new Evangelical sanction from God the Redeemer who as he renewed the nature of man so did he also renew the same law of nature for a new Evangelicall law and rule whereby to measure these new Evangelicall duties which are as necessarie to Salvation now under the Gospel as S. Paul proves 1 Cor. 13. as the Legal duties were under the Law and old Covenant of works which severall duties are the same in substance being measured by the same Law and Rule but different in circumstances First in their Objects For whereas under the old Covenant of works God the Creator was the adaequate and Immediate object of our love and duty Now the Immediate and adaequate object thereof is Christ the Redeemer 2. Circumstance wherein they differ is in the manner of performance which under the old Covenant was to be proportioned to the utmost exactnesse of a most perfect Law but now under the new to the utmost exactnesse onely of our most Imperfect abilities And this new Evangelical Law is that whereupon Christ will pronounce that fatal sentence of Eternal life or death upon all men at the day of judgement as himself affirmeth Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you will Christ say to them on his Right hand Not because they were Wise or valiant or Rich or Noble nor yet because they had preached and wrought Miracles and cast out Devils and prophesied in Christs name but because they had fed the hungry clothed the naked comforted the sick relieved the stranger fatherlesse and widow And therefore because this new Commandment of Charity which is the ground of these duties is of so necessary concernment for the Salvation of all men The Holy Ghost did alwayes expresse those practical truths which relate to Charity in plain Grammatical words and precepts as wel before as after Christs Incarnation whereas these speculative truths which are the Object of our Faith and these blessings also which are the proper Object of our Hope were commonly represented unto the Church in the old Testament by Types and Figures Ob. S. Paul in disputing this point of Faith and works in his Epistles to the Romanes and the Galatians concludes Faith alone to be sufficient to Salvation and excludes works as Impediments rather then helpes thereunto Sol. There be three sorts of works grounded upon three severall Lawes 1. Ceremoniall works which were grounded upon the Ceremoniall Law which was abrogated by Christ and these S. Paul utterly excludes as altogether unprofitable 2. Legal workes which were grounded upon the Law of Nature which was the ground of the old Covenant of works And these S. Paul excludes as altogether Impossible 3. Evangelicall works which are grounded upon that new Law which Christ prescribed Iohn 13.34 A new Commandment give I you that you love one another Which new Commandment cannot be understood of that Love which was the complement of that law which was the ground of the old Cov. of works for that was an old Commandment given by God at the first Creation before Christ was thought on either by man or Angels but must necessarily concern this Evangelical love and Charity which relateth to Christ the Redeemer and is the Complement of this new Evangelical Law whereupon this new Covenant of Grace is grounded And these Evangelicall works are as necessary to Salvation as either Faith or Hope from which it cannot possibly be separated as is evident in the converted Thief For I am sure the Salvation of that Thief was atchieved by as great a mercy from God and as little merit in himselfe as could be expected in any man that is saved For we never read of any grace that he had or any good work that he did till he was upon the Gallows when the shortnesse of his life could not afford opportunity for many and yet in that short historie of his short life we shall find a record of his Charity as well as of his Faith and Hope For in the first place he rebuked his blasphemous companion there was an act of his Charity Secondly he justified Christs innocencie and acknowledged his power and donimion there was an act of his Faith Thirdly he prayed to receive the blessing of life by Christ there was an act of his Hope Luk. 13.39 And therefore by reason of the inseparable connexion of these three Evangelicall Graces the holy Ghost doth sometimes attribute salvation to one of them alone but that is in opposition to all Ceremonies or legall duties and perfections but never in opposition to any one of the other two concomitant graces of the Gospel Before I passe from this point of Charity I shall crave the Readers leave to digresse a little in the recommendation of her results arising from the circumstances observable in Christs new Commandment of Charity to the observation of our new Pharisaicall Gospellers who disdaine all men of a different perswasion from themselves as Heathens and Publicans 1. That the Traitor Judas was amongst the twelve when Christ gave them this new Commandment to love one another therfore it was never Christs intent to prohibit communication in publique and Christian duties with any who did publiquely professe themselves members of Christs Church unlesse where the parties obstinately either persevere in such hereticall opinions as are manifestly destructive to the grounds and principles of Christian faith Or else obstinately persist in such notorious and scandalous courses of life as publickly declare them void of Christian Charity For after this Commandement Christ himselfe did administer the Sacrament of his bodie and blood to Judas as appeares Luk. 22. although Christ himselfe was not then ignorant that Judas intended to betray him that night 2. That Saint Paul was not amongst the twelve when Christ commanded them to love one another though he was then a Chosen vessell and Judas then a Reprobate And therefore Christ did never priviledge us to Judge or Condemne any man much lesse to injure or defraud any man under pretence that he is a Reprobate and an Enemy to God for such presumptuous Intrusions into the Councells and secrets of God is an Idolatrous Arrogancie which the very Angells of God dare not adventure upon For what man could have judged Saint Paul to be a member of Christ at eleven of the clock that day which was the day of his conversion when he was posting to Damascus with strong Commission from the high Priest and a stronger Resolution in himselfe to persecute all people of all sexes who professed Christ Acts 9. And when Christ told the twelve of that abominable treason which should be acted that night against himselfe by one of them the eleven no more suspected Judas then they did one another as appeares John 13 2â— And therefore seeing these high Saints could not determine either of the salvation of Paul or damnation of Judas no not six houres before the Lord himself publickly declared his own determinations concerning
〈◊〉 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
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
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
preserve our owne may destroy theirs which Doctrine doth plainly legitimate rebellion by the Law of Nature And therefore to prevent both this and many other dangerous and damnable inferences which may be deduced from this fundamental errour placing this fift Commandement under a wrong genus of the Morall Law and thereby putting a wrong construction upon all the duties therein prescribed I shall endeavour to rectifie this Epidemicall errour by twelve Reasons or Arguments demonstrating this fift Commandement to be a Precept not of the second but of the first Table of the Morall Law Whereof The first foure doe conclude the Negative part that it is not a Precept of the second Table The latter eight the Affirmative part that it is a Precept of the first Table The Negative part that it is no Precept of the second Table appeares 1. By Saint Pauls exposition of that lesser Commandement whereby Christ divides the second Table from the first viz. Thou shalt love thy neighbour as thy selfe under which Commandement saith the Apostle are comprehended all the Precepts of the second Table relating to our neighbour and particularizing them mentions onely the last five Rom. 13.9 Ob. You will say though he specifie no other but the five last Precepts of the Decalogue yet he intimateth in that verse that some other Commandement is also comprehended in this saying Thou shalt love thy neighbour as thy selfe which other Commandement must needs be this of obedience to parents Sol. By other Commandement the Apostle doth not mean any of the other five which are specifically distinct from these five but other particular branches of these five Negative Commandements of the second Table each of which comprehends many particulars under them and that hee doth not thereby understand this fift Commandement which is an Affirmative Precept is manifest from the Reason alledged by the Apostle in the subsequent verse shewing why and how this love of our neighbour is the fulfilling of the Law of the second Table For saith he love worketh no ill to his neighbour therefore is love the fulfilling of the Law Ver. 10. Where you may observe that all the duties of the second Table relating to our neighbour are grounded primarily upon the Negative effects of our love which is the not doing ill to our neighbour for not our neighbour but our selves are the immediate object of the positive effects of our love and so the Precepts are all exprest by way of negation But the duties of the fift Commandement are of a different nature and consists primarily in the positive effects of our love and therefore this Precept is exprest by way of affirmation both in the Decalogue Exod. 20. and by Saint Paul in the first verse of this Chapter For first he commands us to submit our selves to higher Powers that is to perform and execute their commands when they are not contrary to Gods Precepts and this is the immediate and primary duty of this fift Commandement and in the next verse hee prohibits all resistance though their commands be such as we judge to be contrary to Gods Precepts and this is the consequentiall and secondarie duty of the same Commandement A second Reason why this fift Commandement cannot be a precept of the second Table is because such a Commandement would be superfluous in the second Table for if the honour and obedience due to Kings and parents were duties of the second Table then they should be grounded upon such a love as is inferiour unto and to be measured by the love of our selves and wee should yeeld our obedience and submission to their commands onely when we judged them to conduce unto our own good and benefit whereupon it would follow that the honour due to Kings and parents should be no other then what is due to our friend or servant or any other neighbour for nature teacheth us to obey and execute their commands when we conceive them to conduce unto our owne advantage and so this fift Commandement should be altogether superfluous And therefore cannot be a Precept of the second Table The third reason why this fift Commandement cannot be a Precept of the second Table is because God doth not permit us to accuse or testifie against our parents upon any occasion no not in case of Idolatry wherein wee were not to pity or spare any neighbour how neare and dear soever they were unto us whether it were brother childe wife or friend but were to accuse them and testifie against them and to execute the sentence of death upon them with our owne hands Deut. 13.6 7 8 9 10. yea if it were a whole city that were guilty of