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
is taken from the Relations which persons invested with Regal Honour have unto God by virtue whereof they are styled in Scripture the children of God Psa 82. Ministers and servants of God Rom. 13.4 Jer. 27.6 But we have no warrant or ground either in nature reason or Religion to priviledge the people to elect and appoint children or deputies and servants unto God or to consecrate a person for the person of the King is sacred And therefore the election of Kings cannot pertain unto the people For a sacred effect cannot proceed from a prophane cause The third reason is taken from the nature of the Kings office which is to judge the people for no Judge ought to receive any gift or benefit from those who are to be judged by him because all engagements occasion partiality in the judgements even of the wisest men Deut. 16.19 But he that receives a Crown receives a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore no King ought to receive his Crown from the people nor be elected by them Nay and for this very reason Moses appointed all the officers who were to judge the people under him Deut. 1. And David those who were to judge them under him either in Ecclesiastical or civil affaires 1 Chron. 23. unto the 27. The fourth reason is taken from the peoples Incapacity unfitnesse to manage such a prerogative manifested by God himself in three particulars First in their Ignorance Secondly their Seditiousnesse Thirdly their Inconstancy 1. Their ignorance and want of judgement to discerne between good and evil and that also in this particular point of Government A manifest whereof is exhibited in Solomon who though he was an Idolater and so grievously peccant in his duty towards God yet doth receive an ample testimony from the holy Ghost of his justice and munificence towards his people which was the ground of that Panagyrick pronounced by the Queen of Sheba concerning Solomons Government In which particular he was also a Type of Christ And the object of the Jewes expectation til this very day concerning the Messias is the enjoyment of a happinesse under his Government Paralel to that of Solomons Yet were not the people in the dayes of Solomon contented with his Government but desired an alteration complaining of his Tyranny and oppression 1 Kin. 12.4 2. Their factiousnesse a constant effect and consequence of their Ignorance For there was never any pretence against a present Government and men in Authority so absurd and unjust which did not relish with and obtain support from the multitude Witnesse the conspiracy of Korah against Moses Numb 16. Of Absalom against David 2 Sam. 15. Of the High Priests and Rulers against our Saviour Christ Mat. 26. Of Thoudas and Judas against Cesar Acts 5. And indeed the innumerable and horrid mischiefes which ensued upon the peoples tumultes about the election of their Bishops which in the Primative times was for some reasons permitted to the people were the very cause for which the Emperour a. Novel Constit 123. Justinian translated that priviledge from the people to the Priests some few of the Citizens which afterwards for the like and some other reasons the Monarchs assume to themselves For he that reads b. In Epitaph Patris Nazianzene concerning the peoples absurdities about the election of Eusebius Bishop of Cesarea Or c. Lib. 1. Cap. 24. Eusebius concerning the peoples outrage about the election of a Bishop at Antioch which sea was eight yeares together vacant by reason the peoples differences could not be reconciled in all that space Or d. Lib. 2. Cap. 5. Euagrius concerning the horrible murders committed by the people of Alexandria about the election of a Bishop to that sea upon the deposition of Dioscorus Or e. Eccles Hist l. 2. C. 1◠Ruffinus concerning the bloody Intestine warres amongst the people of Rome about the election of Damascus where the places of prayer overflowed with the blood of men wil never Judge it safe nor convenient that any such prerogative as the election and constitution of Kings and Monarchs should pertaine to the people whose factions and distempers occasioned such horrid and barbarous mischiefs and murders about the elections onely but of their own Bishops 3. Their inconstancie an inseparable effect and consequence of the two former For God himself could never please the people long with any of his blessings though he gave them bread from Heaven yet their soules soon loathed it Numb 11.6 Though the Lord appointed the weakest man upon the earth for their Ruler and Judge yet they complained of his Tyranny Numb 16.3 And you see what great joy they expressed upon the desertion of Moses and the exaltation of the golden Calf which f. Loc. Com. Class 4. Ca. 20. Peter Martyr makes the ground of his result concerning the Illegality and Injustice of the placing such a Power in the people in the collation and arbitrary reassumption of this Supreamacy For saith he If any such Power were in the people the most just and gratious Kings could not be safe For though they Rule never so well yet they shall never long