Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
subject to our lust 15. But it comes most often from presumption whereby one is confident that God will doe this or that which he no where promised or at least did not promise that he would doe in that manner and with those meanes that they expect whence also it is that every tempting of God is by some referred to presumption and in respect of arrogancy it is opposed to prayer wherein we doe humbly represent our will to God that it may be performed by him as he pleaseth 16. But it is alwayes opposed to some act of religion wherby wee depend upon the will of God because when we tempt God we doe it that God may as it were depend upon our will 17. To desire some speciall signe of God with some speciall reason inspiration or instinct is to tempt God Matth 16. 1. The Pharisees and Sadduc◅s tempting him required him to shew them a signe from Heaven 18. Yet to refuse a signe offered by God is to tempt or weary him Is. 7. 11 12 13. Aske a signe I will not aske neither will I tempt God Yee weary my God Humbly to seeke a signe of God about some particular necessary thing which otherwise is not sufficiently manifested a believer may sometime doe without sin Gen. 15. 8. How shall I know that I shall inherit the Land 19. Proving or purging of a suspected offence by triall of hot Iron scalding water and the like are temptings of God for there is a certaine miraculous shewing of the power of God expected or required in them to proove an hidden truth without just cause because there are other meanes appointed to find out mens faults which also if they faile such things may be unknowne without any fault 20. Of the same kind are single Duells or monomachies which of old were permitted by publick authority and are yet too much frequented for in them the righteousnesse of the cause is committed to be decided by the singular providence of God from that successe which he is thought to give according to his Iustice without any certaine and just reason 21. Beside these temptings which doe properly pertaine to triall there is also a tempting as it were of inducement towards God when there is required or expected helpe from him to commit some hainous wickednesse 20. Yet those inducements may fithly enough be referred to temptation of triall because the Will of God is tried in them They differ from others in this only that that object about which the Will of God is tried is an action in it selfe unlawfull in which respect the honour of God is specially hurt and violated because together with the temptation there is joyned a certaine most foule mocking of God 23. Tempting or proving of God is sometime taken in good part and is commanded Mat. 3. 10. Try me now in this saith the Lord of Hosts 24. But this tempting is an act of Faith leading us to obey and practise those things which God hath commanded with expectation of that fruit and blessing which God hath promised 25. This lawfull tempting of God doth put back all the tentations of the Devill 26. That unlawfull tempting of God doth lay us open to the tentations of the Devill neither are wee ever overcome by any tentation of the Devill unlesse wee doe in a sort tempt God CHAPTER XIII Of instituted worship 1. INstituted worship is the meanes ordained by the Will of God to exercise and further naturall worship 2. All such like meanes ordained of God are declared in the second Commandement by forbidding all contrary meanes of worship devised by men under the title of Graven and Image which seeing they were of old the chiefe inventions of men corrupting the worship of God they are most fitly by a Synechdoche frequent in the Decalogue put instead of all devises of mans wit pertaining to worship 3. This worship doth not depend In specie and immediatly upon the nature of God or upon that honour w◅ch by vertue of our Creation we owe to God but upon the most free institution of God 4. Hence this worship was divers according to the divers constitution of the Church one befo◅ Christ exhibited and another after 5. It is a meanes having relation to the naturall worship otherwise it were not worship because one cannot give that honour to God which is due to him as touching the essence of the act any other way then by Faith hope and Love whereby we doe receive from God with due subjection those things he propounds to us to be received with the same subjectiō we offer to him those things which may be offered by us to his honour But because the acts themselves are in a speciall manner exercised in those things which God hath instituted for his honour therefore there is in them a certaine secundary worship and a certaine partaking of the former 6. But it hath in respect to that naturall worship the affection of an effect which existeth by vertue of the former and of a meanes and instrument whereby Faith Hope and Love in which that worship is contained doe exercise their acts and of an adjuvant cause whereby they are furthered and also of an adjunct to which thy are subjected 7. But it is properly called worship as it is a meanes and helping cause of that primary worship 8. But because the command of God being put it depends and flowes from the primary worship of God therefore it is oft perswaded and urged by those arguments which are taken from the inward and essentiall manner of worshipping God as in the second precept They that love me and keep by Commandements Deut. 10. 12 13. What doth the Lord thy God require of thee but that thou feare the Lord thy God walke in all his wayes that thou love him worship the Lord thy God with all thy heart and all thy soule observing the precepts of the Lord and his Statutes 9. That rule therefore of interpreting the Scriptures which is wont to be delivered by some is not universally true that all those duties morall and immutable which have morall and immutable reasons joyned to them except it be thus understood that those duties doe follow upon those reasons no speciall command coming betweene Lev. 11. 44. I am the Lord your God that sanctifie you that ye may be holy as I am holy ◅t defile not therefore your selves with any creeping thing 10. No worship of this kind is lawfull unlesse it hath God for the Author and ordainer of it Deut. 4. 2. 12. 32. Keep you all things which I shall command you Ad not to the word which command you neither take from it every thing which I command you observe to doe ad not to it nor take from it every thing which I command you observe to doe ad not to it nor take from 1. Chron. 16. 13. Our Lord broke in upon us because we did not seeke him aright 11. That is declared in those words
