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
Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both CHAP. VII Page 365 Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his flock 1. In himself 2. In his family The peoples duty answerable to this 2. To use his talent for their good Rules for doctrine and conversation The peoples duty 1. To know their own shepherd 2. To obey and follow him 3. To give him double honour 1. Of reverence 2. of maintenance CHAP. VIII Page 373 Of fathers of our country Magistrates The duty of all towards their own country God the first magistrate Magistracy Gods ordinance Power of life and death given to kings by God not by the people Addition 31. That regal power is only from God proved out of the authors other writings The ends of Magistracy 1. To preserve true religion 2. To maintain outward peace Magistrates compared to shepherds in three respects The duties of the supream power viz of Kings and of inferiour officers The duties of subjects to their Prince CHAP. IX Page 383 Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honettatis 1. Of those that excell in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to envy or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured 4. Excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver CHAP. X. page 391 That this law is spiritual The duties of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandement Signes of the true keeping of it CHAP. XI page 396 The second part of this Commandement a promise of long life Reasons why this promise is annexed to this Commandement How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked The Exposition of the sixth Commandement CHAP. I. page 400 Why this Commandement is placed in this order How it coheres with the rest Of unjust anger the first step to murther how it differs from other affections Of lawful anger Unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of another The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this Commandement CHAP. II. page 404 Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sinne The aggravations of this sinne from the person murthered CHAP. III. page 407 The restraint of this Commandement 1. That Kings and Princes may lawfully put malefactors to death That herein they are Gods ministers Three rules to be by them observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum 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 Commandement First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention CHAP. IV. page 412 The extent of this Commandement Murther committed 1. Directly 2. Indirectly A man may be accessory to anothers death six wayes A man may be 〈◊〉 to his own death diverse wayes Of preserving life CHAP. V. page 414 Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊〉 〈◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉 have charge of souls and by private persons That this law is spiritual according to 〈◊〉 third rule CHAP. VI. page 417 The fourth rule of avoiding the Causes of the sins here sorbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards inferiours The suppuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. by murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. railing The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand CHAP. VII page 421 Of the means against anger How to prevent it in others How in our selves Anger must be 1. Just in regard of the cause 2. Moderated for the measure 3. We must labour for gravity 4. For love without hypocrisie The vertues opposite to unjust anger 1. Innocency 2. Charity In the first there is 1. The Antidote against anger which consists in three things 2. The remedy in three more How charity prevents anger The fruit of charity Beneficence 1. To the dead by burying them 2. To the living And that first generally to all Secondly specially to the faithful Thirdly to the poor by works of mercy Fourthly to our enemies CHAP. VIII page 424 Rules for the eradication of unjust anger 1. To keep the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To look up to God 3. To see the Devil in it Of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiring one injury with another Rules in going to law The sixth rule of causing others to keep this Commandement The Exposition of the seventh Commandement CHAP. I. page 428 The scope and order of this Commandement Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to one another Rules for those that are to marry Duties of those that are married
the antiquity necessity and sanctity of places for publick worship p. 299 CHAP. XII 29 About tythes and their morality that they are still due not jure naturali but by positive divine law from the beginning p. 306 30 Of Oblations p. 308 Com. 5. CHAP. IV. 31 Of the end of government and whether people be above their Governours p. 331 32 Of obedience to just authority in things doubtful p. 339 CHAP. VIII 33 That the power of Princes is onely from God proved out of the Authors other writings p. 373 Com. 6. CHAP. III. 34 Of the causes of a just war p. 407 Com. 8. CHAP. VII 35 Concerning Restitution p. 475 Com. 9. CHAP. I. 36 About the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere p. 494 Errata PAge 1. line 24. read 24 tracts of his Catechizings p. 24. l. 10. r. take away religion and you take away faith p. 43. l. 27 r. which may be gathered out of c. p. 53. l. 9. r. assure p. 54 dele seemeth to be according to the Councel of the H. G. and read the same words at the end of the next line before thus which seemeth c. In the Marg. adde Acts 17 11. p. 53. l. 36. r. God bestoweth this gist upon the learned yet all those that are learned have not the gift of c. p. 58. l. 25. aster fail adde S. Augustine against Julian and most of the Fathers upon John 6. 53. affirm it so doth the Milevitan Councel and Pope Innocent 〈◊〉 it 〈◊〉 now this is generally rejected p. 68. l. 2. r. dim p 73. l. 38. dele totam lineam and l. 39 r. and they 〈◊〉 grounded p. 75. l. 49. r. to make willing p. 82. l. 7. r. brazen serpent p. 85. r. 〈◊〉 p. 99. l. 56. r 〈◊〉 Commandment p. 104. l. 30. r. perfectio p. 127. l. 52. r sences of seeing and hearing p. 129. l. 8. r. about their necks p. 153. l. 14. r. it lyes l. 15. r. make it fructifie l. ult r. to have p. 154. r. must joyn not c. p. 168. l. 41. r. infernum p. 171. l. 53. r. under the flail c. p. 186. l. 24. r. discover l. 41 for fower r some p. 203. l. 15. r. of Images p. 239. l. 25. r. 〈◊〉 p. 240. l 11. r second cause p. 241. l. 13. r. other proofs l. 19. r. other proofs p. 250. l. 41. r. lib. 3. l. 44. r. Azor. 1 part moral The two next paragraphs ought to be in Ital. p. 260. l. 57. r. Aetiologie p. 266. l. 43. r. are moral p. 275. l. 14. r. by wresting p. 279. the Annotation is transposed it should come in after line 31. p 294. l. 25. r. kinde of 〈◊〉 p. 297. l. 52. r. confession p. 299. l 39. r. not to destroy any p. 