading A man may be accessory by giving evil counsel or advice The psalmist saith Blessed is the man that hath not walked in the counsel of the ungodly Jacob lying on his death-bed and blessing his sons said to 〈◊〉 and Levi In secretum eorum non veniat anima 〈◊〉 And holy Job The counsel of the wicked is far from me In Ezra evill Counsellors were hired to hinder the building of the Temple Absalom commited incest with his fathers Concubins yet the sinne is imputed to Achitophel that put it into his head Herods wives daughter asked John Baptists head but Herodias the mother counselled her to ask it therefore his blood is 〈◊〉 to her charge The sinne of the Jews in desiring Christ to be crucified is laid to Caiphas for giving the advice And the 〈◊〉 against Saint Paul is laid to Demetrius the silver-smith that counselled the rest of the handicrafts men to rise And these two last precede the Action The next is Consentiendo by consenting to other mens sinnes and this brings us within compasse of accessory Now we offend by consent as the Lawyers speake either 1. Consensu directo vero by directly consenting Be not partaker of other mens sinnes 2. Consensu interpretativo when a man is instrument of an ill action by his deed though in word he mislike it or seem not to approve it as 〈◊〉 was Davids instrument to kill Vriah 3. Participatione by partaking As in the case of thest to partake in the gain 4. Approbatione by allowing Saul is said to be consenting to Saint Stephens death onely by the laying down of the witnesses clothes at his feet And Moses makes all them to be consenters to the rebellion of Corah which departed not from their tents 5. Vnione by joyning When men joyne purses with them that doe evil Cast in thy lot a mong us let us have one purse 6. Silentio by not disclosing When a man reveals not the sinnes of others he doth after a sort consent to them because he is bound to it If a soul sinne and hear the voice of swearing and is a witnesse wheither he have known of it and do not utter it then he shall beare his iniquity c. Saint Augustine gives the reason ut malus 〈◊〉 inducit in peccatum sic malum 〈◊〉 relinquit in 〈◊〉 and not onely so but if a man know that his neighbour sinneth there 's a flat precept that he shall rebuke him for it The last is Defendendo by maintaining When we commend and flatter men in their sins or excuse them when they have offended He that saith unto the wicked thou art righteous him shall the people curse And the wise man in another place lactant amicos suos c. enticing his neighbour and this lactatio peccatorum alluring of sinners is the way that leadeth to destruction For though suck kinde of mens words seem to be softer then butter yet there is war in their hearts and though they seem smoother then oyle yet are they very swords By good words and fair speeches such men deceive the hearts of the simple But there is a woe pronounced by the Prophet against such men Wo unto them that call evil good And another Prophet calls them dawbers that say peace and there was no peace c. And a little after he pronounceth a woe against them that sow pillows under mens arms Such were Ahabs false Prophets But especially Zedekiah which made himself horns of iron and said falfly ic dicit Dominus Non semper corrupta mens male oper antis at semper corrupta male defendentis the minde that doth ill is not ever corrupt but that which defends ill is Lastly besides these there is another way whereby a man may be guilty of another mans sins ratione scandali by giving of scandal or by doing some act whereby another stumbles and fals into some sin thus per accidens a man may partake of anothers sin and that not onely in actions sinful by giving evil example but sometimes in things lawful and indifferent clothed with such circumstances whereby the weak that is the ignorant may be drawn to some unlawful act as when some did eate of things sacrificed to Idols no way in it self unlawfull others were thereby occasioned to commit Idolatary Romans 14. Yet here we must consider
will be sharper or their life shorter so fear in them worketh more then love And so is it with men whose first taste in spiritualibus is corrupted If love could cause us to taste spiritual joyes fear were super fluous But vain delights in earthly pleasures ease and evil company have so cloyed and corrupted our tastes that we are not able to desire that which is truely to be desired and that which is hurtful to us we desire And therefore there is nothing can alter our taste but that if we continue in taking those earthly pleasures and not take that which is spiritual our fits will be sharper and our life shorter this fear is necessary to be set before us To this may be added that to this love we are brought by fear for Odium peccandi the hate of sin cometh from fear for fear causeth us to abstain from sin this abstinence bringeth a good life and that a good conscience being possest with that we shall be without fear and have peace of conscience which breedeth love to God and godlinesse A timore bona vita a bona vita bona conscientia a bona conscientia amor And love and fear in this respect are compared by Saint Augustine to a needle and threed the needle tarrieth not but bringeth the threed after it first we must fear and that will bring love after it Discat timere qui non vult timere discat ad tempus esse solicitus qui vult esse semper securus let him learn to fear that would not fear let him be solicitous for a time that will be secure for ever So we see that the use of fear is to restrain us from evil and to procure love in us The Common definition of fear is Expectatio mati the expectation of evil upon which may arise a doubt to them that are not well versed in Divinity How a man may be said to fear God seeing there is no evil in him for he being wholly goodnesse it self and the fountain of all goodnesse therefore should not be said to be feared But it is soon resolved For God is not to be feared as he is God and goodnesse and no evill in him but ab effectis in respect of his Judgements the effects of his Justice they are first to be feared and God secondarily The 〈◊〉 why the effects of his justice are to be feared are because in Gods judgements concurre all the causes and motives that can by any means move fear his judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum formidabile an object altogether fearfull And it is in a three fold respect for it is 1. Futurum to come 2. Propinquum neer 3. Vires excedens exceeding our strength 1. An evil past is not the object of fear but an evil to come and the greater it is ' the greater the fear is and therefore after our Saviour had reckoned up to his Disciples many calamities that should happen he addeth but the end is not yet the greatest is behinde though we suffer many things in this world yet there shall somewhat befall us after worse then those 2. It is propinquum because the armies of God are ever round about us wheresoever we are God is present and in the midst of his host and all things are naked and open unto the eyes of him with whom we have to do And therefore if we do ill he is ready and 〈◊〉 to see it and his armies ready to execute vengeance upon them that do evil 3. It is vires excedens It must be a great matter of difficulty that must exceed our power and strength but this doth and such a thing takes a deep impression it terrifies us when we can make no resistance And this the Psalmist by a question makes to appear plainly If thou O Lord shouldest be extreme to mark what is done amisse who may abide it that is none can And therefore S. Paul saith Do we provoke the