holds right and true That God not the People is the Author and Efficient of Monarchy I descend and shall endeavour to make it good downwards Libr. ad Scupul and I begin with the testimony of Tertullian A Christian is enemy unto no man much lesse to the Emperour for he knows that the Emperiall Majesty is ordained of God He is next to God Soveraign ever all and Subject to God alone Hosius who lived in the time of Constantine the Great Apud Ath. ad sâ—litariam vitam agentes gives in the same evidence saying to the succeeding Emperour Constantius God hath entrusted your Majesty with the Empire and he that with an envious eye maligneth your Majesty and Imperiall Sovereignty contradicteth the Ordinance of God Liberius to the same purpose thus bespake the same Emperour Apud Ath. an Arian Fight not against God we beseech you who hath bestowed the Empire upon you And Athinasius himself confesses as much saying That the Power of Kings is of God God is the King over all the world Ad Antioch 9.55 and the King by God is over all Earthly men Beda tells us That David spared Saul for two Causes Lib. 4. Ex. posit in Sam. 1.21.6 one whereof was because Saul was his Lord and the Lords Annointed Walthramus in the succeeding age Ep. Wald. quae habetur in appendice Marian scot when this truth first began to be call'd in question and a contrary damnable Doctrine to be broached tells us Either that is false which some men prate amongst silly women and the vulger sort viz. That we ought not to be subject to the Kingly power or else that is false which the Apostle teacheth viz. Let every soul be subject to the higher Power because the higher power is the Ordinance of God Aquinas the great Schoolman tells us the same saying De Regiâ—â— Princ. l. 1. c. 6. They who are the Kings by succession are above the reach of all men subject to none but God in whose only power it is to mollifie the heart of a King if he turn Tyrant All Kings are Gods Ordinance wicked Kings are exalted by Gods permission to punish the Peâ—ples sins Aeneas Silvias exhorts all men to acknowledge themselves â—e ortu et author Imperij c. 2 〈◊〉 subject to their Prince and give reverence to him whom God hath made his Vice-gerant on Eaâ—th Luther speaks the same Language saying Ye ought not to reject your Prince whom God hath set over you Hitherto from Adam to Abraham from Abraham to Moses from Moses to Christ from Christ to Luther it hath gone currant That Kings are beholding to God only not to the people for their Crown and Royall Authority It only remains now to enquire Whether the Kings of England receive their Power from God or the People and this I shall dispatch suddainly And here I say first That the people could not give this Power because the People never had this power Nihil dat quod non habet and that the people never had it it is plain because it is against the Nature of Regality to be in more then one Rex unicus esto The Sun in the Firmament cannot be multiplyed the Firmament admits but of one Sun nor England of more then one King It is not with England as it was with Rome Leges a Magistratu proponuntur a populo jubentur The Magistrate proposes the Law and the People ratifie it but the clean contrary Leges a populo proponuntur a Rege jubentur The People propose Laws but the King makes the Laws and the Reason is plain The People of Rome elected the Magistrates of Rome but the God of Heaven hath appointed the King of England And this appears 1. By his Right to the Crown to which he is not elected but Born He hath it not by the Peoples Votes but by Gods blessing Heriditary Succession King Charles II was King of England so soon as ever King Charles I. was beheaded by the Law of Birthright and so is though he never receive the Ceremony of Coronation This is plain in the Case of Henry 6. who was not Crown'd until the 9. year of his Reign Speed l. 2. c. 16. Cook 7. Re. p. 256. 2. By his Power his Power Military the People cannot the King may Proclaim War and establish Peace His Power Curial No Court not the Court of Parliament can meet Polyd. Virg. Lib. 11. but by the Kings Authority yea the Court of Parliament it self was at first devised framed and instituted by the King and they have fairly rewarded it in the Decollation of one King and Banishment of another His power Official Smiths Com. wealth l. 2. cap. 4. et 5. He chuses and establishes all Officers the Superiour by himself Immediatly the Inferionr by others in Authority under him His power universal in and over all Causes and Persons as well Ecclesiastical as Civil and lastly by his Power Titular and that runs thus Carolus Dei gratiâ and not Carolus electione populi It is not Charles by the election of the people but Fol. 34. a.b. Charles by the grace of God King of England The King says Bracton hath under him Freemen and Slaves