this sinne it was to be destroyed Ver. 15. Yet in this strict charge concerning Idolatrous neighbours of so neere relation the Text doth not mention any man or woman who hath the relation of a father or mother to us thereby differencing them from all neighbours whatsoever And Solomons exposition of this fift Commandement makes this more cleare and evident Eccles 10.20 where he extends the honour and reverence due to Kings unto the very thoughts and imaginations of the heart notwithstanding they were both Fooles Tyrants and Idolaters for when Solomon prohibited the cursing of the King yea even in the thought he was not ignorant that Saul had beene a Tyrant himselfe an Idolater and that his sonne Rehoboam who should succeed him was a Fool. But it was never prohibited to speake or think evill of any friend or neighbour who was guilty of these crimes nay we are commanded to accuse them of evill Ob. You will say What must men then thinke and beleeve manifest lies Must we neither say nor thinke that those Kings are evill and wicked which manifest themselves to be such in all their actions such as Jeroboam Ahab Manasses Nebuchadnezzar whom the Scriptures record for most infamous and notorious sinners and may not we speake or thinke that for which we have the warrant of Scripture Sol. Kings in reference to their duty towards God may be more wicked then any other men because they may offend in a double capacity 1. In their naturall as men and professores fidei by transgressing of Gods Commandements which doe oblige them equally as they do other men 2. In their Politick as Gods Deputies and propugnatores fidei by breach of that trust which God hath reposed in them for ruling and judging of the people committed to their care and protection according to Justice and Equity But in reference to their duty towards us though themselves may be wicked yet they cannot doe wicked things as I shewed in the last Chapter that is they cannot inflict any thing upon us but that which God hath decreed to fall upon us for our sinnes as the Holy Ghost testifieth of Pilates sentence against Christ Acts 4. so that the evill which they doe to us is just in respect of us though it be never so unjustly executed by them So that
The Argument is this To whomsoever the power of vengeance and recompence pertaineth he is a God for God himselfe affirmeth those prerogatives to be peculiar to himselfe Deut. 22.35 36. But both these prerogatives pertaine unto the King as Saint Paul affirmeth in this Text ergo Kings are Gods and by consequence the fift Commandement which prescribeth our duty to them must be a Precept of the first Table The seventh Reason is grounded upon the nature of that obligation which the commands of Kings doe impose upon their Subjects which binde the conscience Ver. 5. which is Saint Pauls fift motive to obedience Wherefore ye must needs be subject not onely for wrath but also for conscience sake Which reason Saint Peter alledgeth also to perswade this kind of submission to Kings 1 Pet. 2.13 Submit your selves for the Lords sake because the submission is not to man but to God Ephes 6.7 whose Majesty and Authority the King doth represent and in the latter part of this second Chapter Saint Peter presseth this kind of submission for conscience sake and the Lords sake by Christs example who needed not to have submitted to Pilate or the Jewes for wrath for he was able to overthrow them all with a blast of the breath of his mouth as he did the officers John 18.6 and shall doe Antichrist at the last day 2 Thes 2. Or to have obtained twelve legions of Angels from his Father for that purpose Mat. 26.53 whereof one single Angell was able to destroy 185000. Assyrians in one night but yet to honour the Substitute and Deputy of his Father he submitted to their power knowing it was his Fathers will and that the judgement was not theirs but Gods Acts 4.28 which is the ground of Nazianzens advise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must submit to good Kings as to the Lord himselfe to bad Kings for the Lords sake Upon which grounds it is easie to prove the King to have the relation of a God to his subjects For he that can command the conscience is a God but the commands of the King doe oblige the conscience i. e. in licitis politicis whereunto his Commission doth extend and therefore in reference to all those matters the King is a God to his Subjects And by consequence this fift Commandement prescribing the Subjects duty must be a Precept of the first Table The eight and last Reason is taken from the nature of those acts whereby Subjects ought to expresse their obedience to Kings Ver. 6 7. which is Saint Pauls fixt motive to obedience which acts doe referre either unto the Kings power or else to his maintenance 1. The acts of obedience relating to power are Feare and Honour which are due onely to God Deut. 6.13 Mat. 4.10 Mal. 1.6 But Saint Paul commandeth us to performe these duties unto the King in this Text to which Solomon addeth another precept Prov. 24.21 My sonne feare God and the King And David likewise commanded the people to worship God and King Solomon 1 Chron. 29.20 so that God and the King are made a joynt object of these duties which are peculiar to God ergo the King must supply the place of God in reference to his Subjects and by consequence the fift Commandement must be a Precept of the first Table Ob. Christ forbids us to feare them that can kill the body onely but cannot kill the soule Mat. 10.28 but Kings can onely kill the body and not the soule ergo wee may not feare Kings Sol. That command of Christs is not Positive but Comparative as appeares in the Text and onely prohibits us to feare the King more then God Repl. Then when the Kings commands are contrary to Gods we may resist Sol. We may resist his commands but not his power for in those cases we must obey God by an active the King onely by a passive obedience for which wee have the president of the Apostles themselves Acts 4. and 5. who did refuse to obey the commands of the Rulers prohibiting them to preach in the name of Jesus but yet submitted to their power in yeelding themselves to be imprisoned and beaten according to the commands of the Rulers so that they obeyed both God and the Magistrate the first by doing the latter by suffering 2. The acts of obedience relating to the Kings maintenance are Tribute and Custome whereof I spoke at large in the ninth Chapter of this Booke in the point of Secondary Honour due to the King where I demonstrated these to be due to God onely Primarily and to the King onely Secondarily as he supplies the place of God in Ruling and Judging his people And therefore seeing we are to performe those acts of submission and obedience to the King whereof God himselfe is the proper and immediate object it followeth necessarily that the fift Commandement which prescribeth those acts must be a Commandement of the first Table Now upon these grounds it is easie to frame an answer to the three Arguments alledged for the preheminency of the peoples safety above the Kings Honour whereby to legitimate the resistance of Kings in order to the peoples safety To the first Argument taken from the Law of nature Answ 1 I answer that it is grounded upon a false supposition for the fift Commandement which is the ground of the Kings Honour is not a Precept of the second Table but of the first the duties whereof are grounded upon a love exceeding the love of our selves for the Law of God and Nature teacheth us to love God above our selves Deut. 5.6 Mat. 22.37 and therefore though the King be a man in his naturall capacity and therefore in that sense hath the relation of a neighbour yet in his Politick capacity in which sense onely he is the object of the duties of the fift Commandement he hath the relation of a God to us and not of a neighbour and therefore we ought to regard his Honour above our owne safety and rather to suffer the losse both of our estates friends and life then dishonour him To the second Argument grounded upon the instance of a Generall I answer Answ 2 that the case is farre different For I presume the Argument presupposeth that Generall to be trusted by the King for the safety and protection of that city and not for the destruction of it and that upon this supposition they doe resist him as a Traitor to his trust and in this case the resistance is lawfull because his Commission doth not extend to that act and he is onely a Magistrate so farre as his Commission doth authorize him But suppose the King should have judged that city to be destroyed and authorize that Generall to execute that judgement in this case it were absolutely unlawfull to resist and all acts of opposition in the city or souldiery being the Kings Subjects were absolute treason and rebellion because the Kings Commission from God doth extend absolutely both to our estates and persons nor doth he
their own armes with the wax of Serpentine Policy which me thinks I see ni danger every minute to be dissolved and melted by the heat of Gods Wrath and Fury against their Sacrilegious exorbitances and themselves in danger to be precipitated like that ambitious Aspirer into a sea of perdition and misery For Notwithstading I do professe the concurrence of my own judgement with theirs concerning the justice and Religion of the desires of such who out of an innocent zeal do seek the liberty of Conscience in the exercise of those dutyes which are not directly and perse of Politicall cognizance That so after Pauls example Acts 24. they may preserve their Consciences void of offence towards God though the way and forme whereby they worship that God may be censured for Heresie and that happily also not unjustly in the judgement of other men yet I hope both my precedent practises and my pen at present will sufficiently attest my detestation of their Illegall and Impious practises to compasse these Legal honest warrantable desires and thereby Vindicate the innocency of my thoughts from all such unworthy Sycophancy and Temporizement For The searcher of all hearts knowes that when I first put pen to paper for the composure of this discourse I did expect to make mine account for the same in another world where there is no hope to find any place for such Pusillanimous Arts and Insinuations before it should be exposed to the censure of this So that my onely designe in arguing for this preheminence of Conscience above all Regal Power and Authority in order to these Evangelicall and supernaturall dutyes was the discharge of mine own Conscience in my last as I then supposed office of duty and service to Your Majesty and my fellow subjects by an humble representation of the dangerous though I wel hope Innocent Aberrations of both For in diseases springing from a cause of that nature tam ultimus quam primus ad sanitatem gradus est novisse morbum And therefore my purpose was out of a sense of my duty towards Your Majesty and my countrey who have so just a Title to any service of mine which may be any way conducent to Your happinesse and welfare to bequeath as a Legacy unto each of You a Soveraign Recipe proper for the cure of each of Your present distempers And to that purpose 1. To Indigitate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Your Majesty that so Your Majesty might act in the dutyes of Your Sacred calling within Your proper sphere without any sacrilegious Intrusion upon the Sacred Rights and prerogatives of God 2. To Indigitate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto my fellow subjects that so they