same unto diverse objects as First that part of his will which concerneth Angels is termed the law of Angels Secondly that which concerneth men I meane in their naturall duty towards God and their neighbour for man never received Law but that before his Redemption and those Lawes which relate to Redemption are not properly naturall but supernaturall Lawes is termed the Law of Nature i. e. humane or the Law of the rationall nature Thirdly that part of Gods will which concerneth naturall Agents is termed the Law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of the corporeall Nature Againe this second sort of Law which is the Law of humane or rationall Nature and is grounded upon the will of God concerning mankind is divided by Christ himselfe into two parts which he termes two Commandements Mat. 22.27 Which two are differenced by two different Objects and two different sorts of love required of us for the due performance of our different duties unto these two different Objects The first Commandement relates to God whom we must love above our selves and all that we call ours for God doth not allow any man to value either life limbe liberty or estate above himselfe Mat. 10.37 39. Luke 14.33 Marke 8.35 and of this nature are all the particular Commandements of the first Table which are comprehended under this generall and great Commandement the duties whereof are grounded upon a love exceeding the love of our selves The second Commandement relates unto our Neighbour whom wee are not obliged to love either above our selves or equally with our selves but onely like our selves so that the love of our selves in this second part of the Law of Nature is allowed the first place and wee may lawfully value our owne life limbs estates and liberties above our neighbours and preferre the indempnity of our selves before the indempnity of our neighbour in each of these severall respects when they chance to come in competition And therefore no Law either of God or man doth make homicide capitall no nor culpable where it is necessitated se defendendo And of this nature are all the particular Commandements of the second Table which Christs exposition comprehends under this second generall Commandement Thou shalt love thy neighbour as thy selfe the duties whereof are grounded upon a love not exceeding but inferiour unto the love of our selves Now the Kings Honour being grounded upon the fifth Commandement which they take pro concesse to be a Precept of the second Table and therefore grounded upon a love which must not exceed the love of our selves the people are obliged by the Law of God and Nature in all their duties towards the King in the first place to looke upon their owne safety and by consequence the Kings Honour is not a superiour but a subordinate end to salus populi so that the people may resist yea and kill the King also if they be necessitated se defendendo Argum. 2 A second Argument which they urge for a further confirmation of this is the instance of a Generall or Governour of a city who though his Commission be never so large extending to life liberty and estate yet if he shall contrary to his trust reposed in him for defence of that city turne the Canon against the city to destroy it may lawfully be resisted by the city and Souldiery and that by armes and violence as a traitour to his trust and therefore if the King shall breake the trust reposed in him by God the people may like this city and souldiery lawfully resist him as a a traitour to his trust and provide for their owne safety before his honour Argum. 3 Lastly they alledge out of Scripture severall instances of Kings that have beene resisted by the people in order to their owne safety wherein the actions of the people have beene sometimes expresly approved by God as in the deposition of Rehoboam from his dominion over the ten Tribes 1 King 12.24 And sometimes countenanced by holy men of God which themselves have been the principall actors therein as David in the defence of himselfe from the rage and fury of Saul 1 Sam. 22.1 2. and Chap. 23.7 8. And Elisha in his advise to the Elders to resist the messengers sent by King Jehoram to take away his head 2 King 6.32 and yet neither of them reproved by God for preferring their owne safety before their obedience to the Kings commands And therefore the Subjects may provide for and regard their owne safety rather then his Honour That Doctrine which I shall here premise as a ground for the solution of these Arguments and to evidence the preheminence of the Kings Honour above the peoples welfare is such a principle in Divinity as I presume will prima facie hazzard the repute of a Paradox being directly opposite to the opinions of all Christian Authors who write of the Morall Law who distinguishing the Ten Commandements into two Tables according to Christs rule Mat. 22.37 doe generally conclude the fift Commandement prescribing honour to parents to be a Commandement of the second Table which containeth our duty towards our neighbour as if Kings and parents related to their Subjects and children as neighbours and not as Gods And that the duties therefore to be performed to Kings and parents are grounded onely upon such a love which must not exceed the love of our selves which being granted for truth the Argument taken from the Law of Nature to prove the preheminence of the peoples welfare above the Kings Honour and thereby to legitimate the resistance of Kings as well as of any other men when the people doe judge their commands to be destructive to their owne safety and welfare is altogether unanswerable For Christ in that prementioned division of the Morall Law Mat. 22.37 makes but two objects of mans duty one superiour whom wee are obliged to love and respect above our selves and that is God another inferiour object whom wee are obliged to respect onely as our selves that is in the respect of the degrees of extension of our love equally to our selves for wee must have a regard unto our neighbour in his person and life chastity goods and good name as well as our owne but yet we are not obliged to an equality in reference to the degrees of the intension of our love to our neighbour in any of these particulars for we may and ought to love and respect our own life goods and good name above our neighbours so that every man is set in the middle betweene these two objects to the one hee lookes upward as an object above him to the other downeward as an object below him So that if Kings and parents relate to us only as neighbours and not as Gods for there is no other third object of mans duty then they are not our superiours but inferiours nor may we respect their persons goods or good name above our owne as things sacred but beneath and after our owne and so to