satisfie the people And now to compleat the confutation of this opinion concerning the peoples right unto and power in this Royal investiture I shal return an answer to the Arguments alledged for the propugnation thereof and to those damnable and execrable Inferences grounded thereupon 1. To these Instances of Scripture mentioning the peoples making and anointing of Kings I answer that these acts of the people were performed two wayes 1. Sometimes as acts of homage and duty by way of acknowledgement and testification of the Supreamacy already Legally confirmed upon the person to whom these dutyes are performed And such acts are expressed upon two several occasions 1. Where God did conferre this Supreamacy and Regal honour by any extraordinary wayes and means as in Saul David Solomon and Jeroboam 2 Where God used their meanes for the Vindication of the Kings just Title against an usurper As in Joas whom Jehoiada the Priest and the Captaines and people crowned and anointed King in the Temple restoring him to his just Rights which had been usurped by his Grand-Mother Athaliah 2 Kin. 11.12.13 And in Vzziah the son of Amaziah whom the people restored to his just Power which the conspirators who flew his Father had usurped And in both these cases the acts of the people are good and lawful and approved by God being declared to be the wil of God upon the former occasion extraordinarily upon the latter ordinarily 2. These acts of the people are sometimes acts of power and Authority collating this Supreamacy and Regal power upon some person who hath no other right or Title thereunto neither of Birth-right nor of Revelation from God As upon Absalom Adonijah Jehoahaz Judas Theudas and Barchozba who professed himself the Messiah and drew the people into rebellion against the Romane Emperor which occasioned those warres wherein
breake Gods trust when he destroyes a city because as Solomon witnesseth Prov. 16. that judgement is Gods and the King is sent by God to destroy those cities for the Tyrannicall Prince is Gods servant for the execution of his judgements and hath his heart guided by God Prov. 21.1 as well as the good Prince is for the dispensation of Gods mercies And therefore to resist a Tyrannicall King is to resist God from whom that Tyrant doth derive his power as Christ testifieth of Pilates power John 19.11 which we may not doe to save either our lives or estates To the third Argument I answer Answ 3 that ten thousand instances are not sufficient to legitimate one act expresly prohibited by the Law of God for even the Holy Ghost himselfe doth record the failings of the most holy men and that in the most notorious manner as in Abrahams lie to the Egyptians Gen. 12. Davids Murder and Adultery Solomons Idolatry and Peters Perjury Yea and sometimes we finde their sins passed over without reproofe as in the Polygamie of Jacob David many of the Kings and others yet the silence of the Holy Ghost in passing by this sinne of Polygamie without reproofe did not make it lawfull But for the instances of resistance in David and Elijah they are all particularly answered by severall Authors who have writ of this subject Only the resistance and deposition of Rehoboam is legitimated by Gods expresse approbation but if you observe the Text you shall finde that approbation relates to Rehoboams punishment and losse of the tenne Tribes and not to the peoples act of resistance For saith the Lord this thing is from me that is the renting the ten Tribes from Rehoboam according to his owne words to Solomon 1 King 11.11 but for the peoples act of resistance it is termed a Rebellion 1 Kin. 12.19 For though the deposition of Rehoboam and exaltation of Jeroboam was good and just in it selfe in regard it was the decree of God and accordingly declared to be his will 1 Kin. 11.31 yet in regard the people had no warrant to execute that decree and in regard Jeroboam did not act in order to Gods decree looking upon the execution of that decree against Rehoboam but upon the satisfaction of his ambitious desires it was sinfull both in Jeroboam and the people And that this was Jeroboams end appeares plainly because he durst not trust God for the preservation of his Honour and Dignity although God had promised the perpetuation thereof in the same Chapter Ver. 38 as well as the donation but runne to the Devill for the security of his Crowne erecting two Calves for the people to worship lest if the people should goe up to Jerusalem to worship the Lord should not be able to continue their affections to him nor performe his promise Chap. 12.28 So that God did never approve the act of resistance against the King unlesse by those who had a particular warrant from himselfe as well for the manner as the matter as in Jehu's case 2 King 10.30 without which it is not lawfull for any man to endeavour his owne safety by any resistance or opposition of the Kings power or any other acts of dishonour to the King CHAP. XII What influence Oathes and Covenants ought to have upon the duties either of King or Subjects Quaere SUppose the King have consented to the making of