might act in the dutyes of their calling within their proper sphere without any sacrilegious Intrusion upon the Sacred Rights and prerogatives of Your Majesty And that so both Your Majesty might permit Your subjects to enjoy those Immunities And Your subjects permit Your Majesty to enjoy those prerogatives which neither can deny unto other without guilt of sacriledge And this indeed was the very scope and designe of the whole Treatise which though it be ultimum executione and obtained the last place in my Book the common fate of all ends yet was Primum Intentione and had the first place in my thoughts So that whatsoever is spoken in the former book of this Treatise concerning the Divine Right of Natural Government and the severall species thereof or in the latter book concerning the Divine Right of Monarchie the onely Legitimate and Natural spece of Politique Government and the several acceptions thereof was but intended for an Introduction to facilitate the true understanding of those precautionary Muniments against these two sacrilegious Intrusions which are the subject of the four last Chapters of the second book treating of Monarchie in its last and Theologicall acception I hope my discourse will not be offensive to Your Majestyes great Councell of State or the learned Lawyers of either Tribe because it endeavoureth to make Divinity speak the Prerogative of the King and liberty of the subject For though some Ignaros pretend these things to be the peculiar businesse of Statsts Innes of courtmen not of schollers churchmen yet the more learned sort are not Ignorant that all municipal Lawes are or ought to be grounded upon the Externall part of the Morall Law which is the direct proper object of Politique Government and which is the just bounds and limits of all humane Power and Authority whether Ecclesiastical or civil And therefore will not censure the pen of a Divine treating of Monarchical duties to rove Extra crepidam For there is no case in the Civil or Common Law which is not reducible unto some precept of the Morall Law and therefore must needs be capable of a Theological as well as of a Political cognizance and to be made a case of Conscience as well as a Case in Law At officiis quis Idoneus istis It is onely the narrownesse of our sufficiency and not of our profession which secludes the Interest of Divines from any humane concernments whether of Religion or justice I confesse the Externall sanction which is the coercive part of a Law or Statute to be peculiar unto their Politicall cognizance But the fundamental and directive part of that Law or Statute is no lesse of our Theologicall cognizance then of their Politicall For it is manifest by Chronologie of Scripture that there was a King and a Priest the one to Rule the other to direct many hundreds of years before there was a Lawyer in the world and that both the Regall Sacerdotal office and dignity were conjoyned in one person viz MelchiZedeck who was of greater Antiquity then Noah's flood after whose death within lesse then one hundred yeares this Legislative honour I do not mean that which relates to Power and Authority and is peculiar unto Kings But that which relates to advice and Councell and is an honour whereof subjects are capable is by Jacobs prophesie entayled upon the Tribe of Levi as well as the Sacerdotall honour untill Shiloh come And therefore I hope they have no cause to be angry that I plead this near affinity of their profession with Theologie And surely if those smatterers in State-Policy whose Ignorance makes them apt to carp were as much masters in the mysteries of their own Art as Bodin Berclay and other learned Lawyers have been who have writ of this subject they would acknowledge Divinity and more peculiarly the Holy Scriptures themselves to afford a more exact and compleat model of Monarchie and more perfect Rules of Government and obedience then can be cul'd out of the writings either of Aristotle Plato Xenophon Cicero Livie Tacitus Bracton Moor Smith or any other Grecian Romane or English Polititian who by act or story have been most renowned in this way To exhibit a glimps of which truth I have purposely endeavoured to confine my pen
very foundation of the people because the subduction of the King produceth necessarily the ruine and destruction of the people And this Jus Divinum Implicitum which relateth to these internall blessings or bona animi and particularly to this habit of Prudence the fountain of all Morall acts is that which directly and properly claimes a place in Monarchie in its Morall Capacity 2. Externall blessings are those which Aristotle termes bona corporis fortunae the blessings of the body are temporal life health and beauty the blessings of Fortune Riches and Honour Whereof one particular is a Royal descent and another part of that honour is Primogeniture which doth entitle a man to that supremacie which is the material cause and ground of Monarchie Now this Jus Divinum Implicitum which relateth to Externall blessings and particularly to the blessing of Primogeniture in a Royall Progenie is that which doth properly claime a place in Monarchie in its Naturall capacity 2. Explicite Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those duties which we are to performe to God as returnes of the former expreses of his love to us the Revelation of which duties is contained in express precepts and Commandments Which sanction doth make a truth absolutely and Essentially Divine excluding all humane option and prudence and admitting of no case wherein Conscience may dispence with the performance thereof without the guilt of Eternal death and Damnation the least deviation from such a precept being malum culpae that is an evill of sinne And therefore this sanction imposeth an obligation upon every mans conscience for the performance of such duties as are thus precisely commanded in what estate or condition soever he be whether Rich or poor sick or healthfull bond or free in time of warre or in time of peace And these truths which are capable of this preceptive sanction are such whose entire perfection both Immediate and ultimate consists in action and are the returnes of Gods love to us and the very expresses of our love to him Of which truths Christ meant when he said If you know these things happy are ye if ye do them For knowledge of these truths without performance doth but aggravate our guilt it being onely our performance of them which can make us happy And these are the dutyes of every mans calling wherein he is obliged in conscience so to demean himself that every action which relateth thereunto may be a Testimony of his love to God and his neighbour by squaring it according to that Rule which God hath prescribed for the Regulation thereof But for the further Illustration of this Jus Divinum explicitum you must observe that there are two sorts of express precepts and Commandments recorded in Scripture which do impose two sorts of Explicite and Essential Divine sanctions upon these practical truths 1. Are absolute and Generall precepts of the Moral Law which concern the duty of man towards God and his neighbour which is still the same in Essence both under the Law and Gospel and do Generally oblige all men in all places at al times this kind of precepts it is which adds an absolute general sanction unto those duties which are the end of Monarchie 2. are particular Circumstantial precepts which are not Universally obligatory but do concern either some men at al times as the judicial Ceremoniall Lawes did the Jewish Nation Jewish Profelites or some men onely and at some times onely as all personal Commands given upon particular occasions As that to Saul for destruction of the Amalekites with all their substance 1 Sam. 18. And that to Jonas for Proclaiming the destruction of Nineveh Jonah Cha. 1. And that to the Prophet which God sent to Bethel for abstinence both from meat and drink in that place 1 Kin. 13. Now though these precepts be temporally or personally obligatory and therefore the contempt or neglect thereof a sinne which strikes at the very face of God in his prerogative Royal yet in regard the performance of them is not a natural but onely a preternatural duty they are not equally obligatory to the Conscience as the precepts of the Moral Law are nor doth the transgression of such Commands render a man equally guilty or liable to those punishments of Eternal death and Damnation which the transgression of Moral precepts doth and therefore the severest punishments which any Scripture doth annex to such offences is that the transgressour shall be cut off from his people As it fel out in that disobedient Prophet slain by a Lion 1 Kin. 13. But I have no warrant of Scripture to judge him damn'd for that offence A confirmation whereof we have from Gods expresse declaration of his different regard to the dutyes of the Moral and of the Ceremonial Law 1 Sam. 15.22 Hos 6.6 Where God preferres Mercy and Obedience before sacrifice and burnt-offerings Querae Seeing the precepts of the Morall law are more absolutely obligatory then any other and the transgressions of those precepts more severely punishable then any other Whether ought Gods particular and Extraordinary Commands to be obeyed when they enjoyn an Act contrary to the precepts of the Moral Law as in Abrahams offering of Isaac for a sacrifice to God sol The wil of God being the ground of all Law when it is declared concerning any particular Act doth dispence with the obligation of any Law as to that particular and exempt the party commanded both from the guilt and punishment And therefore the Lord Commended Abrahams Resolution to kil his sonne in obedience to his particular Commands although the very thought and resolution of homicide be directly a transgression against the Moral Law Querae But is not God then the Author of sinne in such commands for seeing there is a transgression of the Moral Law which must necessarily be a sinne and seeing that sinne is not imputed to the man that acts the transgression because Gods Commands do exempt him Must not this sinne then be imputed to God sol God in such cases is a Judge which passeth the deserved sentence of death upon that person who is to suffer for neither Isaak nor the justest man that liveth is innocent in the eyes of God the party who obeyes these Commands is the executioner And therefore as neither Judge nor Hangman is guilty of murther in the homicide of a Malefactor deserving death so neither was God nor Abraham guilty of sinne in that resolution of Abrahams to kil his son at the particular Command of God And this Jus Divinum Explicitum doth properly claime a place in Monarchie in its Theologicall capacity in Relation to those dutyes which are the proper and Native ends of Monarchie which are Gods glory the Kings honour and salus populi or the peoples good and welfare And thus you see of what sort of Jus Divinum Monarchie is capable 1. In its Moral