Lord to jealousie are we stronger then he No our strength to him is but as stubble not as the strength of stones nor is our flesh of brasse as Job speaketh This makes it malum arduum hard and difficult which is aggravated by these four degrees 1. First it is a punishment malum poenae and there is a bar erected and an inditement framed We must all appear as the Apostle tells us before the judgement 〈◊〉 of 〈◊〉 c. 2. This punishment will be fearful and strange insolitum without example fiery indignation Horrendum est incidere in manus Dei viventis it is a fearful thing to fall into the hands of the living God 3. It will be malum subitum repentinum sudden and unexpected sudden destruction as travail upon a woman with childe especially upon such as harden themselves He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy which is the last No redemption till the utmost farthing be paid that is never after this life for as God shews the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉 so he will shew his infinite power in punishments for those that will not fear Besides all this we say in Philosophy Timetur is qui malum potest infligere he is to be feared that can bring evil upon us Now that God is able appears by three things considerable in a party to be feared 1. The first is authority Though a childe be a King or a woman bear rule over 〈◊〉 who in respect of themselves are but weak yet in regard of their authority they become terrible to us And the Lord is king over all the earth let all the earth therefore fear him saith the 〈◊〉 And why An earthly kings wrath is as 〈◊〉 of death and as the roaring of a lyon then what is the wrath of the King of kings And besides by best right he may challenge this fear for being King of kings his authority is highest and above all others And he is not onely a king but such a king as to whom all the celestial powers and principalities lay down their crowns and fall on their faces before him And therefore it was the song of them that overcame the beast Who shall not fear thee O Lord and glorifie thy Name 2 The second is power A man if he have a mighty adversary though he have no authority yet he is to be feared Might is to be feared and therefore we are counselled to be at peace and have good correspondence and in no case to strive with a mighty man If the mighty men upon earth are to be feared how much more the mighty God whose power as it exceedeth all other powers so it hath compelled them that were mighty on earth to fear him Nebuchadnezzar when he perceived the power of God working beyond the course of nature that three men should walk in a
learn nor others to teach the way to live godly and honestly and so to attain salvation and by consequent that he might be a cherisher of good men and of such as desire to live a godly and honest life in peace and quietnesse And for this end is the civil government compared in Daniel to a great huge tree which spreadeth its branches far and neer the beasts of the field had shadow under it and the fowls of the heaven dwelt in the boughs thereof and all flesh was fed of it to shew the benefit that men receive by government for protection and peaceable enjoying their own when every one sits under his own vine and under his own fig-tree and the Prophet Esay compares a king to a great rock which is a hiding place from the windes and a cover from the tempest as rivers of water in a dry place and the shadow of a great rock in a weary land Therefore is every man bound to establish authority and government because of the weight that hangs upon it quia in pace ejus est pax nostra because our peace rests thereupon as the Prophet Jer. reasons who for this cause bids from God to pray for the prosperity of the City whither they were carried captives and for the peace thereof for in the peace thereof they should have peace There are three words in the Greek to expresse this authority 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arising from some gift which one hath above another 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principality There is an affinity between these three and an order whereby they do follow upon one another For the first God gives a man some gift whereby he is excellent above others then he gives him power and authority the sword and lastly some particular place of government wherein to exercise his gift and to use his power and in this order we must observe that though the two last cannot be severed at least potentially or in the habit for where God gives to any power he assignes him a place where to use it though sometimes he cannot actually exercise it being hindred by 〈◊〉 or 〈◊〉 yet the former viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellencie may be without the other two God gives gifts and excellency to some men who have no power or principality conferd on them to the end that there may be choyce as in elective kingdoms and that those who have maximam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most excellent gifts may be called up to exercise their gifts and withal that by their gifts they may do good in private though they be not called to any publick place of government as when it pleases God for the sins of a people to curse the government to them 1. In this order the government is first that of pater naturalis the natural father in a family where he exercises a threefold government over the wife children and servants of the two first it is plain because he is pater-familias the father of the family and they are parts of it and of the servants likewise by the same reason whereupon 〈◊〉 servants called him by the name of father Father if the Prophet had commanded thee a great thing c. 2. If we go out of the family we come in patriam There we shall finde an honour due to our countrey and people among whom we were born and brought up Therefore the woman of Abel tells Joab that the city wherein she dwelt had been a mother in Israel and we see that Abraham honoured the people where he lived for he stood up and bowed himself before the people of the land of the Hittites Thus the people of the countrey are to be honoured Now this power which resides in the fathers of several families where it comes to be united in one He becomes a Monarch or King whom S. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane creature not because the power and authority is from men for though sometimes they choose the person yet it is God that confers the power and though men by natural light are led to this government yet it is God that gives this light to direct them but to distinguish it from that other power the spiritual government exercised by the fathers of our souls which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods creature in a more special manner for though both temporal and spiritual authority are from God yet this latter is more immediately and purely divine then the other and therefore the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane creature comparatively in respect of this which is Gods creature or a divine ordinance depending 〈◊〉 upon divine institution and therefore is this to be honoured in respect of this spiritual fatherhood and this 〈◊〉 by the contrary in the words of our Saviour when he 〈◊〉 speaking against the contempt of his messengers and servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that 〈◊〉 you despiseth me or as the word properly imports he that will abrogate disanull or abolish and make void that which I have ordained and enacted he seeks to abrogate and disanull me which words imply that this calling is specially ordained and