〈◊〉 l. 47. r. instruct them p 312. l. 3. r. 〈◊〉 not p. 317. l. 27. r. they are p. 321. l. 12. d. as are l. 14. dele and not onely for it self but also p. 〈◊〉 l 2 r. layes this ground that God would have all to be saved this is his ultimate c. p. 328. l. 26. r to God p. 333. l. 6. r. a superiour l. 36. r. to profit l. 47. r. thus governed l 51. r. proud manner p 339. l 31. r. love of parents p. 361. l. 51. r. and a difference l. cad r. the Apostle makes p. 365. l. 23. r. this purpose p. 373. after line 25. the Paragraph should be in Italique p. 377. after line 32. the Paragraph should be in Ital. p. 378. l. 19. r fieri non p. 403. l. 42. r. not onely p. 420. l. 33. r. crying p. 433 l. ult r. in shew p. 440. l. 47. d. with surfetting p. 453 l. 13. r. pray at some times p. 482. l. 30. r. fruits as l. 33. r. tenths and. p. 485. l 2. r. and storms p. 487. l. 17. r. jeasts p. 489. l. 53. r. aims at p. 495. l. 1. d. though l. 40. r. this course p. 497. l. 42. r. not onely p. 498. l. 10. r. fatteth p. 502. l 10. for from r. in p. 506. l. 13. d. not p. 517. l. 44. r. sift Other Errors there are which the Reader is desired to correct THE PREFACE READER here is offered to thy View a posthumous Work of a Reverend and Famous Bishop one of the greatest Lights which the Church of Christ hath had in this latter Age and the Glory of our English Church while he lived A Work which may merit thy Acceptance in Respect both of the Author and the Subject which it handles Of the first I shall need to say little the very name of Bishop Andrews proclaiming more then if I should say that he was a judicious profound and every way accomplisht Divine an eminent Preacher a learned Antiquary a famous Linguist a curious Critick a living Library amongst Schclars the Oracle of our Church and such a Priest whose lips preserved knowledge and at whose mouth the Law was to be sought What admirable height of Learning and depth of Judgement dwelt in that Reverend Prelate he that would know may read in those living Images of his Soul And as his other works praise him in the gate so this which is now presented to thee though composed in his younger years when he was Fellow of Pembroke Hall in Cambridge will demonstrate that the Foundations were then laid of those great Parts and Abilities wherewith he was furnisht when he came to the Episcopal Chair and the ground work of all those other learned Labours wherewith he afterwards enricht the Church for in these Lectures or Colledge Exercises which were heard with the publick applause of the whole University where scarce any pretended to the Study of Divinity who did not light their Candle at his Torch it will appear that he had even then gone through the whole Encyclopedic of Divine and Humane Learning and that as he was a rich Magazine of all Knowledge so he had here contracted the Quintessence of all his vast Studies and the high conceptions of his great and active soul into these Lectures as into a common Treasury for he that shall peruse this Book shall finde besides his perfection in all humane Learning Philosophy and the Arts his exquisite knowledge in all the learned Languages and that besides his skill in the sacred Text wherein his greatest excellency lay he had read and digested the Fathers Schoolmen Casuists as well as modern Divines that he was throughly versed in all kinde of Antiquities and Histories in Theologie Moral Scholastick and Polemick and no stranger to the Laws both Civil and Canon and which seldome concur in one that he was eminent as well in the Rational and Judicial as in the Critical and Historical part of Learning so that what one of his School-Masters foretold of him that he would be literarum lumen was verified in those Colledge Exercises wherein this Light began to shine betimes and to cast his Rayes both
was an enigmatical speech of our Trinity But no Religion teacheth the purgation of the soul but ours And it teacheth that the word took the similitude of sinful flesh to purge away the sinne of Man Therefore our Religion is the true all other are meerly fabulous For their Exorcismes and sacrifices are meerly corporeal not spiritual and the Christians God is not like the Heathen Gods 2 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of man he delighteth not in cutting of throats or burning men to ashes like to the Devills to whom virgins babes old and young men were sacrificed And the sacrifices in the old Law were vsed in these 2 respects 1 To be Types of things in the Gospel 2 To admonish men that they have deserved to be slain and sacrificed But God is so far from the sacrificing of men to him that he himself came down from heaven and suffered for us offering himself a sacrifice for our sins and what greater love can there be then that a man should give his life for that he loveth there can be no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then this 3 For the credit of the Gospel we have Evangelists and Apostles for witnesses And in witnesses two things are required Knowledge and Honesty 1. For skill and knowledge That which our witnesses have left us upon record is not taken upon trust but they related it as eye witnesses And none of theirs either Homer Plato or any of them can say as Saint John said That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled For they had theirs from others and but upon bare report Besides neither any of their ancient or latter Historians though they hated the writers of the Scriptures durst at any time offer to set pen to paper against them 2. For the honesty of our witnesses there can be no better reason or proof given then that which Tacitus giveth to confirme the testimony of an honest witnesse which is Quibus nullum est mendacii 〈◊〉 that have no reward for telling an untruth And certainly the Evangelists and Apostles had nothing for their paines nay they were so far from that as that they sealed their testimonies with the blood of Martyrdome 3. For the credit of the Story itself We know that the Sybils oracles were in so great credit among the Heathen that they were generally beleeved Now if they be true which we have of them as ther 's no question but many of them are divers of which we refer to Christ being mentioned in their own writers Virgil Cicero and others it will follow that nothing can make more in their esteeme for the credit and truth of the Nativity life and death of Christ then their Oracles for we may see almost every circumstance in them And by reading their verses divers of their learned men were converted to Christianity as Marcellinus Secundanus and others 4. Tacitus and Suetonius say that about Christs time it was bruited through the