and destruction thereof which defects in our naturall inclinations God ordained to be supplied by the exercise of a Judiciarie power whereby to excite us to the performance of these naturall duties either by the remuneration of our merits of obedience or the punishment of our crimes of disobedience unto the Lawes and Statutes composed for mans direction both in Ecclesiasticall and Civill affaires so that the exercise both of the Legislative and Judiciarie power of Kings were meere emergencies of mans Apostasie Before which time though Government was established amongst men by that law of nature yet in regard that Law whereupon this Government was founded was so principled in mens hearts that it was sufficient to direct all Politicall and Monarchicall duties and the naturall rectitude of their wills to excite the performance of them there was no occasion at all for the exercise either of the Legislative or Judiciarie power for direction of Politicall and Monarchicall duties or restraint of Politicall and Monarchicall exorbitances neither should there ever have beene any more occasion if man had persisted in that his native Innocency and integâ—â—â—y for any such direction or restraint then there was to direct the duties or restraine the exorbitancies of Christ himselfe whose innocency and integrity both in his nativity and conversation was parallel to Adams in his created and native state and condition the conformity of whose active obedience to authority in omnibus licitis and passive in illicit is neither was nor could be any way defective to the most exact rules and lawes of God and nature Whence it is manifest that though Magistrates in the state of Innocency were invested by the law of nature both with a Legislative and Judiciarie power in actu signato yet the actus exercitus or exercise thereof was a meere emergency of mans prevarication and Apostasie which did not occasion God to ordaine and institute any new sort of humane policy or any new lawes for direction of Politicall duties but onely to ordaine the actuall use and exercise of his Legislative power to supply and help the defects imperfections and infirmities of his understanding in the lawes of nature by the composure of Positive Lawes and Statutes and of his Judiciary power to correct and regulate the depravities of his will by remunerating the merits of his obedience and punishing the crimes of his disobedience to those Lawes and Statutes The result of all which is but briefly this that the Objectum per se or the direct and immediate Object of Politicall Cognizance consisting in the Fundamentals and Essentials of Politick Government is onely the externall duties prescribed in the Morall Law in reference unto which duties Kings both may and ought to exercise both their Legislative and Judiciary power over all persons within their Dominions whether Ecclesiasticall or Civill Ob. Some do object against this that Christ hath suffered for the sins of the whole world and therefore that no man ought to be punished for sinne for it would be a point of direct Injustice to require satisfaction of us for that for which our surety hath already paid and given plenary and perfect satisfaction to our Creditour so that the exercise of the vindicative part of Judiciary power in Magistrates inflicting punishment for offences must needs be unlawfull and destructive to the principles and priviledges of the Gospell of Christ Sol. I answer that the punishments inflicted by Magistrates are not intended for the satisfaction of Gods justice for our offences against God but for the instruction of our obedience in order to the publike peace for no temporary punishments or tortures how extremely inhumane and barbarous soever can possibly be satisfactory for the least sinne against the law of God whose merits in the court of Gods Justice are eternall death Neither doth any man suffer now in earth nor shall any man suffer hereafter in hell for any sinne against God and his law of nature but onely for sinnes against Christ and his law of the Gospell that is for infidelity despaire and want of charity or the love of Christ as I have already intimated in the Introduction So that the punishments inflicted by the Magistrate is not intended for satisfaction of any sinne committed against God for that satisfaction is peculiar to the sufferings of Christ but for prevention of future mischiefes either in the offender or others or both that men may live together in peace and unity following all godlinesse and honesty according to the commands of the Gospell and law of Christ which as I said before is not different from the Morall law given by God at the first creation in Essence for both of them enjoyne the same duties but onely in circumstance and the manner of performing these duties For whereas the law of God doth require an exact and legall performance according to the letter of the law the law of Christ doth require onely an equitable and Evangelicall performance according to the measure of our abilities And therefore whereas the offences against Gods law were determinable only in a Court of Justice and so punished according to the quality and merit of the trespasse the offences now against Christs law are determinable onely in a Court of Mercy and Equity and so punished according to the measure of our abilities and the mis-imployment of such talents and blessings as wee have received by Christ who hath renewed by his Spirit in every mans soule some of the obliterated characters of nature whereof they were deprived by Adams sinfull prevarication And according to this law of Christ are all the Nations and Kingdomes of the world now governed as well Heathen as Christian for all Government was by his Father transmitted unto him John 13.3 Phil. 2.10 11. so that now all Kings and Rulers as well Heathen as Christian are Christs Lieutenants and Deputies for what Solomon attributed to Christs power indefinitely in the consignation of Kings Prov. 8.15 By me Kings raigne David expresly extendeth to Heathens as well as Christians Psal 2.8 I will give thee the Heathen for thine inheritance And Saint John expresly affirmeth Jesus Christ to be Prince of all the Kings of the earth Apoc. 1.5 And therefore all Kings doe now order and decree all things in a Court of mercy and equity which looketh upon the abilities of the offender and not in a Court of Justice which looketh onely upon the quality of the offence For no Prince in the world whether Heathen or Christian doe punish Ideots and Mad-men for the same offences which sometimes are made capitall in men of understanding the reason is because these are capable of Reformation and to be made better by punishments the other not so and therefore though the offence be the same in both yet the punishment is not so whence it is manifest that the exercise of the Kings Judiciary power is not intended for satisfaction for sinne for which Christ died but meerely for restraint of such
enormities as are destructive to peace and unity and by consequence to all Politick Association 2. The second spece of the Object of Politicall Cognizance is Objectum per accidens which is the indirect and mediate Object of Politick Government consisting in the Contingentials thereof being such causes and matters wherein the King may exercise both his Legislative and Judiciarie power over some persons both Ecclesiasticall and Civill but not over other some of either sort And these are those supernaturall and Evangelicall duties which were never knowne nor any way usefull upon the first institution of Politick Government under the old Covenant of Workes but were instituted afterward and made ordinances of the new Covenant of Grace not directly for helps of Politick Government but for the immediate meanes and helps to life and salvation by Christ and the advancement of his mysticall kingdome Such as were the Sacraments both of the Old and New Testament which were symbolicall ordinances instituted by God meerely as seales and confirmations of this new Covenant of Grace and also all Evangelicall formes of Worship Government and Discipline relating immediately unto Christ All which are supernaturall duties wherein the light of nature though it were restored to its native and pristine purity is no way conducent to guide or direct us without particular revelations of the Spirit of God declared either by Scripture or some other extraordinary and supernaturall meanes which duties therefore cannot be knowne to Heathens to which God never vouchsafed the benefit of such revelations nor be possibly capable of any legall sanctions from the most prudent and intelligent Legislator that ever sate at sterne in any Heathenish Common-wealth And yet though Heathens cannot be good Christians they may be good Kings as the Holy Ghost testifieth of Cyrus whose Government is much magnified Esay 45. although he understood nothing of these Evangelicall duties which relate to Christ the like Panegyricks are recorded not onely by the Heathenish but also by Christian Authors of the government of Solon of Athens Lycurgus of Lacedemon and Servius Tullius of Rome And this is further manifested by that judicious and rationall answer which Gallio the Romane Deputy returned to the complaints of the Jewes against Paul for preaching against the Jewish Ceremonies and the outward form of worship prescribed by Moses Acts 18.14 15. If it were a matter of wrong or injustice saith Gallio which importeth sins against the law of the second Table or of wicked lewdnesse which importeth sinnes against the law of the first Table of the Morall law then reason would O ye Jewes that I should bear with you But if it be a Question of your law looke ye to it for I will be no Judge of such matters Whence it is observable that though this wise Heathen was perswaded that it was a part of his office and duty to judge of offences against the law of nature whether they were transgressions of the first Table and so immediately against God or of the second Table and so immediately against our neighbour ye he did conclude from the principles of sound reason that the judgement of these Jewish Ceremonies which were not naturall but Evangelicall duties did not pertaine to his Office or Calling So that these Evangelicall duties cannot be directly and per se the Object of Politicall Cognizance or the subject of any positive Law or Statute generally obligatory unto all persons But yet these Evangelicall duties may and doe fall within the sphere of Politicall Cognizance indirectly and per accidens that is in such persons to whom God doth vouchsafe the benefit of these supernaturall revelations for in regard the service and worship of God ought to be the first and principall care of all Kings as well Heathen as Christian according to the Maxime of that * Arist pol. lib. 7 c. 8. knowing Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religion must be the foundation of all Policy being the most important businesse amongst the affaires of State cementing all societies and energating all lawes as Plutarch well observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in regard also that they to whom God hath vouchsafed the knowledge of these Evangelicall and supernaturall duties cannot with a safe conscience serve and worship God after any other manner but that which in their opinion is most consonant to his word and will therefore it is both lawfull and expedient for Kings to exercise both their Legislative power in composure of Lawes and Statutes for directing a laudable conformity amongst these persons in the religious observation and practise of these Evangelicall and supernaturall duties of the Religion and piety whereof they are already sufficiently perswaded and satisfied in their consciences and also their Judiciary power in punishing the contempt or neglect thereof because to such persons there is no medium betweene the practise of these duties and that wicked lewdnesse or profanenesse the restraint and reformation whereof Gallio did acknowledge to be directly a part of the duty of the Magistrates office and calling But for other persons who are not of the same