made by Christ and that to go about to abrogate and disanul his ordinance herein is to abrogate Christs own office and function This divine creature then or this office and dignity of Gods immediate making as it hath received fatherhood from God so there is a special honour due to it Though you have a thousand instructors in Christ yet have ye not many fathers for in Christ Jesus I have begotten you through the Gospel We see the Apostle takes to himself the title of father yea the very idolaters counted their priests fathers as appears by Micah of mount 〈◊〉 who said to the Levite Dwell with me and be to me a father and a priest And because to this ordinance of God there is another calling subordinate To govern the schooles of the Prophets and to instruct and fit men for the Church therefore to such is the title of father given When Saul prophecied among the sons of the prophets one asked who was their father or governour or instructor Elisha called Elias his father my father my father the chariots of Israel c. And in the new testament we read that 〈◊〉 a doctor of the law is accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honourable in this respect and Saint Paul calls Timothy his scholler his son and saith that as a son with a father he served him in the Gospel 4. Come we to the Magistrate Moses by Gods special appointment appoints some to be rulers over 1000. c. And gives rules of direction to the people what men they should choose and how they were to be qualified And Joseph when he was governoùr of Egypt saith that God sent him thither and made
him a father to Pharoah and Lord of all his house Hence Deborah is called a mother in Israel Neither is this title and honour due to the supreme governour onely but also to the subordinate so Saint Peter commands to submit as to the king who is supreame so unto governours as those that are sent by him c. So that by this 〈◊〉 〈◊〉 the general of the army may be called the father of the Camp and whosoever hath any authority in any society derived from the king is thereby become a father and all honour belongs to him 5. Lastly if we come to that which we called excellency of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this is alone without the other two though there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality nor power yet there is an honour due and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency is of four sorts 1. Ratione 〈◊〉 in regard of years or age and an honour is due in this respect rebuke not an elder saith the Apostle but intreate him as a father the elder women as mothers 2. In regard of the gifts of the minde as wisdom and counsel whereby one is able to direct and advise others or to invent some things needful and conducing to the publick good thus Jabal is called the father of such as dwell in 〈◊〉 and of such as have cattle and Jubal the father of such as 〈◊〉 the 〈◊〉 and the organ 3. In respect of outward estate and wealth for money is nervus politiae the sinnew of the commonwealth therefore rich and wealthy men are esteemed in a common-wealth and called to publick assemblies before others because if it be in need they are most able to help Thus Nabal though a man of no other gifts yet because God had enriched him David doth implicitey call him father by 〈◊〉 himself his son give I pray thee whatsoever cometh to thy hand to thy servants and to thy son 〈◊〉 And this honour given to rich men for their wealth must be given no otherwise then in a civil respect otherwise it is condemned by Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of persons 4. In respect of benefits which any have 〈◊〉 upon us Thus Job by shewing mercy to the poor had the title of father I was a father to the poor and the cause 〈◊〉 I knew not I searched out And thus for the meaning of these words Honour thy father and mother We come now to the duties here required under this word Honour Honour thy father and Mother CHAP. III. The mutual or reciprocal duties of superiours and inferiours 1 Loue. 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and 〈◊〉 2. fear 3. subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this 〈◊〉 〈◊〉 be performed THese duties are to be handled 1. In general which concerne all superiours and inferiours And secondly in special such as concern special ranks and orders of superiours and inferiours as in the family the Church and the common-wealth Every duty consists in two things 1. The action and 2. The manner of performance and both are to be handled And because there are some duties reciprocal which are mutually to be performed both by superiours and inferiours towards each other to avoyd needlesse repetition it shall be good to speak of them generally in the first place The duties which are reciprocal or mutual are 1. First love but in an higher degree then ordinary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 affection of a higher degree then that which we owe to every one such as either ascends from the son to the father or descends from the father to the son and it is either naturaland proper between natural parents and their children or by analogie and proportion between others to whom the names of fathers and children are communicated as spiritual fathers in the Church and those that are begotten by them unto Christ of whom the Apostle speaking expresses the special love due to such fathers by a special emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in reputation or highly honour them Phil. 2. 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem them very highly in love for their works sake there is a particular love which we beare to our friends and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant love but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant and extraordinary in a more special and high degree the want of this natural affection is imputed as a great crime a signe of men given up to a reprobate sense Rom. 1. 29. And it is a prophecie of the end of the world when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection 2. The second mutual duty followes from the first and is the chief property of love to wish well to him we love and because Christianum votum est 〈◊〉 prayer is the Christians wish therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours it must both ascend and descend for we are exhorted by the Apostle to pray for superiours The like for our countrey by the Prophet this is ascending Now downwards we have the example of King David for his people as also for Solomon his son And of holy Job who prayed for his sons and daughters every day So much for the duties reciprocal Come we now to the several duties of inferiours and superiours and first we shall speak of Honour which is the dutie of inferiours to their superiours In the strict sense whereof if we take it as our Saviour said of father there is but one father which is in heaven so may it as truly be said of honouer if we speak exactly and properly that as the Apostle saith it belongeth onely to God But God himself hath been pleased to communicate part of it to some men as the same Apostle he created some vessels to honour and consequently he calls some men from among the rest to be honorable for as the author to the Hebrews speaks no man takes this honour upon him but he that is called of God as Aaron Now God calls men when he bestows some gifts upon them whereby they excel their fellows for God dispenses his gifts variously as appears by the parable where the master called his servants and gave to some more talents then to others The scripture as was shewed before vseth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency power and principalitie Now unto excellency honour properly belongeth and that is of two sorts Inward and outward Inward honour is when we have honestam opinionem a good opinion of a man in regard of some 〈◊〉 he hath above us for this good opinion is