world that the king that should rule over all the world should come out of Jury and for this cause it was that not onely Vespasian but Augustus and Tiberius who had heard the like had a purpose to have destroyed all the Jews even the whole nation of them because they would be sure to include that Tribe out of which this king should come 5 Coelius Rhodiginus and Volateranus upon their credits leave us this in their writings that among the Monuments of Egypt was found an Altar dedicated Virgini pariturae to a Virgin that should have a child like to the Temple of peace before mentioned that should stand Donec peperit virgo untill a virgin should bring forth a child And Postellus testifies from the Druides that they had an Altar with this inscription Ara primo-genito Dei an Altar to the first begotten of God 6. Suetonius saith that in such a yeare which was the year before Christs birth in a faire day at the time of a great concourse of people at 〈◊〉 there appeared a great Rain-bow as it were about the Sun of a golden colour almost of equal brightnesse with the Sun The Augur's being demanded the reason answered that God would shortly 〈◊〉 humanum genus visit mankinde And upon the day that our Saviour was born three Suns appeared in the firmament which afterward met and joyned into one The Augur's being likewise questioned about this apparition their answer was that he was then born whom Angustus the people and the whole world should worship whereupon as it is storied Augustus at the next meeting of the Senate gave over his title of dominus orbis terrarum Lord of the whole world and would be so stiled no more 7. But the most remarkable thing that hapned at Christs birth was the star mencioned in the Gospel and confessed by the Heathen themselves to be stella maxime salutaris the happiest star that ever appeared for mankinde Plinie calleth it Stella crinita sine crine A blazing or hairy star without haire Vpon the appearance and due consideration of which star many were converted to the truth as Charemon among the stoicks and Challadius among the Platonists who meditating upon the strangenesse of it went into Jury and became Proselytes 8. Now concerning the death of Christ we finde that the ancient Egyptians who vsed no letters but Characters or Hieroglyphiques when they would expresse vitam aeternam everlasting life they did it by the signe of the Crosse whereby they deciphered the badge of our salvation which concurred with the manner of Christs death 9. The next is the two wonders or strange accidents mentioned by the Holy Ghost at the death of our Saviour 1. The general Earthquake and 2. the universal Eclypse of the Sun so often cast in the teeth of the Heathen 1 For the first they are not ashamed to confesse it As 〈◊〉 himselfe and Trallianus and Phlegon say that it came not of any natural cause For in nature every thing that is moved must have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to stay upon but this Earthquake went thorow the whole world 2 For the Eclypse many were converted by reason of the strangenesse of it as Dionysius and others For all 〈◊〉 of the Sun are particular this general and vniversal This hapned at the feast of the Passeover which was 14 a Lunae the fourteenth day of the Moon when it was just at the full which is cleane opposite to the Rules of Astronomy and mans reason 10. It is reported that in the raigne of Tiberius presently upon this Eclypse there was a general defect of Oracles Of which argument Plutarch hath a whole Treatise in which he saith that a man in great credit with the Emperour sayling by the Cyclades heard a voice as it were coming out of those Islands saying that the great God Pan was dead The Emperour hearing this report sent for the Augurs
God bestowed a further light upon him So that if men use Cornelius means and not suppresse the light they have God will give them his grace and further light to lead them into all necessary truthes 3. The third is Apollos means to have paratum cor to be ready and willing to encrease the knowledge we have already These are the principal means other means were mentioned before when we spake of knowledge The signes of true religion were foure of which formerly we have spoken and therefore will but name them 1. The Antiquity 2. The purging of the soul. 3. The beginning and growth of it And 4. Lastly the examples of excellent vertues in the professors All these Saint Augustine accounteth the especial signes The sixth rule for purging it in others King David desired that he might not die yet because the dust could not declare Gods truth And our Saviour saith that he was borne and came into the world to beare witnesse unto the truth And on the contrary we are commanded to mark and avoyd those which cause division and offences contrary to true doctrine CHAP. XVI The third thing required in the 1. Commandement is to have onely the true God which includes Sincerity Reasons hereof The Contraries to sincerity Means of sincerity Signes of sincerity Of procuring it in others Thus much for the second general proposition and the vertue therein required viz religion Now for the third Habebis me solum Deum We must have him onely for our God and this includes Sincerity It is not enough to have him for our God but we must have him alone for our God none but me as the Chaldee and Septuagint read Our Saviour saith thou shalt worship the Lord thy God and him onely shalt thou serve which is 〈◊〉 one with Deut. 6. 13. and 10. 20. onely there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely but it is supplied by our Saviour and all comes from the same spirit The reasons were touched before yet we will mention some of them again 1. The first is because it trencheth upon Gods honour and glory to have a partner and that men should worship other gods The Apostles end their 〈◊〉 with Soli Deo 〈◊〉 et gloria Rom. 2. Peter and Saint Iude. And the reason the Prophet gives My glory saith God will I not give to another his glory is indivisible if any will adde a partner see the conditions 1 Sam. 7. 3. God promiseth 〈◊〉 the people will leave serving of other gods he will be their deliverer but if they serve any other gods he will deliver them no more but bids them go to them and let them save them 2. Another is taken from the titles given to God as a father a king a 〈◊〉 O hearken to the voice of my calling My king A husband I will marry thee 〈◊〉 me saith God by the Prophet A Master If I be a Master where is my feare And of all these we can have but one but one father one husband one king one master We cannot serve God and Mammon And therefore we can have but one God 3. The third was touched before To joyne any with him who is below him and whosoever he is he must be below him is to abase him if we could joyn any that were equal or his match it were otherwise If we joyn worse with better it disgraces it wine with water is the weaker If you go to Bethel and erect an altar to Jehovah you must put a way other strange gods No halting with the Israelites between God and Baal No swaering by Jehovah and Malcom with one breath No keeping the feast with leaven no mixture in religion but our passeover must be kept with the unleavened bread of sincerity and truth saith the Apostle And therefore all mixture was forbiden under the Law both in figure Deut. 22. 