he be for his belly as the first or degenerate to a wolf as the last they are both distinguished from the good shepherd Yet they are to be obeyed as pastors because they come in the right way obediendum est male an evil man must be obeyed though not ad malum in that which is ill of which before in the Magistrate But the end of these is wosul acording to the prophet wo unto the shepherds that feed themselves Ye 〈◊〉 the fat and cloth you 〈◊〉 the wooll yee kill them that are fed but yea feed not the flock 4. The good shepherd is the last sort who as he comes in the right way Math. 22. 12. So he is not to abuse his place after he is entred as the evil shepherd doth but to perform the duties of it which duties are 1. To shew his flock a good example 2. To employ his talent for their good 3. To converse with them as he ought 1 He must be an example He must lead the flock as our Saviour expresseth it after the manner of the Easterne countries who drave not their sheep before them but the sheep followed them The Apostle describeth it more plainly by the word Typus he must be Typus as the iron that gives a forme to the mony by making an impression on it As the iron hath the same forme in it which it stampes on the coyne so must the minister by his example represent what by his doctrine he would have the 〈◊〉 to be The same word is vsed in other places it is used by Saint Peter bidding such men to be ensamples to the flock It was Moses his order in the first place the priest was to have 〈◊〉 integrity of life and then Vrim light or learning And it pleased God to make it a signe of Aarons cal ling to the Priesthood That his rod was virga 〈◊〉 a fruit bearing rod to shew that the priest when he uses the pastoral rod for government and discipline must not be unfruitful himself but must be an example in holy life and good works which are the fruits of the spirit So was it in Christ our Prototype as Saint Luke speaks Cepit 〈◊〉 〈◊〉 docere 〈◊〉 began both to do and to teach to do first and to teach after The like Saint Paul when he handleth this point ex professo tells both 〈◊〉 and Titus that a minister must be blamelesse by his example without spot and unreproveable So then he must be ex mplam or dux gregis he must be typus a pattern or example he must do and then teach This example he may be two wayes 1. In himself which is as you see before in S. Pauls direction to Timothy and Titus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot which hath relation to that in the law No man that bath a blemish or is mishapen in his body of the seed of Aaron the Priest was to come nigh to offer the Lords offering This was required under the Law to preserve the outward honour and dignity of the Priesthood the better and though in that regard it may be of moral use yet withal hereby was typified that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel They should be free from all spot because no offence should be given that no scandal should be given to the weak brother within nor to the adversary without This made the Apostle so careful to avoid not onely scandal but all occasion of scandal that when alms were sent to poor brethren by the care of the Apostles he would not carry it alone but would have one go with him that there might be no suspicion of fraud that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide things honest not onely in the sight of God but before men also and that the adversarie might have no occasion to speak evil Therefore the Disciples marvelled when they found Christ talking with a woman alone because it was not his custom to do any thing which might cause slander or suspicion Thus much for the ge 〈◊〉 We will now set the four vertues which the Apostle requires to be in him and the four spots which are opposit 1. The first is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperans or continens temperate and chast whether in a married or single estate The opposite to this is in Tim. 3. 2. not to be content with one Wife so continency or single life is the vertue incontinency or polygamie the thing forbidden 2. The second is that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilant or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not given to wine The opposite is in the next verse one given to wine transiens ad vinum a tavernhunter for the lust of the body and the pleasure of the taste must both be qualified in him 3. The next is he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sober which Chrysostome distinguishes from the former and is opposite not to the inordinate desires of meat and drink but to the passions of the soul which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irascible it moderates the passion of anger The vertue required is mentioned 2 Tim. 2. 24. mildenesse he must be no striker not furious but one that will bear injuries and labour with meeknesse to reclaim those that erre 4. Lastly he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and modest of good behaviour which the Councils refer to habitum his apparel gestum his gesture incessum his gate he must not be light in his behaviour The opposite to which is not to fly youthful lusts and light carriage To these four we must adde that which the Apostle mentions he must so carry himself that he may have a good report of them that that are Without for it is not enough to be commended by those of his own profession or religion by birds of his own feather but so that his very enemies may say He is a man fit for this sacred calling and may be converted by his example 2. He must be an example in his houshold by his example for according to S. Paul he must rulewell his own house which must be in 3 points 1. They must be brought up by him in the true faith 2. He must keep them in subjection that they be not unruly but obedient for if he be not able to keep his own under but that they will be refractory it argueth that he is either negligent or remisse and fainthearted and therefore unfit to rule the Church 3. Lastly he must make them examples of reverence gravity sobriety and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not accused of riot surfet and excesse And in these two respects the Pastor must be exemplum gregis The duty of the people must be conformable and answerable to that of the Pastor If it be