capacity as it relates to the habit of prudence 2. In its Naturall capacity as it relates to the supremacy of Power 3. In its Theological capacity as it relates to those dutyes which are the end of Monarchie Concerning every one of which acceptions I shall exhibit a more particular explication in the subsequent Chapters of this Book Whereof the next four shal finish the discourse of Monarchie in its first acception the first whereof shal declare the several sanctions wherewith this blessing of Monarchie is honoured in the Scriptures from whence the Reader may receive satisfaction concerning the Divine Right of Monarchie in Reference to its Original and Efficient cause The second shal declare the Nature Original and grounds of Polarchie which is the opposite privation of this blessing of Monarchie the third shal declare the several Divine Maledictions Incident to the curse of Polarchie the fourth shal unscruple two material difficulties or cases of Conscience concerning Monarchie 1. How farre every man is obliged in conscience to endeavour the Reducement of a Polarchie to a Monarchie 2. Whether any man may lawfully salvà Conscientiâ endeavour the alteration of a Monarchie into a Polarchie CHAP. II. Of the six several sanctions whereof Monarchie doth participate AMongst all the Natural and common gifts and blessings of the Spirit I do not find any one honoured with greater variety of Implicite sanctions then this of Monarchie which I shall demonstrate in this Chapter to participate of as many as any such blessing is capable of the Holy Ghost thereby manifesting the excellency and preheminence of this blessing of Monarchie above all other natural blessings whatsoever And those sanctions are six viz. 1. Divine Institution 2. Divine prescription 3. Divine Stipulation 4. Divine Assimilation 5. Divine Accommodation 6. Divine Regulation 1. The first sanction Incident to Monarchie is Divine institution God himself being the Original Author of this blessing of Monarchie in the very first beginning of the world Investing Adam with a Monarchicall Supremacy not onely Oeconomicall over that one created family in Paradise but Political over a society consisting of many families which were to descend of Adam For the same Law which Commanded obedience of children to Parents servants to Masters and subjects to Kings in Paradise did oblige all Adams posterity for the space of 930. years to perform this duty of obedience to Adam within which space Adam became a Father and Governour not onely Oeconomicall of one family but Political of many families which as we shewed before is the very ground of Political Government and particularly of Monarchie Now although this Government be styled most commonly paternal because all Adams subjects could derive their Pedegree from the blood Royal Yet is it the very same in substance with that which we terme Regal Monarchie or Regal Government being described by most Authors to be a Political Government over a society wherein one person is supream and chief And the Holy Ghost to demonstrate unto us that the name did not create any real difference between this Paternal Government which continued til the confusion of Languages and Regal Government which style the Scripture useth for the policies observed by societyes after the dispersion of the seventy families of Noah's posterity being divided by so many several Languages did afterwards in the penning of the Decalogue upon Mount Sinai use onely the word Father to expresse all sorts of Governours as wel Kings and Monarchs as others But to unscruple all vocabular doubts and difficulties let us but look into the fourteenth Ch. of Gen. and there we shall find a King of Gods own making and his Regal Power of Gods own Institution For Sem alias Melchisedech was by Gods special Ordinance a Type of Christ both in his Regal and Sacerdotall office Heb. 7. And therefore is styled by the Holy Ghost the King of Righteousnesse and King of Salem which is Jerusalem where this Melchizedech reigned til Jacobs time who at his death though then a bond-man in Egypt did in his last Wil and Testament declare the Ordinance of God concerning the establishment of a Monarchie amongst the Israelites his own posterity and that Judah should sway the scepter of the Kingdome and Reign in that very City whereof Melchizedech was King Gen. 49.10 Of which Royal tribe that great King the true Lyon of Judah and the true Shiloh our Saviour Christ himself should descend who by Gods own Ordinance likewise was to be born truly and Legally King of the Jewes As the Angels declared to the Wise-men who by the Angels direction enquired at Bethlem for him that was born King of the Jewes Mat. 2.2 Which is also Manifested by the Holy Ghost in the derivation of Christs Pedegree from Abraham and David Mat. 1. and even from Adam himself Luk. 3. And this also was acknowledged by Christ himself unto Pilate John 18.37 Again we shall find that several persons received their Regall Investiture from Gods Immediate and particular consignation who had no other title to that Monarchical honour and supremacie As Saul David and Solomon Kings of Israel Jeroboam and Jehu Kings over the ten Tribes And amongst the heathens also Hazael was made King of Syria by Gods particular appointment And Cyrus was both named and ordained by God to be the Monarch and King which should erect that Monarchie which Historians make the second of the four Monarchies of the world above seventie years before he was born Esay 45.1 Ob. God was angry with the Israelites for asking a King 1 Sam. 8. And did further declare his dislike thereof by a miraculous Thunder and Rain 1 Sam. 12.18 Whereupon the people did acknowledg their sinne in asking a King and desired Samuel to pray for them 1 Sam. 12.19 Sol. Two things are observable in that desire 1. The object of the peoples desire which was Monarchie or a Regal Government And in relation to this the desire was good being the very Ordinance of God himself Deut. 17.14 And therefore was also sanctified unto the people with the promise of a blessing 1 Sam. 12.14 and was afterwards also confirmed unto them by God himself in his own particular Election of another King even King David a man after Gods own heart to succeed Saul and also in his sonne Solomon to succeed him both which two were Types of Christ and Prophets of God 2. The end of the peoples desire and that was Idolatrous and sinful the people therein looking upon a King as the onely meanes whereby they might attain deliverance from the feares and pressures under which they groaned at that time through the Tyranny of the Philistines who had subdued them which was the very end why they desired a King looking for deliverance from him and not from God As God declared unto Samuel 1 Sam. 1.7 They have not rejected thee saith the Lord but they have rejected me Imputing more to the power of a King for their deliverance then unto my
〈◊〉 i. e. reddendi aesari quae sunt Caesaris 2. For Kings more especially that they may truely understand the due limitation of this Commission and in what things God hath reserved the power entire to himselfe and to conscience his highest and most immediate deputy and substitute for direction of the Kings duty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reddendi Deo quae sunt Dei For as it is sacrilegious in Subjects to intrude upon the sacred Rights and Prerogatives of Kings and to act in any thing as Judges or Commanders without Commission from him so is it much more sacrilegious in Kings to intrude upon the more sacred Rights and Prerogatives of God and to act as Gods Lords and Masters over their Subjects in those matters whereunto their Commission from God doth not extend nor invest them with a right of power and dominion over their Subjects Now to give a direct answer to this Quaere it will be requisite to premise some distinctions concerning the object of Politicall Cognizance which is two-fold viz. Objectum per se Objectum per accidens 1. Objectum per se which is the direct and immediate Object of Politicall Cognizance consists in the Fundamentals and Essentials of Politick Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over all persons within his Dominions both Ecclesiasticall and Civill 2. Objectum per accidens which is the indirect and accidentall Object of Political Cognizance consists in the Contingentials of Politique Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over some persons of both sorts whether Ecclesiasticall or Civill but not over some of either sort although they be his native Subjects inhabiting within his owne Dominions The discussion of which two points manifesting what doth fall directly and what ex accidenti within