perswasion concerning the Religion of these Evangelicall duties but beleeve the practise thereof to be superstitious and dishonourable to God and another forme of worship to be the onely acceptable service unto him in regard the practise of Evangelicall duties in such persons cannot proceed from faith and trust in God whereby they may expect a blessing from him upon their service and devotion but rather that curse and damnation which Saint Paul affirmeth to be the just merits of all acts of worship which are not of faith but either of doubtfulness or which is worse of perfect hypocrisie and dissimulation Rom. 14. last The enforcement of such a conformity by the Magistrate in Evangelicall worship and service in such persons contrary to their consciences must necessarily render him guilty not onely of their sinnes and thereby liable to that curse and damnation which is due to their hypocrisie and dissimulation whereof hee is in some sense the efficient cause but also of sacrilegious intrusion upon those sacred prerogatives which God hath reserved wholly unto himselfe that is the command and power over mens consciences over which he never appointed any lord or master besides himselfe as the expressions and exhortations both of our Saviour Mat. 23.8 9. and of Saint Paul 1 Cor. 8.6 doe purposely insinuate and whereunto the Kings Commission did never extend Whence it is manifest that Christian Kings may exercise their Legislative power in the composure of Lawes and Statutes to direct a conformity of Evangelicall worship and service in those persons unto whom God hath vouchsafed the true understanding thereof and thereby satisfied their consciences of the Legality and Religion thereof and also his Judiciarie power in rewarding the pious and due observance and punishing the impious contempt and neglect of such duties in the same persons But may not exercise either his Legislative or Judiciary
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
endeavour to make an Asse speake by beating her three times as often I grant that corrections and punishments may be efficacious to engraft knowledge and beliefe in mens minds of those principles whereof nature doth make them capable and where negligence or lewdness are the only impediments as it happeneth in some children but for a Magistrate to endeavour the engraftment and plantation of Christian principles in the heart of an Infidel who is prepossest with a prejudicate opinion of their fond and superstitious vanity by rigour and extremity would be an absurdity no lesse ridiculous then to endeavour to make an Asse speak by beating her three times with a staffe In regard nature doth afford no more capacity in men for the beliefe of these points of faith then it doth in Asses to speake or in stones to live whereof onely God who enabled Balaams Asse to speake is able to raise up children unto Abraham That is God is onely able to implant the faith of Abraham in the hearts of Infidels who are as incapable thereof by nature as stones are of life and motion And the means which God hath ordained for this purpose and whereupon therefore we can onely expect a blessing from God to make them effectuall is not rigour and compulsion but meeknesse and perswasion as Saint Paul declares 2 Tim. 2.25 Repl. Though the Magistrate may not punish the misbelief or incredulty of his Subjects concerning Articles of Christian faith the understanding and beliefe whereof is a supernaturall gift yet he ought to punish all idolatrous formes of worship because the light of nature is sufficient to monstrate the absurdnesse and impiety thereof as Saint Paul declareth Rom. 1. where the worship of Images is demonstrated to be a sinne against the light of nature upon which ground also the Judiciall Lawes of Moses which are meere Commentaries of the externall part and duty of the law of nature did decree all Idolatries to be punished by death And therefore the Magistrate may exercise both his Legislative and Judiciary power for the restraint and suppression of all Idolatrous worship and particularly of Images which is the Idolatrous forme of worship practised by Papists Sol. There is a twofold fountaine and originall of Idolatrous Worship 1. The will when the errour and obliquity doth proceed either from a wicked lewdnesse or else from a perverse and wilfull negligence and such were all the Idolatries of the Isralites because God himselfe had published Lawes and Statutes for the information of their understandings in that point the Justice and Religion whereof was not disputable because they were immediately from God And therefore these Idolatries were punishable in the Israelites because they did proceed from the errour and obliquity of the wi lt the Reformation whereof is indeed the very absolute and adaequate end of all punishments and of the exercise of all Politicall power 2. The understanding when the errour and obliquity doth proceed from an invincible ignorance and misapprehension of the Religion of the duty as in the Papists whose formes of worship how Idolatrous soever in the eyes of Protestants yet in their owne eyes appeare to be the onely service acceptable to God And in the Gentiles whose ridiculous and senslesse Idolatry was had in the like religious and reverent estimation amongst themselves the punishment of which Idolatry is no lesse incongruous then to beat a naturall foole for liking his owne painted coate better then my rich suite or a blinde man for judging that to be white which I that have eyes can discerne to be perfectly blacke For though the light of nature in its perfection in which sense Saint Paul speaketh of it Rom. 1. be a sufficient guide in all these particular things that is to discerne the errours of these Idolaters as well as the mistakes of fooles and blind men yet is it not sufficient to doe that in these particular men who doe not participate of such a perfection of naturall light and knowledge and therefore till it please God to enlighten their understandings it is as impossible to cudgell these Idolaters out of an opinion of the Religion of their owne formes of worship or to make them beleeve any other to be more innocent and acceptable unto God as with a hammer to drive wit into a fooles head or sight into a blind mans eyes And therefore seeing punishments were never ordained for the Information of the understanding but meerly for the Reformation of the will it cannot be just nor equitable in Magistrates to punish the errours and obliquities of Papists or any other Idolaters which have their foundation and ground in the understanding till first their understanding be rightly informed and themselves convinced of the errour of their wayes And to warrant this Doctrine wee have first a president in Saint Pauls owne practise in the conversion of the Athenians who did not make use of powder and bullets but of demonstrations and arguments to effect that great worke of Reformation in those Idolaters as we may read Acts 17. Secondly the testimony of Claudius Lysias who judged no accusations concerning these Ceremonies alledged by the Jewes against Paul to be worthy of death or bonds or any punishment Acts 23.29 Repl. Papists have the benefit of Scripture for their information which apparently condemne their Idolatrous formes of worship and therefore their Idolatry cannot be excused by the pretence of an invincible ignorance no more then the Idolatries of the Israelites could be Sol. The Aethiopian Eunuch had the benefit of Scripture too when he understood little enough of Christ and for ought I know might have continued an Idolater all his life if Philip in stead of expounding and reasoning had fallen upon cudgelling that ignorant Eunuch into a right understanding thereof And therefore it is requisite that they should first be convinced by reason that the Scriptures doe condemne their formes of worship as Idolatrous before they be punished for the practise thereof Neither againe is the reason and equity of that Law for punishing Idolatry the same in the Papists as it was in the Israelites for two causes 1. Because of the different nature of the sinne for the Idolatry principally intended by that Law to be punished in the Israelites was the worship of an Idolatrous object as appears Deut. 13. whereof the Papists are no wayes guilty for they worship the same God in the Unity of Essence and Trinity of Persons which the Protestants doe 2. Because of the different nature of the guilt though the sinne should be acknowledged to be the same in both and the Idolatry punishable in the Israelites to relate to the formes of worship of the true God which is the onely spece of Idolatry that can be charged upon the Papists For the Israelites under the Law had set formes of worship prescribed by God from which the least deviation was inexcusable in them but under the Gospell those Ceremonies were abrogated and all formes of
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
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
Charles par la grace de Dieu Roy de la grande Bretaigne P. Stâ—nt excudit THE DIVINE RIGHT OF GOVERNMENT 1. NATURALL AND 2. POLITIQUE More Particularly of Monarchie the onely Legitimate and Natural spece of Politique Government VVherein the Phansyed State-Principles Supereminencing salutem populi above the KINGS Honour And Legitimating the Erection of Polarchies The popular elections of Kings and Magistrates And the Authoritative and compulsive establishment of a National conformity in Evangelical and Christian dutyes Rites and Ceremonies Are manifested to be groundlesse Absurdities both in Policy and Divinity By MICH HUDSON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.21 And Paul said I have lived in all good Conscience before God until this day Act. 23.1 But this I confesse unto thee that after the way which they call Heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets And herein do I exercise my self to have alwayes a Conscience void of offence toward God Act. 24.14.16 Printed in the year 1647. To his most Sacred Majesty Charles by the grace of God King of Great BRITTAINE France and Ireland defendor of the Faith c. Most Gratious and dread Soveraign WHen I behold the prodigious preposture and confusion which reigneth in your Majesties Dominions where servants ride on horse-back and Princes walk on foot where subjects are clavered up into the Kings Throne and the King debased below the condition of a free-born subject me thinks the wisdome and goodnesse of God whose castigations of his children are his ordinary Heraulds to proclaime his Commands of Reformation doth by these sacrilegious usurpations upon your Majestyes Sacred Prerogatives which have produced these National calamities wherein your Majesty is the principal sufferer Intimate a National guilt of the like usurpation upon the more Sacred Prerogatives of God wherein your Majesty to whom God hath delegated the Supream Authority hath been in a Legal construction the principal actor and that God hath permitted your Majestyes subjects to possesse themselves of your Throne and act as Kings in those things whereunto no King did ever by any Commission Authorize a subject because Your Majesty hath formerly possessed your self of Gods Throne and acted as a God in those things whereunto God did never by any Commission Authorize a King Pardon I beseech Your Majesty my audacious and rude expressions extorted from my pen by the Nature of the matter charging the guilt upon Your most Sacred Majesty of a Crime whereof I dare be deposed Your