continence justice repentance fortitude and other holy vertues insomuch as Plotinus an unpartial witnesse admiring their fortitudes said of them Soli Christiani mortis contemptores Christians are the only despisers of death 17. It was an objection of the Jews we know that our Saviour wrought his miracles malis artibus that he cast out Devils by Beelzebub But the heathen Philosopher Longinus was of another belief For saith he They say that your Saviour wrought his miracles by the skill he learnt in magick while he was in Egypt but I hardly believe it For I reason thus with my self If he were a Magician and wrought by inferiour spirits he could not triumphare de diis triumph over the gods And we may reason thus with ourselves that if he and his followers wrought this way they would never have commanded such austerity of manners and life and forbid all such unlawful means But sure it is that the Christians of the Primitive Church were of such innocent life that Pliny the second testifies to the Emperour Trajan that there were never more innocent people then they and gave him counsel that if any of them were accused for Christianity he should enquire after them because it was contrary to the laws of the Empire otherwise that he should forbear to trouble them if there were no accuser 18. The next general reason to prove the truth of Christianity is the constancy of those that suffered for it not onely of men able and of strength to endure misery but of old and feeble men weak and frail women and young children and that in so ambitious a manner as that they conceived they could attain to no greater honour then to receive the Crown of Martyrdom in defence of it As we may see in the story of the woman with the childe in her armes that crossed the Pro-Consuls horse hastily and being asked the reason answered lest she should come too late to suffer with the other Christians whose names he had in his bill to be put to death for I also said she am a Christian. Tertullian hath an excellent passage concerning this constancy of Christians Nature saith he teacheth every man to be touched with shame or fear for the evil he committeth and therefore malefactors desire to hide themselves to shun discovery trembling for fear of apprehension Being taken and accused they deny the fact and confesse not easily though tortured They lament when they are condemned and rage against themselves imputing it to the malignity of fate or their stars and renounce the fact as knowing it to be evil But Christians do not so none of them is ashamed none of them repenteth but in that he was a Christian no sooner If any man take notice that he is so he glorieth if he be accused and interrogated he conconfesseth freely and voluntarily being condemned he is thankful What evil is in all this What is it evil that he hath no shame fear denyal repentance or lamentation What evil is it when the guilty person rejoyceth whose glory it is to be accused and whose punishment is his happinesse c. Now there is no sect of the Philosophers but one Edict commanding it to be left upon pain of death would dash it as it did in the case of Pyrrho and his fellowes but no Edict could or hath ever Glenced this Religion No 〈◊〉 either by pen or sword could ever suppresse it but the Christians ever tired and made their persecutors weary 19. Another argument is the horrid end of the opposers of Christianity For all the opposers and persecutors of Christians from and before the first persecution under Claudius to the tenth under Dioclesian and all the Emperours that signed the Edicts against Christians came to fearful miserable and untimely ends except onely Libanius the Philosopher that was converted to Christianity by S. Basil. As Herod eaten with lice Judas hanged himself 〈◊〉 died in exile Sejanus had a traytors death c. So that one alluding to the bad successe of persecutors said to an Emperor Parce nobis si non nobis pace tibi si non tibi Carthagini Spare us if not us yet thy self if not thy self yet be good to Carthage 20. The Devils testimony against himself may be another argument For it is a maxime in Law that how ill soever the witnesse be disposed yet his testimony is to be taken cum 〈◊〉 in dedecus suum when that which he testifies is against his own reputation And Zozomen hath a story that Julian the Apostata being at Antioch and desirous to know why the Oracle at Daphnes in the suburbs of that City had not given answer as formerly it had done went thither and having offered his sacrifices the Oracle or the Devil rather in it answered that he could not satisfie his expectation till the body or tomb of Babylas the martyr were removed so hard a matter it was for the Devil to do any thing there where the bones and ashes of a poor Christian lay And Tertul challengedthe Emperor Severus who raised the fifth persecution against the Christians concerning his religion saying Suffer me to come into your Temple and have conference with any of the spirits in the images there and if I or any Christian force it not to confesse as much as the foul spirit in the Gospel confest and to come out of the image let your religion prevail and ours take the foil And surely the Emperour had taken that large offer had he not feared the event 21. Lastly Plotinus confesseth as Cyprian and Origen report that Apollonius Thyaneus and other of the Heathen attempting to raise the images of Jupiter Mars c. and effected it but they all confest that endeavouring to raise the image of Christ they and their spirits were forced away with confusion This also to close up this point may be added that their gods were afraid of Styx but now we have found him before whom Styx itself and all the powers of Hell do fear and tremble CHAP. XIII Of the two chief parties that lay claim to Christian Religion Papists and Protestants Their difference about interpretation of Scriptures The Churches authority in expounding Scriptures An additional observation out of the Authors other workes Rules about the sense of the Scriptures Means for finding out the true sense other means controverted Addition about the Churches power in matters of faith whether infallible Decrees of Councels Consent of Fathers The Pope not infallible ANd now having found out the true way and being thus far entred into it we are come where it is divided into two For there are two sorts of Christians that lay claim to the true way and each party pleads possession of it each thinking the other to tread in a by-path and to be out of the right way We will therefore examine which of the two are in the right Christian Religion as it now stands in these parts of the World consists of Papists and