the sphere of Politicall Cognizance will be a full and direct Solution of the former part of this Quaere from whence it will be easie to conclude what are extra-regalia and Metapoliticall matters The judgement whereof God hath reserved immediately to himselfe and conscience his immediate Deputy and Vicegerent in all humane affaires and wherein the King cannot exercise either his Legislative or Judiciarie power without guilt of sacrilegious intrusion which will be a direct and full answer to the latter part of this Quaere The point which our method presents unto our scrutiny in the first place is the Objectum per se of Politicall Cognizance which as we said consists in the Essentials and Fundamentals of Politick Government which are twofold viz. Nativa Praeternativa 1. The Native Fundamentals and Essentials of Politick Government are such causes and matters as were of Political Cognizance upon the first originall Institution of that Government when mans innate knowledge and native light of understanding was sufficient for the direction of his duty without the help of positive Lawes and Statutes and the native rectitude and inclination of mans will was sufficient to excite the performance of his duty without the help of any Judiciarie inducements either Compensatorie or Vindicative But for the more full and facile investigation and discovery of these Fundamentals and Essentials these two expedients are conducible 1. The consideration of the time when 2. Of the grounds whereupon Politick Government was first instituted by God 1. The time when Politick Government was first instituted was immediately upon mans first creation in the state of Innocency and under the old Covenant of Workes for Politick Government as we formerly manifested is a naturall blessing enabling man for the due performance of his naturall duties and grounded upon the fifth Commandement of the Morall Law prescribing honour to Parents which commenced upon mans first creation before Adams Apostasie by virtue of which law of Nature the Herauldrie of Sub Supra did then receive a being amongst men and Parents by virtue of that naturall law were invested with a power and dominion over their Children and Children obliged unto the duties of subjection and obedience to their Parents So that though Adams sinfull prevarication had never devested himselfe and his posterity of their native Prerogatives yet this graduall Herauldry of Sub Supra supereminencing Parents above their Children should have had its due and naturall influence upon mankind For even Christ himselfe although totally exempted from all manner of enormous guilt both actuall and originall yet was not exempted from this duty of subjection to his parents Luke 2.51 Whence it is manifest in the first place that the Native Fundamentals and Essentials are onely naturall duties consisting in the right use of those naturall blessings wherewith God did invest man upon his first creation before his Apostasie purposely to enable him for the exact and due performance of those duties which God required of him in the state of Innocency under the old Covenant of Workes And therefore as the duties which God did then require of man were partly Internall partly Externall so did he conferre upon man two sorts of naturall blessings correspondent unto these duties 1. Internall blessings which are bona animi or the blessings of the soule 2. Externall which are bona corporis fortunae the right use of which two sorts of naturall blessings is the very summe and substance of all the naturall duties expressed in the Decalogue or law of Nature which was the Rule of all humane actions before Adams Apostasie For the regulation of all Internall acts of the understanding and will which are the faculties of our soules was prescribed in the first and last precepts of that law of Nature And the regulation of all Externall actions concerning the body and those naturall creatures which God made for the use and service thereof was prescribed in the other eight And other duties then these were not at that time either knowne unto man or required of him by God so that no Politicall or Monarchicall power could possibly at that time be extended to any other matters but onely these naturall duties prescribed in the Decalogue A further restriction also of which power is prescribed in the second expedient conducing to the Investigation of the Native Essentials and Fundamentals of Politick Government which is the grounds whereupon it was instituted 2. The grounds of the institution of Politick Government are two viz. Primarie and Secondarie 1. The Primarie ground is the power of communicating a being and existence which indeed is the very ground whereupon the Holy Ghost doth demonstrate the Deity and prove the Lord alone to be God and to have the sole right of power and dominion over man because God alone doth communicate life and being and all things unto man Acts 17.24 For because it is he that made us and not we our selves therefore we must wholly devote our selves to his worship and service as his people and servants Psal
100.2 And the reason why the Holy Ghost prohibited the exhibition of any honour or reverence unto Idols is because they cannot give any being unto man nor frame any man in the womb Esay 44.24 so that the primarie and originall ground of Politick Government is the power to communicate a being and existence which power God delegated unto man immediately upon his first creation by that propagatorie benediction Crescite multiplicamini Gen. 1.28 From which fountaine did flow the other secondarie and immediate ground of Politick Government 2. The Secondarie ground is the graduall and distinctive Herauldry of Sub Supra above mentioned supereminencing one man above another For as God did ordaine parents to be his instruments in the communication of a being unto their children so did he likewise ordaine that children should be so farre forth subject and inferiour unto their parents from whom they doe derive their being as they doe depend upon their parents for the same For whereas God himselfe by way of creation did communicate unto Adam the entire being both of soule and body in both which respects Adam is stiled the sonne of God Luke 3. last so did he thereupon ordaine that Adam should be subject and obedient unto himselfe in all the actions and motions both of soule and body and whereas God did ordaine Adam and all his descendents to be Gods instruments by virtue of that propagatorie benediction in the communication of the corporeall part of being unto their children so did God likewise ordain the subjection and obedience of children unto their parents to be extended unto all the extrinsecall actions and motions of the body God reserving still the power and command over the intrinsecall acts of the soule of every man entire to himselfe because every soule doth still derive its being immediately from God and not from our parents Whence it is manifest in the second place that those Native Fundamentals and Essentials which are the proper and adaequate Object of Politicall Cognizance are only the Externall duties of the Morall law consisting in the right use of the Externall blessings of nature viz. bona corporis fortunae which are the onely blessings hereditarily descendable and communicable unto children from their parents For seeing all Politick Government is grounded upon paternall as a Policy is upon an Oeconomie which are not essentially but only circumstantially different both of them regulating the same duties and actions onely whereas an Oeconomy doth regulate the actions of one family a Policy doth regulate the actions of many families And seeing all paternall Government is grounded upon this Herauldry of Sub Supra established betweene Parents and Children by the fifth Commandement and this graduall and distinctive Herauldry upon the power to communicate a being and existence delegated unto parents by Gods propagatory benediction Gen. 1 28. which benediction reacheth onely the corporall and not the spirituall part of man It doth necessarily follow that no Politicall or Monarchicall power can be directly extended to any other matters but onely the corporeall and externall duties of the Morall Law Ob. If the communication of a being and existence were the ground of this Herauldry of Sub Supra then all children should be subject and inferiour unto their parents but Asa King of Judah was not subject to his grandmother Maacha but did depose her and yet was not reproved but commended for that act 2 Chron. 