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
of Neconcupisces as that they thought Concupiscence no sinne and for the rest though they had some particular Laws respectively against the breach of some commandment as against adultery incest and the like yet they dispensed with them as persons time and place ministred occasion to them Which we may see in the story of a King of Persia who being desirous to marry his own sister and knowing that there was a Law against incest brake his minde to the Magi desiring their opinions they told him that though there were such a Law yet there was another that the King might do what he would Whereas our Religion is so far from dispensing either with that or other the Laws of God that the saints of God had rather suffer death then them to be broken as in the case of John Baptist who told King Herod Tibinon licet it is not lawfull for thee to have thy brothers wife though it cost him his head for saying so 4. Another argument to prove the truth of our Religion is that both it and the Scriptures by which we are guided go to the heart whereas other Religions pierce not the skinne These stop the streames theirs make the Lusts of the flesh but affections Adiaphora indifferent things to be avoyded or not ours by prohibiting Concupiscence stop the fountain of all sinnes 5. Again it is a necessary consequence that that which cannot come from man comes from God But there are some things in Scriptures which are truly Metaphysicall and exceed the capacity of man as that Jehovah Elohim is one God and three persons trinity in vnity that God should become man that God should take upon him to be the redeemer of Mankind and that by his stripes and suffering punishment man should be healed that God should create a world and out of that gather a Church to himself These things and more cannot be comprehended by man and are not to be conceived but onely by our Religion 6. Not to conceale the faults of a mans parents or friends or to speake against a mans own countrey stock kinred or his own self is a thing altogether unnatural and cannot come into any but by a supernatural power But we see that Moses when no necessity compelled him spared 〈◊〉 ot his own stock but spake against his brother Aaron for making the Golden Calfe nor his sister Miriam in the case of murmuring no nor his own selfe at the waters of strife and committed the same to writing that Posterity should take notice of these things Yea and dispossessed his own children from succeeding him in the Magistracy constituting Josuah in their stead these acts cannot agree with the natural man but must needs proceed from a higher cause therefore the writers of these Scriptures must of necessity be inspired by God himself 7. Whereas the whole scope of Philosophers and of the Law makers among the Heathen was to teach how Princes might enlarge their territories and taught it as a point of wisdom to win by all means the favour of princes and great men this Religion teacheth contempt of life the world and worldly honours in respect of God and such was the practize of the prophets who were so far from seeking the favour of Princes that they reproved them to their faces when Gods cause was in hand Therefore this Religion is spiritual and proceeds not from man 8. Again we know that as God is a spirit so must his worship be spiritual and this is the scope of the Scriptures that God be honored without Images or shadows And though in the vnity of God that there is but one God to be worshipped false Religion may agree with the true yet in this point it doth not their Religion and the worship thereof being onely corporeal not spiritual For though in the Old Testament there be many Ceremonial worships prescribed yet God disclaimeth them all yea he abhorreth them if they be performed without the inward worship and sets down the way of worship wherein he most delighteth namely in a broken and contrite heart and spirit Therefore as man is bodily and his motions fall within the compasse of the Body so is that worship which comes from him bodily whereas Gods worship is spiritual and not corporal onely 9. To these may be added by us that we had Miracles and Oracles to confirme our Religion as they did to strengthen theirs And those beyond theirs in divers respects 1. The Miracles mentioned in Scriptures were not done in a corner but openly as were they which were done by Moses upon Pharaoh in the sight of his servants 2. They were notfrivolous or vain but profitable and beneficial 3 They were not imitable nor 〈◊〉 by Magique or mans art for what Magician can divide the Sea or cause the Sun to stand as in Josuahs time or make the Suns shadow goe back as in the diall of Ahas or to rain Manna as in the wildernesse Jannes and Jambres are not able to stand against Moses 2. And for our Oracles they were not as the Oracles of the Gentiles that spake placentia pleasing things or as they themselves say did speak such things as their Kings would have them speake nor are they ambiguous or doubtfull such as theirs that needed Delium interpretem some Apollo to explain them and in that respect as Porphyrius testifies of them they ever had their Postica back-doors evasions to help them But ours are void of flattery and are certain some of them being fullfilled 500. some 1000. years some 3000. years after they were uttered as the enlarging of Japhets tents which hapned not till the calling of the Gentiles and the like So much to prove the truth of both Testaments as our religion agrees with that of the Jews Now follow some reasons proper to the confirmation of the truth of Christian Religion CHAP 12. Special reasons for the Christian Religion as diff ring from the Jewish It purgeth the soul shews that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of the Apostles and 〈◊〉 the knowledge of what they wrote their Honesty The credit of the story Testimony from Pagans The star at Christs birth The crosse sacred with the Egyptians The miracles at Christs death The progresse of Christianity by weake means opposed by power and learning contrary to flesh and blood the excellency of the promises power in conversions The truth of Christs Miracles The constancy of Martyrs The ends of the apostles The Divels testimony against himself Saint Augustine out of 〈◊〉 de regressu animae one of the greatest enemies that ever the Church of God had saith that there is no true Religion that confesseth not that the soul of man 〈◊〉 to be purged and addeth that the Platonists received from the Caldeans that the soul of man non potuit perfici 〈◊〉 per principia and we know that Platos principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father the minde and love which
how were they the creatures made Dixit facta sunt by the word by him And how these Kings by the same Ego dixi even by the same that he himself Dixit 〈◊〉 Domino Deo As he then they And so doth Christ himself interpret Ego Dixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word came to them And what manner was it Saint Paul telleth us it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance a word of high authoritie the imperial decrees have no other names but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This now then is more then a per of Permission a per of Comission it is a special warrant an ordinance imperial by which kings raigne Expressed by his word his word onely 〈◊〉 nay his deed too his best deed his gift Dedi vobis Regem gift of grace as even they acknowledge in their stiles that gratia Dei sunt quod sunt Given by him sent by him placed in their thrones by him vested with their robes by him girt with their swords by him annoynted by him crowned by him All these by him 's we have toward the understanding of per â—m so by him as none are or can be more By him nay more then by him There is not by in the Hebrew and yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in true and exact propriety rendred is not by me but