the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
in this life there ought to be joyned a trembling and feare to transgresse it Pro. 8. 12. 13. 14. 16. I wisdome have with me the feare of the Lord. The wise man feareth and departh for evill Chiefly indeed in respect of offence but also in respect of the anger and punishment most of all as it separates from God Neither ought such feare to be called servile when it respects not punishment only 27. The chiefe end is Gods glory for we tend unto him by obedience upon whom we leane by Faith otherwise obedience should not flow from Faith Seeing also that Faith is our life as it doth joyne us to God in Christ it is necessary that the actions of the same Faith which are contained in the obedience should bee caried also to God that is to his Glory 28. The lesse principall end is our own salvation and blessednesse Rom. 6. 22. Being made servants to God yee have your fruit in holinesse and the end eternall life Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward is rightly called mercenary yet that any should be secondarily stirred up to doe his duty by looking on the reward or for feare of punishment also this is not strange from the Sonnes of God neither doth it in any part weaken their solid obedience 30. But our obedience is not the principall or meritorious cause of life eternall For we do both receive the priviledge of this life and also the life it selfe by grace and the gift of God for Christs sake apprehended by Faith Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner the Ministring helping and furthering cause toward the possession of this life the right where of we had before in which respect it is called the waywherein we walke to Heaven Eph. 2. 10. 31. But it furthers our life both in its own nature because it is some degree of the life it selfe alway es tending to perfection and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts Galatians 6. 8. Hee that sowes to the spirit of the spirit shall reape life eternall 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne Gala. 5. 17. the flesh lusteth against the spirit yet in Christ it is so acceptable to God that it is crowned with the greatest reward 33. Therefore the promises made to the obedience of the faithfull are not legall but evangelicall although by some they are called mixt Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken whereby the creature doth submit himself to God to receive and execute his commands unto which there ought alwayes to be joyned 1. Sincerity whereby all mixture of a strange intention and affection is removed so that the whole man is applied to this duty 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale that is the highest degree of a pure affection Gal 4. 18. It is a good thing to love servently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes 35. The chiefe subject of obedience as also of lively Faith is the will Phil. 2. 13. It is God that worketh in you both to will and to doe 36. But because the sâ—…rity of the will approving doth most appeare in readinesse alacrity or cheerfulnesse of mind therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver because thou didst not serve thy God in joy and cheerfulnesse of heart So as often it is pleasing and acceptable to God although the worke it selfe that is propounded be not performed 2 Cor. 8. 12. For if there be first a ready mind one is accepted according to that he hath 37. And because the zeale of the will doth chiefly consist in love and hatred therefore also there is necessarily required to obedience acceptable to God a love of the good and hatred of evill Ps. 45. 8. Thou hast loved righteousnesse and hated iniquity 38. The effect and fruit is not onely a declaration but also a confirmation of Faith and Hope 2 Tim. 1. 19. Keeping Faith and a good conscience which being put away some have made Shipwrack of Faith 39. An adjunct that accompanies it is a conscience quiet joyfull and glorying Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience desiring to behave our selves well in all things 1. Our glorying is this the testimony of our conscience by this we shall assure our hearts CHAPTER II. Of Vertue 1. THere be two parts of obedience Vertue and the action of Vertue 2. Pet. 1. 5. Ad to your Faith Vertue c. For if these things be with you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members for these two are in their own nature joyned together and doe make one and the same obedience 3. Hence both vertues and their actions are set forth by the same name and are explained also by the same definition because they are altogether of the same nature even as arguments of Logicke are of the same name and nature whether they be considered alone and by themselves or in Axioms and Syllogismes 4. Vertue is an habit whereby the will is inclined to doe well 5. It is called an habit not as it is distinguished from disposition and signifieth a confirmed and perfect constitution of mind for such a degree of vertue is scarce granted to men while they live heere but generally as it containes both a perfect and also imperfect degree of Vertue and state of the mind 6. But it is called an habit not onely because it is had but also because it maketh the subject which it is in to have it selfe in a certaine manner that is it determines the faculty to good which otherwise is not determined in which sence this word is found Hebr. 5. 14. Who by reason of habit have their sences exercised to discerne good and evill 7. It is in the will First because the will is the proper subject of the Theology as it is the proper principle of life and of morall and spirituall actions 2. Because the will is that faculty which is properly carried unto good that is honest Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective the proper and immediate operation whereof is voluntary election 4. Because the will doth commend the other faculties and so Vertue doth most agree to it that all may be directed aright 5. Because the will is neither by it selfe nor