but he is under none but God and it is said of our King as it was said of Solomon in his Chair-Royal That he then sits not in Solium populi upon the Peoples Throne as though they made him King but In Solium Domini upon the Throne of the Lord because He is what he is King of England Scotland and Ireland by the grace of God And may Almighty God with that grace by which he design'd him King by his Birth restore him to the possession of his Kingdoms that he may punish all those men of Belial who said They made his Father King and he should no longer Reign over them and therefore murthered him Yea O God let all such men of Belial tast of thy mercy and the Kings Justice who dare say How shall this man save us and so deny his Authority to come from thee and despise him because they esteem him lesse then the whole Body though greater then the particular members Amen It is my second part and to be examined next year Till when and ever Pars. 2. God blesse King Charles II. thorough Jesus Christ Amen Anno Dom. 1652. 1 SAM 10.27 How shall this man save us And they despised him THis day Twelve-moneth you heard from the beginning of this verse The Children of Belial said That God not the People is the Author and efficient of Monarchy you shall God willing from the second part and middle words of this Verse hear That the King is greater then the People not only in piece-meale and particulars but also in grosse and in the whole notwithstanding they say How shall this man save us and they despised him whence they raise this Question Whether the King be lesse then the Representative Body
over them even Saul of whom Samuel here says See ye not him the King 1 Sam. 10. whom the Lord hath chosen It is still to tell us That God is the efficient of Monarchy and not the People And was it not God that afterward appointed David and after him Solomon and so of all the Kings both of the Jewes and of the Nations was God the efficient 2 Sam. 5. Prov. 8.15 if you will believe Solomons Per me for the Kings of the Jewes By me Kings Reign and Isaiahs Unctus Cyrus for the Nations Isa 43.1 where the Lord calls Cyrus his Annointed or that of Daniel for both Dan. 4 25. The most high ruleth in the Kingdom of men and gives it to whomsoever he will Mark it The Lord gives it not the people and the Lord gives it to whomsoever he will not to whomsoever the people will But soft I have here committed a great Errour and given an open way to a very fair Objection For some Monarchomachoi Objection some Anti-Royalists and Fighters against the King say People are the Author and efficient of Monarchy and they give Scripture for it 1 Reg. 12.20 The people sent and called Jeroboam unto the Congregation and they the People made him King over all Israel Yet now I think upon it again Resp this Errour of mine was not so great nor the Objection so strong but that I can fairly salve the one and easily solve the other and in Answer I confesse That the People did make Jeroboam King and that by God too But How by God and How by them Not by God Efficiente approving of it but only Permittente permitting of it and By them not Authoritate by any Authority they had acquired but Rebellione by Rebellion they had incurred Jeroboam was King indeed and indeed of the Peoples making but in Fact not in Right because not of Gods appointing further then by way of Permission God blest him not Immediatly by himself No Prophet of God annoinaed him nor was there any Ceremony used for and at his Inauguration more then a Rent Ahijah the Prophet rent a new garment in twelve pieces and bid Jeroboam take ten 1 Reg. 11.31 In all which God only punished Solomons sin but did not make Jeroboam King And what a heavy Judgment God intends that people whom he permits to chuse and make a King unto themselves the sad progresse of this Story will demonstrate and that was this in a word When they had made a King of their own why then they and their King would have a Religion of their own and to effect this They banish or silence or imprison all their old Priests and Orthodoâ—al Clergy as absolute impediments to their new intended government and by and by they take as much Anthority over God as before they took Liberty over their King and Jeroboam confesses himself to be but an Usurper though a King of the Peoples making 1 Reg. 12.27 saying This People will return unto their Lord if they do sacrifice in Jerusalem And indeed when they had made an Usurper their King their King and they made a Calfâ— their God and this sin of Idolatry stuck so close to their King and that sin of Rebellion stuck so close unto themselves that He is made an example to Sovereignty they to Subjects least if Kings do as he did and become Idolaters and worship another God or Subjects do as they did and set up another King then whom God hath placed over