in me The meaning is that they are first in him and so come from him And yet so from him as still they be in him both Corona Regis saith Esay and Cor Regis saith Solomon their persons and estates both in manu Domini And in him as he saith my father in me and I in him so they in him and he in them For as it is true They raigne in and by him so it is likewise true he raignes in and by them he in them as his Deputies they in him as their Author and Authorizer He by their persons they by his power Now I weigh the word Reges what any by him any in grosse qualification what without any regard of religion at all sure if none but true professors had been here 〈◊〉 it must have been but per me Rex for none but one but this Solomon was then such of all the Kings of the earth but in that it is Reges the holy Ghosts meaning is to take in all the rest Hiram and Pharoah and Hadad they are in too in this Reges for where the Scripture distinguishes not no more do we be their religion what it will by him they are But what if they take too much upon them Corahs exception Then it is Dedi vobis Regem in ira saith God by the Prophet Angry I was when I gave him but I gave him though per me iratum it is but per me still But this onus principis say they in the Prophet how may we be rid of it is there any other per me to go unto to deprive or depose them sure where the worst is reckoned that can be of them Clamabunt ad Dominum is all I finde No per to do it but he By him and by none but him these be by him and by none but him they cease to he In nature every thing is dissolved by the same means it came together In law 〈◊〉 and destitution belong both to one In divinitie the Prophet in one and the same verse saith Dedi vobis Regem in the forepart and with one breath abstuli 〈◊〉 in the latter so both pertain to him Dominus dedit Dominus abstulit and for this new per me we argue from the text He makes no King we know and as he makes none so he can unmake none It is 〈◊〉 true that the main frame of government the first raising of it could be by none but this per me But I 〈◊〉 upon particulars rather wherein any that shall but weigh what difficulties what oppositions be raised what plots and practises to keep Reges from Regnant those from it whose of right it is shall be forced to confesse that even by him they have their first entrance Take him 〈◊〉 next 〈◊〉 Solomon and he that shall mark Adonijahs plot drawing the high Priest Abiathar and the general of the field Joab into a strong faction against him shall finde Solomon was bound to acknowledge that per me he came 〈◊〉 if he will not Adonijah himself will he was forced to do it That the kingdom was turned from him and was his brothers for it came unto him even per me by the Lord. This confession of his is upon record 1. King 2. 15. If per me Reges be from Christ from whom is the other Per me Rebelles Per me Regicidae from whom they If by me Kings raigne be Christs by me Kings slain whose per is that That per cannot be the per of any but of Christs opposite who is that Quae conventio Christi Belial what agreement hath Christ and Belial there he is you see whose brood they be that go that way even Belials brood He out of his 〈◊〉 against per me can neither endure Reges nor Regnant but stirs up enemies against them both both Reges and Regnant Against 〈◊〉 Regicidas to assault their persons against Regnant Rebelles to subvert their 〈◊〉 This and much more to this purpose we may read learnedly and elegantly in that sermon The like we may finde in his other sermons as in that on 1 Chr. 16. 27. Touch not mine Anointed P. 800 801. c. 807. And in many other places As we have shewed the original of Magistracie so we shall adde somewhat briefly of the ends of it which are two 1. The chief end of 〈◊〉 is to preserve religion and the true worship of God as was shewed before that men may live together in all Godlines and honesty Therefore Abraham not finding this in Caldea where he was pars patriae one of the country chose rather by divine warrant to leave his country and kinred and sojourn in a strange land And this end is intimated when Israel being under a Heathen King in Egypt one that knew not Jehovah desired to leave Egypt and to go and serve God in the wildernes The want of this end made the Priests and Levites leave their country and their possessions and depart from Jeroboam to Judah and Jerusalem because Jeroboam had 〈◊〉 religion and cast them out from ministring in the priests office before the Lord and because this is the chief end of all Magistracy God appointed that the king as soon as he was settled in this throne should have a copy of the law to read for his direction in the exercise of his office When this end therefore cannot be had where true religion is not maintained à man may leave his country and live elsewhere where it may be enjoyed 2. After this comes in
which is the proper work of the Magistrate When there was no king in Israel every man did what was good in his own eyes which is proved by Micha's attempt making a Teraphim and by the robberie of the Danites Chap. 18. and the ravishing of the maids by the Benjamites Chap. 19. Therefore for defending from external injuries he must be custos 〈◊〉 tabulae keeper of both tables S. Augustine saith Reges si in suo regno quae bona sunt jubent mala prohibent faciunt non solum quae ad humanam societatem attinent sed ad divinam religionem If Kings command their Subjects good things and forbid them evil they do not onely that which belongs to the preservation of humane society but Gods service also And again In hoc sciunt reges a Deo praecipi 〈◊〉 Deo inserviant in quantum Reges Kings must know they are to serve God as they are kings They are then to be Gods servants as they are kings but not to exceed the power given them by God their supremacy must not extend to what God either reserved to himself or committed peculiarly to the Priests Vzziah took on him by his supremacy to burn incense in the Temple which belonged onely to the Priests but God stroke him with leprosie 〈◊〉 on the other side by his supremacy would order matters of Religion but how not as the former did or as a late King who would have whatsoever he proposed to be good Divinity but he commands the Priests and Levites to do what belonged to their office he usurps not their office but makes them do their duty and this is the supremacy which a Christian Prince ought to have Their care must be to provide for religion and Gods service to see all done by those to whom it belongs not to act themselves King Asa whose heart was perfect as the text saith removed not the high places He did jubere bona sed non 〈◊〉 mala King Ezekias did both And under this we comprehend that kinde of compulsion which we see in the Gospel Compellite ut introeant compell them to come in there must be foris necessit as ut sit 〈◊〉 voluntas a necessity abroad to make a will within In S. Augustines time there were divers Donatists that by compulsion were converted and thanked the Emperour for compelling them 3. Another part of the duty of a Prince is as he is the head of the People to be careful to feed them The Tribes of Israel tell King David that the Lord told him when he made him King That he should feed his people Hot histriones or canes but subditos as a Father speaks upon Hosea 7. 