Credidit he beleeved But among all the rest there was one exception which might have tried one that had been very faithful and that was the long time he had been without a childe before and in his younger dayes and therefore there was little hope for him in his old age And therefore he might have concluded with them in the Prophet It is in vain to serve God what profit is it to trust in him I will beleeve no longer But this is against that rule of Esay Qui crediderit ne festinet hast and impatiency are no fit companions of faith he that will see the event in hast his faith is in vain Therefore our faith must not waver if we see not the fruit of it speedily but we must wrestle as Jacob did with the Angel and not let God go till we get a blessing from him as was said before We see that the woman af Canaan weake by sex and an alien from the promise though she received three repulses from our Saviour yet by not making hast she confirmed her faith to be true and received the reward of a true faith by obtaining what she desired 2. The second signe is our freedom from worldly cares and thoughts the ground of this is taken out of the great Scripture of faith when we run not a madding after worldly preferment the scraping together of wealth and seeking to have a portion in this life is an argument that we are born citizens of this world not as the Saints and Godly men that shewed themselves pilgrims in this world and that they sought another country a heavenly country and so God was not ashamed to be called their God But a more particular and special example is that there of Moses who being in great possibility to be a Prince for he should have been the onely son to Pharaohs daughter yet we see his coldnes to the world and to the preferment thereof was such that he waved it and chose rather to suffer affliction with his brethren the people of God then to enjoy the pleasures of sinne for a time for so he accounted the preferment of the world 3. The third signe is taken out of the 11. to the Hebrews from the definition of faith which is there called Hypostasis or a substance and thereupon the faithfull are called Hypostatici now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing And such are the Saints of God David was hypostaticus he would not fear though the earth be moved and the hills caried into the midst of the sea though the waters thereof rage and swell and though the mountains shake at the tempest of the same yet the Lord of hosts is with us the God of Jacob is our refuge as he concludeth that psalm And in another psalm he sheweth the true 〈◊〉 of a true beleever he shall never be moved he will not be afraid and his heart is stablished But the condition of him that wanteth faith is otherwise If there come but a gale of wind Saint Peter sinks when holy Job on the other side in the fullnesse of this substance of faith can say Etiamsi occiderit tamen sperabo in illum Though he kill me yet I will put my trust in him Though God should punish him in his wrath yet he would not leave his hold 4. The fourth signe of a true faith is to establish the Law as the Apostle speaks and it is a plain signe and demonstration of an ill faith to make void the Law it must be a working faith if not it is but like putridum 〈◊〉 a body without the spirit dead for as Saint Paul saith with the heart a man beleeveth unto righteousnesse The heart must kindle it from the heart saith the wiseman come the issues and springs of life and all the actions and operations of a man and if no action there can be no true faith If the heart be once possessed with this belief then as the Apostle speaketh I beleeved therefore have I spoken then it will come into the tongue and not onely so but as the Psalmist All our bones will speak every member will make profession of it for as it is said before according to the Physicians rule Judicium a corde fit per brachium the heart makes the pulse beat and that not by little and little or in a long time but presently and so is faith when it is in the heart it hath its effects presently eadem hora sanatus he that beleeved was healed the same hour The prophet saith who hath heard such a thing who hath seen such things shall the earth be made to bring forth in a day or shall a nation be born at once for assoon as Zion travelled she brought forth her children The Prophet wonders at it yet it is a signe of true faith Therefore what is their faith that is not seen till they die 〈◊〉 then they must trust in God whether they will or no all their life they will not at their death ther 's no remedy But it is not said that the just shall die but live by his faith And I shall not pray with Balaam let my soul die the death of the righteous but let my soule live the life of the righteous 6. The sixth rule for exposition teaches us that we 〈◊〉 seek to strengthen the faith of others Saint Paul though strong in faith yet desires to be strengthened and 〈◊〉 by the faith of the Romans And the contrary which is seducing others is not onely forbidden but a punishment is also laid upon seducers As we may see in Deut. where we are commanded not to consent to such and not onely so but to be the first actors in his punishment And thus if we labour to grow in faith our selves and to confirm others then as Saint Peter saith we shall receive the end of our faith even the salvation of our souls and have this answer Vade secundum fidem tibi erit as thou hast beleeved so be it done unto thee This will be Gods answer to us and merces fidei est visio dei the reward of faith is the vision of God for in in rebus supra naturam idem est habere videre in supernatural things its all one to have and to see We shall enjoy it Credendo quod non vidimus videbimus quod credimus by beleeving that we have not seen we shall see that we have beleeved And thus much for the duties of the minde Now for the duties of the heart CHAP. VIII The third inward vertue is fear of God Addition 11. of the seat of faith Reasons why God should be feared Of 〈◊〉 and seruile feare how fear and love may stand ' together The sinns 〈◊〉 1. want of fear 2. worldly fear