Lawes destructive to his owne Honour which preferre the peoples Safety before it and have also obliged himselfe by Oath for the observance of those Lawes whether may the King breake that Oath and Rule contrary to those Laws for the support and vindication of his owne Honour Sol. This was the case of the Israelites with the Gibeonites with whom the Israelites made a Covenant Josh 9.15 contrary to a former expresse command from God Exod. 23.32 Cha. 34.12 Deut. 7.1 which Covenant therefore was not oney prejudiciall to the Israelites but also unlawfull in it selfe yet after it was confirmed with an Oath by the Israelites they might not breake it Josh 9.19 although it was gained by fraud and subtilty as appeares in the Text For when Saul did ignorantly out of zeale to the children of Israel and Judah imagining the former command of God to lay an higher obligation upon them then their own Oath so fraudulently procured breake that Covenant and destroy the Gibeonites 2 Sam. 21.1 2 3. the Lord revenged that perjurious act of Sauls upon the whole land of Israel by a constant famine yeare after yeare till the Honour of God was vindicated by the satisfaction of the Gibeonites in the bloud of seven of Sauls sonnes Ver. 9. And the Prophet David further resolves this case in expresse words Psal 15.5 Attesting Gods regard of that mans happinesse who doth regard Gods honour being thus engaged above all selfe-respects by performing what he hath sworne though it be to his owne hinderance and therefore the King may not breake a Law confirmed by an Oath although it be destructive to his owne Honour The reason whereof is Because Gods Honour by that Oath is made an hostage for the Kings fidelity and therefore the King is bound to regard the performance of that Law as he regards the Honour of Gods Name which must have the preheminence above his owne Honour Although all other Lawes not ratified with this high sanction may and ought to be revoked by the King if they be prejudiciall to his owne Honour for all such Lawes are supposed to be fraudulently procured like the grant of Mephibosheth's estate to Ziba 2 Sam. 16.1 for no man would willingly dishonour himself for that were against the Law of Nature and therefore may be revoked as that Law of Davids was by himselfe upon better information 2 Sam. 19.19 But a Law confirmed by Oath though fraudulently procured may not be revoked upon better information for that Joshua received concerning the Gibeonites Josh 9.16 yet all this must be understood of matters capable of this sanction that is such as are not destructive to the Honour of God formerly engaged by himselfe even from all eternity for Holinesse is the very Nature and Essence of God and all wicked Lawes which are opposite to this are destructive to his eternall Honour and therefore not capable of this sanction of an Oath for thereby Gods Honour is opposed to itselfe but where these two doe come in competition the lesse evill is to be made choice of we must rather breake our Oath though that be destructive to Gods temporary and adventitious Honour then act a wicked thing which is destructive to his essentiall and eternall Honour But in all matters of indifference which are capable of this sanction of an Oath that is the highest temporary sanction and therefore ought to be regarded above all former promises or resolutions of our owne although they be grounded upon a temporary command from God which is manifest in this case of the Gibeonites Quaere Seeing the Lawes preferring salus populi before the Kings Honour being confirmed by the Kings Oath doe oblige the King to act accordingly whether doe not they likewise priviledge the people to act things prejudiciall to the Kings Honour in order to their owne safety especially if the people have covenanted and sworne the same Lawes Sol. The acts of the King and the acts of the people in this case are of a farre different nature For the acts of the King in observance to those Lawes are onely prejudiciall to himselfe and his owne Honour and so are onely mala poenae and therefore capable of this sacramentall sanction from him But as for the acts of the people in this case they are destructive to the Honour both of God and the King which are sinnes prohibited in the fift Commandement which enjoynes us to regard their Honour above all selfe-respects as I have formerly declared and therefore all acts of the people either in the procurement or observance of such Lawes are mala culpae For it is a sacriledge of an high nature to violate and invade the sacred Power and Prerogative of Kings and therefore incapable of this sacramentall sanction from them For all Associations and Covenants against any of Gods Commandements are directly Covenants with Death and agreements with Hell and all the Oathes Vowes and Statutes made and framed thereupon are directly mischiefes framed by a Law and Obligations sealed to serve the Devill And whether it be safer for us to continue in the service of such a Master by acting according to such hellish Oathes and Covenants or to forsake his service by renouncing our sacriledge and giving Caesar his sacred right and due is not a case of any great difficulty to those who value God and salvation above the Devill and the damnation of their owne soules FINIS