Majesty was never any way conscious For the most Sacrilegious Champions of these times have experimented Your conscientious resolutions to be so compleatly postur'd in the Militia of Sanctity and Religion that neither their fiercest assaults nor subtillest temptations could ever make them accessory to the least thought of alienating those things which Your Majesty did believe to be made Sacred only by the Temporary dedication of men which is an obvious and evident Demonstration to the world how horrid and abominable the very thought of a Sacrilegious Intrusion would be to Your Majesty if rightly understood upon those Divine prerogatives which were made Sacred by Gods own institution from the foundation of the world And that therefore Your Majestyes Aberrations in this kind have been Circumstantiated with no lesse innocency of soul no lesse zeal to the glory of God the prosperity of his Church and the Spiritual welfare of his and Your people then the Resolutions of David were for building the Temple or of Uzzah for saving the Ark of God So that I cannot but expect these unexpected expressions to breed an amazement in Your Majesty for prevention whereof I shal in plain termes declare what I understand this Sacriledge to be And that is All usurpation of Power over conscience in the enactment of Lawes and Statutes for the Regulation thereof in matters which are not of Political cognisance And under the sanction of Personal or Pecuniary mulcts to enjoyn a National conformity in confession of Evangelical and Christian Faith and in Evangelical and Christian forms of worship Government and Discipline Which were neither dutyes nor indeed things in rerum Natura when Politique Government did first receive it's Institution from God and therefore cannot be directly of Politique cognizance nor any fundamentall or Essential part of the object of Politique Government as the tenth Chapter of the second Book doth more clearly manifest The design of which Chapter being the due limitation of the Kings Power in ordine ad extra Regalia Metapolitica And of the subsequent Chapter being the due extension of the subjects obedience in ordine ad Regalia Politica were the principal Inducements that gave life unto this present discourse and is indeed a service whereunto I do acknowledge my self able to bring more zeal and good affection then any other abilities yet I could not chuse but like Balaams Asse Imploy the utmost of my pore endeavours to secure both my Master and his subjects from the fierce wrath of that angry Angel which me thought I saw standing in the way with a drawne sword in his hand ready to take vengeance for both their sacrilegious exorbitances And thereupon resolved rather to hazard the crushing of my Masters foot against the wall of worldly reputation by an humble and dutiful representation of his errour which I knew to be committed in the Innocency of his soul then by an undutiful silence or palliation thereof to prompt or permit him quantum in me to gallop on into mischiefes in my apprehension destructive both to his temporal and Spiritual welfare Sr God is my record I do not plead this exemption of Conscience from the Iurisdiction of Regal Power for mine own sake out of any designe that I have thereout to suck the least advantage unto my self either by gaining a toleration to professe or act contrary to any Law Statute or Ecclesiastical Canon enjoyning a conformity in these Evangelical duties For I do acknowledge mine own conscience so fully satisfyed concerning the Orthodoxnesse of the Faith professed the Religion of the formes of worship practised the warrantablenesse of the Ecclesiastical Government established and the Comodiousnesse of the Ecclesiastical Discipline exercised in the Church of England as to my self and all others of my perswasion in the Reign of queen Elizabeth Your Royal Father and Your Sacred self til these late years of frenzie that mine own Conscience would witnesse all such designes in me to be designes for gaining a toleration not to be Conscientiously devout and pious but onely to be unconcionably profane licentious and Atheistical Or yet by engratiating my self with any of the Spurious Grandees of these times who now soare aloft in the highest Region of Pomp and Magnificence through a supportment from those feathers which they have with Sacrilegious hands pluck't from your Majesties wings And like ambitious Icarus have Artificially cemented and fastened the same unto
which participateth are all of them Really and Essentiallie Identicall with the subject Which Jus Divivum is defined by God himselfe in that most absolute definition of himselfe given to Moses Exod. 3. in that transcendent expression I AM. And this Jus Divinum hath no place at al in Government which relateth Vniversallie to the creatures of God 2. Relative Divine Right is that which is grounded upon the perpetuall will of God concerning the world and the creatures therein And this Jus Divinum is twofold viz Creativum Preservativum Subdivision 1 1. Creatiue Divine Right is that which is grounded upon the will of God concerning the manifestation of his power in the Creation of the world and the creatures therein whereby he gave an Originall being to the whole Vniverse upon which ground he is most appositely termed by Aristotle Natura Naturans because he gave to every kind of Creature First such a Nature and being Secondly such a degree of Naturall excellence in that being Thirdlie such a Naturall understanding and will proportionable to that perfection and excellencie as was most conducent to his own glory And the creature which received all these from that Divine fountaine the will of God is upon that ground termed by Aristotle Natura Naturata whereof there are three severall kinds and degrees 1. Natura Naturata Angelica whose being is purely spirituall and celestiall and the perfections and excellencies proper unto Angels in that being are likewise spirituall and celestiall And therefore the understandings and wils of Angels doe reach unto Celestiall and spirituall matters viz. Those high and transcendent excellencies concerning God and Celestiall joyes the transcendant love and praises of God and other Celestiall blessings and duties whereof no other creature is capable in that nature and measure as Angels are although even Angels themselves are not capable of these things in their proper native and Infinite capacity as they are in God the Natura Naturante but onely in such a finite proportion of perfection and excellencie as is suitable to their created and finite yet most excellent and glorious nature But yet the understandings and wils of Angels are not so precisely limited to these Celestiall and spirituall matters which is their proper object but that they participate also of whatsoever either Intellectuall or Naturall Agents are capable and that also in a more eminent degree of perfection 2. Natura Naturata Intellectualis whose being is mixt viz. partly spirituall in relation to the Rationall soul and partly Naturall in relation to the humane body and accordingly the perfections of humane nature are partly Spirituall which are proper to the soul and partly naturall which are proper to the body And therefore they have both spiritual understandings and wils which are Essential to the rational soul and capable of spirituall and Celestiall objects and naturall knowledge and naturall Inclination whereby they judge of the objects which are proper unto natural Agents and that also more exactlie then the naturall Agents themselves are able to doe 3. Natura Naturata Naturalis Whose being is meerly naturall and accordingly their perfection is meerly Naturall and therefore their Analogicall understandings and wils are onely vers't in naturall objects for though there be three degrees of naturall agents viz. 1. Sensitive which is the most noble kind of all naturall Agents because they participate of sense and appetite which do most resemble the faculties of understanding and wil in man 2. Vegetative which is in the second degree of Excellencie because though they want sense and appetite yet they participate of some naturall light and inclination whereby they know and desire things which concern their vitall being nourishment augmentation 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall which participate onely of a naturall light and inclination to direct and excite them unto their naturall and proper actions and motions yet none of them do ever reach unto any Celestiall or spirituall matters either in their knowledge or inclinations but onely unto naturall and corporeall objects Now this Jus Divinum Creativum in regard it concerneth the creatures onely in their Originall esse and Reception of a being cannot properlie claime any place in Government which concerneth the creatures onelie in their perpetuation and continuance 2. Preservatiue Divine Right is that which is grounded upon the will of God concerning the manifestation of his providence in the preservation of the world and the creatures therein and this Divine Right is that which doth properlie claime a place in Government and all the severall species thereof for the very nature and Essence of providence consists in the Government guidance and disposall of the creatures of God in their being actions and motions And this Jus Divinum is twofold Nativum Redemptivum Subdivision 2 1. Native Divine Right is that which is grounded upon the will of God concerning the Manifestation of his providence in the preservation and Government of the Creature in its Native Originall and created state of being And this againe is two-fold Gratiosum Vindicativum Subdivision 3 1. Gratious Divine Right is that which is grounded upon the wil of God concerning the manifestation of his native grace and favour unto the creature in the preservation thereof in its Native and happie state of being by the Regulation of its actions and motions according to the rule of those native Divine Lawes given unto each creature severally according to those severall degrees of parfection wherewith he had enabled them for the performance of their severall duties required by those Lawes And this Jus Divinum is two-fold Primitivum Derivativum Subdivision 4 1. Primitive Divine Right is that which is grounded upon the will of God concerning the manifestation of his Native Grace and Favour in the preservation of the creature in its native and happy state of being by an Immediate influence of his gratious providence in the Government and Regulation of all its actions and motions both Internall and externall And this Jus Divinum before the Apostasie of men and Angels did enjoy a place in the Government of all the creatures in the world but from the Epoche of their disobedience and Rebellion whereby their native state of happinesse was converted into an adventitious state of miserie this Jus Divinum retained a place onely in Gods gratious government of the persevering Angels who by their continuance in their native dutie and obedience to God did make a just returne of Gods native grace and favour unto them in their native Investiture with those Divine graces and blessings which did enable them unto the performance of those duties And therefore God doth still continue his native Grace and Favour unto these Angels by preserving and continuing them in their native state of happinesse and by his immediate guidance and Regulation of aâ—â—ther actions and motions according to the Rule of that native Divine law which they received from Gad at their first Creation 2.