them as their own flesh as Moses who carried the people in his bosom as a nurse and made their welfare his scope and as our Saviour snews the example of an hen who gathereth her chickens under her wings to defend them from ravening and strong fowls And this loving nourishing and defending are special ends why superiours were ordained And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy dayes may be prolonged c. and that it may go well with thee which as was mentioned before is expounded by some not as a promise but as the duty and end of superiours viz. That they under God prolong mens dayes and are or ought to be means that it may go well with them This is one end of their superiority They are not set over the people colligere auream messem to scrape gold and silver for themselves their own profit and ease is not the end of their authority though many times rulers look at nothing else It was the sin of the Princes in Ezekiels time They accounted the city as a cauldron and the people the flesh to be sod in Evil Rulers take their own ease and security while the profit of the people and inferiours is no whit regarded Therefore not without cause are the two heads before named of defending and nourishing inferiours special duties of superiours towards them This which is commonly affirmed that the end of government is the good of the inferiours must be understood cum grano salis for from this principle misunderstood some have collected that because the end is above the means and more noble therefore subjects are above their governours and so may call them to account for their misgovernment and judge or punish them and remove them if they see cause from which false collections made by seditious and turbulent persons infinite troubles confusions rebellions and desolations have followed We must know therefore 1. That to procure the good of inferiours is indeed the duty of superiours and one end why God committed the people to them but not the sole or principal end of their authority for princes receive their power onely from God and are by him constituted and intrusted with government of others chiefly for his own glory and honour as his Deputies and Vicegerents upon earth for they are his Ministers Rom. 13. so that the principal end of their government is the advancement of Gods honour who is the supream King and Lord of all the world and therefore if they fail in performance of this trust they are accountable onely to him who intrusted them and not to the people whom he hath put under them and whom he never authorized to call them to account but to appeal onely to him 2. It is not generally true that all government is onely for the benefit of those that are governed for some government there is meerly for the benefit of the superiour as that of a Lord or Master over his servant for the profit of the servant is herein meerely extrinsicall and advantitious some governments are for mutual good of both as that of a husband over his wife and so some kingdoms may be for the benefit of kings as when they are obtained by a just conquest which are not to be accounted tyrannical because they are just for their may be a just title by conquest when the war is upon just grounds whereas all tyranny is essentially unjust and some kingdoms may respect the profit both of Prince and people as when a people not able to defend themselves commit themselves to a potent prince for protection and safety against potent enemies and so become his subjects 3. Although it be true that in some kingdoms especially elective the benefit of the people is principally regarded and as Cicero saith Fruendae justitiae causa Reges conftituti that kings are appointed for administring of justice yet it follows not hence that the people are above their king for the Tutor or Guardian is for the good of the Pupil and yet the Guardian or Tutor hath power and authority over the Pupil and if any say that the Guardian may be removed if he fail in his trust and therefore the same may be done in Princes L answer that this holds in Guardians because they have some above them but in kingdoms because there cannot be a progresse in infinitum there must of necessity be a stop in some who because they have no superior must if they offend be lest only to God who will either punish them if he see it needful or else suffer them for the punishment and tryal of his people for as Tacitus saith as we bear with the barrennes of the earth or intemperate seasons and the like natural accidents which cannot be avoyded so must they bear with the avarice and lust of rulers Vitia erunt donec homines sed nec haec continua meliorum interventu pensantur there will be faults in government so long as there are men but they are not alwayes nor lasting and besides they are ballanced by the change of good 〈◊〉 intervening And therefore M. Aurelius said that as Magistrates are to judge of private persons so are Princes to judge of Magistrates and God alone of Princes To which purpose is that speech of a French Bishop to their King mentioned in Greg. Turon Si quis de nobis O Rex justitiae tramites transcendere voluerit a te corripi potest si tu vero excesseris quis te corripiet loquimur enim tili sed si volueris audis si autem nolueris quis te damnabit nisi quise pronunciavit esse justitiam If any of us offend O King thou mayest correct us but if thou shalt exceed who shall correct thee we may speak unto thee and if thou wilt thou mayst hear us but if thou wilt not none can condemn thee but he who is justice it self And that of 〈◊〉 is as excellent as common Cujus jussu nascuntur homines hujus jussu Reges 〈◊〉 by whose command or appointment they are born men by his appointment are Kings constituted Nor doth it make against this that the people are sometimes punished for the sins of their Princes as 1 Kings 4. 16. 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings but because by tacite consent or otherwise they did communicate in their sins and besides God having supream dominion over the lives of all may make use of it thereby to punish Kings by taking away their Subjects 3. Because God hath made by his Commandment a distinction and 〈◊〉 of degrees as some to be parents some children some superiours and some inferiours Superiours must take heed that none 〈◊〉 this order nor suffer a parity or equality or to submit to those whom God hath placed in a lower rank But why did not