God and the Father is this to visit the fatherlesse and widdowes in affliction 1. Iohn 4. 20. 21. If any one say I love God and hate his bzother he is a lyar This Commandement have wee from God that he that loveth God love his brother also 11. Hence finally religion is best proved and tried by Iustice according to the frequent use of the Scripture which argument notwithstanding doth serve much more certainly for negation then affirmation if it be understood of the outward workes offices of Iustice because such workes of Iustice may be sometime present where true religion is wanting but if true religion be present they cannot be wholly absent 12. By the same reason also unjust workes doe more argue a man to be ungodly then those which are just doe argue a godly man whence the workes of the flesh are said to be manifest Gal. 5. 19. Which is not affirmed of the fruits of the spirit Verse 12. 13. The order of this charity is this that God is first and chiefly to be loved by charity and so is as it were the formall reason of this charity toward our neighbour next after God we are bound to love our selves namely with that charity which respects true blessednesse for loving God himselfe with love of union we love our selves immediatly with that chiefe charity which respects our spirituall blessednesse but we ought to love others whom we would have partakers of the same good with us secondarily as it were moreover others may be deprived of this blessednesse without our fault but we our selves cannot therefore we are more bound to will and seeke it for our selves then for others 14. Hence it is that the love of our selves hath the force of a rule or measure unto the love of others Thou shalt love thy neighbour as thy selfe 15. Hence it is never lawfull to commit any sin for anothers sake although our offence may seeme small and to be a chiefe good which wee should seeke to another for he that wittingly and willingly sinneth hateth his own soule Prov. 8. 36. 29. 24. He that sinneth against me offereth violence to his own soule He that partaketh with a thiefe hateth himselfe and he that hearing cursing declareth it not 16. Among other men none indeed ought wholy to be removed from the embracing of our charity who is capable of blessednesse for if we love God above all things no enmities will so far prevaile with us but we may love our very enemies for God Mat. 5. 39. Rom. 12. 17. 1. Thess. 5. 15. 1. Pet. 3. 9. 17. But among men those are more to be loved then others that come neerer to God and in God to our selves Galatians 6. 10. Let us doe good to all but especially to the houshold of Faith 18. But because they that believe are more neere both to God and to us also spiritually then those who doe not as yet believe therefore also are they more to bee beloved 19. Yet this is so to be understood that it be referred to the time present and the immediat affection for we may will the same good to some other as much or more in time to come the grace of God and faith comming between in which sence that affection of the Apostle concerning the Israelites is to be taken Rom. 9. 3. 20. If among those that are to be beloved there be no apparent disparity neither in respect of God nor in respect of us then they are equally to be beloved 21. But if any apparent disparity appeare either in their neerenesse to God or to our selves then he who exceeds in any neerenesse is more to be beloved that is when we cannot exercise the act of our love alike toward all we are more bound to place our love on those whom God hath by some speciall neerenesse or communion commended to us then on others Therefore although we ought equally to will the salvation of others yet the exercise and care of this will is chiefly due to those that are neere joyned to us in some speciall respect as a Souldier although he ought to wish well to all his fellow Souldiers yet he is bound to take most care of those who are of the same band and are next adâ—…oyned in the same Ranke This appeares in that example of Paul who did more servently desire the conversion of the Israelites then of other Nations of which affection he gives this one reason because they were his brethren and and kindred according to the flesh Rom. 9. 3. 22. Yet in this prerogative of charity we must wish to those that are neere unto us rather those good things which pertaine to that conjunction whereby they come neere unto us as spirituall good things to those who are most spiritually joyned to us and naturall good things to those with whom we have a naturall neerenesse not that those kind of good things are in our desires to be separated one from another but because the very kind of conjunction is as it were a bek from God whereby he stirs us up to bestow our paines chiefly in this or that kind 23. Hence it followes first That kindred in bloud Caeteris paribus other things answerable are more to be beloved then strangers in those things which pertaine to the good things of this life and among those that are neere in blood those that are the neerest to be most loved 24. Secondly that some speciall friend is more to be beloved then an ordinary kinsman in bloud at least in those things which pertaine to the common duties of this life because friendship may be such that it may make a neerer conjunction then consanguinity it selfe considered by it selfe Prov. 18. 