may see more sinne and corruption in himselfe then in another and so may say with Saint Paul I am the greatest sinner 1 Tim. 1. 15. and may see that gift in another which is not in himself which he is bound to honour in him but to prefer the gifts of nature in another before the gifts of grace in our selves is not true but counterfeit humility So likewise is that Hypocritical humility which some pretend for worldly ends as that of Absolom who though he were the kings son yetbowed himself to every one and kissed him c. whereby he stole away the hearts of the people and rebelled against his father 2 Sam 15. 5. Now the means to humility are these among many other 1. The first is the considertion of the vilenesse of the composition of our bodies Saint Basile saith that mans life is a schoolehouse of humility and his ground is upon that of the psalme where the Prophet comparing his body to the celestiall bodies falls into admiration why God did rather choose to put a reasonable soul into his body rather then into them What is in man Lord that thou art so mindful of him c. And out of that place in Genesis where Abraham acknowledgeth himself to be but dust and ashes Our nature is but a heap of dust mingled with ashes And the Philosopher saith that we are but a pot of Choler and phlegme And Saint Augustine saith that it would be a prealvent motive to humility if we would but take notice what manner of stuff passeth through our nose ears and other parts of our bodies nunquam tam turpe sterquilinium reperites we should see there is no such dunghill as our selves 2. Another means is the consideration of the estate of our souls The humble Publican took notice of it when he said God be mercifull to me a sinner A father seems to correct the translation of those words well by mihi peccato to me which am nothing but sinne For it is many of our cases We are such sinners as that the Apostle saith we are sold as slaves under sinne and in us that is in our flesh there dwelleth no good thing insomuch that of our selves we are not able to think a good thought And not onely so but if we consider that we have so multiplied our transgressions as that they are more in number then the haires of our head insomuch as the burden of them is so intollerable that they are too heavy for us to bear The consideration of these things will so humble us that though the devill carry us into our own mountain and shew us any good thing in our selves to tempt us with we shall be able to say with Jacob we are not worthy of the least of Gods mercyes and that if we use the gifts we have never so well yet to say we are unprofitable servants and that there is no gain to be expected from us to him and with the Prophet O Lord righteousnesse belongeth to thee but unto us confusion of faces and lastly with King David Not unto us Lord not unto us but unto thy name give the praise for thy loving mercy and truths sake 3. A third is the consideration of the crosses and afflictions which God either hath or may lay upon us and this is a sufficient motive to humble even the wicked This wrought upon king Ahab of whom it is said that he had sold himself to work evil a blaze of humility which was not unrewarded And certainly this is no small means to work this duty and so we are to think of it King David said it is good for me that I have been afflicted because thereby he learnt Gods statutes this drives us to God by prayer and to the word for comfort it maks us to enter into the house of mourning and to exercise discipline over our selves with other the like effects which it works 4. Lastly the best and chief motive should be the example of our Saviour of whom though there were many things worthy our learning and imitation in him yet he would have us chiefly learn this duty of humility Learn of me saith he for I am 〈◊〉 and lowly in heart And so all his acts upon earth did testifie of him his preaching was humble he sought not his own glory hismiracles without pride see thou tell no man said he to the cured Leper he begins his first sermon with Blessed are the poor in spirit his behaviour was humble of which he left an example in washing his disciples feet exemplum dedi vobis he was humble in his birth humble in his life but his death was a true pattern of humility beyond all presidents He humbled himself to death even the death of the Crosse. Saint Augustine upon our Saviours speech before mentioned Mat. 11. 29. saith discite a me non mundum fabricare non cuncta visibilia invisibilia fabricare non in ipso mundo miracula sacere et mortuos suscitare c. sed quod mitis sum et humilis corde Cogitas magnam constituere fabricam celsitudinis de fundamento prius cogita humilitatis Learn of me not to create the world or all visible or invisible things not to work miracles in the world as to raise the dead c. but to be meek and lowly in heart as I am Thou conceivest to erect a great fabrick of honour first bethink thy self of laying the foundation of humility And another Father upon our Saviours first sermon Blessed are the poor in spirit Ne contemnerent hominis humilitatem placuit Deo plura largiri in humilitate sua quam in 〈◊〉 qui igitur verentur humiliari se 〈◊〉 ea facere quae secit Deus Lest men should despise humility it pleased God to bestow more in the time of his humility then in his Majesty They therefore that are afraid to humble themselves fear that which God himself did And so we come to the signes of true humility 1. The first signe of true humility appears in our tongue by ruling that and forbearing to talk of matters above us Speak not proud things And not onely so but not to have them in our thoughts but to be content to deport our selves according to that condition in which God hath placed us We must know how to be abased and how to abound else God will mislike us as he did Baruch who did quarere grandia seek after great things And therefore Saint Augustine saith this is a true signe of humility when a man despiseth those things aswell which he might have as them he would have The second is when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur other mens good parts and our own evill to follow their's and correct our own When a man doth with the Prophet acknowledge