the Prophet Nathan keep this order in his speech to King David but said 〈◊〉 thy servant and Zadok the Priest and Benaiah the son of Jehoiada and Solomon thy son there Solomon cometh last though the Kings son Nathan knew well enough in what order to place him But the businesse brought before David concerning Solomon whom David had promised and God had ordained to succeed in the kingdom he placed him last 〈◊〉 〈◊〉 he had said 〈◊〉 is about to usurp kingly authority and carried the businesse closely calling some private friends to him and not onely passes by Me and Zadok the Priest and Benaiah but even Solomon thy son beloved of God and by him destinate to sit on thy throne aster thee So that Solomon is put in the last place emphatically as if the neglect and contempt done to him were most offensive to God and David And yet take this by the way that the heir of all in his minority or during his fathers life differeth little from a servant though in possibility to be Lord of all Superiours must therefore keep that authority which God hath given them and not pervert that order which God hath set as some do by their sloth and negligence suffering their inferiours to be their equals and others by their wickednesse whereby they become vile in the peoples eyes and so as a just punishment from God lose that authority and reverence which the people ought to give them For thus God tells the prophets in Malachy that he had made them despised and vile before all the people the reason 〈◊〉 is given in the next words because they kept not his words but had been partial in his law And for the same cause God threatens Eli because he honoured his sons before God whereas 〈◊〉 should have honoured him he honoured them and when he should have sharply reproved them for their saults he intreats them them as an inferiour would do an inferiour though they had 〈◊〉 God by causing the people to loath the Lords sacrifice through their lewd carriage yet he was not sensible either of Gods honour or his own and therefore God threatens to take from him the honour of the priesthood and to make his house poor and base for those that honour me saith God I will honour and they that despise me shall be lightly esteemed And we see also in another place that God tells the people by his Prophet that he will give children to be their Princes and babes to rule over them the reason is exprest in the next verse the child shall behave himself proudly against the innocent and the base against the honorable 4. As this order established by God must be maintained so must it not be a bare resemblance of authority without execution superiours must not be like dumb idols that have eyes but see not mouthes and speak not c. But they must use and exercise their authority they must take care with Saint Paul that they which are under them study to be quiet and to do their own busines And if any under him break or transgresse then to shew that he hath not his authority in vain but propter vindictam malorum to be a revenger of Gods wrath against them that do evil If they do not well he is to punish if they do well then to encourage them with an euge serve bone well done good and faithful servant The wise man tells us that a king that sitteth in judgement is not like an idol but scattereth away all evil with his eyes his very looks must expel evil That men may know he sits there for encouraging of the good and discouraging of the evil he must be a terrour to the workers of iniquity saith the Apostle and the wise man tells us that the way of the Lord whose deputies rulers are is strength to the upright man but fear shall be to the workers of iniquity Fear is proper for them they ought to fear but some do not fear because an idol is in place this is a shame to a ruler when he is not terror male agenti but much worse it is if he be terror bene agenti a terrour to him that doth well if he persecute such above others In this case we must know that potestas non datur 〈◊〉 adversus 〈◊〉 contra quae homines nolunt esse potentes no power is given from God but to correct vice he must not tyrannise God gave no power to destroy but to prefer mankinde These are the foure general duties which concerne superiours 1. The manner of government of a superiour is first that he be an example to inferiours in himself King David shewed it I will walk saith he with a perfect heart he would be an example to his people Saint Augustine in the place before quoted hanc potentiam plane oportet unusquisque appetat ut potens sit in seipso miro modo adversus seipsum pro seipso Every man should desire this power over himself and which is more against himself and yet for himself that is against the rebellious passions and affections of his own nature that thereby he may bring himself to goodnes 2. The next is 〈◊〉 he hath thus gifted himself to govern others with moderation It was Gods rule in the law to superiours thou shalt not rule with rigour He must know that as the Heathen man said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule was not given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look stately and to call men as he list and much lesse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain men to his own minde in a proud nature by con tumelious words and tyrannical deeds in every Christian all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excesse of anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitternes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and railing ought to be far from the meanest and therfore from him that is in the highest place who ought to be an example to others Solomon counselleth the governour that he be not tanquam leo rugiens as a roaing lion over the people and the son of Syracides advise is Be not a lion in thy 〈◊〉 nor frantick among thy servants The Prophet compares evil rulers to roaring lions and corrupt 〈◊〉 to evening wolves which which leave not the bones till the morrow Therefore good governours must expresse moderation for as Saint Gregory saith Summum in regibus bonum est in subjectos non saevire It is the chief commendation of a governour not to be sharp towards his subjects The third 〈◊〉 is he must not like Saul begin well and ena ill It is said of Saul king of Israel that he had raigned two years over Israel when he had raigned far more because the 〈◊〉 two years he raigned well and after did degenerate and so now
Depart from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sins But on the other side if they require things directly and evidently contrary to the commands of God Deo potius quam hominibus we must not obey them our selves nay we also must exhort others not to obey them if their authority be lawful though abused we must rather suffer then resist but if it be usurped and without any colour of title we may resist them if we be able for 〈◊〉 without title while the lawful Governour hath not 〈◊〉 his claim are to be accounted as publick theeves and robbers its lawful for any to destroy them and thus we may say with David Quis consurget mecum who will rise up with me against the evil doers We must get as many as we can to joyn with us to deliver us from the oppression of such as 〈◊〉 or invade the authority of our lawful Soveraign CHAP. XI The second part of this Commandment A promise of long life Reasons why this promise is annexed to this Commandment How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked VVE are now come to the second general part of this Commandment which is the Promise That thy dayes may be long 〈◊〉 a prolongation of dayes In the second Commandment there is a general promise to them that love God and keep his Commandments In this there is a particular promise for them that observe this Commandment and therefore its true which the Apostle observed that this is the first Commandment with promise that is with a particular promise Now the reasons why God adds a promise and reason to this Commandment may be these 1. Because according to the proverb Adorant plures 〈◊〉 solem quam occidentem there are more that worship the rising then the setting Sun and old men are compared to the sun going down Job saith that a man towards his end is like a candle burning within the socket or a lamp despised So consequently our fathers having one 〈◊〉 in the grave are neglected because there is no further hopes of receiving benefits by them whereas if they were still growing up with us there were further expectation of good towards us Therefore God adds this reason or motive to stir us up to give due honour