5. We have the description of a 〈◊〉 by Samuel at large He accounts all as born to be his drudges and slaves and the Wise man calleth such great oppressours and the Prophet evening wolves not Pastors and roaring lions He must not be of their mindes but like Aristides of Athens who was so careful of the Common-wealth that he used to wish that either his house were the Common-wealth or the Common-wealth his houshold So was it with Joshua his care was in the first place to divide portions for the Tribes and afterwards had his own portion Not like some Rulers that choose first and serve others last And Nehemiah though he had an hundred and fifty at his table and that the precedent governours had taken much money from the people yet did not take so much as he might for the space of twelve years together Now this provision must begin with care for the soul as Jehoshaphat did who sent the Levires thorowout the kingdom with the book of the Law to teach the people and to this end that there may be a perpetual supply of this food there must be a Naioth in Ramah persons educated as in Bethel in Mizpeh the schools for the Prophets and children of the Prophets from whence Teachers are to grow up one under other 2. The next care must be for the body Pharaoh laid up corn against a time of dearth And not onely so but he must send ships for forreign commodities as Solomon did To prevent and end injuries and contentions at home Judges must be appointed after Jehosaphats example Lastly to preserve them from forreign invasions he must with the same King set garrisons in his own cities and have captains and souldiers as he had in some cities of Ephraim taken by his father 1. The first duty of the people answering to these is as the Wise man counselleth 1. Fear God and the King 2. Not to meddle with those that are given to change that is with rebels and seditious persons who would change Laws Religion and Government There are divers shires and corporations in the kingdom and every of them have their several Magistrates and 〈◊〉 over them but they are all under one Prince like as the Kings of the earth are as so many justices of peace in several kingdoms all constituted by one God who is over all Now if any of these subordinate Magistrates rebell against their Prince he is a Rebel both to the Prince and to God and so are all that hearken to him or joyn with him Therefore as we must not obey Kings against God so must we not obey any inferiour Magistrate against kings ut omnia cooperentur in bonum that all things may work together for good as the Apostle speaks 2. In regard of their care over us we are to follow Christs example in obedience and to know that we are according to the right sence of his words not dare but reddere 〈◊〉 quae sunt Caesaris to render not to give to render his due for we know it is the rule of Justice 〈◊〉 reddendum quod suum est to render every one his own We have 〈◊〉 of theirs in 〈◊〉 hands and 〈◊〉 illicita 〈◊〉 dummodo quae sunt requirit it is no unjust demand in any man when he requires but his own As in regard that he secures out tillage he must have tribute out of our lands for keeping the seas peaceable he 〈◊〉 to have vectigal custome and in time of necessity and wars he must have subsidies Besides that which Nehemiah calls the governours bread 〈◊〉 3. The third duty of the Prince is in cases of appeale called Canon Regis or Regni to do justice to all It is justice that establisheth the Throne Saint 〈◊〉 saith just 〈◊〉 Regis pax est 〈◊〉 tutamen 〈◊〉 c. The justice of a King is the peace of the people and 〈◊〉 of the kingdom And Saint 〈◊〉 sine justitia magna 〈◊〉 nibil aliud sunt quammagna 〈◊〉 without justice great kingdoms are nothing els but great dens of theeves And in the administration of justice he must be careful ut osejus non 〈◊〉 in 〈◊〉 that his mouth transgresse
shame therefore that we take no better course for the increase and propagation of it to posterity but that our children are nouzled up in ignorance We are many of us of king Ezechias minde let there be peace and truth in our dayes Our care reacheth no further then our own time in point of religion and it were well if we had so much though in other things our care extends to posterity Whatsoever order is taken in government no doubt but this will appear the that Civil and temporal laws of the land would be better observed and kept if better order were taken for observing the spiritual law the Law of God and encouraging those that are to teach and instruct men in this law Thus much for the persons CHAP. XI Of maintenance for such as attend at the altar Schools and Colledges seminaries of the Church The ancient use of them among the Jews when they were in Egypt and afterward in Canaan In the primitive Church care to be taken against admitting novices or young men into the sacred calling Maintenance due by the ordinance of Christ is 1. 〈◊〉 Reasons that the tenth is still due under the Gospel to the priesthood of Christ. Addition 27. About tythes That the tenth part was sacred to God from the beginning by positive divine law obliging all mankinde and still in force The law of nature dictates not the proportion Humane laws and customs about the modus decimandi to be followed provided that they give not lesse then the true value of the tenth if otherwise they are void 2. oblations alwayes in use in the Church Addition 28. About 〈◊〉 some may be due and limited by law customs contract or necessity of the Church others voluntary and free No power in the Magistrate to alienate things dedicated to God The last is that sufficient means may be appointed for the maintenance of such persons whereof we have spoken that spend their dayes in the ministry of the Gospel and delivering the Oracles of God unto us And because they must be fitted by education and study for that service therefore the institution of Schools and colledges as seminaries of knowledge divine and humane is necessary And which we finde to have been anciently among the people of God when the worship of God 〈◊〉 to be in one family after Jacobs posterity was multiplied into a people in Egypt we read of Ethan the Ezrahite and Heman Chalcol and Darda four men famous for learning knowledge and wisdom four great philosophers for it is said of Solomon that his wisdom excelled the wisdom of the East that is the Arabian Philosophers and the wisdom of Egypt and that he was wiser then all men even then 〈◊〉 the Ezrahite Heman Chalcol and Darda Now we may read in 〈◊〉 Cron. 2. 5. that those four were the sons of Zerah one of the sons of 〈◊〉 by Thamar And as they were men famous while they lived in Egypt so Moses who brought them out of the Egyptian 〈◊〉 was learned in all the learning of the Egyptians Now the learning of the Egyptians consisted as in other parts of Philosophie so chiefly in the Mathematicks especially in Astronomy as we may read in the most ancient records of Pagan antiquities and therefore was no doubt well skilld in these sciences After they were come out of Egypt when they came to settle in Canaan they came to Debir a city which was formerly called Kiriath Sepher civitas 〈◊〉 the city of learning the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bibliothecarum the citie of books or libraries Zenophon makes it a Gymnasium or Academie of the Phaenicians In after times we finde that there were studies and chambers about the Sanctuary for those that were educated for the work of the Sanctuary such a place had Samuel in Elies time and after this there was familia Prophetarum a company of Prophets who had the first colledge we read of where the Philistims lay in Garrison c. yet had they the Prophets and Students in such 〈◊〉 that they passed to and fro by them and never did them any damage Samuel himself also was such a friend to them that he built Naioth in Ramah the beauty of Ramah a Colledge for the sons of the Prophets which continued a long time We reade that the Prophet Elisha had many of the children of the Prophets daily sitting before him and the very ceremony of Elisha's serving Elias by pouring water on his hands is not omitted We read also of 〈◊〉 the Prophetesse who dwelt at Jerusalem in the Colledge a place as many think for Students of the Law of God And in the time of the captivity Daniel and his fellows excelled in learning and wisdom when they were at Babylon Afterward there was the magna Synagoga which was called Sanhedrim by the Hebrew word After that as Philo Judeus relateth there were Schools at Alexandria in Egypt And that there were Schools and Colledges at Jerusalem if any man could doubt that such a great and populous City should be without them may appear by diverse places where we read of wise men Scribes and Doctors of the Law Counsellers c. who must needs have some places where they studied the Law and heard it expounded c. Besides it was the command of S. Paul to Timothy that he should be conversant in the study of those things which he prescribed him which he could not do if there had not been places to study in And his approbation of such places he shewed when he disputed daily in the School of one Tyrannus Acts 19. 