24. For a friend is neerer then a brother 25. Thirdly that parents are to be loved more then any friend because the neernesse of parents is greater then of friends as touching the communicating of those things which are most intimate to us 1. Tim. 5. 4. If any widow have children or nephewes let them learne first to shew piety towards their own house and to recompence their parents for this is honest and acceptable in the sight of God 26. Fourthly that parents are more to be beloved then children in those good things which ought to redound from the effect to the cause as Honour Esteeme Reverence Thankfulnesse and the like But that children are more to be loved then parents in those things which are derived from the cause to the effect of which kind are Maintenance Promotion Providence and the like 27. Fifthly that husbâ—…s and wifes are to be loved more then parents or children in those things which pertaine to society and union of this life for that is the greatest neerenesse whereof it is said they shall be one flesh Gen. 2. 24. Matthew 19. 5. Therefore shall a man leave his Father and Mother and shall cleave to his Wife and they shall be one flesh 28. Sixtly that they that have deserved well of
his helpe comming between Heb. 13. 16. To doe good and to distribute forget not 58. But although all acts of Iustice ought to have charity joyned to it yet there are some wherein Iustice doth more shine forth and others wherein charity doth more rule 59. Hence that distinction ariseth whereby some offices are said to belong to Iustice strictly taken and some belonging to charity of which difference and formall distribution we have Christ the author Luke 11. 42. Ye passe by judgment and the love of God 60. Those are the acts of Iustice which have in them the confideration of a debt and equality in respect of others 61. Those are the acts of charity whereby the good of another is respected more then our debt 62. The offices of Iustice are before and of straighter obligation then they which are of charity 63. Hence we are more bound to pay our debts then to give any thing of our own and he that offends another is more bound to seeke reconciliation then he that is offended 64. There is in many things a double respect of Iustice one whereof respects the next end and words of the Law that bindeth which is called Iustice in the most strict sence and the other respects the remote end and reason of the Law which is called equity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. The parts of this Iustice are two one whereof gives to every one his own and it is called distributive Iustice the other restores to every one his own and it may be called emendative Iustice. 66. Distributive Iustice cannot be rightly performed without a right judging of things and persons and a meete comparison of things to things and persons to persons from whence ariseth that proportion which they call geometricall 67. Unto distributive Iustice is opposed acception of persons whereby one is preferred before another in the distribution of good due without just cause 68. Emendative Iustice is either Commutative or Corrective 69. Commutative Iustice is equality of the thing given and received 70. Corrective Iustice presupposeth some Injustice and it is either civill or criminall 71. Civill doth chiefly correct the injustice of the cause 72. Criminall doth chiefly correct the injustice of the person 73. To corrective Iustice pertaineth revenge and restitution 74. Revenge is an act of corrective Iustice whereby punishment is inflicted on him who hath violated Iustice. 75. The end hereof ought to be the amendment or restraint of the offendor quietnesse and admonition to others and so the preserving of Iustice and of the honour of God Deut. 13. 11. 17. 13. 19. 20. 21. 21. That all Israel may heare and feare and doe no such iniquity in the midst of thee 76. Restitution is an act of corrective Iustice whereby another is set againe into the possession of that thing of his own whereof he was unjustly deprived 77. Hence an action binding to restitution must be against Justice strictly taken and not against charity only 78. To this injustice injury is opposed 79. To charity is evill will opposed whether it be formall by a direct intention or virtuall by interpretation 80. Unto this ill will partaines unjust discord which if it break forth into separation especially in those things which pertaine to religion it is properly called Schisme CHAPTER XVII Of the honour of our Neighbour 1. IUstice toward our Neighbour doth either immediatly affect him or by meanes of some action 2. Iustice which doth immediatly affect our Neighbour doth either respect the degree of that condition in which our Neighbour is placed or the condition it selfe absolutly considered 3. As if respects the degree of it it is called honour which is commanded in the fift Commandement which is said to be the first Commandement with promise Eph. 6. 