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
dutyes whose Immediate esse consists in action but Implicito which is proper unto blessings whose Immediate and proper esse consists in enjoyment although their ultimate and principal esse doth also consist in action For the end and reason why God doth conferre any blessing upon man is that the same may be usefull unto him and enable him for the performance of some duty an honour which no Polarchie in the world is capable of not the most laudable sort that ever was devised by any Polarchicall Common-wealth For as I declared before there is no kind of Polarchie so much as once mentioned in the Scriptures from whence we must derive all Divine sanctions but of this we shal speak more fully in the next Chapter which is designed purposely for manifestation of the Nature Original and Maledictions Incident to this curse of Polarchie CHAP. III. Of the Nature of Polarchie and the Divine Maledictions Incident thereunto IN the Introduction to this Treatise I demonstrated every thing whether it were good or bad whether it were curse or blessing to participate of some sort of Jus Divinum because it did proceed from the wil of God which is the Universal cause of all things except sinne of which it is onely a permissive cause but of all other things an Efficient and Positive cause which will of God is also the true and proper ground of Jus Divinum And therefore least any man from thence should erroniously imagine the curse of Polarchie to be capable of some Divine sanction I wil here premise a more punctuall division of that Jus Divinum Vindicativum which is Incident to Polarchie which I mentioned in that Introduction but referred the more punctuall explication thereof unto this place for the very same reason which I there omitted the explication of Jus Divinum Naturale which was a species of Jus Divinum Gratiosum whereof Monarchie doth participate as we have already shewed You may remember that Jus Divinum Redemptivum which is the onely Jus Divinum which hath now any Right or Title to a place in the Government and providence of God over both the Intellectual and Natural Agents was distinguished in that Introduction in Gratiosum Vindicativum 1. Gratious Divine Right is that which is grounded upon the wil of God concerning the Manifestation of his mercy partly in the Renovation of those Natural gifts and blessings unto man whereof Adam in Innocency did participate as helpes and means for the performance of his Natural dutyes to God Of which Jus Divinum Monarchie doth participate as we have already manifested 2. Vindicative Divine Right which indeed is properly a Divine Malediction is that which is grounded upon the will of God concerning the manifestation of his justice in the infliction of those curses and punishments which were the fruits of Divine Malediction for the Apostasie and disloyalty of our first Parents And this Jus Divinum is two-fold viz Supernaturale Naturale 1. Supernatural Divine Malediction is that which is grounded upon the wil of God concerning the Manifestation of his justice in the Infliction of Spiritual and Supernatural judgements and curses which are the opposite privations of those Supernatural and Spiritual blessings which Immediately relate unto Christ And this sort of Vindicative Divine Right cannot claim any place in Polarchie in regard it concernes men onely in their Spiritual and not in their Politick and sociable capacity 2. Naturall Divine Malediction is that which is grounded upon the wil of God concerning the Manifestation of his justice in those judgments curses which are the opposite privations of natural gifts and blessings whereof Adam in innocency did participate as helpes and meanes for the performance of his Natural dutyes to God And this is that Divine Malediction which doth properly claim a place in Polarchie Dub. If either Monarchie be a blessing of God or Polarchie a curse of God why then is not Monarchie Recorded amongst the blessings which Moses promised to the Israelites for the recompensation of their obedience Nor Polarchy amongst those curses wherewith Moses Menaced their disobedience to Gods Laws and Statutes Lev. 26. and Deut. 28. Sol. The holy Ghost in those two Chapters mentions only those beatitudes and curses which the Israelites were at that time sensible of that so the one sort might be a Motive to the performance of their dutyes to God the other a Caution for the avoidance of the contrary offences against God But as yet the Israelites were not truly sensible of the blessing of Monarchie in that capacity which Iacobs prophesie had designed it for that Nation which was that Royal Government wherein Judah of whom Christ was to descend was to be honoured with the scepter and Supremacy Nor yet of the opposite curse of Polarchy and the manifold mischiefes and inconveniences of the same concerning which God did afterwards tutor them by many experiments in the Interregnums of their Judges for that space of three hundred thirty nine years wherein the Nation was Governed onely by occasional Monarchs and Rulers But afterwards when the appointed time was come wherein God had determined to felicitate that Nation with the blessing of a constant Monarchie or Regal Government you shal then find that Government honoured with many gracious promises Onely indeed for the curse of Polarchy there is no species or sort thereof so much as once mentioned in the whole Scripture neither before nor in nor after the time of their Regal Government The reason whereof was because God had promised to preserve the Prerogative Royal entire unto Judah and particularly unto Davids family until Shiloh came as it is manifest both in Iacobs prophesie and Gods particular promises unto David from whose sonne Nathan who was Solomons younger brother Christ descended whose Right and Title to that Kingdome of Judah the Holy Ghost doth clearly manifest shewing how Solomons house ended in Iecoâ—iah and then how Christ descended from Zorobabel who was the rightful Prince of Judah as descended of Nathan who was next heir to Solomon And therefore though the Prophet Esay Cha. 3. and diverse others of the Prophets did threaten many heavy judgements to fall upon the Jewes for their sinnes by wicked and Tyrannical Kings which accordingly came to passe by Ahaz Manasses Ammon Ioachaz and all his successours til the captivity yet did none of them ever mention this curse and judgement of Polarchy that for this very cause Ob. But you wil say that cannot be the cause for the scepter did depart from Judah and the family of David long before Shiloh came for Atheliah the daughter of Ahab reigned six yeares in Judah upon the death of her sonne Ahaziah and the conspirators who slew Amaziah either reigned themselves or at least did not suffer Vzziah the true heire to that crown to reign for the space of eleven yeares 2 Chron. 26. Nor was there ever any King of Judah which reigned over the Jewes after the
excellency worth and goodnesse which God doth communicate unto men for the Regulation of their owne private affections and the exercise of a pious and vertuous life of which Honour every man in the Common-wealth is equally capable 2. Politicall Honour is that excellency worth and goodnesse which God doth communicate unto men for the Regulation of the externall actions of men in order to the preservation of society and the exercise of a peaceable and quiet life which is that Honour which the King doth receive from God and which doth supereminence him above all others in the same society and Common-wealth And this is also two fold viz. Primarius Secundarius 1. Primarie Honour is that excellency of power and authority which doth enable the King for execution of the duties of his Calling in the Rule and Government of his people and Subjects And this is two-fold viz. Legislativus Judiciarius 1. Legislative Honour is the power and authority to constitute and enact Lawes and Statutes for the Publike good and benefit of the Common-wealth And this againe is twofold viz. Ecclesiasticus Civilis 1. Ecclsiasticall Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the first Table of the Morall Law according to the patterne exhibited by God in the frame and composure of the Ceremoniall Law instituted by God for that purpose 2. Civill Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the second Table of the Morall Law according to the patterne exhibited by God himselfe in the frame and composure of the Judiciall Law Instituted by God likewise for that purpose 2. Judiciarie Honour is the power and authority to put all these Lawes in execution And this is two-fold Compensativus Vindicativus 1. Compensative Honour is the power to encourage and remunerate the integrity of pious and just men with titles of Honour and offices of state and the like according to the merits of their service and obedience which is the pastorall duty and office of Kings signified principally by their Scepter which is is called in Christs Govenment A Scepter of righteousnesse because of Christs Government over the Saints and Church triumphant wherein there is no use at all of the Sword but onely of the Scepter and by the exercise of his pastorall office to reward the faith and patience of the Saints Which passage I doe here insert to shew that the Scepter doth principally import the Pastorall and not the Imperiall and Magisteriall office of a King which relateth properly to his Militarie power 2. Vindicative Honour is the power to correct and punish the delinquences of disobedient and evill men which is the Magisteriall office and duty of Kings signified by their sword 2. Secondarie Honour which is a spece also of Politicall Honour is that Honourable and Magnificent maintenance which God hath assigned unto the King for support of his Royall power and dignity for as our lives Gen. 5.9 so our estates and fortunes are not ours but Gods For heaven and earth are his and all riches and honours come from him and he is Lord over all 1 Chron. 29.10 11 12. Psal 50.10 11. Psal 95.4 For a manifest of which Prerogative God in all his distributions reserved some part which he ordained to be sacred and holy unto himselfe as in that charter and grant made unto Adam in Innocency when there was no King or Priest but onely Adam himselfe the Lord in that grant reserved the Tree of Knowledge So that the law for honouring God with our substance Prov. 3.8 was an eternall law of nature and not any positive emergent law for before the Institution either of the Ceremoniall or Judiciall lawes of Moses This Prescript and Rule was observed by the Patriarchs as Cain and Abel both which did render unto the Lord a tribute out of their several possessions Gen. 4.3 4. And Abraham by this law paid Tythes to Melchisedec Gen. 14.20 And by the same law Jacob vowed unto the Lord the retribution of a Tenth of that which the Lord should give him Gen. 28. last as an acknowledgement that hee received it from God the Lord of all for Jacob had nothing of his owne at that time but a staffe Gen. 32.10 Now as God did delegate unto Kings a power over our persons in his ordinance for their Primarie honour of power and authority so did he likewise give them a power over our estates for support of that honour which is their Secondarie honour of Maintenance and Revenue which was the ground of Christs command to render a tribute of our goods unto Caesar Mat. 22.21 intimating that this temporall honour of tribute was by virtue of Gods delegation as due unto Caesar as the spirituall honour of praise and worship was unto God And upon the same ground Saint Paul commands to render custome and tribute to Kings not as a gift and favour but as a due and just debt Rom. 13.7 and gives this reason for it because they are Gods Ministers appointed to supply his place in Ruling and Judging us And seeing God hath transferred the greater power to Kings viz a power over our lives by putting the sword i. e. the Militia or Military power of the Common-wealth into his hands Rom. 13.4 the Apostle thence concludes their Investiture with the lesse viz a power over our estates Ver. 6. And this power was all the title which Christ had to that Asses-Colt which he sent his Disciples to fetch for his use Luke 19.30 for it appeares in the Text that Christ was not the proprietour of that colt yet he did not give order to his Disciples either to buy or hire or begge or borrow the colt of the owners but onely to tell any that profered to interrupt them that the Lord had need of him for it was a sufficient title to dispossesse the private owner that the publike Lord of all did command him and upon that answer the private owner did not resist the Disciples in taking him away Ver. 34. And the like power we see exercised by Pharaoh in that ordinance for storing up a fift part of all the Corne of Egypt for seven yeares together which law was enacted by Pharaoh upon the single Counsell of Joseph with the approbation onely of Pharaoh's servants or Councell and not by the generall consent of the people Gen. 41.34 Neither can we pretend this law to be Tyrannicall amd contrary to the law of God and Nature for it proceeded from the wisdome of God which in this businesse directed the mind of Joseph Gen. 45.57 Psal 105. Nor can any man imagine but the state and magnificence of Saul David Jeroboam and others who of private persons were advanced by God himself to Regall honour and dignity was supported by this meanes
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