Gilgal to make him King 1 Sam. 11.15 And David which all the men of Judah anointed King at Hebron 2 Sam. 2.4 And who afterwards was anointed King over Israel at Hebron by all the Tribes of Israel 2.5.3 And Solomon who was likewise anointed by the people 1 Chron. 29.22 And Jeroboam whom the people made King over Israel 1 Kings 12 20. And Vzziah whom the people of the land made King 2 Kin. 14.21 And Iehoahaz who though he was but the second sonne of Iosiah younger then Eliakim was made King by the people in his fathers stead 2 Chron. 23.20 And Christ whom the people intended to have made a King Ioh. 6. And it must needs be presupposed they had a power to do so otherwise their attempts had been ridiculous And to adde further weight to this Argument we find this act of the peoples in making and anointing of Kings to be mentioned sometimes with an expresse approbation thereof from God as upon Sauls Investiture 1 Sam. 11.14 And David received this honour from the people by the Lords expresse Command enjoyning David to go to Hebron there to be anointed King by the people 2 Sam. 2.2 And David himself called all the people to the anointing of King Solomon 1 Chron. 29. 2. The reason alledged for the ground of this opinion is that the honour and submission which Kings receive is Originally in the people for honor est in honorante non in honorato according to Aristotles principles and from them derived unto the King And therefore they do not conceive it just or reasonable that the people should be obliged to yeeld honour and submission and performe dutyes of obedience to any person but him whom themselves shall judge worthy of it And so attest their judgement of his worth by their election of him to be their King and Soveraign 3. To these we may adde Saint Peters testimony who termes Regality an Ordinance of men 1 Pet. 2.13 which were false if it did proceed from God and not from the people for then it were an ordinance of God and not of man And therefore though God be the Vniversal cause of Royal Power as he is of all things else yet the people must be the Immediate and particular cause Now from these gounds they deduce two damnable and detestable Inferences and Corollaries to justifie Rebellion and Dethronement of Kings 1. That though the King be Major singulis yet he is minor Vniversis and therefore that it is no Rebellion but duty in the people meaning the Major part to resist or depose the King where the people judge it necessary in relation to the defence of their own safety which according to their Doctrine is Suprema Lex 2. That the King doth receive and enjoy this honour onely by virtue of a stipulation or Covenant between himself and the people the sole ground whereof they conclude to be salus populi And therefore if the King doth violate this Covenant and break the trust reposed in him by the people by any acts which are destructive ad salutem populi whereof they presuppose the people to be the Judges that then the people are absolved from their Alleagance grounded upon that trust and Covenant and may lawfully provide for their own safety and welfare either by resistance deposition dethronement or any such meanes as themselves judge to be most conducent to their owne security Before I returne particular answers to these Instances and the reason alledged for the peoples right to confer this supremacy which doth preheminence the King above all others in the same society and is the ground of the Monarchs title to his Crown and the two damnable Inferences thence I will premise those grounds and reasons which enunciate the errour and absurdity of this opinion And thereupon frame answers to all that is or I suppose can be alledged for the support of that popular prerogative The Arguments declaring the errour and absurdity of this opinion are partly Instantial partly Rational The Instances of Scripture are of two sorts the first manifest the peoples disprobations not to be Authentick to Illegitimate the title of a lawful King or Monarch For the Books of Exodus and Numbers record ten several disprobations and murmurings of the people against Moses yet did not all these disannul Moses his Title For we see with what fearful judgements upon the people the Lord himself did Vindicate the same Exod. 32. Num. 12. and Ch. 14. and Ch. 16. And all the people of the land from Dan to Beersheba rejected David upon Absaloms conspiracy yet did not that nullifie Davids Right and title to the Crown for he was justly and truly King when he fled but with six hundred of his servants and the Lord did afterwards Vindicate his Right and title thereunto by a mighty destruction of his enemies 2 Sam. 18. Neither did the peoples disprobation of his just Power when the ten tribes forsook David and followed Sheba the sonne of Bichri unking David or Illegitimate his Right and title to the Kingdome of Israel For the Lord did quickly judge his cause by a suddaine vengeance