9 and by expresse precept Deut. 4. 10. there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 2. Cor. 1. 22. a judging of mixt and counterfeit wares by bringing them to the sun God will search with lanthorns sincerity is sine cera pure honey without waxe such must our religion be The thing forbidden and opposite to sincerity is 1. Mixture in religion and that both in respect of the matter of it and of our affections towards it 1. For the matter Our Saviour saith No man putteth new and old cloth together in a garment or new wine into old vessells This mixture of religion corrupteth it as that of the Turks is a religion compounded of all and the Pagans worship diverse gods The whore of Babylon is said to have a mixt cup Rev. 18. 6. 2 For the mixture of affections As our religion ought to be sincere so our affections A mixture of hot and cold maks lukewarm which temper is lothsome to Christ. The religion of such is for their ends not for Gods glory as they which sought Christ for the loaves They are duplici corde as Saint Iames calls them There is no worse fault then to be lukewarm therefore we must be resolved to be either hot or cold 2. The other extreame forbidden is the defect as that of mixture in excesse that is when men will so reforme and purifie religion that they destroy it Pro. 〈◊〉 23. The wringing of the nose bringeth forth blood qui mungit nimium sanguinem elicit he that will make his nose too cleare makes it bleed so when men will cleanse the church too much instead of purifying it from mixtures in composition they give it a bloody nose as sectaries and hereticks usually do who alwayes pretend reformation when they rend the church and make it bleed sometimes to death The means of sincerity in religion 1. There is no better then that which is implied in that wish of Christ I would thou wert cold or hot we must avoyd lukewarmnes which causes wavering in religion and come to a resolution we must resolve to be what we professe and to stick to the truth then we shall be mel sincerum pure hony sine cera purified from all mixture 2. When we are resolved to adhere to the truth then we must come to the price and value aright It is true that Job saith Man knoweth not the price of it Though we would give our selves and all we have for it yet we cannot give a full price for it and therefore must not for any price part with it Merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at now the truth is of such a value that we cannot set any price whereupon to part with it How high soever our price be if we part with it God may say to us as the Prophet doth in the person of Christ when they weighed for his price thirty pieces of silver a goodly price it is
witnes of the truth Sain Paul attributeth sanctification of every thing to prayer premised and therefore it is termed the preparative to all the duties of a Christian more plainly Our Saviour very early before day went out into a solitary place and there prayed and afterward came and preached in the Synagogue which is very probable to have been on the sabbath day whereby we may observe that Christ himself took prayer to be the first means of sanctification 1. Now for the times of this exercise of prayer on the Lords day they are two 1. Before the other publick duties and 2 After 1. That before is either private as of a master and his family 2. Or else in the congregation which is publick Both which the psalmist comprehendeth in one verse I will give thanks to the Lord with my whole heart secretly among the faithful there 's the first And in the congregation there 's the last 1. Concerning the first we see in the place before quoted that our Saviour went out into a solitary place as also elsewhere As soon as he had sent the multitude away he departed into a mountain to pray 2. For the other we may gather out of that place in the Acts that amongst the very Heathen the religious Hellinists which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were a kinde of proselytes that worshipped the God of Israel vsed to assemble themselves to pray by a rivers side But more plainly the Apostle saith that to the prayers of the congregation every one should joyn his own Amen Again prayer is to be vsed after For as we are not fit to receive any spiritual grace before without it so neither to keep it after the devil will take the word out of our hearts after we have heard it unlesse we desire of God that it may remain with us and seek his blessing that the seed may fructify And this was in the law to come from the Priests mouth The Lord blesse thee and keep thee By vertue whereof the devil wil lose his power in taking the word out of our hearts but it shall continue with us and fructifie in us 2. The second is the word which is magnified or sanctified by God for our sanctification for as the prophet saith God hath magnified the law that is his word and made it honorable and else where plainly the hearing of the word is made one end of publick assemblyes gather me the people together saith God and I will makethem hear my words Now the word upon the sabbath hath a double use 1. First as it is read and heard read onely 2. And secondly as it preached or heard preached 1. For the first the Church in great wisdome alwayes thought it most convenient and necessary that reading should precede preaching that when it should be preached it might not seem strange to them that heard it But as that is thought a thing fit by the Church so would it be no lesse expedient that before we come to church we would meditate on it yet such is our wretchlessenesse in matters spiritual that we think we have done enough if we can apprehend it when it is read whereas if we would meditate on it before hand we might make the better 〈◊〉 of it when it is read and be the better confirmed in what we hear preached The Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the sabbath and about the ninth houre of it which is our three of the clock in the after-noon they usually met and spent their time in reading of the scriptures that they might be the better fitted against the sabbath The publick reading of the word in the congregation on the sabbath day is warranted by diverse passages in holy writ as by that in the Acts of the