the manner of his production naturall either by Creation or generation but supernaturall and Mysticall by an incomprehensible Oâ—â—mbration of the Holy Ghost And as the person and conception of Christ did transcend the knowledge both of men and Angels so likewise did the offices of Christ and all his Acts of Mediation and all those Divine Graces viz Faith Hope Charitie which invest it with a reall Right and interest therein And therfore there was never one sillable so much us muttered by any heathen Philosopher or other prophane writer concerning any of these nor is it possible to attaine the least glimps of knowledg concerning them by any other meanes then the Immediate revelations of the spirit of God Quaere It may be demanded how these meer naturall gifts and blessings in heathens should be a meanes of salvation seeing no man by them can possibly attaine the knowledge of Christ the sole fountaine of life And therefore why heathen men should be damned to whom God never since the publication of that Generall pardon by Christ Imparted the meanes to be saved Sol. Though these naturall gifts and blessings in heathens be not the direct and Immediate meanes to attaine the knowledge of Christ yet they are the Remote and occasionall meanes because they are sufficient lights to discover unto men the insufficiencie of their owne abilities to performe those duties which the Law of God and nature exacteth And by that meanes to occasion to seek for life and Salvation elsewhere as the Aethiopian Eunuch did and the converted Thiefe who acknowledging his own unrighteousnesse sought to Christ for refuge and according to the rule of Petenti Dabitur obtained what he sought though he never knew the Scriptures And therefore it is but justice that those heathens who doe not rightly imploy that one talent which S. Paul affirmeth they have received from God Rom. 1. should receive their wages with the evill and sloathfull servants though theis woes shall not be equall to the woes of those Caytiffes who have mis-imployed five talents viz. 1. The talent of naturall gifts and blessings 2. The talent of Religious Education 3. The talent of Gods Word and Sacraments 4. Of Religious Magistracie 5. Of a learned Ministery Now this Jus Divinum is that which doth properly claime a place in that Government which concerneth heathen men without the bosome of the Church and Ignorant of the will of God Revealed concerning Christ the Mediator Which is the ground of Jus Divinum Immediatum 2. Immediate Divine Right is that which is grounded upon Subdivision 7 the will of God concerning the manifestation of his mercy in Christ by vouchsafing unto men the direct and Immediate meanes unto life and Salvation in the Revelations of Gods spirit concerning Christ and his merits and all other matters which relate to him And this Jus Divinum is twofold Extraordinarium Ordinarium 1. Extraordinarie Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercie in Christ by the Immediate extraordinary revelations of his spirit concerning the mystery of salvation by Christ which was the means which God vouchsafed unto Adam divers of the patriarks Prophets and Disciples of Christ and the converted Thief also before the knowledge of Christs Gospell was fully compleated in the writings of the Prophets and Apostles of which the Apostle maketh mention Heb. 1. And this Ius Divinum in regard it relateth either to particular times particular persons or particular occasions cannot properly claime a place in Government which concerneth the constant Ordering of a societie of men 2. Ordinarie Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercie in Christ by the Ordinarie Revelations of his Spirit declared in the writing of the Prophets and Apostles which we commonly call the Scriptures which were published by the speciall mercy of God for a light and guide to his visible Church in all truths requisite to Salvation by Christ And this Jus Divinum is two-fold Supernaturale Naturale Subdivision 8 1. Supernaturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Supernaturall truths which are the proper and Immediate meanes of Salvation by Christ and not attainable by any other meanes but onely by Divine Revelations And these are of two sorts 1. Such truthes wherein Christ hath expresly made any of his love to us And these againe are twofold 1. Such as are the object of Christian faith and those are such things as Christ hath done and acted for our sakes for the Reconciliation of us to God as the assumption of our nature and the offering it up againe for a sacrifice to God and all other naturall acts of Mediation which is the substance and contents of a Christians Creed 2. Such as are the object of Christian hope and those are such blessings as Christ by his act of Mediation hath made us capable of and which for his sake we expect by prayer to receive from God and those are the Supernaturall blessings and habits of Faith Hope and Charitie which enable us for the performance of our Christian duties and all those Supernaturall blessings which are the reward of those duties and these are the substance and contents of our devotions 2. The second sort of Supernaturall truths revealed in Scriptures are such wherein we retaine an expresse of our love to Christ proportionable to those blessings which we have received of his love to us And those are such truthes which are the object of our Charity and rules of Christian dutyes of which truths Christ meant when he said If you know these things happy are ye if ye do them Now these Christian duties are of two sorts viz either meerly or mixtly Evangelicall 1. Meerly Evangelicall are those which consist in the right use of Evangelical and Supernaturall gifts and blessings such as are the gifts of prophesying healing working of miracles and the like mentioned by Saint Paul 1. Cor. 12. which duties were of no use at all under the old Covenant of works but were instituted by God since the fall of man for the benefit of his Church and for helpes and furtherances to Christian men in the performance of Christian duties 2. Mixtly Evangelical duties are those which consist in the right use of Natural blessings and which received their first sanction from God in Paradise before the Apostasie of man upon which Apostasie that law of nature was absolutely abolished as to that use to be a Rule and ground for the Salvation and damnation of man For no man is now damned because he transgresseth that law of nature but because of Infidelity Despair and hatred of Christ which are the opposite vices to Faith Hope Charitie which consist in the knowledge confidence and love of Christ which that law never any way related unto But yet the same law and Rule received a
worship left unto the discretion of the Church Now the Papists presuming their Church to be both the true Church and infallible and that also by warrant of Scripture as they suppose it cannot be imagined that they can possibly understand or beleeve those formes of worship which they practise by the direction of their Church to be Idolatrous and therefore their errours in this kind deserve rather to be the object of our pity then our wrath Much more is requisite to complete this discourse concerning the limitation of the Kings power in order to these extra-regalia and Metapoliticall matters and more particularly concerning the limitation thereof in order to the calling and office of Ministers which is not subordinate but of a different degree and nature from the office of Kings both of them being the Anointed of God and neither of them depending directly and properly upon the other but onely in ordine ad aliquem tertium viz. God unto whom they both are servants and from whom immediately they doe both receive their commissions and neither of them from other For as the King hath no father or superiour but God himselfe in his Politick and sacred capacity as we have already demonstrated so neither hath the Minister in his Ecclesiasticall and sacred capacity as Christ himselfe declareth Mat. 23.9 And therefore though the Apostles both taught and practised obedience to Magistrates in all matters of Politicall Cognizance wherein it was lawfull for the Magistrate to command yet did Peter and John refuse to obey the commands of the Jewish Rulers in matters which immediately related to their office and calling Acts 4.20 and so did other of the Apostles also Acts 5.29 For surely if Ministers were obliged to obey the Magistrates in the execution of the duties of their calling the Gospell of Christ had never attained unto such a degree of perfection and maturity nor Christianity ever taken root in the world especially amongst the Jewes for the two prementioned Chapters of Acts 4. and 5. and many other Texts in the Acts doe sufficiently manifest by what strict lawes and commands the Jewish Rulers and Magistrates interdicted the publication thereof But the accurate discussion of this point concerning the Kings power over Ministers in reference to their persons estates and callings would swell this Chapter into a larger volume then was designed for the whole Treatise And therefore I will conclude this Chapter with a cautionary supplication to the Reader concerning the premises thereof which is that my expresses therein pleading the exemption of conscience from all secular power in reference first to matters of Faith and Doctrine which are neither directly nor indirectly of Politicall Cognizance Secondly to matters of Evangelicall Worship Government and Discipline which are onely indirectly and ex accidenti of Politicall Cognizance may not be so understood as if thereby I should intend to make the pretence either of conscience or of an Ecclesiasticall calling to be a sufficient warrant to authorize the resistance of Secular power by any Subject whether Ecclesiasticall or Civill For as the Kings commands in Metapoliticall matters whereunto his Commission doth not extend doe render him guilty of sacrilegious intrusion upon the sacred prerogatives of God so the Subjects resistance and deniall of a passive obedience though even in those Metapoliticall mattees doe render them guilty of a sacrilegious intrusion upon the sacred Prerogatives of the King to whom God hath delegated an absolute and unlimited power over both our estates and persons in resistance whereof we become guilty of rebellion both against God and the King as the next Chapter will more fully manifest speaking the due extension of the Subjects obedience CHAP. XI Of the due extension of the Subjects obedience THe ninth Chapter presented the Reader with two proposals concerning the ends of Monarchy The first whereof concerned their nature the explication whereof was the errand both of that and the tenth Chapter The second concerneth their order in the discussion whereof our principall designe is to declare in this present Chapter the due extension of the Subjects obedience and that it is their duty to preferre the Kings honour before their owne welfare in all matters of Politicall Cognizance You may remember that in that ninth Chapter I distinguished the adaequate end of Monarchy into principalem minus principalem The principall end is either primus which is Gods Glory or à primo ortus which is the Kings Honour The lesse principall end is salus populi Now concerning these three ends of Monarchy we must observe that they are not coordinate but subordinate and ought all of them to have an influence upon every Monarchicall action whether it proceed from Monarchs or Monarchists amongst which three the first and principall is the Glory of God which both parties ought principally to look upon in all their relative actions whether of power or obedience for that is the finall cause for which God ordained the King to rule and governe and the people to be ruled and governed So that the degrees of order and subordination amongst these three ends of Monarchy in reference to the duties both of King and people stands thus 1. The King ought to consult and endeavour by way of power the peoples safety in order to his owne Honour and to endeavour both his owne Honour and the peoples safety in order to the Glory of God 2. The people ought to endeavour by way of obedience and submission their owne safety in order to the Kings Honour and to endeavour both the Kings Honour and their own safety in order to the Glory of God Now because the true understanding of this order and distinction of degrees amongst these ends doth much conduce to the right understanding of the Subjects duty I shall endeavour to manifest this subordination by proposing 1. The most materiall Objections and Arguments which seeme to disprove it 2. The most materiall Grounds and Reasons which doe confirme it 3. By framing Resolutions upon these grounds to those Objections Indeed the preheminence of the first of these ends which is Gods Glory is not a point disputable amongst Christians But whether the Kings Honour may justly claime the second place and ought to be preferred before the peoples safety in all Monarchicall actions is not so unanimously agreed upon for though many beleeve that the Monarch may observe this method in his owne actions yet that the people both may and ought to preferre their owne safety before the Kings Honour is an opinion that hath not wanted store of Patrons in these times And the principall Arguments whereupon they ground the same are three Argum. 1 The first is grounded upon the Law of Nature which is never repugnant but subordinate and conformable unto the Law of God and indeed properly a part of Gods Law For the will of God which is the very adaequate Law of God doth receive diverse denominations from the diverse limitations of the