2. Either because it is the first of the second Table or because it is the first Commandement in all the Law that hath a singular and proper promise joyned to it 4. Here society of men among themselves is supposed and established private or oeconomick and publick or politick wherein one ought to serve another being joyned together in mutuall duties of Iustice and charity that they may exercise and shew towards men that religion whereby they worship God 5. Hence that solitary life which certaine Hermites have chosen to themselves as Angelicall and others imbrace for other causes is so farre from perfection that unlesse it be perswaded by some extraordinary reason and that for a time only it is altogether contrary to the law and will of God 6. But because humane society is as a foundation to all other offices of Iustice and charity which are commanded in the second table of the law therefore those transgressions which do directly make to the disturbance confusion and overthrow of this society are more grievous sinnes then the breaches of the severall precepts 7. But although politicall society be established of God as well as Oecoâ—…omicall yet as there is some certain form of this Oeconomicall as also of Ecclesiasticall society prescribed to all people it is not so of politicall but it is left to their liberty that so as they preserve their power whole they may ordaine that society which makes most for the establishing of religion and justice among themselves 8. And this is one reason why there is mention only of parents in the fifth precept because Oeconomicall society only which is plainly naturall should remaine one and the same throughout all ages and nations unto which that also is added that this is the first degree wherein is the fountaine and seminary of all society whence also the authority of all others in superiour power is set forth and mitigated by the name of Father 2. Kings 2. 12. 13. 13 14. Gen. 41. 8. 43. 1. Sam. 24. 12. 1. Tim. 5. 1. 9. Honour is an acknowledgement of that dignity or excellency which is in another with a due testification of it 10. It is called both an acknowledgement and testifying because it consists neither in outward observance only nor in inward only but in both 11. It is said to respect excellency or dignity because we are not affected with reverence but upon the apprehension of some excellency 12. Hence that duty which is due to those who are placed above us in some eminency is commonly and most properly set forth under the name of reverence but by a synecdoche it sets forth every duty wherein the degree of dignity or excellency of another is respected whether that degree be inequall in respect of us or equall Rom. 12. 10. In honour preferring one another 1. Pet. 3. 7. Let men likewise dwell according to the knowledge of God giving honour to the woman as to the weaker vessell according that 1. Pet. 2. 17. Honour all men 13. But it hath the first place among those duties which are due to our neighbour First because it comes neerest to the nature of religion and piety wherewith we worship God
whence also it is called religion or piety not only by prophane authors but sometime also in the Scriptures 1. Tim. 5. 4. Let him learne first to shew piety to his owne family c. Secondly because it is the bond and foundation of all other justice which is to be performed to our neighbour for by vertue of this duty of those degrees which it doth respect men lead a quiet and peaceable life with all piety and honesty 1. Tim. 2. 2. which doth also seeme to be the proper reason of that promise which is adjoyned to this fifth precept that thou mayest prolong thy dayes upon earth because without this mutuall observance of superiours and inferiours among themselves it could not be expected that the life of man should abide in its state 14. Honour as it respects the knowledge and opinion of others of him that is to be honoured is called fame Eccles. 7. 1. or a good name Phil. 4. 8. 15. Hence honour as it is the externall good of a man doth not really differ from fame but only in reason 16. That office of honouring which we owe to all is to preserve that state of dignity which they have without being hurt 17. Unto this office those vices are opposed whereby the fame of our neighbour is hurt 18. The good name of our neighbour is hurt when that estimation which ought to be had of him is diminished 1. Cor. 4. 13. Being defamed we pray 2. Cor. 6. 8. By honour and dishonour by evill report and good report 19. We may diminish it either with our selves conceiving ill of him without just cause which is called rash judgement Mat. 7. 1. 1. Cor. 4. 