Apostles where it is said that when Paul and his company came into the synagogue at Antioch on the sabbath day the rulers of the Synagogue after the 〈◊〉 of the Law and the Prophets sent to them saying ye men and brethren if ye have any word of exhortation say on And by another passage in the same Chapter where it is said that the Prophets were read every sabbath day And by another a little after which saith thus that Moses that is the law was read in the Synagogue every sabbath day And lastly Saint Paul gives a special charge by the Lord to the Thessalonians thathis Epistle to them be read unto all the holy brethren There is a vse also of private reading and that of great consequence for Christ saith plainly that his witnesses be the Scriptures and therefore will he have them searched because they testified and prophecied of him That this exercise is profitable the prophet maketh plain by a question Should not a people enquire at their God which he explains in the next verse by seeking To the law and to the Testimony And again Seek in the book of the Law and read And therefore we see that the Bereans were much commended and storied for wiser and nobler 〈◊〉 other people why because they searched the Scriptures daily to confirm their faith in the points preached to them There are other vses also in reading In the Revelation there is a blessing pronounced to those that read or heare the words of that prophecy because it might excite men to praise God when they see all fulfilled Man seeing the prophecies fulfilled may thereby give him praise And for this cause there were anciently Monuments kept in Churches which preserved and set forth the accomplishing of Gods promises or threatnings As the memorials of the warres of God on the behalf of the Israelites which was called liber bellorum Dei the book of the battels of the Lord and their verba 〈◊〉 or Chronicl es of Nathan Gad Shemaiah c. these they permitted in a holy use to be privately read that seeing his promises and his threatning denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God 2. Another use was the understanding of hard places in the Scripture It is recorded of Daniel that while hs was reading the book of 〈◊〉 about the accomplishment of the number of the 70 years captivity mentioned by the same prophet God sent an Angel to him to informe him in that great 〈◊〉 about the time of Christs sufferings So the Eunuch while he was reading in the book of Esay had the exposition of Christs sufferings from the Apostle Philip sent for that purpose by God and because God doth not now by such extraordinary means informe us in the true sence of Scriptures therefore we are to read such as have written 〈◊〉 upon such places and so no doubt but if Philip had written any thing at that time upon Esay that the Eunuch would have read it and made use of
professing that she would not forsake her till death And for the shame of those that shall neglect this duty we have an example of Caiaphas who though he were a wicked man yet honored his father in law giving him the preheminence in examining our Saviour first though he were the high Priest The second combination is between the father and the son the parent and the child And as the first duty of parents is generatio prolis the begetting of yssue so the first end of it is for the propagation of Gods church that there may be semen sanctum an holy seed a constant succession of Godly posterity to praise and glorifie God for as the Psalmist saith God appointed his laws in Israel that the fathers might make them known to their children that the generations to come might know them even the children that should be born and that they also arise and declare them to their children A second and subordinate end the wise man describes that children might be corona senum gloria patrum the crown of their age and the glory of their fathers that they may have comfort in their age We may observe divers excellent children in the Scripture when the parents looked up to God and regarded that first end of generation Isaac was born by promise as the Apostle speaks and his elder brother was but the son of nature In the next generation Joseph who was the blessing of Jacob was better then the rest of his brethren And so Samuel being vowed to the Lord and begot in his mothers lamentation was endued with wisdom and became a comfort to all Israel Solomon in all qualities the wisest of all none was ever like him among the sons of men And we may consider his birth David after he had composed the 51 Psalm in 〈◊〉 for his sins God bles'd him with this seed So that it is not generation but regeneration w ch is to be respected not the brutish appetite but the propagation of Gods Church which is principally to be regarded in begetting of children and the nurture and bringing them up being born in the fear of the Lord for there are other generations mentioned by Solomon of which parents can have little comfort if the end be neglected Now for the duty of children answering this they cannot paralel that of the parents in this point for the father begets the son the son cannot beget the father quoniam nisi per eos non fuissent because they had not had their being but for their fathers Therefore because they cannot perform any duty answerable to that of their parents in their procreation they must honour them as instruments of their being both by hearkning to their instruction as the Wise man counsels Hearken to the instruction of thy father and 〈◊〉 not the law of thy mother and by honouring them tanquam 〈◊〉 The father must be honoured in what low condition or estate soever he be We see the disobedient son called his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir or Lord. And the obedient son like wise professed how obedient and dutiful he had been to his father for many years though he had not done so much for him as for his prodigall brother Wicked Absalom coming to his father bowed himself on his face to the ground and King Solomon rose up and bowed to his mother And the reason why they are to perform the greatest honour to them next after God is because the greatest part of excellency is esse causam to be a cause of our being Now if any shall be so far gone as to reject his parents as ashamed at them or mock at his father and despise to obey his mother if he look with a scornful eye or with a crabbed countenance if he do vultu laedere pietatem mark what punishment the Wise man saith shall be fall such The ravens of the valley shall pick out his eyes and the young eagles shall eat them We may see this in the heavy punishment of Cham for deriding his father Noah a great curse was laid upon him The curse reached not onely to himself but to all his posterity being cast out of Gods favour for the blessings both