this this life is as the Heathen said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life without life It is a foolish opinion of some that think that the body and senses are the best things they possesse and thereupon infer that murder hath onely 〈◊〉 to the body but the truth is there is a murder of the soul as well as of the body So that murder is referred to two lives 1. The life present And 2. the life to come The world and the Common law account it an offence if the body or good estate of it be endammaged The good estate of the body is called incolumit as corporis the good plight and habit of the body and this consisteth in 3 things which are all included in murder as degrees to it 1. 〈◊〉 integritate corporis in the perfectnesse of each member of the body The body therefore is not onely prejudiced when life is taken away totally but when the body loseth an arm or a leg A maim will 〈◊〉 a good action 2. In incolumitate sensus in the soundnesse of the senses of our bodies when we are at ease without pain and therefore when a man is wounded hurt or stricken though no limb be taken away This bears an action of Battery 3. In libertate motus in freedom to go whither we will When a man is unjustly committed to prison and there wrongfully detained The law in this case allows the party so restrained his action against the person that deprives him of this liberty Now as there is inconlumitas corporis soundnesse of body so there is of the soul too called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tranquility of the soul and this may also be endammaged The good estate of the soul consists also in three things 1. In dilectione in love against which cometh in odium hatred with its crue and retinue 2. In 〈◊〉 joy Against this cometh that which so handleth a man that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Torporem 〈◊〉 a sloth or drousinesse of soul so that he taketh 〈◊〉 delight in any good thing or if he fall into envy 3. In pace Peace is the last which is twofold 1. Either within a mans 〈◊〉 quiet thoughts against which cometh scandalum scandal given or 2. without between him and others and the opposer of this is discord and contention So that not onely offences against the body or the incolumity and good thereof but offenders contra animam against the soul and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good plight thereof are comprehended within this Commandment as breaches thereof When Esau against the will of his parents had matched himself with strange women the daughters of Heth the text tells us that Rebecca professed She was weary of her life and this wearinesse of life Job calleth amaritudinem anima the bitternesse of his soul. Esau in this act was a trespasser against this Commandment On the other side Jacobs soul being as it were dead by the report of Josephs death 〈◊〉 imprisonment and Benjamins departure it is said of him when he was told that Joseph was alive that his spirit revived as if before it had been dead The Hebrews have a phrase 〈◊〉 animam to kill the soul and the English have the like to kill the heart and the Wise man hath one neer to it Spiritus tristis exsiccat ossa a broken spirit drieth the bones for grief is a cause of diminishing the natural heat so that he that ministreth this occasion to any man doth what he can to shorten his life and is within compasse of breach of this Commandment for whatsoever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-being is forbidden by this Commandment Thou shalt not kill The scope of this Commandment is not any private benefit but the publick good as was said before of the Law in general for the sin forbidden here is 1. In respect of God himself God will not have any man killed and his reason he gives because man is his own image and it is accounted a capital crime against earthly Princes to deface their image 2. In regard of the Church Christians are all one body in Christ therefore he that shall take away any member of it makes a rupture in that mystical body 3. In respect of the Common-wealth Peace is a great benefit and a great blessing when men shall live without fear besides Tutela singulorum the safety of every private person who as he hath received life from God so he hath received reason by the use whereof he is to preserve it For as the Psalmist saith God is the fountain of life from whom life is derived to every man and it is he that hath given man nobilem rationis usum whereby he may procure himself both incolumitatem corporis the good plight of body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good habit or tranquillity of soul and with this he hath fenced him round So much in general Now for the particulars CHAP. II. 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 sin The aggravations of this sin from the person murthered THe Manichees held a fond opinion that because it is said Non occides Thou shalt not kill that a man ought not to kill a beast or 〈◊〉 or cut down a tree or 〈◊〉 up an herb because there is life in it But this errour may be confuted even from the Creation for before the flood God saith Behold I have given you every herb bearing seed and every tree c. to be to you for meat he gave all things for the use of man as alter the flood Every moving thing that liveth c. And under the Gospel we see it most plainly S. Paul tells the Corinthians that whatsoever is sold in the shambles that ye may eat 1. The reasons are evident First where there is not 〈◊〉 societatis right of society there cannot be societas juris not participation of right but they have no right of society with us because they want reason and therefore it can be no injurie to them to kill them for where there is no right no jui there cannot be injuria wrong 2. To use a thing to that end for which it is ordained is no sin but the lesse perfect was made for the more perfect therefore herbs were ordained for beasts and both for the use of man 1. Yet in two cases we are prohibited the killing of beasts first when it turneth to the detriment of our neighbour It is not the killing of the beast but the wrong and detriment done to our neighbour that is the sin 2. If we kill it in the 〈◊〉 of our wrath exacting or seeming to 〈◊〉 from it that power of understanding of which it is not capable S.