3. or with others also 20. The good name of our neighbour is diminished with others by words deeds gestures or other signes 21. This also is done sometime directly and formally with an intention to hurt and sometime virtually and indirectly or of the nature of the thing or by circumstances adjoyned 22. When the fame of another is hurt by imputation of an evill of the fault or of punishment if it be in his presence it is called either a reproach or derision or a slander if it be in his absence it is called detraction 23. Detraction is directly exercised about the evill of our neighbour foure wayes 1. When a fault is falsly layd upon him 2. When a secret fault is discovered without a just cause 3. When a true crime is too much beaten upon 4. When the deed is not disallowed but the intention is blamed 24. It is indirectly exercised about the good of our neighbour foure wayes also 1. Denying that good which is to be given to our neighbour 2. Hiding it 3. Lessening it 4. By praising it coldly 25. The former wayes are contained in his verse Imponens augens manifestans in mala vertens 26. The latter in this verse Qui negat aut minuit tacuit lau dat que remisse 27. The good name of our neighbour is restored by retracting or desiring pardon or sometime also by recompensing of it 28. The duties of hâ—…our belong some to unequals some to equals 29. Among unequals it belongs to superiours to excell in well deserving but to inferiours to reverence and give thanks 30. Inequality is either in some simple quality or in authority and power 31. Inequality in a simple quality is either in respect of age or in respect of gifts 32. They that are above others in age ought to go before them in grave example Tit. 2. 4. That old women teach the yonger women to be sober 33. They that excell in gifts ought readily to impart the same to the profit of others Rom. 1. 14. I am a debter both to the Grecians and Barbarians to the wise and the unwise 34. They that are above others in power are those who have right to governe others whence also power is wont to be called jurisdiction whose duty it is to administer justice and charity toward others in a certaine eminent way according to that power which they have committed to them Iob 29. 14. 1â—… I put on justice and my judgement covered me as a robe and as a Diadem I was as eyes to the blinde and as feet to the lame Col. 4. 1. Masters do that which is right and equall to your servants 35. This justice is administred in charity by protecting and ruling 36. Protection is an application of power to defend others from evill Isay 32. 2. And a man shall be as an hiding place from the winde and a covert from the tempest c. Whereunto also pertaines that providence whereby they provide necessary things for them 1. Tim. 5. 8. 37. Ruling is an application of power to further others in good Romans 13. 4. He is the minister of God for thy good 1. Tim. 2. 2. That we may leade a peaceable and quiet life in all godlinesse and honesty 38. This ruling is exercised in directing and rewarding 39. Direction is a propounding of that which is right and good that it may be observed Ephes. 6. 4. Fathers bring up your children in the nurture and admonition of the Lord. 40. Unto this direction pertaines the making and promulgating of good lawes in whatsoever society of men it be 41. Rewarding is a recompencing of that obedience which is performed or denied to direction 1. Pet. 2. 14. both to take vengeance on the wicked and for the praise of them that do well So Rom. 13. 42. Here distributive and emendative justice doth most shine forth for although the justice in other men is the same with that which is exercised in those superiour yet it doth most shine forth if it be administred with a fit power 43. Hence the right of revenging doth not properly belong to others then those that have super-eminent power Rom. 13. 4. 1. Pet. 2. 14. by whom when it is rightly exercised it is not the revenge of men but of God 2. Chro. 19. 6. Take heed what you do for ye judge not for men but for the Lord who will be with you in the judgement 44. They that are in higher power ought to provide for the commodities of them over whom they are set in respect of their soules that they may have meanes of salvation Ephes. 6. 4. In respect of their bodies that they may have food raiment and fit dwelling 45. And these are either private persons or publick 46. Private are the husband in respect of the wife parents in respect of children and master in respect of servants where the power of the husband is moderated with a certaine equality the power of the master is meerely commanding but the paternall power is as it were mixt 47. They that are in publick authority are either ministers or magistrates 48. But there is this difference betweene magistrates and ministers of the Church 1. Magistracy of this rather then of the other kinde is an ordinance from man but the ordinance of ministers is from God which
is declared in the Scriptures when the power of magistracy although it be ordained by God Rom. 13. 1. yet it is called an humane creature 1. Pet. 2. 13. which name doth not at all agree to the lawfull ministers of the Church 2. Magistracy is an ordinance of God the Creator and so belongs to all kind of men but the Ecclesiasticall ministery is a gift and ordinance of Christ the Mediator and so doth not properly and ordinarily perraine but only to those who are of the Church of Christ. 3. A magistrate hath jurisdiction joyned to his government and so if he be the supreme magistrate upon just cause he may make and abolish lawes and commit jurisdiction to others but th ministers of the Church considered in themselves are meerly mandatory that have nothing of their own but whatsoever they do lawfully they do it as in Christs stead who commands them and so can neither make lawes nor commit that power which they have received to others 4. It belongs to magistrates to procure the common good both spirituall and corporall of all those who are committed to their jurisdiction by politick meanes and a coercive power 1. Tim. 2. 2. but it is ministers duties to procure their spirituall good who are committed to them by Ecclesiasticall meanes Acts 20. 