15.16 And so was Joash for the deposition of Athaliah his fathers mother 2 Chron. 23. and therefore the communication of a being cannot be the primarie ground either of that subordination or of the institution of Government Sol. All men as men and in their naturall capacity are inferiour and ought to be subject unto their parents but men as Kings and in their Politick capacity cannot be children unto any man nor have any father but God and therefore are stiled by the Holy Ghost the children of God Psal 82.6 I have said Ye are children of the most high and therefore in this sense they cannot be inferiour or subject unto any but God alone and so by consequence must be above their owne naturall parents in Rule Dominion and Power and in case of justice must not respect that naturall relation no more then Asa did respect it in his grandmother Maacha who in this Politick relation was not a Parent or Judge but a subject and child to her owne naturall grandchild and so was Athaliah to Joash And the Virgin Mary to her sonne Christ Jesus who rebuked his own mother when she presumed to command in matters above her sphere for a miraculous supply of the defect of wine Iohn 2 Woman what have I to do with thee He doth not here give her the stile of Mother but of Woman as if she had no relation of a parent and governour to him because that command or desire which she transmitted to him could not be performed by him as he was a man and her naturall sonne but onely as he was a God and so a spirituall father to his owne naturall mother And thus much briefly of the Native Fundamentals and Essentials of Politick Government the next point to be spoken of is the Preternative 2. The Preternative Fundamentals and Essentials of Politick Government are those matters which fell directly within the sphere of Politicall Cognizance upon the restitution of that Government when that blessing amongst others which are the ground and object thereof was renewed unto man by the mercy of God in Christ after Adams sinfull prevarication had devested both himselfe and his posterity of all those blessings wherewith God had inriched his created nature which blessings of nature were not renewed unto man in their native integrity and perfection but onely in such a measure as the wisdome of God saw most expedient to immind man of his owne infirmity and selfe-insufficiency whereby to occasion the application of himselfe to seeke for happinesse in the mercy of God in Christ and not in any naturall perfections worth or excellency of his owne For which purpose God was pleased to leave the understanding of man in statis suo restituto so much obnubilated that his naturall knowledge is not sufficient for direction of such naturall duties as are requisite to peace and unity the meanes to preserve humane society which is one of the ends of Politick Government which defect therefore in naturall knowledge God ordained to be supplied by the exercise of the Kings Legislative power in the composure of Lawes and Statutes for mans direction both in Ecclesiasticall and Civill affaires And for the same purpose did likewise leave the will of man so much depraved that his naturall inclination is not sufficient to excite him to the performance of such naturall duties as are requisite unto the preservation peace and unity of humane societies though hee did know and understand them but rather unto those opposite sins and transgressions which tend to the dissolution
power to prescribe Laws for to enforce the practise of such duties upon other persons to whom God hath not vouchsafed that understanding knowledge concerning these duties But now for a further illustration of the premises and to frame a more direct full and satisfactory answer to the Quaere concerning the due limitation and extent of the Kings power I will here set downe a briefe Analysis of the whole duty of man the regulation whereof is the very designe of that Power and Dominion which God hath either delegated unto the King or reserved unto himselfe and conscience touching humane affaires And from thence demonstrate 1. Unto what duties the Kings power doth properly and directly extend so that he may lawfully exercise the same over all persons within his Dominions whether Ecclesiasticall or Civill for the regulation of such duties 2. Unto what duties the Kings Power doth extend onely indirectly and per accidens so that he may lawfully exercise his power over some persons within his Dominions of both sorts but not over other some of either sort for the regulation of those duties 3. Unto what duties the Kings Power doth no way extend neither derectly nor indirectly so that he may not exercise the same over any person within his Dominions whether Ecclesiasticall or Civill for the regulation of those duties The duty of man is twofold 1. Naturall which is the duty of man quà homo rationalis and is expressed in the law of nature divided by Christ Mat. 22. into two parts or tables 1. Containes the duty of man towards God and consists in a love exceeding all selfe-love Ver. 37. And this duty is twofold 1. Internall consisting in the service and worship of God by the inward acts of the soule i. e. of the understanding will and affections of man and in a due returne of the bona animi which God hath conferted upon man And this part of mans duty is prescribed in the first Commandement 2. Externall which consists in honouring God by outward actions and in a due returne of those hona corporis fortuna which God hath conferred upon man And this is twofold 1. Originall and Primarie which is that honour worship and service which both Moses Deut. 6.13 and Christ Mat. 4.10 â—mits solely unto God And is twofold 1. Private consisting in personall honour and worship of God which is twofold 1. Corporall consisting in the outward gestures of the body Prescribed Commandement 2. 2. Vocall consisting in reverent speeches praises of God Prescribed Commandement 3. 2. Publick consisting in the practise of these duties at solemne times and in solemne assemblies Prescribed Commandement 4. 2. Representative and Secondarie which is the honour worship and service due unto Parents Kings and Magistrates as Gods Deputies and Lieutenants Prescribed Commandement 5. which I shall fully demonstrate in the next Chapter to be a Precept of the former Table of the Morall Law and that Kings and Parents in that capacity as Kings and Parents doe relate unto their children and Subjects as Gods and not as Neighbour 2. Containes the duty of man towards his neighbour and consists in a love inferiour unto the love of our selves And is twofold 1. Externall which consists in the performance of externall offices of love and restraint of externall injuries to our neighbour 1. In his owne person Commandement 6. 2. In his second selfe Commandement 7. 3. In his god's Commandement 8. 4. In his good name Commandement 9. 