diet Saint Paul 〈◊〉 Timothy to drink no more water but a little wine for his stomach By 〈◊〉 into excesse as into surfetting and drunkennesse a man may shorten his life 〈◊〉 Saint Hilary saith that this doth 〈◊〉 〈◊〉 adimere mortem 〈◊〉 〈◊〉 it not onely takes away a mans reason but life too And 〈◊〉 saith that 〈◊〉 naturalem 〈◊〉 enervat 〈◊〉 generat mortem intempestivam adducit it weakens a mans natural parts begets infirmities and brings untimely death so that excesse in meat and drink kills by degrees Our Saviour gives a caveate against it take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennes and so that day come upon you unawares So in those things which the Physitians call non naturalia a man by the undue vse of them may shorten his life and by the moderate use of them lengthen it Therefore the 〈◊〉 exhorts that having food and raiment let us be therewith content And make not provision for the flesh to fulfil the lusts thereof So likewise in the case from rest and release of affairs Our Saviour took the Apostles with him apart that they might have leisure to eat and to rest a while for the Psalmist tells us it is but losti labour to hast to rise up early and take late rest and eat the bread of carefulnesse for a man may by the 〈◊〉 much bending of his minde to these earthly things bring death to him the sooner A broken spirit doth but dry up the bones and cause him to die before his time Tristitia mundi worldly sorrow brings death saith the Apostle Now as there must be no neglect in us in respect of preserving our own lives so neither must there be in regard of our neighbours God commanded the builder to put battlements upon his house lest another should fall from it And if a man knew that his oxe vsed to push he was to tie him up and if he failed if any were killed he was to die himself for it with the oxe And if the rule of the wiseman hold good as certainly it doth that we must not with-hold our hand from doing good we wust not forbear to deliver them that are drawne to death then must we not onely keep them from danger of death but by the rules of extension we must do what we can to help them and save their lives Pasce 〈◊〉 〈◊〉 saith saint Ambrose Non pavisti occidisti feed that sheep which is ready to 〈◊〉 if thou feedest it not thou killest it Hence is the use of Physick necessary and those that are skilful are bound to use their skill to preserve the life of their brother Is there no Balm in Gilead is there no Physitian that the people be not healed saith the prophet which speech implies and supposes the use of physick The prophet Ezekiel saith that God hath ordained plants for mans use The fruit for meate and the leaves thereof for 〈◊〉 And under the law it was provided that if any man did 〈◊〉 inferre 〈◊〉 offer violence and wound his neighbour be should pay for his healing by which places is implied the lawful use of physick and the duty of the physitian which is to preserve the life of his neighbour whereas now by the negligence of physitians many patients are like the woman which had a bloody 〈◊〉 in the Gospel who had spent her whole estate upon the physitians and yet was never the better but rather worse such is the practise of some to their shame be it spoken As it is a great sinne in them so it is a great punishment for men to fall into their hands which made the son of Syrach say He that 〈◊〉 before his maker let him fall into the the hands of the Physitian But now as we must preserve the life of the body so also 〈◊〉 corporis the good plight and integrity of it as we said before If the least part of the body be hurt the whole complains and saith 〈◊〉 me why smiteth thou me Neither the whole nor any part must be hurt The law forbad the causing of any blemish upon our neighbour the giving of a wound if any rupture or vstulation by fire happen it is an injury and the like must be inflicted upon the party that was the cause for if there be 〈◊〉 partis a dismembring of any one part it is 〈◊〉 ad mortem 〈◊〉 it reflects upon the whole body And therefore the law requires eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe And he goeth further He that causeth but a blemish in a man so shall it be done to him again And as a wound is 〈◊〉 integritatem against the integrity and perfection of the body and plaga contra sensum a stripe against the sense so is a wound binding or imprisonment contra 〈◊〉 against the motion of the body David repeated it at Abners burial as a great honour that his hands had not been bound nor his feet put into fetters he died not as a malefactor for these also are accounted as injuries done without authority but lawfully inflicted by the magistrate they are as punishments and then justifiable So that next to life this 〈◊〉 corporis the preservation of the body in its integrity and perfection is to be regarded CHAP. V. Of the murther of the soul. Several signes against the life of the soul. How a man may be accessory to the death of his soul. This sin may be committed both by them that have charge of souls and by private persons That this law is spiritual according to the third rule Of the murther of the soul. 〈◊〉 come now to the murther of the soul which is forbidden aswell as the murther of the body And indeed the murther of this is so much the more grievous by how much the image of God is more in it then in the body and therefore if the blood of the body cry to God for vengeance it is certain that the blood of the soul will cry much lowder Now the life of the soul may be said to be taken away 1. In respect of the present 2. Of the life to come 1. If a man live not here with a contented minde if his soul be not filled with good as the preacher speaks an untimely birth is better then he that is he had as good never to have been born now he that ministers occasion to discourage as the Apostle or to discontent another and so makes his life odious to him he offends against this commandment We see in 〈◊〉 what griefe can do Simeon being detained in Egypt and Benjamin to be carried thither if any mischief should befall him he tells his other sons he should be but a dead man but assoone