them the Kings become Castaways and the Subjects first Rebels and ever after Slaves You see This Objection hath done the Objector little good All that it says is God may give way to people to make an Usurper King but punishes them soundly for it and is still himself the Author of lawful Kings and the Efficient of true Monarchy And as it was in the daies of Moses so it was in the daies of Christ He would rather be without his own Right then receive it in a wrong way or from a wrong hand and therefore to let the People know That they had no power to conferr Crowns Joh. he would by no means accept of that Dignity when they the People would by no means accept of that Dignity when they the People would have made him King He likewise acknowledged Pilate though he were but a Deputy-King to have received his power De super from above Joh. 18. and St. Paul maintained the same Doctrine saying The Powers that be are ordained of God Rom. 13.1 Not doth the Reply any way foile this truth where St. Peter saith Replic 1. Pet. 2. That that is the Ordinance of man which St. Paul calls the Ordinance of God For the same Act is often times ascribed both as well to the one as the other sometimes to the Mediate Reasons and sometimes to the Immediate Agent so it is said 1 Sam. 11.15 1 Sam. 10.1 All the people went to Gilgal and there they made Saul King and yet in the Chapter afore it is said The Lord hath annointed thee to be Captain over his inheritance and the like is said of David They the people annointed David King over Israel and yet it is said again 2 Sam. 5.3 The Lord annointed Dauid King over Israel 2 Sam. 12.7 i. e. God as the Master of the Substance makes Kings and gives them their Regall power the Prophets as Masters of the Ceremonies powred on the Oyle and declared them Kings and the People as under-Officers received them into the Possession of that Right and admitted them to the Exercise of that Authority which God had given them Or you may take the Answer thus whereas St. Peter calls the Supream Power or Monarchy the Ordinance of Man there he speaks of the Final cause of Power q. d. Power the Supream power Kingship and Monarchy it self is ordained for the good peace and welfare of man not but that God is the Efficient Cause of this power as St. Paul speaks And Paraeus himself who was no great Royalist indeed no friend at all to Monarchy In Rom. 13. pag. 1327. tells us That the Authority of Kings is primarily the Ordinance of God and he answers this very Objection thus St. Peter saith he calls the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An humane Creation or Ordination not causally as if it were invented by man or brought and begotten by the Will of man or as if man were the Author of it but this he speaks 1. Subjectively because it is executed by man And 2. Objectively because it is used about the Government of humane Society And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Finally because God ordained it for the good and help of markinde And in the close he adds The wordused by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation ad Deum primum autorem nos rev ocat sheweth plainly That God is the first Author of it Hitherto then it
kill why 2 a. 2 a. that my secundae secundae shall tell you and it tells you It is lawful for some men to kill in some Cases but it is not lawful for any man to murther in any Case Clamitat in Goelum vox sanguinis Murther is the first and loudest crying sin of the four and who dare say It is lawful to have a Scritch-owle in ones Conscience Diabolum habet Patrem The Devil is the Father of it as appears by that Increpation of Christ upon the Jewes when he told them They were of their Father the Devil who was a murtherer from the beginning Et quis occidit John 8.44 And who dares say It is lawful to be the Devils Son The Discoveries of it are many and wonderful commonly the Wound it self bleeds a fresh in the Presence of the Murtherer and in a manner cryes out for vengeance Apoc. How long Lord how long dost thou cease to be avenged Jacob would not part with God without a blessing I will not let thee go except thou blesse me Gen. 32.16 Murther will not part with God without a curse The voice of thy Brothers Bloâ—d cryeth out unto me from the ground Gen. 4.10 and now thou art cursed from the Earth Et quis occidet and who dares say It is lawful to deserve a â—urse Murther is most severely punished of all other sins Adams sin was not so severely punished as was Cains For the Earth yielded her strength to Adam upon his good hâ—sbandry but to Cain though he did till the Earth it did not Adam for all his sin had leave to eat his bread in the sweat of his face Gen. 3.18 but Cain was a vagabond Gen. 4.12 had neither leave nor leasure to eat his bread In a word Murther is a sin against Nature For