2. Internall consisting in the inward inclination and desire to perform these duties and in the restraint of all inward motions to the sinnes prohibited in these precepts Commandement 10. 2. Evangelicall which is the duty of man quà homo Christianus And is expressed in the Gospel or Law of Christ Which duty is twofold 1. Meerly Evangelicall which consists in the right use of Evangelicall and supernaturall blessings conferred upon particular men for the advancement of the Gospell of Christ as the power of working miracles of prophecying and the like mentioned by Saint Paul 1 Cor. 12. 2. Mixtly Evangelicall which consists in the right use of those naturall blessings which enable men for the performance of the law of nature And therefore these mixtly Evangelicall duties are the same in substance as I shewed before with naturall duties and are differenced after the same manner and regulated by the same precepts of the Moral Law but the difference consists as to our present purpose in the Object and terminus ad quem whereunto these Evangelicall duties do referre which is Christ the Redeemer whereas naturall duties do relate unto God the Creatour both as their object and erd Now from these premises I shall returne a direct answer to the Quaere concerning the extent and limitation of Regall power in three briefe Theses or Corollaries shewing 1. What are omnimodò Regalia 2. What are partìm Regalia and partim extra-regalia 3. What are omnimodò extra-regalia Onely by the way I shall premise another briefe praecognitum to facilitate the understanding of these ensuing Corollaries Note viz. That in regard the opinions of Heathens Jewes and Christians doe generally concenter in the due extent and limitation of Regall power in order to the duties of the second Table my present discourse shall onely referre unto the duties of the first Table of the Morall Law for two reasons 1. Because the people are most subject to offend in these duties and that two wayes 1. Through errour because these duties do most transcend their naturall reason 2. Through zeale because they conceive these duties most neerly to concerne their eternall and spirituall happinesse and welfare 2. Because Kings and Magistrates are or at least wise ought to be most diligent in the reformation and punishment of offences which immediately concerne God and Religion because the promotion of Gods honour worship and service is the principall part of the office and calling of Kings and Magistrates the direction of whose precipitate zeale in this point is the absolute designe of this Chapter The first Thesis declaring what are omnimodò Regalia is this Thesis 1. All Externall duties prescribed in the foure last precepts of the first Table of the Morall Law are directly and properly of Politicall Cognizance so that the King may lawfully exercise his Legislative power in the composure of Lawes and Statutes for direction of honour worship and service both to God and himselfe and that concerning both publike and private acts of honour and worship whether of the body or of the tongue and here the disposall and ordering of our estates i. e. the bona fortunae as well as bona corporis must be presupposed to be directly of the same cognizance and to pertaine to the same power For Solomon commands to honour the Lord with our substance Prov. 3.9 and God ordained parents and Kings to be his instruments in the impartment of these outward blessings of fortune as well as the blessings of the
the words of Solomon are to be understood onely of Kings in reference to the exercise of their power upon us which whether it be for good or hurt is still from God whose Deputies all Kings are and whose heart the Lord ruleth either for our benefit or prejudice Prov. 21.4 And therefore we may not thinke them evill or unjust to us for the Judgement is not theirs but Gods Prov. 26.29 who cannot be unjust And if we looke in Esay 3. you shall finde that God owneth all the grievous oppressions and violences which Tyrants exercise upon their Subjects for judgements and punishments sent upon that people or nation by his owne selfe and to demonstrate that all Kings act by his immediate direction he hath made the decrees and ordinances of Heathen Kings subservient to his glory and his peoples good not onely on accidenti by his providence but ex proposito in their owne purposes as is apparent in the decrees of Cyrus and Darius to build the Temple of God whom they knew not and of Nebuchadnezzar to honour his name all which three were meere Heathens The fourth and last Reason why this fift Commandement cannot be a Precept of the second Table is because it doth not enjoyne such a retaliation of love as every Commandement of the second Table doth for every Commandement of the second Table doth enjoyne our neighbour to returne the like respects and measure of love to us as we doe give to him but this fift Commandement doth not enjoyne our parents to honour and reverence us as we are bound thereby to honour and reverence them therefore it cannot be a Commandement of the second Table And if you doe observe it you shall finde this rule of Retaliation to be a perfect note of difference betweene the duties of the first and of the second Table for no duty of the first Table doth oblige God to returne the same respects to us which we are obliged to exhibite to him for wee are bound to worship him and love him above all and to expresse this love in every faculty both of soule and body but God is not obliged to worship us nor to love us after such a manner but our neighbour is obliged to returne the same measure of love to us which wee are bound to exhibite unto him either in his body goods or good name I confesse indeed that parents are engaged to performe duties to their children as well as children are to parents but those are onely such paternall duties of protection and provision as God himselfe is also obliged to performe unto his dutifull children by his Covenant for conferring blessings upon them when they truely honour him Deut. 28. and 29. for performance of the externall part of which Covenant God doth substitute Kings and parents as his instruments to convey these blessings unto Subjects and children but these duties are not so much as intimated in the fift Commandement but are enjoyned onely in that generall Covenant betweene God and his people who therefore doth make Kings and parents indulgent to subjects and children whereby to expresse his care for performance upon his part when Subjects and children are obedient unto God and his Deputies and thereby carefull to performe upon their part The Reasons concluding the Affirmative part that this fift Commandement is a Precept of the first Table are eight The first is grounded upon our Saviours answer to the young man Mat. 19.18 Marke 10.17 Luke 18.20 In all which places this Precept Honour thy father and thy mother is intended by Christ to enjoyne all the duties of the first Table of the Morall Law for God you know is often in Scripture stiled Father as in Mat. 6. wee finde him stiled Father twelve times but we never finde him stiled Neighbour in all the Scripture for to love God but in the same manner which wee are bound to love our neighbour that is like our selves were selfe Idolatry And besides our duty to God is oftentimes enjoyned in this very expression of Honour as 1 Sam. 2.30 where this word Honour importeth the whole duty of man towards God in which sense this word Honour is also used by our Saviour John 8.49 And therefore it is manifest seeing God is capable of the title of Father and that this expression of Honour may be properly extended to all the duties due unto God which are the duties of the first Table that this Precept of Honour thy father and mother may comprehend all the duties of the first