28. Heb. 13. 17. 49. But they cannot be exactly distinguished in the things themselves the persons and causes about which they are occupied for there is nothing person or cause so Ecclesiasticall but in some respect it may pertaine to the jurisdiction of the magistrate neither is there any action so secular so it be done by a member of the Church but so far as it respects obedience to God it may pertaine to the taking notice of by the Church 50. Therefore the exempting of Ecclesiasticall men as they are called from the jurisdiction of the civill magistrate as also the unloosing then from obedience due to Magistrates and Parents brought in by Papists under a pretence of Religion and perfection is altogether contrary to the perfect Law of GOD. 51. In respect of this ruling which comes from the power of superiors there is due from inferiours subjection and obedience Hebrewes 13. 17. Obey your leaders and submit your selves 52. Subjection is an acknowledgment of their authority 1. Pet. 2. 18. Eph. 5. 22. 53. Obedience is the performance of those things that are prescribed Eph. 6. 1. 5. 54. This obedience ought alwayes to be limited according to the limits of power which the superior commander hath 55. Hence we must not obey men in those things which are against the command of God for we must obey in the Lord Eph. 6. 1. And in the feare of God Col. 3. 22. Or also against the command of those superior persons who have greater authority then they 56. Hence also that obedience must not be blinde or without examination of the precept but an inferior ought to enquire so far as is requisite for the matter in hand whether the precept belawfull convenient and binding Acts 4. 19. 57. But if the precept be not lawfull then an enduring of the punishment wrongfully inflicted hath the place and force of obedience 1. Pet. 2. 19. 20. 58. In respect of the good that is communicated either by the gifts or by the power of superiors inferiors doe owe submissive thankfulnesse 59. Thankfulnesse is a desire to recompence benefits received 60. For it is a certaine welwishing affection having respect and proportion to the benefit of another yet so that it must not be contained in the affection it selfe but must be manifested in answerable indeavour 61. Thankfulnesse indeed is the common duty of all men who have received any benefit from others but there is a certaine singular way of thankfulnesse of inferiors towards superiors which is declared in that word when thankfulnesse is said to be submissive 62. Hitherto pertaines the relieving of their necessity whether they stand in need of substance helpe or counsell Gen. 45. 9â—… 63. This thankfulnesse which respects those by whose benefit we doe under God subsist namely our parents and country or those who sustaine the same person with them is called piety 1. Tim. 5. 4. 64. The duty of equalls towards all their equalls is that one prefer another in honour Rom. 12. 10. Ephes. 5. 21. 65. Friendship is towards some that are joyned neerer in love and communion Prov. 18. 24. 66. The beginning of all honour to be given to our Neighbour especially of that which is due to superiors and equalls is humility 67. This humility as a vertue whereby one doth so moderate his esteeme of himselfe that he will not in any kind attribute any thing to himselfe above that which is meete for him Phil. 2. 3. In humility of mind thinking every one better then himselfe 68. Unto humility is opposed pride and envy 69. Pride is an inordinate affection of a mans owne excellency 70. This affectation of a mans own excellency if it be exercised about good things that we have it is called boasting if about those things which we would seeme to have it is called arrogancy if about the fame and esteeme which we seeke with others it is called vaine glory if about dignities it is called ambition if about the undertaking of matters which are beyond our strength it is called presumption 71. Envy is a sorrow for the good of our Neighbour because it seemes to diminish our own excellency Num. 10. 29. 72. For if there be feare of anothers good because wee see some evills like to come from thence either to others or to our selves it is not envy but an honest feare Prov. 28. 28. 73. If the cause of sadnesse be not that another hast good but that we have not and that good is to be wished for by us then it is not envy but emulation Rom. 11. 14. 74. If the cause of sadnesse be the unworthinesse of him who enjoys that good then it is not properly envy but indignation Pro. 29. 2. 75. Yet all these affections if they exceed measure are wont to be noted in the Scriptures under the name of envy Psal. 37. vers 1. 7. Pro. 3. 31. CHAPTER XVIII Of humanity toward our Neighbour 1. IUstice which respects the condition of our Neighbour absolutely considered doth either respect the person of our Neighbour or his outward commodities 2. That which respects his person doth either respect his life or his purity 3. That which respects his life is humanity and it is commanded in the sixt Commandement For seeing here mans life is properly provided for or as the Scripture speakes Gen. 9. 5 6. The soule of man and the bloud of man all that duty which is here handled is rightly set forth under the man of humanity 4. This Commandement doth not properly treat of the life of the brute Creatures because they are in mans power Gen. 9. 2. 3. Neither have they common society with man yet because a fit