Omnia appetunt esse Nature seeks her own preservation Murther deprives her of it It is a Beastly sin Ferina Rabies est sanguine et vulnere delectari None but Beasts delight in Bloud It seeks to annihilate God and to destroy his very Essence In the Image of God God made man and therefore he that kills man unlawfully does the best he can to kill God As Phydias painted the Image of Minerva and his own so cunningly together that be said whosoever should marr the Image of Minerva should marr the Image of Phydias and whosoever should marr the Image of Phydias should marr the Image of Minerva so hath God so place his Image in man that whatsoever defaceth his Image defaceth man and whosoever killeth man killeth his Image The Image of God I confesse is in the Soul tanquam in proprio objecto and that cannot be killed yet it is in the Body too you will not deny tanquam in Orgaâ—o and in the Blood tanquam in copula et per concomitantiam both which are destroyed by Murther And because the Soul depends upon the Sences and the Sences upon the Vital Spirits and the Vital Spirits are carried by the Blood Therefore he that taketh away the Bloud causeth the Vital Spirits to fail He that takes away the Vital Spirits causes the Sences to fail He that takes away the Sences causeth the Reasonable Faculty to fail and he that causeth that to fail destroyeth the Image of God so doth every Murtherer and so did Achab. Achab the Magistrate the King did better acquaint himself with θ to take away life against his Duty then with ζ to preserve life which was his Duty And that which adds â—o his sin he did not do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interficiendo which a King may in some cases do but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trucidando which a King may not do in any case No may â— might not Achab a King shed blood yea he might so he did it as he might and there are 4 grounds that make it lawful Si ex justâ— causâ If the occasion be just and the Crime so requires I instance in this particular whosoever shedeth mans blood by man shall his blood be shed Gen. 9.6 not that every man may be his own Judg but in necessitate instanti as Moses tells us If a thief be breaking up a house in the dark and he be smitten that he dye In this case God requires not the shedding of blood for him Exod. 22.2 The same Rule holds in the defence of our lifes when it once comes to this push either kill or be killed else if there be not a Necessity an Absolute Necessity It is unlawful Nay though there be a Necessity an Absolute Necessity yet in some Cases it is not lawful I propose the Case of Duels Rebels Tyrants 1. Duels that for private Revenge shed the Blood of Peace in War 2. Rebells that for Publick Revenge shed the Blood of War in Peace 3. Tyraâ—ts that for publick or private Revenge shed the Blood of Innocence by turning Peace into War no pretence whatsoever can make shedding of Blood lawful in these cases To affect Magnanimity is Heroical and lawful but to forget Christianity is Diabolical and unlawful let Duellists remember Cain Gen. 4. Kill and Despair To affect Liberty is Generous and Lawful but to purchase it by disloyalty is odious unlawful Let Rebels remember Corah Absolon Num. 16.2 Sam. Rom. 13.1 Sheba Resist the Powers of God and receive damnation To settle Crowns becomes Kings and argues spirit but to do it by Cruelty and Injustice becomes not Kings and argues an evil spirit Let Tyrants remember Pharaoh Achab Heâ—od secure their Crowns by Blood and loose their Souls for ever The King himself sins if he kills sine justâ causâ It was King Achabs fault For what cause in Naboth that he should be killed Capiat qui capere potest And secondly Si sine ordinariâ potestate If his Power be not Good and Right and such Power is only in the Magistrate in the Supream Magistrate and such as are delegated from him None but the Supream hath the Sword borne before him No may he for all that Sword take away every mans life Rom. 13. The life of the Innocent he may not the life of Malefactors he may and must Solomon was not Reus homicidiâ— guilty of murther for shedding Adonijahs though his Brothers Blood because he was a Malefactor the worst of Malefactors a Rebel But Achab was guilty of Murther for shedding Naboths blood though his Subject because Naboth was Innocent and guilty of nothing that we read of but his Inheritance which made him a Delinquent and merited a sequestration and his goodness in not yielding to an Arbitrary Government which made him a Malignant and merited a Trucidation And thirdly Is he guilty of murther who kills sine justo ordine without true proceedings and herein was Achab guilty again Due proceedings I confesse he observed by way of Formality For the Court was erected and Naboth was Arraigned but Due proceeding there was not