upon that traitor 2 Sam. 20. The second sort of Instances manifest the peoples approbation and endeavours not to be Authentick or effectual to create a lawful title to the Crown for the golden Calf was honoured and received and proclaimed a God and guide in Moses stead by Aaron and all the Israelites Yet did not that popular election legitimate that Calfs power and title Exod. 32. Absalom was proclaimed King by all the thousands of Israel yet did not that act of the peoples legitimate Absaloms title to the Crown For the holy Ghost termeth it but a conspiracy when it was in the very height 2. Sam. 15.12 Sheba had ten Tribes for him when David had but one for him and yet was he never termed a King but a man of Belial 2 Sam. 20. Adonijah confesseth that although the faces of all Israel were set on him to make him King yet he never had any just Right or title to the Kingdome because the Lord had designed it for his Brother Solomon 1 Kings 2.15 2. The reasons evincing the errour and absurdity of this opinion are four 1. The first is taken from the nature of Monarchie to which this opinion is absolutely destructive For it is the very Essence of Monarchie that one man should enjoy the supremacy but if the supremacy be delegated to the King from the people and may be resumed by the people at pleasure upon their own judgements then the supremacy is absolutely and primarily in the people and but derivatively and secondarily in the King and by consequence all Government is virtually Democratical nay indeed every Government is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally acknowledged to be the worst kind of Government the end and conclusion whereof all Statists even the most zealous for Polarchy agree to be confusion and desolation 2. The second reason
of Custome and Tribute for their owne private patrimonies could not be sufficient for maintaining such Kingly magnificence nor doe we finde any particular Law or Statute for the particular endowment of these Kings but onely that generall Right and Prerogative which they derive from God investing them with a power over both our estates and persons which was the cause that God prescribed not in the Law any settled or certaine maintenance for Kings as he did for Priests For though both were his anointed Servants and Deputies and Kings also in a higher degree for they had power over the Priests as well as the people for Moses was not onely a god to the people but to Aaron Exod. 4. And Moses David Solomon Jehoshaphat and other godly Kings exercised this power over both Priests and Levites yea even over the high Priests themselves and that in the highest manner deposing one and advancing another to that Pontificall honour 1 King 2.26 Yet in regard Kings had power to provide for themselves in that manner as themselves judged requisite for their own honour and the peoples safety whereas the Priests had no power at all in any secular matters but what the King did delegate unto them by Commission therefore it pleased God to consigne a set portion for the Priests maintenance and not for the Kings Ob. The Lord blamed the Kings of Judah for imposing taxes upon the people Ezek. 45.8 9. And when Moses prescribed the Kings duty Deut. 17. he prohibited the multiplication of horses and of gold and silver whereby to spoile and oppresse the people Sol. The Lord both in these and many other places prohibiteth the imposition of all Illegall taxes and exactions such as Tyrannicall and wicked Kings usually laid upon the people for the support of their owne insatiate lusts and vanities and such as Samuel told the Israelites would be imposed upon them by Saul in his Tyrannicall government 1 Sam. 8.10 But never prohibited such as were intended for the honour of himselfe and the King and the benefit and welfare of the people though they seemed never so heavy and grievous as that tax was which Pharaoh by Joseph's advise imposed upon the Egyptians for seven yeares together which use and end is not to be determined by the people's discretion but the Kings as appeares in that instance concerning Pharaoh's act And therefore though it be unlawfull for the King to demand such taxes for any other intent but the honour of himselfe and the good of his Subjects yet is it not lawfull for the people to deny them or resist the Kings authority when they suppose and judge them to be demanded for other wicked ends as appeares by those addresses which Samuel told the people they should make unto the Lord for redresse of Sauls Tyranny by prayers and teares 1 Sam. 8.18 For neither Samuel nor the people in those dayes dreamed of these means of resistance and dethronement of Kings which the Devill hath since suggested unto his disciples For surely had those ancient Statists understood these new redresses of Tyranny to be just and lawfull they would never have enslaved and subjected themselves unto such pressures as are recorded in that Text. Repl. Naboth did justly deny his vineyard unto Ahab 1 King 21.3 and therefore the peoples disobedience to the Kings unjust demands of any part of their estate is not unlawfull