Table and that it doth so in this place I doe prove thus Christ in his answer must needs mention all those duties which are necessary to salvation for else his rule were not perfect but the duties of the first Table are equally if not more necessary to life then the duties of the second Table and cannot be included in any other Precept which Christ reciteth in those Texts therefore all the duties of the first Table must necessarily be comprehended in this Precept Honour thy father and mother upon which premised grounds it doth necessarily follow that this fift Commandement is a Precept of the first Table For That Precept which comprehendeth all the duties of the first Table must needs be a Precept of the first Table but this very Precept comprehendeth all the duties of the first Table as the premises demonstrate ergo The second Reason is grounded upon the nature of God which is being and existence for in Exod. 3. he defineth himself by this expression I am and upon this ground both David Psal 1â—0 Isaiah Chap. 44. and Saint Paul Acts 17. proves the Lord alone to be God because no creature no not the Angels themselves are able to give a life or motion or being unto man but onely God whose essence life and being is and therefore communicable onely from him so that whatsoever hath a power to communicate a being doth supply the place of God but parents have a power to communicate a being unto their children ergo they relate unto their children as Gods and not as men and by consequence the duties performed by children unto parents must be duties of the first Table and so likewise the Precept which enjoynes them must be a Precept of the same Table The third Reason as likewise all the five following alledged by Saint Paul Rom. 13. for motives to perswade submission to higher Powers every one of which Reasons doe demonstrate Kings and Magistrates who are Politick parents to have the relation of Gods unto the people is taken from the Author of the Kings power and that is God Ver. 1. For there is no power but of God Though the men invested with that power be as unjust and wicked as Pilate whose power Christ himselfe acknowledged to flow from that sacred fountaine John 19.11 upon which ground the King in the exercise of his power is alwayes stiled the Minister of God Ver. 4. yea and oftentimes also a very God as Psal
or at least not so Immeasurably and in a manner so totally defaced and blotted out not in the most corrupt natures of either of their societies as they are in the natures of humane and Intellectuall Agents for even the very Devils retain the native Integrity and perfection of their Intellectuals though their wils be totally depraved and deprived of that Divine and native blessing whereas the depravity and corruption of humane nature hath a proportionable influence upon both their wils and understandings the scrutiny of that Jus Divinum which is proper to the Government observed in the mutuall relations of Angelicall or naturall Agents cannot be obstructed with the like difficulties as are Incident to humane policy And in regard also the Externall Government observed in the mutuall relations of Angelicall and naturall Agents is not so appositely pertinent to my purpose as that which is participated by humane societies which is indeed the principal scope and intendment of this Book I will onely in the next Chapter for Methods sake briefly touch upon these two more Natural Governments wherein this Jus Divinum is more apparent and so proceed to the third and last policy wherein the scrutiny of a Jus Divinum is of greatest difficulty but yet for our purpose of greatest necessity CHAP VIII Of that Government which is observed by the society of Angels Naturall Agents and men in their particular and Mutuall Relations THE Wisdome of God which saw the preservation of the Universe to have a necessary dependance upon the mutuall Peace and Unity of these three several kinds of creatures viz the Angelicall Intellectuall and Naturall Agents whereof the Universe was composed that Peace and Unity to have the like dependancie upon their Order and Government did likewise see it necessary that the same meanes should have the same efficacy in the particulars of each of these three species least confusion in particulars should through their mutual dissention produce the destruction of the species and by consequence also of the Universe Lib. De moderatione in disput servand For that saying of Nazienzen is a most divine Maxime of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preserver of all things And therefore the Lord out of his care and solicitude for the preservation of particulars which are the very foundation of the Universe did not terminate the influence of Order and Government in the species of any of the three several sorts of creatures but did also Originally constitute the particulars of each in different degrees of superiority and subordination purposely as a ground of that Order and Government which he ordained to be a meanes of their safety and preservation Amongst the holy Angels we find Archangels 1 Thes 4.16 And amongst the Devils Beelzebub the Prince of Devils Mat. 9.34 Yea the title which is given in Scripture to the society of Angels is a manifest Argument of different degrees of Superiority and subordination amongst them where they are called the Hosts of the Lord and the Armies of the living God For every Soldier knowes that Order and Government is even essentiall to an Army where some must necessarily command and others as necessarily obey And the obedience of Angels I mean not the generall obedience of the whole species unto God their Lord and Maker but also their particular and mutual obedience to one another is strongly Intimated by Christ in the third petition of that Prayer the practise and use whereof he enjoyned to all Christians Luk. 2.11 wherein we desire that our observance of Gods will here in earth may be such as that which is performed by the Angels in Heaven Now our observance of Gods wil is not terminated in the obedience of the species unto God but comprehends also the mutual respects and duties between Inferiours and superiours whether it be in Political or paternall Government For which we have an express in the first Commandment And these degrees of order and subordination are yet more manifest in the naturall Agents which in all their actions are by that Divine Law of nature subservient to each other as the Heavens to the earth both the earth and Heavens to the plants and all these three to sensible and Animate creatures onely where Divine Malediction the fruits of mans wickedness to which all these creatures are subordinate doth occasionally subvert their Natural courses for a punishment of mans unnaturall wickedness turning the Heavens into brass and the earth into iron Deut. 28. Neither hath Divine providence left the Inanimate and sensible creatures destitute of degrees of superiority and subordination to be a warrantable ground for Order and Government amongst themselves The Lyon is invested with a certaine naturall Power and Authority over the Beasts of the field who naturally express a certain Dread and Reverence to that courage Might and cunning wherewith nature hath endowed him And the Eagle is invested with the like prerogative over the fowls of the Aire and the Leviathan or Whale over the fishes of the sea And * Ad Rusticum Monachum Jerome affirmeth the same order to be observed amongst every particular society of sensible creatures The dumb beasts and wilde herds saith he do follow their leaders yea the Bees have their King and the Cranes flie all after one like an Alphabet of letters But this Wisdome and Providence of God in the constitution of degrees of