to them even when they are old because we shall be rewarded our selves with honour and long life 2. Secondly here is a convenient proportion between the promise and the duty which is most 〈◊〉 The Heathen man saith Si acceperis 〈◊〉 gratis tuere if thou hast received a benefit preserve it We received a benefit in our birth from our parents that is our life be thankful to them and so maintain it for God then will have our life preserved by them from whom we had it and that is by their benediction if we shall continue in our honour to them Pietas saith S. Ambrose in parentes grata Deo merces 〈◊〉 〈◊〉 〈◊〉 this piety towards parents is acceptable to God and is the just reward from children to parents c. And S. Paul saith it hath not onely the promise of this life but of 〈◊〉 to come And therefore this second reason is explained ut bent 〈◊〉 sit that it may 〈◊〉 well with us For as it is said that if all the Adverbs as diu c. were linked together and bene and male were left out they were nothing worth And therefore God makes a comment upon this Commandment after he hath said that thy dayes may be prolonged he adds that it may 〈◊〉 bene well with 〈◊〉 ut non 〈◊〉 〈◊〉 sit longa sed 〈◊〉 that thy life be not onely long but happy Now parents blessing much conduceth unto this that by their blessing we may prolong our dayes The blessing of Noah to Sem reached to life eternal and of Japhet to this life that he should dwell in 〈◊〉 terra be enlarged and dwell in the tents of Sem and a curse fell upon Cham both for this life and the other and that upon 〈◊〉 and his posterity This blessing of the parents is effectual because it is a fruit of faith as the Apostle tells us in the case of Isaac blessing Jacob and of Jacob blessing the sons of Joseph and as their blessings so their curses are effectual we see it in the story of Isaac He 〈◊〉 〈◊〉 fetch him venison that he may blesse him Rebecca counsels Jacob to prevent 〈◊〉 he dares not lest his father curse him yet at his mothers instigation he adventures and Isaac blesseth him with a blessing which afterward proved effectual for when 〈◊〉 came to be blessed Isaac told him dedi fratri tuo benedictionem erit 〈◊〉 I have blessed him and he shall be blessed yet 〈◊〉 loved 〈◊〉 better then Iacob but this was the work of Gods providence that Isaac should give the blessing to Jacob. So likewise in Jacobs blessing of Ephraim the younger before Manasses the elder the younger should be greater then the elder though he should be great too a strange blessing it was for the manner and mighty for the 〈◊〉 and when Jacob blessed Joseph because he had fed his father a part of the honour here commanded as was shewed before therefore he blessed him with the blessings of the heavens of the aire and of the deep and this blessing proved effectual for that Tribe continued longest in prosperity and remained with Judah when the ten Tribes were carried captive and never returned Thus the parents are the instruments which God chooseth to convey his blessings by you are the blessed of the Lord as the 〈◊〉 speaks The blessing is Gods and parents the instruments Before we leave this a question must be answered How is this promise fulfilled since we see by daily experience the contrary we see that dutiful children have died in the strength of their years and disobedient and stubborn have prospered and lived long and therefore that is very true which the Preacher tells us all things come alike to all c. 1. We say that riches honour long life and other outward things are but gifts of Gods left hand and are common alike to all as well to the bad as to the good Isaac in his blessing gave the fat of the earth to Jacob and after verse 39. He gives it to his brother 〈◊〉 and prosperity is the lot of the wicked aswell as the godly ne boni nimis cupide prosequerentur lest the good should be set too eagerly upon it and adversity is common to the godly aswell as the wicked ne 〈◊〉 turpiter effugiatur lest the godly should 〈◊〉 it basely 2. Again the reason why adversity is common to both is because if it should sall upon all the wicked in this life question would
the first there is an objection of some that no man is to kill or be killed upon the speeches of our Saviour Resist not evil But the answer is easy for it is not publick 〈◊〉 but private revenge that is prohibited But for publick vengeance God tells us it is his Which place Saint Paul quoteth And God hath derived his power to kings who are his delegates who as the same Apostle are a 〈◊〉 to the evil for they beare not the sword in vain but have it given to them to execute vengeance upon malefactors and may by Gods own immediate warrant put an 〈◊〉 to death Thou 〈◊〉 not suffer a witch to live saith God And a wise king saith Solomon scattereth the wicked and bringeth the wheele over them Thine eye shall not pitty saith the law but life shall go for life c. For the nature of man is so perverse as that without 〈◊〉 thou shalt kill ne occides Thou shalt not kill will not be observed God hath given this power and commandment to kings and princes who are the supreame Magistrate 〈◊〉 〈◊〉 〈◊〉 ne sanguit 〈◊〉 that blood should be shed to Prevent a further shedding of blood As in the body the Physitian prescribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incision must be made to prevent an excision or cutting off the member and in curing of some diseases of the eyes the sight must be as it were 〈◊〉 up for some dayes and the eye covered that it cannot see that so the sight may be preserved and the eye may see better afterward So here the shedding of nocent blood by kings and those that have authority from them for to such and none else hath God given the sword of justice is the way to prevent the shedding of innocent blood In the beginning Government was establisht upon this ground Optabilius est timere unum quam multos it is beter to fear one then many and therefore more fit it was for one to have power to kill then for all to have this power And he that hath this power may lawfully use it and cut off some thereby to preserve the whole body For as in the natural body if any member become so infected as that without cutting it off the whole body will be endangered as in the case of a gangrene the rule is melius est utpereat unus quam unitas better to cut off that member then the whole body perish so it is in the Civil body better one offender be cut off then the whole land endangered And as in a common fire when one house is on fire if water will not quench it the best way to prevent the rest from taking fire is by pulling it down Extinguit incendium 〈◊〉 by the ruin of that they stay the fire from doing more harm so in the Civil state they stay further mischief by one mans ruin And therefore God commands Tollere homicidam ut malum tollatur ex Israele to take a way the manslayer that evil may be taken away from Israel And this malum to be taken away is two fold 1. The wrath of God against the whole land which is defiled so long as innocent blood is shed and not punished 2. Liberty of offending further which arises by impunity by doing justice on the offender is prevented for as God saith those that remain shall heare and fear and shall henceforth commit no more such evil Thus we see that blood may by shed without pollution of our hands nay it is so far from that that Moses calleth it 〈◊〉 themselves to put some to death by lawful authority so that Tamnecesse est homines habere qui accent alios ab 〈◊〉 quam oculis habere palpebras it is as necessary to have men to keep others from exorbitancies as for the eyes to have lids for they keep out outward injuries and that which would