of this life and the life to come If any shall go further and give evil language and reproach or curse them His lamp shall be put out in obscure darknesse that is he is filius mortis but a dead man It was Gods will by a special law enacted by him in this very case and much more he deserves to die if he be one that smites father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a person was accounted by the very Heathen to be a greater malefactor then a murderer of others 2. The second duty of parents is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish them continually as the word signifies and not as beasts for a moneths space They are not onely to take heed of procuring abortive births which was a capital crime under the Law but if after the birth there be expositio an exposing of the childe to the world which Hagar was about to do when she cast the childe under a tree the bottle of water being spent if the Angel had not recalled her If through negligence it happen to die as the womans son which was overlaid in the night or if it come to be lame or to lose any limb as Mephibosheth who was lame of his feet by a fall of his nurse it is a sin contrary to that duty which parents owe to their children for nature teacheth every one to nourish their own flesh as the Apostle hath it which is implyed in that which he urgeth in another place of providing for their family and not be so unnatural as when they ask them bread to give them a stone which our Saviour counted an unnatural thing Not is this nourishment all that is required of them but they must also provide for them for the future according to that of the Apostle Children lay not up for the parents but parents for the children There is an inheritance mentioned under the law If a man be not able to leave an inheritance or means when he dies he must take order to leave him an Art which as S. Augustine saith is all one with an inheritance In the choice and fitting the children to which the discretion of the father must discern and judge of the 〈◊〉 of his children to what art or profession they are most apt and fit by nature as Jacob did when he 〈◊〉 his sons with this proviso 〈◊〉 that they allot not the 〈◊〉 to God who in his Law commanded the first-born to be sanctified to him which Hannah performed in her vow of Samuel The duty of a childe answerable to this is remuneratio requital of benefits This the Apostle 〈◊〉
pluris facienda est vtilitas communis quam propria the common benefit is to be regarded before a mans peculiar commodity And for matter of danger 〈◊〉 saluti privata 〈◊〉 est postponenda private safety is to be negelected when the common comes in competition And they go a little further that men are tied in such an obligation to their country ut nemo 〈◊〉 parem refert gratiam etiamsi vitam impendat a man can never be grateful enough to his country though he lose his life for the good of it And this they made good in deed as well as in word as appeareth by 〈◊〉 king of Athens that to save his country from the conquest of the Dorians willingly lost his life and by Horatius Cocles that to save Rome from Porsennas Army adventured his life to the admiration of all ages This being their Maxime in this point pro patria 〈◊〉 honestius ducitur quam vivendo patriam honestatem deserere That it was far more honourable to die in a good cause for the country then by living to leave the country and honour both Now concerning Magistracy it self we finde it to be properly and originally in God and that he exercised it by himself at first immediately as we may see in three several cases 1. In judgeing the Angels that kept not their first state 2. In sentencing Adam Eve and the serpent 3. In the doome of Cain for murdering his brother All which make it evidently 〈◊〉 that Magistracy properly is Gods own prerogative Afterwards it came to man by Gods institution and ordinance omnis enim potestas a Deo est there is no power but of God When Cain had been censured by God for his cruel fratricide and as the text saith went out 〈◊〉 the presence of the Lord his native country and began to encrease in his 〈◊〉 he built a City and the first that we read of and his posterity encreasing and inventing Arts they began to 〈◊〉 common-wealth in it Lamech by reason that his sons Jubal and Tubal were inventers of arts useful for the common-wealth grew to that insolency that he would beare no injury at any mans hands but would be his own judge and oppresse others at his pleasure This city of Cains where Lamech and his sons lived made the godly first to band themselves together and to take order for their defence for after Enos Seths son when Seth also began to be generative and to encrease they made open profession of the name of God being a distinct body by themselves so that here was City against City and this was the first occasion of civil government And indeed 〈◊〉 potestas the 〈◊〉 power had been sufficient to have governed the whole world but that as the Prophet speaks some men in processe of time were like the horse and mule whose mouthes must be held in with bit and bridle which produced another larger government which should be more powerful to rule such kinde of unruly people which was by giving 〈◊〉 vita et necis power of life and death to one man which because the people could not give for 〈◊〉 est Dominus 〈◊〉 〈◊〉 no man hath power over his own life and therefore none can give that to another which he hath not in himself therefore it is that God who hath absolute dominion and power of life and death put the sword into the hand of the supreame Magistrate and appointed that the people should be subject to him which was wel liked by al upon this ground 〈◊〉 timere unum quam multos It is better to feare one then many Better one wolf then many to put mans life in continual hazzard And now came in magistracy with power of life and death to be Gods own 〈◊〉 For when after the flood people began to multiply and that God foresaw that wickednes would encrease among men even to cruelty he made an 〈◊〉 for Magistracy and gave the sword into one mans hand to execute vengeance and to do justice 〈◊〉 shedding his blood that 〈◊〉 the blood of other men which power of life and death we do not finde to be granted by God before the flood And soon after we read that Melchisedech whom diverse writers agree to be Sem took upon him the title and power of a king to defend Gods people from Nimrod and his fellow hunters This power of life and death manifestly proves that 〈◊〉 never had nor could have their power from the people or from any other but from God alone And that this was the positive 〈◊〉 of this learned Author is manifest by his late and accurate sermons perfected by himself in many of which he expresly proves this point and purposely insists largely and learnedly upon it especally in his sermon upon Pro. 8. 