9. Such places then have alwayes been and that not onely for the studie of Religion and the Laws of God but also of humanity and the liberal Arts. And as there were Schools so no doubt there were Guides such as should instruct them In the time of the Gospel Gamaliel was a Doctor of the Law And not onely Guides for Divinity but Tutors too for the Encyclia that learning which comprehendeth the liberal Sciences such as was Moses learning and the learning of Solomon For whatsoever some men account of that which they call prophane learning none can be fitter to enter upon the sacred mysteries of Divinity then they which have been first well instructed and grounded in the general learning and knowledge of the Arts. Nor is it fit that young men should leave their studies as soon as they be a little initiated in Divinity as many now adayes do but rather stay till they have years and be well grounded God as is said before would have none admitted to serve in the Tabernacle of the Congregation but from thirty years old and upward And S. Paul exhorts Timothy not to admit young novices to the sacred calling of dispensing the mysteries of Christ. There are in Scripture as S. Peter speaks some things hard to be understood which they
may be said of the maintenance for Gods worship though natural reason dictates that a proportion must be allowed and that this proportion of the tenth is very congruous and reasonable yet there can no necessary reason from meer natural principles be given why a seventh part of our time or a tenth of our estate and no other proportion should be limited and therefore those that have laboured to urge either of them as a precept or dictate of nature have thereby wronged the cause they undertook and given occasion to some to make all 〈◊〉 arbitrary when they finde their reasons not to be concluding whereas both may be jure divino positivo and so may binde as firmly as if they were jure naturali Gods positive law binding as well as the laws of nature besides that this proportion being once consecrated to God as this hath been by all Christian Churches and kingdoms it is not in the power of any to take it away The first law for tythes then was not given by Moses for whereas Levit. 27. 30. it is said The tenth of all is the Lords this is not meant that it came so by a Law then made but that it was the Lords by ancient Law and custom long before and so refers to some Law made at the beginning yet then its true God transferred his right to the Tribe of Levi on whom the Priesthood was conferred and so as to them the Law of receiving tythes was new and began then And that the tenth is still due by divine right hath been 〈◊〉 judgement of the Christian Church in all ages testified in several Councels by their Canons 〈◊〉 Decrees and acknowledged generally by the Fathers Canonists and modern learned Divines and by our own Church in special which in matters of this nature as was said before of the Lords day ought to be sufficient to sway the judgement and settle the conscience of private persons But yet withall as was said also of the day though the payment of the tenth be by divine right in the general so that lesse then the value of a tenth ought not to be allowed and that therefore all customs or humane laws to the contrary are void and unlawful yet for the manner in particular of tything with the determining of all circumstances and 〈◊〉 that may arise or are incident thereto I doubt not but the Laws of the Church and place where we live ought to be followed and to them we ought in Conscience to conform provided that lesse then the value of a tenth be not paid for that I conceive were contrary to divine Law which as Lindwood saith in this case no custome can prescribe against and therefore the practise of our modern Common-Lawyers allowing a modus decimandi or custome where any thing is paid in certain though it be not the hundredth part of the value is most wicked and unjust and contrary to all laws both divine and humane even to their own common Law which makes tithes to be jure divino as is acknowledged by Cook himself in many places and therefore these practises have been maintained by them onely since the Alteration of Religion to ingratiate themselves with the people and to draw the more causes into their Courts and thereby the more money into their own purses Those that would be further satisfied may among many others that have written of this subject see Sir Henr. Spelmans larger work of tythes which is sufficient alone to resolve any judicious conscientious man in this matter The second sacred thing is Oblations That is when any man freely and voluntarily dedicateth or offereth something to God out of his own estate The particulars are set down in Leviticus Thus did Samuel and Abner and others So did they in the time of the Gospel that sold their estates and laid them at the Apostles feet And these things thus dedicated were accounted holy to the Lord to whom they transferred their right Render therefore to every one his due saith the Apostle To God the things which are Gods saith Christ. What is thus freely given to God is highly esteemed by him our Saviour counted it no wrong to the poor when the box of oyntment was spent upon his feet The poor ye have alwayes but me ye have not alwayes saith he John 12. 8. Though oblations seem in the general to be free and voluntary yet we must know that some oblations as well as tythes may become due by Law or custom There were some oblations or offerings under the Law limited and commanded by God himself which did not cease to be oblations because they were commanded and there were others which were free-will-offerings left to the free will and bounty of the Giver And so it is now some oblations may become due by Law custom or compact or by the necessity of the Church when other maintenance is wanting as Aquinas observes with whom agree the Canonists and the rest of the School onely Suarez addes for explication that whereas Aquinas saith the oblation may be necessary by command but the quantity or quality of the thing to be offered is left free that this is to be understood onely where there is otherwise sufficient sustenance for the Priest or no Law custom or contract to the contrary for otherwise in 〈◊〉 cases by the rule of justice even the quantity and quality may be necessarie and not left free And this is commonly received nemine refragante saith Covarruvius But now where no law custom or contract is for any oblations nor the necessity of the Church requires them there they are meerly voluntary and free-will-offerings and are the more acceptable to God because freely given But may not this which is thus given be taken away by the Magistrate No we see the Priests 〈◊〉 was not bought by Joseph If it be once dedicated it cannot be sold or alienated Upon the taking of Jerusalem by Nebuchadnezzar and prophaning the vessels by Belshazzar we see what judgement God sent upon 〈◊〉 And that of the sons of wicked Athaliah that did bestow the dedicate things of the house of God upon Baalim is noted as a high degree of wickednesse If they be taken or alienated by any the Wise man tells us Laqueus est devorare sacra it is a 〈◊〉 to that man that devoureth that which is holy Nay it is flat felony before God Ye have robbed me in tythes and offerings Ananias and his wife suffered death for it If others suffer not in so high a measure yet it will bring a curse upon the rest of their estate Ye looked for much and lo it came to little and when you brought it home I did blow upon it saith God by the Prophet in another case which may be applied to this It will be like Zacharies book which should enter into the house of the Thief and consume