but commendable Sol. That deniall of Naboth's was grounded upon a particular law of Gods concerning Inheritances in Israel as Naboth there declareth God forbid saith Naboth that I should give the Inheritance of my fathers unto thee For God had prohibited by his Law that any man should alienate the hereditary possessions of his family which by his appoitntment were to be reserved entire to continue the distinction of the families in Israel Numb 36. And againe Ahab did not command that vineyard from Naboth as a King but as a private purchaser intreated Naboth to exchange or sell it to him for a private conveniency and not for any publike use in which case Naboth might justly deny it For though a King be alwayes a King yet he doth not alwayes act as a King in his Politicke capacity but sometimes as a private person in his naturall capacity as in the scholasticall discussion of any point in question or in any contentious recreations as in Wrastling or Tennis and the like in which cases it is not unlawfull to oppose the King both in words and actions And of this nature also are such private bargaines for private uses and conveniencies as Ahab desired to make with Naboth and as David did make with Araunah for his threshing-floore which he would not take by his power but bought with his monie 2 Sam. 24. because it was to pacifie God for his owne private offence and not for the peoples Ver. 17. For though the people were punished it was David alone that offended Delirant Reges plectuntur Achivi But in whatsoever the King acts in his Politicke capacity as a King he may not be resisted or opposed either in words or actions or denied any service either from our estates or persons because in that capacity he is a God over us and may claime the same obedience from us which is due to God himselfe in all Politicall matters whereunto his Commission doth extend as the eleventh Chapter of this Booke shall more fully manifest So that if Ahab had demanded this vineyard of Naboth for any publicke use concerning the Kings honour and the peoples safety Naboth's pretence of Inheritance could not have warranted and justified his deniall thereof to Ahab For inheritances might be sold in Israel till the year of Jubilee in case of private necessity as appeares Lev. 25.25 and therefore much more might be commanded by the King in case of publike necessity For a publicke necessity must needs be a stronger super sede as for any Law then a private can be As also the description of Sauls Government by Samuel doth further evidence 1 Sam. 8.10 for what that Tyrant did to satisfie his lusts a good King may do to preserve the publike And it is not improbable that the pretence of such a deniall was the blasphemy whereof Jezabell caused Naboth to be falsly accused for the Text doth not say that it was blasphemy immediately against God but against God and the King which argueth that those witnesses accused Naboth of some disloyall speeches not consistent with the duty of a Subject which for ought appeares in the Text might relate to Naboth's deniall of that vineyard which the false witnesses might pretend to have beene demanded for such uses and in such a manner as that the deniall thereof might render Naboth guilty of a capitall dishonour and disobedience to the King And thus much briefly of the nature and spece's of Fundadamentall Honour the other spece of Honour opposite to this is Symbolicall whereof in a word 2. Symbolicall Honour is the signall exhibition
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
provided a Pillar of fire and a Cloud to guide and direct their wandring steps in unknown paths both day and night Ex. 14. and Ch. 23. But yet the Angels are but onely Instrumental Agents in this External Regency acting alwaies by the order and appointment of their Generalissimo the Lord of Hosts whose Host and Army the Angels are for as the Wheels are regulated in their motions by the four living creatures So are the four living creatures by the Spirit of him that sits upon the Throne to whom alone appertaineth the Entire knowledge disposall and management of all designes and destinies concerning the earthly creatures whereof the Celestiall joy expressed for the conversion of one penitent sinner rather then the perseverance of ninety and nine just persons Luk. 15.7 is a manifest Argument For if the knowledge of the Angels concerning the fate and destiny of that repenting sinner or their Power and Ability to order the same were equivalent to Gods they would no more have doubted that Sinners future happinesse or the future fruition of his society in Heaven in the very midst and height of all his Impieties then after his conversion nay then after his glorification But these profound secrets Eminent abilities are Gods own prerogative And therefore the Holy Ghost to prevent our sinfull mistakes in this instrumentall Regency of the creatures who through our own Ignorance and the Devils subtile temptations are apt to look with an idolatrous eye upon the Immediate and Instrumentall Agents as appeares in the men of Lystra who could scarce be