15. By me Kings raign P. 933. c. Which is nothing else but a large tract upon this subject Among other things he speaks thus Per me regnant and that is not per se regnant another person it is besides themselves one different from them And who is that other person Let me tell you first it is but one person not many per me is the singular number it not per nos so it is not a plurality no multitude they hold by That claime is one by per me one single person it is per quem The other a Philosophical conceit it came from from those that never had heard this wisdom preach In this book we finde not any soveraigne power ever seated in any body collective or derived from them This we finde that God he is King That the kingdoms be his and to whom he will he giveth them That ever they came out of Gods hand by any per me any grant into the peoples hands to bestow we finde not This per me will bear no per alium besides he that must say per me reges must say per me coelum terra After he saith There is a per of permission as we say in the Latine per me but you may for all me but this per we utterly reject for though the latum per may beare this sence yet the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by no means the phrase the Idiom of the tongue will in no wise endure it How take we per then what need we stand long about it having another per and of the same person to pattern it by Omnia per ipsum facta sunt saith Saint John and the same saith Solomon by and by after in this chapter Then as by him all things made there so by him kings raigne here The world and the government of the world by the same per both one and the same cause Institutive of both That was not by bare permission I trust no more this Per ipsum then and if per ipsum per 〈◊〉 quia ipse est verbum For
a second end outward peace and 〈◊〉 That as the Apostle speaks we may lead a peaceable and quiet life Hence is the Magistrate called a Pastor or 〈◊〉 It is true the Minister is called a Pastor and much ado there is in urging thereupon great and extraordinary pains and diligence in him about his flock but seeing the title is as often or ostener given to the Magistrate it is strange that there should be no such diligence required of him for we finde that the Metaphor is given first of all to the 〈◊〉 as to Joseph and David in 〈◊〉 and generally to all rulers who are to be set over the people that they be not as sheep without a Shepherd Now this 〈◊〉 implies three things required in the Magistrates office 1. To gather and keep the sheep together for their 〈◊〉 safety against wolves that they may not stray and to this end to provide them good pasture where they may seed together 2. Because there may be dissention among the sheep and as the Prophet speaks there are fat and lean cattel and the fat do thrust with the side and push the diseased and having fed and drunk themselves do trample the grasse and trouble the water that the lean sheep can neither eat nor drink quietly therefore the shepherd must judge between them I will set up a shepherd over them and 〈◊〉 shall feed them even my servant David So that to keep the fat from hurting and oppressing the lean within the fold that all may feed quietly is the second part of the Shepherds office 3. Because there is a wolf without the fold an outward enemy therefore the Shepherd must watch and protect the sheep against the wolf as well as against the great goat that is the third part All these are to be in the Magistrate and they depend 〈◊〉 follow upon one another 1. Princes and Rulers must feed the flock and not themselves onely they are 〈◊〉 〈◊〉 nourishers of the Church 2. They must procure peace at home by protecting the weak against the strong administring justice equally 3. They must keep out forreign invasion protect them against forreign enemies as appears in the example regis non boni of none of the best kings Saul He takes care 〈◊〉 quid sit populo quod fleat that the people have no cause to weep that they be be not di quieted by Nahash the Ammonite c. Thus we see the ends of Magistracie Now for the duties Of the duties of Subjects to their Princes read a learned discourse of the Author in his sermon on Proverbs 24. 21 22 23. Fear God and the king c. as also what Caesars right is which is due from the people on Matth. 22. 21. Give unto Caesar the things that are Caesars c. And for the excellency of Regal government and how great a blessing it is to the Church and what miseries and confusions follow where it is wanting see the Authors sermon on 〈◊〉 17. 6. In those dayes there was no king in Israel c. 1. As there was 〈◊〉 in the Ministery by unlawful entrance and intrusion into that calling so is there also in the Magistracy It is said of the people of Laish that they lived carelesse because they had no Magistrate Therefore the Danites fell upon them and slew them and usurped authority over them But to prevent this men are not to take upon them a government 〈◊〉 for as our Saviour in the 〈◊〉 of the Ministerie said I am the door so in the case of Magistracy he saith Per me Reges regnant by me Kings reign and Princes decree justice If once it come to that which God speaketh by the Prophet Regnaverunt sed non per me they have set up Kings but not by me they have made Princes and I knew it not If once God be not of their counsel and they assume this honour to themselves not being called of God as the Apostle speaks or as the Prophet take to themselves horns that is power by their own strength these are usurpers not lawful Magistrates An example we have of an usurper in Abimelech and of his practises to get a kingdom 1. He hireth lewd and vain persons 2. maketh himself popular and 3. committeth murder even upon his brethren And those that had right to it he either took out of the way or drove away for fear For these are the three practises of usurpers as Jotham tells them in his parable This then is the first duty of a Magistrate to come in by a just and right title not to usurp 2. In the next place being rightly setled in charge by God we must consider the division which S. Peter makes into 1. either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king whom he calls 〈◊〉 or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are under officers appointed by him as Captains in time of war and Judges in time of peace God gives the reason for under officers to Moses Because one man is not able to bear the 〈◊〉 alone And the very same reason doth Jethro give to Moses when he advised him to take under officers to help him to judge the people So did Moses to the people when the people were multiplied he confest he was notable to hear all causes himself Now concerning under Officers this rule must be observed that there be no more