order which was never 〈◊〉 though now it be neglected and though men ask the counsel of the Lawyer for their 〈◊〉 and of the Physitian for their bodie and follow their directions yet the Minister is not thought fit to 〈◊〉 them for their fouls but here every one can give counsel as well as the Minister 3. They must give the Minister honour double honour They which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which take extraordinary pains in the word and doctrine for the emphasis lies in that word let them be counted worthy of double honour 〈◊〉 the Apostle 1. The honour of reverence which extends both to our judgement and 〈◊〉 In our judgement by having a reverent 〈◊〉 of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 29. honour them highly and then in our affection a singular degree of love is due to them The Apostle saith they must be 〈◊〉 highly in love We beseech you brethren to know them which labour among you and are over you in the Lord and 〈◊〉 you and to esteem them very highly for their works sake 2. The honour of maintenance Let him that is taught in the word communicate to him that teacheth in all good things faith the Apostle God threatens in Zachary that whereas he had broken one staff if the 〈◊〉 wages were not 〈◊〉 he would break both and what can then follow in the Church but Barbarifine and Ignorance and by consequence Epicurisnie and Atheisme When men are sick they can send for the Minister to comfort them then they think of Heaven when they must leave the Earth but when they are recovered there is no 〈◊〉 use of him or when they are in health they regard him not It is well expressed by the Prophet when there were great droughts or rains or 〈◊〉 weather they remembred God and called to him but when they had what they desired when they had got in their corn wine they rebelled against him But God protests against this dealing he wil not be so mocked Remember me in the dayes of thy youth and in thy wealth els 〈◊〉 shalt have no answer of me when the evil dayes come S. Augustine commenting upon the words before recited they which labour in the word and doctrine let them be counted worthy of double 〈◊〉 saith Scilicet 〈◊〉 〈◊〉 〈◊〉 obediant exteriora 〈◊〉 〈◊〉 〈…〉 sed et terr 〈…〉 This double honour is not onely to obey in spiritual things 〈◊〉 〈◊〉 to them in temporals For good 〈◊〉 of the word ought not to be 〈◊〉 with high honour onely but with earthly 〈◊〉 too that 〈◊〉 may not be 〈◊〉 sad and 〈◊〉 in the want of 〈◊〉 to 〈◊〉 their charge and may also 〈◊〉 in their 〈◊〉 obedience in 〈◊〉 matters 〈◊〉 not saith Saint 〈◊〉 that they which minister about holy things 〈◊〉 of things of the 〈◊〉 and they which wait at the Altar are 〈◊〉 with the Altar even so hath the Lord 〈◊〉 that they which preach the 〈◊〉 should live of the 〈◊〉 〈◊〉 is 〈◊〉 ordinance not our benevolence We are not at our liberty but tied to it by 〈◊〉 and the minister hath power from God to demand it 〈◊〉 his own And thereupon it is that Saint 〈◊〉 speaking of Saint 〈◊〉 in this very point 〈◊〉 〈◊〉 〈…〉 surpata sed 〈◊〉 that though the Apostle chose rather to work with 〈◊〉 〈◊〉 and did not require milk from his sheep yet he told the 〈◊〉 that he had power to have taken it and that his fellow Apostles vsed this 〈◊〉 not as usurped 〈◊〉 as given them 〈◊〉 by God And 〈◊〉 it 〈◊〉 but reason 〈◊〉 〈◊〉 〈◊〉 Apostle saith If we have so vn unto you 〈◊〉 things is it a 〈◊〉 thing if we reape your carnal things But to conclude this point The 〈◊〉 of 〈◊〉 〈◊〉 honour performed is from the want of 〈◊〉 It was Saint 〈◊〉 hope of the Corinthians that when their faith 〈◊〉 his means would be 〈◊〉 And so 〈◊〉 it be of ours if your faith encrease we shall be crowned and 〈◊〉 and where this is wanting we cannot expect it Concerning the difference of Bishops and 〈◊〉 that they are 〈◊〉 orders and that the Bishop is superiour not 〈◊〉 〈◊〉 but 〈◊〉 and that by divine right the reverend author hath fully proved it in his 〈◊〉 to 〈◊〉 〈◊〉 first in latine and lately translated into English wherein any 〈◊〉 man may finde full satisfaction And 〈◊〉 the power of the Priest or Minister of the Gospel in binding and loosing read a learned sermon made 〈◊〉 the Author on this subject on John 20. 23. published among his other sermons CHAP. VIII Of fathers of our country Magistrates The dutie of all towards their own country God the first magistrate Magistracy Gods 〈◊〉 Power of life and death givento kings by 〈◊〉 not by the people Addition 31. That regal power is 〈◊〉 from God proved out of the authors other writings The 〈◊〉 of magistracy 〈◊〉 To preserve true religion 2. To maintain outward 〈◊〉 Magistrates 〈◊〉 to shepherds in three respects The 〈◊〉 of the 〈◊〉 power via of kings and of inferiour officers The duties ofsubjects to their Prince AFter the fatherhood of the Church order requireth 〈◊〉 〈◊〉 〈◊〉 of those whom even nature and the Heathen by the light of 〈◊〉 have reputed and termed Patres 〈◊〉 fathers of the country which are 〈◊〉 〈◊〉 which sort the chief as hath been shewed are in Scripture called fathers as 〈◊〉 and the women mothers as 〈◊〉 a mother in Israel And because their 〈◊〉 is Pater 〈◊〉 God hath commended the countries care especially to every 〈◊〉 For this end it was that when God commanded 〈◊〉 to leave his fathers house he gives the country precedence and sets it before kindred and fathers house and we see what tears the people of God shed when they 〈◊〉 carried out of their own country into a strange land and when 〈◊〉 〈◊〉 required them to sing the Lords song in a strange land 〈◊〉 would not And 〈◊〉 hearing of the misery of Jerusalem and his country men sate down and 〈◊〉 On the other side when the Lord 〈◊〉 again the captivity of 〈◊〉 when the people were restored to their country they were so over joyed that they seemed to be in an extasie they were like to them that dreame they would scarce beleeve that which they saw And indeed a mans country and the good of it being bonum totius every mans good a general blessing it ought to be preferred before bonum partis a particular good every man especially the prince and Magistrate ought to have a chief care over it We see that when the body is in danger men are willing to endure the 〈◊〉 of a member opening of a vein or scarifying for the health of the whole We may see this care in the very Heathen both in word and deed as first what they say in matter of profit unicuique
one as if God himself had chosen him After these two David and Solomon God appointed their 〈◊〉 to succeed and sit on their throne 2. The next rule is the person to 〈◊〉 chosen king or an officer of a king is to be one of the nation and not a stranger and the reasons are 1. Because he will be best affected to the people among whom he is 〈◊〉 2. Because he is better experienced with the laws and customs of the nation then a stranger can be 3. He best knows the temper of the people as Paul spake of Agrippa in that respect a fit judge For the particular and proper duties and qualifications in a Prince they are these 1. He must not be affected to Egypt that is to a false or contrary religion he must be sound in Religion 2. Not given to pleasures especially the pleasures of wine or women Solomons many wives made him lay many burdens and charges on the Jews which when they could not perswade Rehoboam to lighten they rebelled against their king first and against God afterward and at length were captivated 3. Nor a 〈◊〉 of silver and gold in the same verse in Deuteronomie not covetous onely he must be 〈◊〉 careful as the Heathen directs to lay so much together 〈◊〉 amicos beneficiis obstringere ac indigentibus suppeditare bene merentibus remunerare inimicos jure 〈◊〉 by good turns to binde his friends to him to relieve them that are in want to reward the well-deserving and revenge himself upon his enemies 4. Which is first to be done because it includes all the rest assoon as he is setled in his throne he must provide a copy of the law out of which he must learn 1. To fear God 2. And to see it practised first by himself and then in his Court and lastly by all the countrey 3. He must learn to be humble 4. To do justice to the people and then his throne shall be established for ever Saul being made king had another heart given him 1 Samuel 10. 