hurt the eyes yea they keep and preserve the sight from hurting it self which without eye lids would disperse it self with continual beholding the object Therefore the Prophet David saith that it should be his common exercise every morning to cut off all the wicked from the city of the Lord. This is or should be the study of the wise king as Solomon saith how to scatter the wicked and to make the wheel to go over them It was found at first when magistracy was establisht that Cains city was the cause of Seths and that even amongst the seed of Seth were some of Cains spirit which were to be restraind with the sword or els they would like the Rams and Hee goats in Ezechiel 〈◊〉 at the leane sheep with their borns and therefore that blood may be shed to prevent the shedding of blood is evident for he that sheddeth mans blood by man shall his blood be shed and he that taketh the sword shall perish by the sword Now it is properly God and not man that sheds the blood of wicked persons for he is 〈◊〉 Dei the miuister of God to whom God hath given the sword and he must not beare it in vain Now as we do not impute the death of a man slain to the sword but to him that striketh with it so must not we 〈◊〉 the death of a malefactor to the judge or king but to God whose minister he is For Quod organon 〈◊〉 vtenti id minister est iubenti the minister is no more to him that commands then the instrument to him that useth it Now jubens est Deus the Commander is God for as we look not at the sword so neither must we to man the minister but to God whose delegates Princes are when they cut off evil doers Now as the Sheriffe may not execute any man but ex praescripto 〈◊〉 by warrant of the kings writ so may not the prince or magistrate do any thing in this behalf but ex praescripto Dei by warrant of Gods writ and his prescript is onely against malefactors The malefactor must die by Gods command but the innocent and righteous slay thou not his soul must be bound in the bundle of life He must not go beyond his prescript or bounds in either case For he that justifieth the wicked and he that conde mneth the just even they both are abomination to the Lord saith Solomon The sparing of the guilty and condemning the guiltlesse are alike 〈◊〉 sins in the sight of God we have examples of Gods anger to such as have transgressed in either kinde 1. For the acquitting and sparing the guilty Saul by Gods command and prescript was sent to destroy the Amalekites and he having got Agag the king into his hands spares him but what followed his utter rejection because thou hast rejected the word of the Lord he hath rejected thee from being King Again God gave Benhadad the King of Syria into the hands of King 〈◊〉 whom he let go contrary to Gods
penes principes not onely Christian religion but even the Law of nature requires that the authority and command for war be from the Prince And therefore it stands all others upon to consider what they do when they 〈◊〉 any war without the Authority or 〈◊〉 of their Princes much more if it be against him for let the cause be never so good or specious though it be for religion or for God yet without his authority to whom God hath committed the sword all the blood they shed be the persons never so wicked is murder and they murderers Let them consider further what the Heathen man could see That omne bellum sumi facile 〈◊〉 aegerrime desinere nec in ejusdem potestate initium 〈◊〉 esse It is an easy thing to begin but a hard matter to end a warre the beginning and the end being not in one and the same mans power 2. It must be also in justa causa upon a just occasion and then it is like to speed the better Si bona fuerit causa 〈◊〉 〈◊〉 exit 〈◊〉 malus esse non potest saith S. Bernard If the cause of battel be good the event seldom proves amisse supposing withall lawful authority to warrant it The causes of a just war are the same with the causes of a just action in Law for ubi judicia 〈◊〉 incipit bellum where courts of justice end war begins They are generally made three 1. 〈◊〉 defence against invasion 2. Recovery of what is unjustly taken from us 3. The punishing of some great injurie and wrong All which are mentioned in that 〈◊〉 of 〈◊〉 against the 〈◊〉 Omnia 〈◊〉 defendi repetique ulcisci fas sit to defend recover and revenge Thus Abraham undertook a war for recovery of Lot in whom an injury and wrong was offered to himself But here it must not be every light and small injurie for which war may be undertaken but great and notable or a continued course of injuries And even when there is just cause yet until necessity inforces war must be avoided for as S. Augustine 〈◊〉 gerere malis videtur 〈◊〉 bonis vero necessitatis evil men count it a happinesse to go to war but good men avoid it unlesse necessity enforce them Seneca could say Non 〈◊〉 homini homine prodige utendum one man ought not to be prodigal of another Though David fought the Lords battels yet God would not let him build his Temple because he had shed much blood The Heathen Greeks thought some expiation necessary even for them that had shed blood upon a just cause And in the Greek Church that ancient Canon was long observed which for some time restrained them from the Eucharist that had born arms even in the justest war 3. It must be ad 〈◊〉 justum There must be a just end proposed before a war be undertaken There must not be cupiditas nocendi a desire to destroy or libido dominandi a lust to reign over others But the main end must be the glory of God and the next 〈◊〉 in pace sine injuria vivatur war must be taken in hand that we may live in peace without receiving injury 4. And lastly It must be 〈◊〉 debito in a right manner according to that rule given by God to his people When thou goest out to war with thine host against thine enemies keep thee from all wickednesse How can men expect good successe in fighting against men when by their sins they war against God Abigail said of David that he fought the battels of the Lord and evil had not been found in him all his dayes Where this is wanting it may be said to such as David said of Joab to Solomon when he gave a charge concerning him that the blood of war was upon his girdle and in his shoes And thus we see what is required to make a war just and lawful and where it is thus qualified as in the Prince authorizing it it is an act of publick justice so in the souldiers it is an act of Christian fortitude when men fight for their religion their king and their countrey and as they said propter populum nostrum urbes Dei nostri for our people and the cities of our God There are other cases wherein a man may kill and yet not sin against this Commandment 1. The first is when a man is suddenly assaulted either upon the high-way or elswhere where he cannot make use of the power of the magistrate In this case when the necessity is extream he may cum moderamine inculpatae tutelae for saving his own life kill him that would take it away that is when he cannot otherwise preserve his own life In this case necessitas is not onely exlex without the Law but legem dicit legi prescribes a Law even to the Law it self But necessity must be taken as it ought that is not onely pro imminenti necessitate a necessity neer but pro termino indivisibili when at the Instant a man must defend himself or his life is lost in this case every man is a Magistrate This may be confirmed out of the Law 〈◊〉 minore ad majus The Law saith If a thief be found breaking up an house by night and he be smiten that he die there shall be no blood shed for him Then if I may kill a man for breaking into my house to steal my goods and not be within compasse of