superiority and subordination amongst the particulars of the Immediate species of the Universe is most manifest in the species of the Intellectuall creatures which is the ground of Politick Government concerning which he that had an ambition to be voluminous might here meet with sufficient and even wished opportunity for the accomplishment of his desires this point being the subject of all Histories and Chronicles both sacred and prophane which have been penned since Moses the Prothistorian of the world But that some Government hath alwaies been observed amongst all nations and societies of men yea even the most Barbarous and Savage Indians the undoubted Authorities both of Experience and Authentick Historians have engrafted an Indisputable perswasion in the mindes of men From which very fountain they likewise derive as strong an assurance that one and the same Government hath not been alwaies observed amongst all nations and societies For though we find no other kind of Government but Monarchie so much as once mentioned either in the Old or new Testament both which are stored with variety of passages concerning Monarchie and Kings And surely if any Polarchie even the most laudable sort that ever was devised either by the Athenians Lacedemonians Syracusans or Romans had been capable of any of those Divine sanctions whereof Monarchy doth participate the Holy Ghost would never have past over all them in such a profound and Universall silence and have mentioned onely Monarchy the onely received Policy both amongst the Jewes and all other Nations who upon any occasion are honoured with
body unto their children and subjects and therefore it is lawfull for them to command in the one as well as the other in order to all outward duties And in whatsoever he may lawfully exercise his Legislative power in the same he may likewise exercise his Judiciary for that is the life of the Law which without execution is but a dead letter like a man without a soule I shall not need to insist upon the confirmation of this Corollarie because I presume the grounds already premised in the former part of this Chapter may be sufficient to warrant this conclusion And besides the profest designe of this Chapter is not so much the extent as the limitation of the Kings power in order to Evangelicall duties which are extra-regalia and Metapoliticall matters whereof wee shall speake in the two following Theses Thesis 2. The second Thesis which declares what are partì Regalia and partìm extra-regalia relates to matters of Evangelicall worship Government and Discipline which is this No Evangelicall ceremonies or formes of worship nor any Ecclesiasticall Government or Discipline which relateth unto Christ is directly and per se of Politicall Cognizance but onely indirectly and per accidens And therefore the King cannot lawfully enact any Lawes or Statutes concerning these matters which shall be generally obligatory unto all persons within his Dominions but onely unto such persons whom God hath enlightned by his spirit and thereby satisfied their consciences of the lawfulnesse and Religion of such Worship Government and Discipline The Reasons are two The first whereof is fully declared in the former part of this Chapter demonstrating all Ceremonies which relate unto Christ and are any wayes significative either of his person his offices or acts of mediation to be supernaturall matters and therefore such wherein the light of nature cannot be a sufficient guide so that they cannot be ranged amongst the Essentials but onely the Contingentials of Politick Government The second Reason is because conscience is the onely law and rule whereby the merits of these duties are to be judged as Saint Paul declareth Rom. 14. last where speaking of Evangelicall Priviledges and Ceremonies he enjoyneth the dictates of conscience to be observed under no lesse sanction then damnation to him that disobeyeth of which doctrine his owne practice concerning the Sacrament of Circumcision is a manifest confirmation for though he caused Timothy to be circumcised because of the Jewes who were perswaded that none who contemned that Ceremony were members of the true Church or fit for their association Acts 16.3 yet he would not permit Titus to be circumcised because the Grecians should be satisfied that he did not esteeme these Ceremonies so essentiall to life and salvation that they ought to be obtruded upon those whose consciences were not satisfied concerning the same Gal. 2.3 And you may observe Acts 15. that when the Apostles consulted of sending decrees concerning the observation of Ceremonies to the Gentiles upon whom the Jewes would have obtruded the observation of Circumcision as necessary to salvation they were carefull to enjoyne neither Circumcision nor any other Ceremony but such as those of the Religion whereof the Gentiles were formerly satisfied in their consciences And therefore if the Magistrate shall by any Law or Statute compell men to practise those Ceremonies or Formes of worship concerning the Religion and lawfulnesse whereof they are not satisfied in their consciences hee doth compell them to sinne and thereby render himselfe guilty of that damnation which Paul affirmeth to be the merits of all injuries done to the conscience Ob. All the godly Kings of Judah as David Solomon Asa Jehoshaphat Joash Hezekiah and Josiah did impose the observation and practise of the Jewish sacraments and other Evangelicall formes of worship upon the whole nation of the Jewes and also punish the neglect thereof and therefore Kings may lawfully exercise their power in these matters over all subjects within their Dominions Sol. God had revealed and expresly enjoyned the use of these Sacraments and set Formes of Worship Government and Discipline unto the whole nation of the Jewes and therefore the Jewes were obliged thereunto not by the Lawes of the King but by the immediate law of God within whose cognizance both these Evangelicall ceremonies and conscience it selfe also the Judge of all these doth directly fall over which God onely and not the King is Judge so that when these Kings did exercise their Judiciary power concerning these Jewish rites it was onely in pursuance of the law of God which made these duties generally obligatory unto that Nation But it was not lawfull for those Kings to force the practice and observance of these duties upon any other people though they lived within their Dominions nor doe we finde in Scripture that any of these godly Kings did force the Gibeonites who were their subjects but no Israelites either to be circumcised or to eat the Passeover or observe any other Jewish Rites Onely indeed if any stranger became a Proselyte and so a professour of that Religion not by constraint but of their owne voluntary inclination and desire then it was lawfull for the Magistrate to force such to observe the Jewish Ceremonies Exod. 12.48 because then the neglect thereof was an act of profanenesse in such as well as in the Jewes which is directly of Politicall Cognizance and pertaines to the Magistrate both to judge and punish But in regard the inward satisfaction of conscience concerning these Evangelicall Formes of Worship Government and Discipline is that alone which doth naturalize these supernaturall duties and thereby quarter them in praedicamento Regalium and transforme them into matters of Politicall Cognizance And the inward dissatisfaction of conscience that which impedeth their naturalization and the removall of their quarters de praedicamento extra-regalium the proper sphere of all Metapoliticall matters which inward qualification of conscience is properly a point of faith and so a duty of the first Commandement of the Morall law for till we be so fully satisfied concerning the Religion of these Evangelicall Ceremonies and Formes of Worship that the practise thereof may proceed from faith neither can wee adventure upon the voluntary practise thereof or the Magistrate enforce the same upon us without the incurment of the guilt of damnation to both I shall therefore referre the more punctuall discussion of this point unto the next Thesis which concernes the omnimodò extra-regalia whereunto it doth more properly appertaine The third Thesis declares what are omnimodò extra-regalia Thesis 3. And this relates to Internall duties and matters of Evangelicall faith and doctrine which is this No internall duties prescribed in the first Commandement of the Morall Law doe either directly or indirectly fall within the sphere of Politicall cognizance so that the King cannot lawfully exercise either his Legislative or Judiciarie power in matters of faith and doctrine nor by any positive Lawes and Statutes determine what points shall