is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit
disposition toward the life of man doth infer some respect to another image of his which is found in other living Creatures and cruelty against them is wont to declare a certaine inhumane disposition or by little and little accustome to it therefore clemency and inclemency towards the brute Creatures doth pertaine also hitherto as a certaine appendix 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour and quietnesse thereof by lawfull meanes 6. But this is performed two wayes namely by supplying things helpfull and hindering things hurtfull 7. But seeing the life of man which ought to be preserved is twofold spirituall and corporall hence the duties of humanity are some spirituall and some corporall 8. The spirituall dutie is to doe all things according to our power which may further the edification of our Neighbour 9. Of this kind are prayer good example and admonition which are required of all 10. For although these immediatly in regard of their next end be generall duties of charity yet mediatly and in respect of the remote end they pertaine to the furtherance of the spirituall life of our Neighbour Iames 5. 20. 11. There is the like reason of ceasing from due offices pertaining to the salvation of our Neighbour of consenting with other in their sins and of offence given to them which are sins opposed to those duties for these doe alwayes hurt the spirituall life of our Neighbour Ezec. 3. 18. 13. 19. 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body so the spirituall life is of greater price then the corporall and so those sins which doe make against the spirituall life of our Neighbour are greater an equall comparison being made then those which hurt the body yet they doe not so really pertaine to the hurting of our Neighbour because hurting and bodily death it selfe is wont to be brought on men by necessity of coaction but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent so that is own action is the immediate cause of it 13. Also it is required of superiors that have power and authority that they study to further the salvation of inferiors by their authority 14. There be divers degrees of our duty toward the corporall life of our Neighbour that it may be kept quiet and safe 15. The first degree hereof is in those vertues which doe keepe us far from any hurting of our Neighbour 16. Of this kind are Meekenesse Patience Long-suffering and placablenesse or pardoning of wrong 17. Meekenesse is a vertue which doth moderate anger Prov. 17. 17. 1. Cor. 13. 4. Numb 12. 3. Now the man Moses was very meek above all men who were on the face of the Earth Gal. 5. 22. The fruits of the spirit restraining of anger goodnesse gentlenesse 18. Unto this is opposed slownesse and wrath 19. Slownesse is a want of Iust anger 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger Gen. 49. 7. Cursed be their anger because it was fierce and their wrath because it was cruell Eccles. 7. 10. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles 21. The degrees of wrath are provoking of the mind waxing hot and hatred 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience although it have beene long provoked Proverbs 14. 29. 15. 18. 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues which doe cherish society of life as concord and benevolence which hath joyned with it curtesie affability and equanimity 26. Concord is a vertue whereby we doe easily agree with others in those things that are good Philippians 1. 27. 2. 2. 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others 1. Cor. 13. 4. Charity is kind 28. Unto these are opposed discord dissention and enmity c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour is defended furthered and cherished 30. An indeavour to defend promote and cherish the life of our Neighbour doth containe all those duties whereby we may be conserving causes of the life of man Prov. 24. 10. 31. Unto these are opposed all those sins whereby the life of men is hurt as fiercenesse cruelty and the like Pro. 20. 10. 32. All these are contained under the name of Homicide 33. Homicide is the injust killing of a man 34. Now that killing and hurting also is unjust which is either not done by a just authority that is that that is publick or which is equall to publick or not upon a just cause or not in due order or upon an intention that is not just for those foure conditions ought alwayes to concurre to a just killing if one of them be wanting Homicide is committed 35. Also rash anger must be referred to Homicide so far forth as it tends to the hurting of the life of our Neighbour Mat. 5. 22. Whosoever is angry with his brother unadvisedly 36. But in those words it is given to understand that all anger is not condemned for that only is reproved which is rash that is which hath no just cause or observes no just measure Otherwise the force of anger as zeale of God is often commended Gen. 30. 2. Ex. 11. 8. 16. 20. 23. 19. Numb 16. 15. 31. 14. 2. Kings 13. 19. And hatred it selfe Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept that those things which are forbidden may sometime in another consideration be not amisse and sometime well and rightly done in obedience toward God 38. So he that killeth another upon meere chance to whom he gave no cause whilest he is about a lawfull worke when and where it is lawfull fit diligence being used doth not sin Deut. 19. 5. 39. Such also is the reason of a necessary defence so as desire of revenge be wanting For this is an unblameable defence granted to every one 40. Sometime also God is obeyed by killing Deut. 13. 9. Namely when it is done by authority and command from God 1. Sam. 15. 18. 19. 41. No man hath power from God by common Law to kill that man of set purpose whose innocency he knoweth of 42. Neither is there any power of man which can give sufficient authority to any subject to slay him whom he knowes to be innocent and not to deserve death 43. Therefore a war can never be just on both sides because there cannot be cause of death on both sides 44. Neither is it lawfull in any