6. This God gave him when he came among the Prophets Gods counsel to kings is Be wise now O ye kings This Wisdom religion teacheth and it prevents honours and riches and pleasures from drawing aside the hearts of Princes He that is thus qualified is meet for a kingdom 1. Being thus elected and qualified and placed in his 〈◊〉 he is to know that he is not there by his own power but as we see the stile runneth Caesar Dei gratia permissione 〈◊〉 by Gods favour and permission And whereas the law makes this distinction of power there is potestas arbitraria an absolute power and potestas delegata a power delegated by another he is to acknowledge that 〈◊〉 hath onely 〈◊〉 delegatam from God the other is invested in God alone he is the King of kings Lord Paramount Per me reges regnant by me kings reign saith 〈◊〉 The king mustconfesse with the Centurion I am a man under authority though I say unto one go and to another come and they both obey me 〈◊〉 he said I am under Claudius Lysias he under Foelix Foelix under the Emperour and God over rules us all And this even the Heathen did see Regum in proprios reges in 〈◊〉 imperium 〈◊〉 Jovis the government over the people is in Kings and over Kings themselves in God alone I have said ye are Gods saith God by King David in respect of the government of men therefore they must rule as 〈◊〉 God himself ruled personally upon earth and how is that If he did vouchsafe to keep the power in his own hand he would rule by his word Princes then must rule according to this word they must make no laws contrary to this and because perfect skill in the word is hardly to be expected in Princes but in those at whose mouth the law of God must be sought viz. the Priests therefore the Prince is to receive direction at the mouth of Eleazar And this is his first duty The peoples duty answerable to this is to acknowledge that a King is Gods Deputy and to submit to his authority which is done by Gods touching the heart for obedience proceedeth from the spirit of God as well as power from God Our 〈◊〉 gives a good rule in this For there were two 〈◊〉 of people in Jury one that made made an Insurrection with Theudas against Caesar about 〈◊〉 he and his followers would acknowledge nothing due to Caesar 〈◊〉 〈◊〉 spirits of opposition And secondly there were spiritus aulici too Herodians that would have 〈◊〉 to have all even the things that were Gods And these men came to Christ with the Scribes to tempt him Is it lawful to give tribute to Caesar or not They would try which side Christ would joyn to but he goes in a middle way He condemns the seditious party that denied Caesar his tribute and yet joyns not with the Herodians He saith not Omnia sunt Caesaris all things belong to Caesar but Caesar hath his Quae and God hath his Quae so he goes from Theudas but not to the 〈◊〉 but stayes at Obedience which is in medio 2. The second duty of kings is because God hath been so liberal to Caesar as to make him his 〈◊〉 for quicquid 〈◊〉 de Deo creaturis derivatur a 〈◊〉 ad creaturas whatsoever is spoken of God and his creatures is derived from God to 〈◊〉 treatures and so that Supremacy which is in kings is derived from God who is supreme over all he was able to have done all alone and if 〈◊〉 had followed the course of the world conceiving that author alienae potentiae aufert de 〈◊〉 or perdit suam he that is author of another mans power takes from or loseth his own He would not have bestowed any part of his dignity upon another as we see he hath imparted to Caesar. Now Caesar must not 〈◊〉 him by breaking into the pale of Gods power which he hath reserved to himself for as we see there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a division Christ makes a distinction between quae Caesaris and quae Dei therefore he must be careful to leave God his own he must not dominari 〈◊〉 〈◊〉 〈◊〉 over the conscience for none keeps court in the conscience but God alone Therefore he must not command any against his allegiance to God sealed in 〈◊〉 He must not command any thing against the word for as S. Jerome saith what 〈◊〉 〈◊〉 paid to Caesar against the word is not not Caesaris vectigal Caesars tribute but 〈◊〉 the Devils He knowing Gods glory to be his end must onely be custos leg is the keeper of the law that 〈◊〉 of all the works commanded in the law by prohibiting outward violence against the law of God The Minister can but exhort and perswade and do he what he can some will use outward violence to restrain
not his brother hanged his look his countenance fell Laban upon displeasure taken against Jacob altered his countenance it was not to him as before S. Jerome upon the 16 verse of the 80 Psalm saith there is 〈◊〉 increpationis a chiding countenance and 〈◊〉 detractationis a countenance that can detract which is as the Wise man saith when one doth harden his face or put on a bold face when he is rebuked or hath as David saith a proud look whereby he doth as much as in him lies 〈◊〉 laedere dishonour him by his looks Elisha saith that if he had not reverenced the face of the king of Judah he would not once have looked upon Jehoram intimating that to Superiours especially being godly reverence must be shewed and that it may be shewen even in the looks For Superiours because as they say their power is bottomlesse so their abuses are bottomlesse therefore there are certain signes of a good government 1. The Prophet tells us that in a good government the eyes of them that see shall not need to wink and the mouth of them that can speak shall not need to be silent a man may speak the truth freely without danger or controll a flagitious man shall not be called Good Sir and as it is verse 5. the base shall not be called liberal nor the churl bountiful He gives us to understand that in an ill government a man must see and not see as the Poet said Quod scis 〈◊〉 We may see this in the examples of Esay and Amos. Amos lived in the dayes of Vzziah and Jeroboam and he tells us that then it was a time for the prudent to keep silence because it was an evil time A wise man must hold his peace lest it should fare with him as with the Levite when the Danites cried Tace hold thy peace which he was forced to do lest they should have slain him It was certainly no signe of good government when our Saviour for saying he was not bound to accuse himself before Caiaphas was 〈◊〉 on the face by a Catchpole and when Ananias commanded S. Paul to be smitten on the mouth because he pleaded his own cause whereas Esay living in the dayes of Hezekiah a good king durst say to Shebna Who are you whence come you and God deal thus and thus with you 2. A second signe of evil government is when men cannot have justice but are delayed by those that should right them S. Paul notwithstanding his appeal to 〈◊〉 could get no justice because Nero being upheld by his under governours must also uphold them Achish could confesse that David was upright yet he told him he must not go with him for fear of displeasing the Lords of the Philistims 3. Another signe is by their speech which the Heathen observed A good Governour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is my duty and I must do it An evil Governour will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have power and I may do it He boasts with Saul I can give you vineyards c. and with Pilate I have power to crucisie thee and power to let thee go 4. A fourth signe is out of Menander when their eye-brows swell so that they will refuse to amend what is amisse If there be any fault and if you tell