as he heard of 〈◊〉 welfare it is said that his spirit revived as we said before This killing of the spirit cometh three wayes in opposition to those three things wherein the life of the soul consists of which we spake before 〈◊〉 1. Joy 2. Peace 3. love Against the first is when men grieve others as the Egyptians did the 〈◊〉 when they brought them in amaritudinem spiritus into 〈◊〉 of spirit Against the second when they bring them as they did the Israelites 〈◊〉 〈◊〉 spiritus into anguish of soul so that they would not hearker to Moses when he brought a message from God when the heart is broken with sorrow the inward peace and harmony is disturbed for heavines in the heart makes it stoope as 〈◊〉 observed Against the third when a man is brought to a hating and lothing of himself and all other things so that he can take no joy in any thing None of these must be done to any neighbour but least of all to the godly It is a wicked thing to grieve the soul of a righteous Lot for by this means we bring him to the first death to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulnes and deadnes of spirit whereby he is not fit to go about any thing that is good This is done by provocation or 〈◊〉 as they provoked God in the wildernes and therefore all irritation must be avoyded 2. The soul also may be murthered in respect of the life to come especially by him to whom the cure of it is committed And this may be done diverse wayes as sometimes by him that hath the cure as 1. By causing men to stumble at the law 〈◊〉 in lege 〈◊〉 the Prophet or by teaching as 〈◊〉 did 〈◊〉 to cast a stumbling block before the children of Israel which Christ taxes in some of the Church of Pergamus 2. Indirectly and by negligence in not doing his duty The prophet 〈◊〉 of such that if any perish through his default the Lord will require his blood at his hands Prosper upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is to say if thou shalt not tell a man of his faults that he may be converted and live I will condemn thee into everlasting fire that hast not rebuked him who by reason of thy silence hath sinned Saint 〈◊〉 saith Omnis qui male vivit 〈…〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 forte qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 He that liveth ill in the sight of those over whom he is set as much as in him lies kills them and perhaps he that followes his example dies and he that follows not lives yet in respect of his cure they both die And therefore it is that Prosper tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 sue 〈◊〉 〈◊〉 〈…〉 〈…〉 A minister ought to live piously for examples sake and to teach so in regard of the performance of his duty being assured that justice will not favour him from whose hands the soul of him that perisheth is exacted And Saint 〈◊〉 Penset ergo sacerdos qui ad satisfaciendum districto judicio de sua tantummodo anima fortasse vix sufficit quot regendis subditis 〈◊〉 〈◊〉 apud Deum rationis tempore 〈◊〉 ita dicam 〈◊〉 〈◊〉 animas habet let the priest therefore consider and lay to heart how he that perhaps can hardly tell how to satisfie or answer for his own soul at the day of judgement will be able to render account for so many souls as are committed to his charge 2. Though one have not the charge of souls yet as a private person he may be guilty of the spiritual death of anothers soul if either by counsel or otherwise 〈◊〉 or 〈◊〉 by word or deed by example c. He cause his brother to fall as Peter by his counsel was a scandal to Christ and would have prevented his suffering if Christ could have been disswaded and so the great work of mans redemption had been hindred So the same Apostle by his example gave offence and misled the Jews and 〈◊〉 The like did they whom Saint Paul reproveth who by their examples induced others weak persons to eat of things sacrificed to Idols with doubting consciences Let all such as prove scandals to others remember that woe denounced by our Saviour That it had been better for them that a milstone were hanged about their necks and that they were thrown into the sea And in the case of the souls murther a man may be accessory to the death of his own soul as he may to the murther of his body 1 By neglecting the meanes of his salvation for all must not lie on the minister we have our parts too Work out your own salvation saith the Apostle with fear and trembling If we neglect it we are accessory to our own perdition 2. By seeking after worldly things too much The same Apostle tells us in the next chapter that they that minde earthly things inordinately end in destruction 3 By giving himself over to sin without sense and working uncleannes with greedines and make no conscience of sinning 4. By deferring repentance from time to time till he finde no place for it it was Esaus case And it is the masterpiece of the devil where he worketh this neglect Saint Gregory describeth it excellently Cum in gravi 〈◊〉 miser homo labitur suadet ei 〈◊〉 ne 〈◊〉 ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in corde 〈◊〉 misericordiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 suggerit 〈◊〉 sic in 〈◊〉 Dei 〈◊〉 〈◊〉 〈◊〉 pereat When a wretched man falls into grievous sinne the devil disswades him from repentance from confessing his sinne then tells him it is a small sinne then preacheth mercy to him and promiseth him long life and vrgeth him to continue in his sin till at last he brings him into Gods displeasure and desperation with himself and so he perisheth And this is by deferring repentance 3. The third rule for expounding the law is that it reaches to the heart for Gods law is spiritual and so this law reacheth not onely to outward murther in in regard of the act but to murther in the heart The Pharisees counted it not murther unlesse blood were shed and the life taken away but Christs teaches us that the law goes further it restraines not onely the arme and the blow that is given but the first motions and desires of the heart If any hate a man in his heart or be angry without a cause he is guilty of the breach of this commandment for the outward acts done or committed whereby any is murthered are nothing els but 〈◊〉 〈◊〉 the fruits of unjust anger which is that 〈◊〉 of bitternes from whence all outward acts spring and this root must be plucked up and therefore he pronounceth plainly that out of the heart proceed murthers c. Those