murther much more if he would take away my life And this was the cause as S. Augustine saith that gladius Petri S. Peters sword may be 〈◊〉 in 〈◊〉 to terrifie men from offering violence and to preserve one from danger And seeing the Law allows a man to carry his sword about him for his own defence it is not for nothing but implies that he may vse it in some cases otherwise it were in vain to wear it But when the terminus is divisibilis that the necessity is not without a latitude nor the danger present 〈◊〉 we are to follow S. Pauls example who when some had bound themselves by an oath to kill him but the necessity was not present but there was time to make use of the Civil power therefore in this case Paul doth not 〈◊〉 upon them and seek to kill them presently but caused it to be revealed to Lysias the chief Captain and so we must reveal it to the Magistrate but the danger being present a man is by the Laws of God and man allowed to defend his own life against the unjust invasion of another though thereby he kill another for this is not murther but inculpata 〈◊〉 a lawful defence which is when there is no purpose of shedding blood but onely to preserve a 〈◊〉 own life in order to which if blood be shed this is onely per accidens and not intended for every one ought by all law plus favere vitae 〈◊〉 quam 〈◊〉
prescript And what followed You shall hear the words of the Prophet Because thou hast let go out of thy hand a man whom I appointed for utter destruction therefore thy life shall go for his life A heavie sentence 2. For putting the innocent to death we see 〈◊〉 condemned of murder for causing 〈◊〉 to be stoned and what a fearful judgement God denounced against him for it by the Prophet As also against King David for the death of Vrijah And against Jerusalem for stoning the innocent Prophets We have seen by this time that a Magistrate may without breach of this Commandment put malefactors to death with the reasons for it and the evils ensuing upon the neglect of it he keeping himself within the bounds prescribed by God Now we must see what rules must be observed in putting an offender to death And they be three 1. That it be not judicio perverso it must be a right judgement As the nocent must not be spared so the innocent must not be put to death his very hairs must be preserved of which we have spoken before 2. Nor judicio usurpato by an usurped judgement every judge is to keep his own limits Quis es tu qui judicas alienum servum saith the Apostle Who art thou that judgest another mans servant If beyond jus gentium the law of nations any Prince put another mans subject to death it is usurpation 3. Lastly not judicio temerario rashly without lawful tryal The Judges saith Moses shall make diligent enquiry He that is condemned must be sons guilty and that must be proved upon accusation confirmed by testimony of two or three witnesses We see this practised by men otherwise wicked What accusation bring you against this man saith Pilate in the case of our Saviour And in S. Pauls Foelix the Governour told him that he would hear him when his accusers were come Lastly Festus pronounced it to be against the custom of the Romans to deliver any man to die before he should answer his accusers face to face And S. Ambrose saith Judicis non est sine accusatore damnare quia Dominus Judam licet fuisset fur cum non esset accusatus minime abjecit It is not the part of a Judge to condemn any man without an accuser for our Saviour cast not Judas off though he were a thief because no man accused him Nor is an accusation to be received nor blood to be shed but either upon the parties own confession or upon proof by the mouths of two or three witnesses And these are the rules against which if any man condemn another Qui ita maleficum interfecerit homicida judicabitur saith S. Augustine he shall be accounted no better then a murtherer Of the Lawfulnesse of war in some cases 2. The second case wherein a Prince or Magistrate may lawfully shed blood is in undertaking a lawful war either abroad against the enemie or at home against Rebels For as he hath a sword to govern the people of his kingdom his own subjects so hath he gladium exteriorem a sword to defend them from the enemy abroad Certainly had not war been lawful God would not have had a whole Chapter written for the direction of his people when they went to war Praeliaveris praelia Domini saith Abigail to David My lord fighteth the battels of the Lord. So that the Lord hath his battels as well as peace And S. Augustine Noli existimare neminem Deo placere posse qui armis bellicis 〈◊〉 in his erat sanctus David cui Dominus magnum testimonium perhibet be not of opinion that none that followeth the war can please God for holy David was a souldier and God gives an ample testimonie of him It is true S. Paul counselleth us to be peaceable and quiet If it be possible as much as lieth in you have peace with all men yet it is with a si fieri 〈◊〉 and quantum in 〈◊〉 est If we have labored to obtain peace and cannot then the Apostle 〈◊〉 the Magistrate bears not the sword in vain 〈◊〉 here is 〈◊〉 to him this 〈◊〉 gladii to force peace from the unquiet Suscipienda bella ut in pace sine injuria vivatur war must be undertaken that 〈◊〉 may live in peace without suffering wrong You shall hear S. Augustine justifying the lawfulnesse of it Nemo bella per Mosen gest a miretur aut horreat c. Let no man either marvel or tremble at the wars undertaken by Moses because in them he was not cruel but obedient to Gods command nor was God cruel in commanding but just in retributing to the good and terrifying the wicked For what is there to be blamed in war Is it because some die therein that have a time to die that the rest may live in peace To reprove this is not the part of a religious but a fearful man It is the desire of hurt cruelty in revenge an unplacable minde fiercenesse in rebelling lust to rule and the like which are worthily to be blamed in war And therefore wars begun at Gods or his Deputies command are lawful and good Else John Baptist would have said to the souldiers that asked him a question concerning their salvation Arma abjicite militiam deserite neminem percutite 〈◊〉 〈◊〉 cast away your arms forsake the wars strike wound kill no 〈◊〉 but because he knew 〈◊〉 they by being souldiers were no murtherers but ministers 〈◊〉 justice not revengers of their own injuries but defenders of the publick safety he answers them Do no 〈◊〉 〈◊〉 no man be content with your wages So that he teacheth them their duty in war but doth not take it away nor makes it more unlawful under the 〈◊〉 then 〈◊〉 the Law And because S. 〈◊〉 knew that the Manichees were apt to 〈◊〉 S. John he bids them to mark what our Saviours opinion was in this point Reddite 〈◊〉 c. Give unto 〈◊〉 that which is 〈◊〉 and what was meant at that time by Tribute money for tribute is paid for the maintenance of souldiers in time of war And when the Centurion had told him that he had souldiers under him and how obedient they were to him Christ commended his faith but commanded him not to desert his calling Thus we see that a war may be under taken lawfully without any derogation or impeachment to Christian religion But as we said it must be a lawful war and that it be so 〈◊〉 rules are to be observed 1. It must be ex justa 〈◊〉 by lawful authority from the King to whom God hath given the sword The Israelites before they went to war consulted with the Lord. And David went not to fight with Goliah till he had king Sauls warrant S. Augustine saith Ordo naturalis mortalium 〈◊〉 accomodatus 〈◊〉 poscit ut suscipiendi belli authoritas atque consilium sit