them not of it they will say Why did you not tell me of it and if you do they will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will consider of it and then it shall be as much amended as if it had never been mentioned and also you shall when opportunity serves be remembred with some mark of displeasure as one too busy or pragmatical When one told Joah of Absaloms hanging in a tree he asked him why he did not kill him but the other replied that considering the kings strict charge to the contrary Joah himself if the fact had been done by another would have been ready to accuse him to the king and to have him punished 5. It is a signe of ill government when Religion is pretended to stop justice It was much practised in the primitive times and oft complained of by the Fathers If any of the Rulers or Officers had wronged a Christian Bishop and he had complained to the Emperour who promised justice and appointed a day for hearing then would the Deputy come and say This man is a Christian he ought to be patient and to forgive injuries and not to go to law it s against the principles of his religion And thus they were dismissed without justice and reproached for their labour So it is often with others especially if any Clergie-man seek for justce 6. Lastly The thriving of the righteous is a good signe In his dayes saith the Psalmist shall the righteous flourish But on the contrary when as the Heathen observed The flatterer is chief in esteem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sycophant the next and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lewd and naughty person is the third This is a signe of ill government Such a Sycophant was Doeg who accused David to Saul and made him pursue him his crime was such that there was no sacrifice appointed by the Law to 〈◊〉 it and therefore David said Let him be cursed before the Lord. It is reported that when Caesar first entred upon his tyrannical government he gave preferment sic 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 tamen inquinaret ornamenta so that the men had no honor by them but dishonor was brought upon the preferments and these places of preferment are discredited when unworthy men as Sycophants and lewd persons are placed in them by governours 6. The sixt rule for expounding the precepts is that we do not onely observe them our selves but cause them to be observed by others According to this we must not onely honour our Superiours but draw others to this duty The negative precept is given by the Wise man My son Fear God and the King and 〈◊〉 not with those that are given to change c We must neither be principals nor accessories in any rebellious course against our Soveraign neither do any thing of our selves nor draw others to joyn with us in any such unlawful course An example we have in David when he had Saul at 〈◊〉 he would not hurt him himself nor would he suffer Abishai to destroy him for who saith he can stretch out his hand against the Lords anointed and be innocent And as they contain a dehortation from disobedience and rebellion so e contra we have an exhortation for obedience and subjection Gedaliah as he was willing to submit himself to the Chaldees so he exhorts others Let us serve the king of Babel and it shall be well with us When any shall rise in the gain-saying of Corah against Moses or Aaron we must not onely not joyn with them but withdraw others from them and say with Moses
be made where is that judgment we look for And if wholly upon the godly we should be apt to say 〈◊〉 non respicit nos God regards us not his providence failes And therefore to let us see that his providence continues he will give to his children some good things here and to let us know that he hath judgement in store he imparts some of them to the wicked Nor will he bestow all upon the ungodly because then they would be 〈◊〉 to conceive that they were not at Gods dispose but would sacrifice to their own net and attribute all to outward means nor all upon his children lest the devil and his instruments say as he did concerning Job doth Job serve God for nought But how then shall we acquit God of injustice and how is his promise of long life to them that honour their superiours performed 1. The distinction of bene and male will acquit him A promise must carry a benefit with it if not it were better to be without it then to have it Now long life without that blessing of going well with a man is a displeasure It is the comfort and delight which we enjoy in our life which is here promised as a blessing For Saint Augustine saith non est vera vita ubi non seliciter vivitur that cannot be called a true life which brings not content and happines with it Eliah being persecuted by Jexebel thought his life not a benefit and therefore quits God of his promise Now O Lord take away my life And indeed long life may be no benefit in two respects 1. In regard of the evil times 〈◊〉 was a good king but the times began to be evil Jerusalem was 〈◊〉 long to be destroyed Therefore Huldah the prophetesse sends him word that God would gather him to his fathers and that he should go to his grave in peace and his eyes should not see the evil that God would bring upon that city God shortned his dayes to free him from a further evil he being but 39 years old when he died 2. In regard of himself lest he should be corrupted The righteous is taken away from the evil to come It is said that 〈◊〉 was raptus a facie malitiae taken away from seeing wickednes lest either he should have been infected or grieved at it and so the pleasure of his long life here would have been a displeasure to him by the danger of eternal death 2. The second answer is to that which is secondly objected that though God takes them out of this life in these respects yet the compensation is more then equivalent he makes them amends and that fully For as when 〈◊〉 promised 〈◊〉 half his kingdom if he had given her all it had been no breach of promise in him so 〈◊〉 God give to those that honour their parents vitam perpetuam everlasting life instead of 〈◊〉 a long life he performes his promise to the full so he that promises ten pieces of silver and gives ten pieces of gold and he that promiseth an hogshed of beer and giveth as much wine breaks not his promise 3. But the 〈◊〉 and most sufficient answer is this There is no temporal thing that doth cadere in promissum Dei come within Gods promise further then it shall be conducing to the life to come for this life is but via ad vitam the way to the other and better life And therefore whatsoever God promiseth in the way it is but as it furthereth to the end 〈◊〉 pars perfectae 〈◊〉 est 〈◊〉 foelicitas earthly felicity is no happines unlesse it dispose us to eternal felicity because as it was said before all things must 〈◊〉 in 〈◊〉 work together for good 〈◊〉 it a disponatur de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the lesse blessings may be so disposed that they may agree with the chief good or at least ne periculum fiat de maximo the greatest good may not be hazarded by it And in this respect it is certain that as it is not prejudicial to the life to come God keepeth his promise Therefore as one saith our lives may be ventured pro Rege lege grege for the King the law the flock 1. Pro Rege for the king Thus when David was in danger of being stain by 〈◊〉 Benob one of the sons of the Giants 〈◊〉 hazarded his own life to save Davids and so rescued David and slew the Philistim 2. Pro lege for religion For thy sake saith the prophet we are killed all the day long Contend earnestly for the common faith saith Saint Jude 3. Pro grege As the prophets were examples so must we In these cases if a man should be desirous of life he may live but this life will prove derogatory to the life to come But if in the same cases we shall lose our lives God doth not onely reward us with 〈◊〉 the life of glory in the other world but with vita memoriae we shall have an everlasting memory and