is to provide for himself food apparel house room and such necessaries to sustain nature 2. Necessitas personae personal necessity which extends not onely to our selves but to those also of our houshold for which if a man provide not the Apostle saith he is worse then an Infidel 3. The third is necessitas status conditionis When besides the former we would have wherewithal to live according to our state and condition and this consists not in indivisibili in an indivisible point but admits a great latitude according to the several ranks callings and conditions of men Thus if a man have 300 l. he hath as much as will serve him in his condition and yet if another hath 3000 l. he hath no more then will serve him in another condition Now when a man hath what is necessary in the two 〈◊〉 respects then he must prefer the necessities of the poor before his own in the third respect for then that precept of Christ takes place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give almes as much as yeu are able That is when the two first necessities are served for if there be necessity either of our nature or person we are not then bound to give but of the surplusage which we have over and above unlesse it be in case of extream necessity of our brother or of the publick necessities of the Church our own necessity not being present or extream as those Corinths commended by the Apostle who though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deep poverty yet they gave to their power yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond their ability Chrysostome gives this reason why we should part with cur money in works of mercy because else saith he we do not love it For though covetousnesse be the love of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they which are most covetous have the most close bowels and are most loth to part with it yet he proves that they do not love it aright for the true love of a thing is not amor concupiscentiae to desire a thing for our own use as a man loves meats and drinks but amor benevolentiae when we love a thing for it self desiring its good for the true act of love is Velle ejus bonum quod vel quem amamus to wish the good of that thing or person which we love and therefore if a man love his money he wishes well to it Vt bene sit ei Now the well-being of every thing is when it is so as God hath appointed for the bene esse the well being of every thing in the world is Ita esse ut Deus ordinavit Therefore if any man do wish an esse to his money in that order which God hath ordained then he wisheth the good of it and consequently loves it otherwise he wisheth the evil of it and consequently loves it not Now Gods ordinance is that every thing that is good should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sui diffusivum of a communicative nature diffusive of itself and the end of money in special is to be communicated and so if we communicate it in a right manner it attains the end for which it was ordained and so we 〈◊〉 that we love it 〈◊〉 a miserable case were we in if the Sun should not communicate his heat and light to us but should keep it to it self or if the Earth should keep in her fruits and not yeeld the same to us we should say this were contrary to their nature and to the end for which they were made and contrary to their well-being as well as ours and so it is contrary to the nature and end of money to keep it to our selves and not to communicate it to others Among many notes and signes of the Church it hath pleased God to make choice of this one as an infallible signe that we are true members of it If we communicate to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle communicating to the necessities of the Saints Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship and communion Again this vertue is called liberality by the Apostle because that when we are Liberales liberal and 〈◊〉 we do liberare animam a vitiis free our selves from vices It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ministry because it is a service we owe to the Saints a debt or a rent we must pay to them Again he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift because it must be freely and readily given Now a dayes men give nothing freely rather do ut des or do ut facias is in use men give to those that shall give to them or they give to them that shall do something for them but this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift which the Apostle requires and 〈◊〉 he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing because by doing thus this fruit shall come the poor shall blesse us and God also shall blesse us Thus by all those several expressions of the Apostle it appears that the use of riches is to have them communicated and therefore if any do appropriate that to himself which God would have common he perverts the use of it Again this use of communicating to others appears in that good works are compared to seed and doing good to sowing He that sows to the spirit shall of the spirit reap life everlasting saith the Apostle And sow in righteousnesse and reap in mercy saith the prophet 〈◊〉 parce seminat parce metet qui seminat in multis benedictionibus metet in multis benedictionibus He that sows sparingly shall reap sparingly and he that sows bountifully shall reap bountifully A man may so love his seed that for pure love he lets it lye in his Barn till Worms breed in it and consume it and then he doth amando perdere by loving lose it Therefore he doth truly love his seed that doth projicere semen cast his seed into the ground which returns him fruit an hundred fold this is truly amare semen to love his seed Thus we see if the temporal blessings of God be seed as in truth they are there must be a casting of them away and a scattering of them that we may receive them again with increase And yet in this casting them we do not lose them nor our right and interest in them for when a man hath sowen an Acre of ground if one ask him whose is that seed he will not say it is the grounds but his that sowed it so if a man could be brought to this perswasion that semen est serentis non recipientis that what is sowen in works of mercy is his that sowes it and not the grounds on which he sowes it he would not sowe sparingly Thus we see the true state of riches they are seed which must be sowen Now as the Husbandman doth credere