82.6 And Moses is stiled Aarons God Exod. 4.16 And of these Gods Saint Paul meant when he affirmed many Gods to be in earth 1 Cor. 8.8 Now in regard the King doth represent the person of God he is to be honoured not according to what he is in himselfe and in his naturall capacity that is as a man but according to what the person is whom hee represents and that is God For you know the respects which we exhibite to the Mayor of a towne which happily may be a Cobler are not proportioned according to the worth and honour of that Cobler but according to the worth and honour of the King whom he represents and therefore within those limits where that Cobler doth represent this Majesty and exercise this power derived from the King he is in all respects preferred above all other men of what quality soever though Knights or Lords and therefore our duties to the King cannot relate to him in his naturall capacity as a man but in his Politick as he represents the person of God and by consequence this fift Commandement must be a Precept of the first Table Some Jewish Writers upon this very ground and reason do concurre in this opinion that this fift Commandement pertaineth to the first Table because Kings are stiled Gods Psal 82. and Ministers of God whereunto that learned and reverend Divine * In his Tract upon the Morall Law p. 105. Bishop Andrewes returneth this answer That not onely superiours but also inferiours are included in that Commandement which excludes it from the first Table But with reverence to his great learning and humble submission to better reason I cannot in this particular captivate my assent either to his answer opinion or reason for if that were sufficient to seclude the fift the same reason would exclude also the fourth Commandement out of the first Table because both son and daughter and maid and man-servant yea even oxe and asse also are therein expresly mentioned But that which distinguisheth the two Tables is the object of the duty to whom it is to be performed and not the subject who is to performe it And wee doe not finde that the duties of the fift Commandement are to be performed to any inferiours but onely to superiours And besides this judicious Divine himselfe who is deservedly honoured both for piety and knowledge although he dissent from this opinion and in his division of the Commandements doth make this fift Commandement a Precept of the second Table yet in that Argument which he alledgeth to perswade the sincerity of submission and obedience to Princes he proves it directly to be a Precept of the first It pleased God a In his exposition of the fift Commandement saith hee to give this Commandement roome before our goods yea before our life to shew that obedience to Princes must be preferred before either our estate or life Now if Princes must be dearer to us then our selves how can they have the relation of neighbours upon whom the law of God doth not enjoyne us to set any such estimate The fourth reason is taken from the nature of the sinne which is the breach and transgression of this Commandement which is a sinne immediately against God For he that resisteth the power resisteth the ordinance of God Ver. 2. and therefore Rebellion against the Prince is termed a Rebellion against God as appeares Numb 14.2 3 4. where the Lord doth threaten the punishment of the peoples Rebellion upon the report of the ten spies not as a sinne against Moses but against himselfe And so likewise the Rebellion of Korah is tearmed a Rebellion not against Moses but against God Numb 27.3 And Christ saith those that despise his Messengers despise him Luke 11.16 And the Prodigall acknowledgeth his disobedience to his father to be a sinne first against heaven Luke 15. And Saint Paul saith that he that despised the Apostles despised not man but God 1 Thes 4.8 because their calling was Gods ordinance as also the Kings is And this was the ground of Gamaliels Argument whereby he disswaded the Councell from using violence to the Apostles because if their power were from God in fighting against the Apostles they should fight against God Acts 5. And therefore the transgression of this Commandement being a sinne properly against God as the immediate object this fift Commandement must needs be it Precept of the first Table The fift Reason is taken from the nature of the punishment due to the sinnes against this fift Commandement and that is damnation Rom. 13.2 which is Saint Pauls third motive to obedience for that punishment is generally due to all the sins against the first Table but not to all the sins against the second For by damnation here in this Text the Apostle must needs understand the punishment of temporall death which the Judiciall Law ordained to be inflicted for every trespasse against God and the offences against the law of the first Table which were judged not according to the dammage which ensued upon the offence like the offences against our neighbour where a man was to loose eye for eye tooth for tooth and the like but according to the quality of the person against whom they were committed for he that transgrest the fourth Commandement by gathering onely a few sticks was commanded to be stoned to death Levit. 24.15 And hee that blasphemed or cursed God was to die the death Numb 15.35 Now all transgressions against our parents were to be punished after the same manner and not according to the dammage which ensued for he that did smite his father or mother was to be put to death though no dammage ensued Exod. 21.15 Nay if he did but curse them he was to suffer death Ver. 17. which punishments were not due by the Law for any such offences against our neighbour but onely against God and sinnes of the first Table and therefore this fift Commandement must be a Precept of the first Table And the reason why I doe judge this damnation to be meant of a temporall punishment which is inflicted by the Magistrate and not of eternall which is inflicted by God is because in reference to Gods eternall punishments all sinnes are alike damnable and punishable with eternall damnation and so Saint Pauls reason should not be any motive more proper to perswade this duty then any other but in reference to temporall punishments inflicted by the Magistrate the sinnes onely against God and the first Table are made generally and universally capitall by the Law of Moses and the same were also made capitall by the lawes of other Nations for mens words against the King may render them guilty of treason and so of death which mens words against their neighbours doe not doe The sixt reason is grounded upon those acts which are said to be the duties of the King which are to revenge and recompence Ver. 3 4. which is Saint Pauls fourth motive to obedience