honour in this world The righteous shall be had in everlasting remembrance saith the father and the memory of the just is blessed saith the son and men shall say Praised be the Lord that ever such a man was born and say 〈◊〉 mortuus est iste how bravely died such a man Now 〈◊〉 are some reasons also why God prolongeth the lives of the ungodly and though they cannot expect it by vertue of his promise as the godly may for no promise is made to the wicked 1. To give them time to repent that they may recover themselves out of the snare of the devil as the Apostle speaks And this we see in Saint Paul by his conversion and the not 〈◊〉 〈◊〉 of Solomon when he had forsaken God and followed strange women and false Gods was the cause sine qua non of his returning to God 2. Secondly God hath thereby a respect to the progenie of the wicked If God had cut of 〈◊〉 while he had been yong good Josiah had not been born and if Ahaz had not been suffered to live 〈◊〉 had been lost 3. Thirdly 〈◊〉 〈◊〉 wicked 〈◊〉 to live that they may be rods and scouges for the exercise and 〈◊〉 of his Church The prophet in the person of God calls Ashur the rod of his anger 4. The last reason may serve as an universal 〈◊〉 God 〈◊〉 such men to live long to 〈◊〉 〈◊〉 long suffering by his patience and long suffering The Apostle 〈◊〉 the same when he saith what if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath But as the Prophet tells them God will not suffer them to escape for ever 1. The godly shall come out and look upon their carkasses and in the meane time they shall be but as condemned persons nay they shall condemn
prescript And what followed You shall hear the words of the Prophet Because thou hast let go out of thy hand a man whom I appointed for utter destruction therefore thy life shall go for his life A heavie sentence 2. For putting the innocent to death we see 〈◊〉 condemned of murder for causing 〈◊〉 to be stoned and what a fearful judgement God denounced against him for it by the Prophet As also against King David for the death of Vrijah And against Jerusalem for stoning the innocent Prophets We have seen by this time that a Magistrate may without breach of this Commandment put malefactors to death with the reasons for it and the evils ensuing upon the neglect of it he keeping himself within the bounds prescribed by God Now we must see what rules must be observed in putting an offender to death And they be three 1. That it be not judicio perverso it must be a right judgement As the nocent must not be spared so the innocent must not be put to death his very hairs must be preserved of which we have spoken before 2. Nor judicio usurpato by an usurped judgement every judge is to keep his own limits Quis es tu qui judicas alienum servum saith the Apostle Who art thou that judgest another mans servant If beyond jus gentium the law of nations any Prince put another mans subject to death it is usurpation 3. Lastly not judicio temerario rashly without lawful tryal The Judges saith Moses shall make diligent enquiry He that is condemned must be sons guilty and that must be proved upon accusation confirmed by testimony of two or three witnesses We see this practised by men otherwise wicked What accusation bring you against this man saith Pilate in the case of our Saviour And in S. Pauls Foelix the Governour told him that he would hear him when his accusers were come Lastly Festus pronounced it to be against the custom of the Romans to deliver any man to die before he should answer his accusers face to face And S. Ambrose saith Judicis non est sine accusatore damnare quia Dominus Judam licet fuisset fur cum non esset accusatus minime abjecit It is not the part of a Judge to condemn any man without an accuser for our Saviour cast not Judas off though he were a thief because no man accused him Nor is an accusation to be received nor blood to be shed but either upon the parties own confession or upon proof by the mouths of two or three witnesses And these are the rules against which if any man condemn another Qui ita maleficum interfecerit homicida judicabitur saith S. Augustine he shall be accounted no better then a murtherer Of the Lawfulnesse of war in some cases 2. The second case wherein a Prince or Magistrate may lawfully shed blood is in undertaking a lawful war either abroad against the enemie or at home against Rebels For as he hath a sword to govern the people of his kingdom his own subjects so hath he gladium exteriorem a sword to defend them from the enemy abroad Certainly had not war been lawful God would not have had a whole Chapter written for the direction of his people when they went to war Praeliaveris praelia Domini saith Abigail to David My lord fighteth the battels of the Lord. So that the Lord hath his battels as well as peace And S. Augustine Noli existimare neminem Deo placere posse qui armis bellicis 〈◊〉 in his erat sanctus David cui Dominus magnum testimonium perhibet be not of opinion that none that followeth the war can please God for holy David was a souldier and God gives an ample testimonie of him It is true S. Paul counselleth us to be peaceable and quiet If it be possible as much as lieth in you have peace with all men yet it is with a si fieri 〈◊〉 and quantum in 〈◊〉 est If we have labored to obtain peace and cannot then the Apostle 〈◊〉 the Magistrate bears not the sword in vain 〈◊〉 here is 〈◊〉 to him this 〈◊〉 gladii to force peace from the unquiet Suscipienda bella ut in pace sine injuria vivatur war must be undertaken that 〈◊〉 may live in peace without suffering wrong You shall hear S. Augustine justifying the lawfulnesse of it Nemo bella per Mosen gest a miretur aut horreat c. Let no man either marvel or tremble at the wars undertaken by Moses because in them he was not cruel but obedient to Gods command nor was God cruel in commanding but just in retributing to the good and terrifying the wicked For what is there to be blamed in war Is it because some die therein that have a time to die that the rest may live in peace To reprove this is not the part of a religious but a fearful man It is the desire of hurt cruelty in revenge an unplacable minde fiercenesse in rebelling lust to rule and the like which are worthily to be blamed in war And therefore wars begun at Gods or his Deputies command are lawful and good Else John Baptist would have said to the souldiers that asked him a question concerning their salvation Arma abjicite militiam deserite neminem percutite 〈◊〉 〈◊〉 cast away your arms forsake the wars strike wound kill no 〈◊〉 but because he knew 〈◊〉 they by being souldiers were no murtherers but ministers 〈◊〉 justice not revengers of their own injuries but defenders of the publick safety he answers them Do no 〈◊〉 〈◊〉 no man be content with your wages So that he teacheth them their duty in war but doth not take it away nor makes it more unlawful under the 〈◊〉 then 〈◊〉 the Law And because S. 〈◊〉 knew that the Manichees were apt to 〈◊〉 S. John he bids them to mark what our Saviours opinion was in this point Reddite 〈◊〉 c. Give unto 〈◊〉 that which is 〈◊〉 and what was meant at that time by Tribute money for tribute is paid for the maintenance of souldiers in time of war And when the Centurion had told him that he had souldiers under him and how obedient they were to him Christ commended his faith but commanded him not to desert his calling Thus we see that a war may be under taken lawfully without any derogation or impeachment to Christian religion But as we said it must be a lawful war and that it be so 〈◊〉 rules are to be observed 1. It must be ex justa 〈◊〉 by lawful authority from the King to whom God hath given the sword The Israelites before they went to war consulted with the Lord. And David went not to fight with Goliah till he had king Sauls warrant S. Augustine saith Ordo naturalis mortalium 〈◊〉 accomodatus 〈◊〉 poscit ut suscipiendi belli authoritas atque consilium sit
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 〈◊〉