of them then is necessary that the 〈◊〉 of them exceed not so as that they be a burthen and clog to the Common-wealth We see in Nehemiahs time that it was not the supreme Magistrate but the under officers that dealt hardly with the people The more of them the more fees were exacted which becomes gravamen Reipublicae a grievance to the Common-wealth the people cannot bear it and therefore is it neither safe nor stands it with the policy or justice of the 〈◊〉 to admit too many of them 1. The peoples duty about the election of the king or supreme Magistrate where he is elective and not by succession must be such as Quem Dominus Deus 〈◊〉 elegerit thou shalt choose whom the Lord thy God shall choose According to the same rule must be the 〈◊〉 of inferiour officers if the choice be made otherwise it is vitious for the manner but not void Multa tueri non debent quae facta valent Bathsheba urged many reasons to David to declare her son Solomon to be his successor and David nominated him but it seems it was not so much by her perswasion or his own affection but in a solemn assembly of Peers he gives the main reason that as God had formerly chosen himself before all the house of his father to be king over Israel Judah so had God likewise of all his sons chosen Solomon to sit upon the throne of the kingdom And indeed the choosing of a man for his gifts is all
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 〈◊〉
7. 1 Sam. 25. 29. Prov. 17. 15. 1 Sam. 15. 3. 23. 1 King 20. 34. 1 King 21. 13. 21. Matth. 23. 30. Rom. 14. 4. Deut. 19. 18. 17. 6. 19. 5. John 18. 29. Acts 23. 35. 25. 16. In 1 Cor. 6. De 〈◊〉 〈◊〉 lib. 3. Deut. 23. Ad Bonif. Rom. 12. 18. Cicer. Contra 〈◊〉 Luke 3. 14. Matth. 22. 21. 〈◊〉 10. Judg 1. 1. 〈◊〉 Sam. 17. 37. 〈◊〉 Faust. 〈◊〉 De nov mil. Addition 32. Of the causes of a just war Liv. 〈◊〉 5. 〈◊〉 14. 15. Aug. de Civ Dei 〈◊〉 19. 〈◊〉 7. Cicer. Deut. 23. 9. 1 Sam. 25. 28. 1 King 2. 5. 〈◊〉 Sam. 10. 12. Exod. 22. 2. 〈◊〉 〈◊〉 〈◊〉 Deut. 19. 4. Exod. 21. 13. Numb 3. 5. 11. Exod. 21. 22. 33. 2 Sam. 3. 27. 20. 10. Numb 35. 16 17 18. * So the vulgar Latine reads it which the Author follows Jerem. 11. 19. Deut. 18. 10. Concil Ancyr 〈◊〉 Can. 21. Concil Worm Can. 35. Matth. 26. 40. 2 Sam. 3. 〈◊〉 20. 9. 〈◊〉 1 Sam. 18. 17. 2 Sam. 11. 15 〈◊〉 1 King 21. 5. 6. 10. Act. 7. 52. 8. 1. Ecclus. 〈◊〉 〈◊〉 〈◊〉 4. 6. Levit. 13. 4. Act. 27. 24. 31. Ecclus. 38. 9. 〈◊〉 Tim. 5. 23. in psal 25. Luc. 21. 34. 1 Tim. 6. 8. Rom. 13. 14. Marc. 6. 31. psal 〈◊〉 3. 2 Cor. 7. 10. prov 17. 22 Deut. 22. 8. Exod. 21. 29 prov 3. 27. 24. 11. Jer 8. 22. Ezek. 47. 12. Exod. 21. 9. Marc. 5. 25. Ecclus. 8. 15. Lev. 24. 19. Exod. 21. 25. Lev. 24. 20. Exod. 21. 24. 25. Lev. 24. 20. Deut. 19. 21. 2 Sam. 3. 34. Deut. 32. 36. Gen. 4. 10. Eccles. 6. 3. Gol. 3. 21. 〈◊〉 42. 38. 45. 27 Exod 1. 14. prov 12. 25 2 pet 〈◊〉 psal 95. 〈◊〉 Mal. 2. 8. Rev. 2. 14 Ezek. 33. 6. 〈◊〉 de pastore de vit contempl l. 1. in Mor. Math. 16. 22. 〈◊〉 2. 13. 1 Cor. 8. 12. Math. 18. 6. phil 2. 12. 3. 19. Ephes. 4. 19. Heb. 10. 2. 12. 17. in homil Math. 5. 22. Heb. 12. 15. Math. 15. 19. Prov. 13. 10. Gal. 5. 16. Gal. 5. 20. Prov. 24. 19. Ephes. 4. 31. 1 Pet. 4. 15. 1 Tim. 6. 4. James 2. 14. Lnke 9 54. James 4. 5. Job 5. 2. 2 Cor. 12. 20. Prov. 27. 4. Matth. 27. 18. Gen. 4. 30. 1. 1 Sam. 18. 5. 1 John 3. 12. Dan. 6. 4. John 3. 26. Luke 15. 28. 1 Sam. 18. 8 9 10. Gen. 37. 4. De Invid Prov. 14. 30. Numb 11. 29. Deut. 1. 10 11 1 Sam. 25. 41. Prov. 21. 24. 2 Sam. 13. 22 Prov. 10. 18. 1 〈◊〉 26. 23 24. 1 John 3. 〈◊〉 Prov. 18. 3. 17. 5. 2 King 19. 21. Luke 23. 11. Luke 16. 14. Gen. 21. 9. 25. 34. Cant. 4. 〈◊〉 Prov. 6. 17. 1 Sam. 18. 9. Prov. 6. 13. prov 10. 10. 16. 30. psalm 37. 12 Acts 7. 14. Mark 9. 18. psalm 120. 3. 55. 〈◊〉 52. 3. 1 Cor. 10. 10. phil 2. 14. John 12 5. Exod. 14. 15. Levit. 19. 16. 2 Cor. 12. 〈◊〉 Rom. 1. 29. 〈◊〉 6. 17. 2 Cor. 12. 20. Rom. 1. 30. 1 pet 2. 1. James 4. 11. 〈◊〉 10. 11. Prov. 25. 23. Levit. 19. 14. James 3. 8. Col. 3. 8. Ephes. 4. 31. Prov. 26. 〈◊〉 Rom. 16. 17. Rom. 1. 29. 2 Cor 12. 20. Gal. 5. 20. Rom. 13. 13. James 3. 6. 1 Cor. 11. 16. Prov. 20. 3. Heb. 12. 2. Acts 23. 6. Esay 5. 7. Matth. 12. 19. Acts 22. 23. Rom. 1. 30. 1 Cor 6. 10. Psal. 79. 10 13. Jerem. 20. 10. 1 Thes. 2. 2. Acts 9. 1. 1 King 2. 14. 〈◊〉 29. 11. Prov. 〈◊〉 pro. 27. 3. 17. 12. 1 pet 〈◊〉 〈◊〉 psal 〈◊〉 1 Sam. 31. 〈◊〉 prov 22. 10. Eph. 5. 4. prov 12. 18. 1 Cor. 4. 9. Job 30. 1. Jer. 20. 9. 2 Cron. 36. 16. Math. 27. 27. 〈◊〉 31. 41. 2 Cor. 12. 20. prov 17. 11. 1 Cor. 1. 11. The 〈◊〉 prov 3. 30. 〈◊〉 〈◊〉 1. 〈◊〉 pro. 30. 33. Eccl. 7. 8. psal 106. 33. prov 15. 18. and 18. 6. and 29. 22. Eph. 3. 25. drou 19. 19. Math. 5. 22. Luk. 24. 25. Gal. 3. 1. Rom. 12. 16. Eph. 4. 2. Col. 3. 12. Gal. 5. 22. 23. Rom. 12. 9. 1 Cor. 13. 4. Jam. 3. 13. 1 pet 3. 8. Jam. 3. 17. Rom. 12. 9. prov 27. 14. Rom. 12. 18. 1 Cor. 13. 5. 〈◊〉 3. 17. phil 4. 5. Eph. 4. 2. Col. 3. 12. 13 Gal. 5. 22. 1 Cor. 13. 7. psal 38. 13. Jam. 5. vlt. Lev. 29. 18. Math 5. 23. prov 15. 1. prov 21. 14. psal 4. 8. Eph. 4. 3. 1 Cor. 13. 4. 5. 1 pet 38. Math. 6. 22. 1 Cor. 13. 5. 8. Col. 3. 12. Gal. 5. 22. Heb. 13. 16. Gal. 5. 12. Rom. 15. 14. Ruth 2. 20. Gen. 23. 4. Cant. 6. 8. 1 pet 3. 8. 2. Tit. 3. 4. Rom. 12. 10. Lev. 19. 17. Rom. 16. 7. 1 John 3. 14. Gal. 6. 10. 1 John 3. 14 Rom. 16. 2. prov 18. 24. Col. 3. 12. Rom 12. 13. 1 pet 3. 9. 1 pet 4. 9. Rom. 12. 13. Col. 3. 13. 1 pet 3. 9. Rom. 12. 20. Math. 5. vlt. Gal. 6. 1. prov 22. 24. 1 Sam. 25. 17. prov 22. 10. pro. 26. 20. v. 24. prov 3. 30. prov 26. 17 Exod. 2. 13. prov 18. 14. 19. 11. James 1. 16. 20 Prov. 17. 14. Rom. 12. 29. 1 Sam. 25. 37. Job 1. 21. 2 Sam. 16. 11. Eph. 4. 27. 1 pet 2. 23. Deut. 32. 35. Rom. 12. 19. pro. 24. 17 18. Job 31. 29. 2 Kings 6. 22. 1 Sam. 24. Ephes. 4. 26. Mark 11. 25. Matt. 6. 14 15. Ecclus. 28. 9. James 3. 8. Psal. 116. 11. 38. 13. Ecclus. 28. 12. Prov. 29. 9. 26. 4 5. Matth. 5 6. 2 Tim. 2. 5. Ecclus. 4. 28. Gen. 13. 8. Isider Exod. 18. 22. 2 Cor. 6. 4 5. Luk. 12. 14 15 Esay 10. 2. Prov. 25. 〈◊〉 Rule 6. Exod. 2. 13. Matth. 5 9. Gen. 2. 24. 1 Cor. 6. 16. Eph. 5. 31. Gen. 2. 22. 23 24. 29. 35. Math. 19. 6. Heb. 13. 4. Joh. 2. Tit. 1. 6. 1 Tim. 3. 〈◊〉 1 Cor. 9. 2. Gen. 2. 18. Mal. 2. 15. Gen. 1. 28. 9. 1. 1 Cor. 7. 2. Heb. 13. 4. 1 Cor. 7. 9. Chrys. Gen. 3. 18. Eccl. 4. 9. 11. Heb. 2. 10. obi Gen. 24. 60. 32. 12. 13. 16. 22. 17. 1. 2. psal 24. 2. Esa. 7. 20. Gen. 1. 28. 9. 1. Sol. Esa. 56. 4. Math. 19. 21. 1. Cor. 7. 7. 9. 5. 1 Tim. 3. 2. Gen. 30. 1. 〈◊〉 Kin. 1. 2. Eccl. 3. 5. Math. 24. 19 1 Cor. 7. 26. Joc. 2. 16. 1 Cor. 7. 6. psal 73. 28. 1 pet 1. 16. 1 Tim. 5. 11. 1 Cor. 7. 35. pro. 21. 19. Syr. 25. 25. prov 31. 12. 26. 30. 1 〈◊〉 16. 31. 1 Cor. 7. 16. 1 pet 3. 1. Mal. 2. 15. 1 Tim. 2. 10. pro. 31. 27. 〈◊〉 Tim. 5. 14. Eph. 5. 30. 1 Cor. 6. 17. Act. 9. 4. Luc. 14. 6. Deut. 33. 9. Deu. 32. 11. Nah. 〈◊〉 11. Jer. 4. 3. Fsa 49. 15.