restrained from offering sacrifice to Paul and Barnabas Acts. 14.18 Especially when those Agents are the glorious Angels as appeares in the Idolatrous zeal of the Apostle S. John who fell down at the Angels feet which declared to him those High and wonderful Mysteries and Revelations Iohn 22.8 doth most usually attribute the whole Regency of our actions unto the principal Agent the Lord himself who by his Omnipotency Wisdom and Providence doth guide order and dispose all the particulars fates and accidents which befal the earthly creatures according to the general and infallible Rules of his mercy and justice unto such particular ends as are most commodiously subservient to his own glory the good of his children and the shame and confusion of his enemies Wherefore in the fore-recited stories of Joseph Job the Scriptures mention no other Agent but onely the Lord himself who by his wisdome and providence in fine made Joseph's bondage and Imprisonment a meanes of his advancement in Pharaoh's Court for the preservation of himself his Father and undeserving Brethren and Jobs poverty a meanes to double his wealth and the approbrious contempts and reproaches of his friends a meanes to advance his honour Nay indeed the Scriptures impute it solely to the justice and mercy of God that all the afflictions of the Righteous conclude in joy and happinesse all the prosperity of the wicked in sorrow and misery Psa 73. Rom. 8. c. Q. Happily the Curiosity of some may occasion yet a further quaere concerning this vision viz Why the Holy Ghost should represent the Universal society of Angels and earthly creatures by a quaternarian number as four beasts and four wheels rather then by any other number Ans The reason I conceive is because all Authors as wel Divine as humane do both divide and compleat both the Globes of the world by four dimensions viz East West North and South as wel the Globe of the Heavens which are the habitations of Angels as of the Earth which is the habitation of all Terrestriall creatures An instance of the latter we have 1. In Gods Universal providence over his children in the whole earth which the Prophet David expresseth in extending the same unto the East West North and South Psal 107.3 And 2. In the Persian conquest of the whole earth represented by a Ram pushing and subduing Northward and Southward and Westward where the East is to be presupposed because the Persians were Emperours of the East before Dan. 8. And an instance of the former we have in Psal 75. Where the Prophet David proving God alone to be the fountaine of all Honour and happiness no creature in the world which the vain Idolaters of his time Notwithstanding expected from the Sun which they therefore worshipped as their God telleth them that Promotion commeth neither from the East nor from the West nor yet from the South where the North is to be understood for the fourth dimension of the Heavens wherein the Sun moveth though it be not here expressed because the land of Canaan when those Idolaters lived was situated Northward from the Tropick of Cancer and therefore they did never turn their faces toward the North to behold the Sun but onely towards the other three parts of the Heavens And thus you see by the Exposition of this vision of Ezekiel's what the nature of this second sort of Externall Regiment is and in what sort it pertaineth to the Angels and what the grounds are why God hath delegated this power unto the Angels over all earthly creatures as wel Intellectual as Natural Agents It followeth now by the Rule of our premised Method that we should speak of the third and last sort of Externall Regiment wherein God doth make use of the Instrumental Regency of the Intellectual Agents for ordering and directing the Extrinsecall actions and motions of the Natural Agents of which very briefly CHAP. VII Of Mans Dominion and Power over Naturall Agents THough God made man lower then the Angels Psal 8.5 yet did he make man superiour to all other sublunary creatures putting all them in subjection under his feet even all sheep and oxen and the Beasts of the field the foules of the ayre and the fishes of the Sea as it is expressed in the four last verses of that Psalm By vertue of which Divine Ordinance all the creatures of this Inferiour world became subject and serviceable unto man with the remembrance whereof the Lord himself doth solace Noah and his three sons after their twelve moneths and ten daies Perigrination in the deeps Gen. 9.2 3. For indeed the end why God made all these Irrational and Inanimate creatures was that they might be usefull and serviceable unto man And although there now be many noysome and noxious creatures in the world who have utterly rejected this yoke of obedience and subjection unto man and do expresse a certain Antipathy and malignancie in their dispositions towards him Yet none of those creatures were such in their native and Original constitution as they were created by God which appeared by their readiness to come before Adam and do him homage and in further token of their subjection to receive names from him For Imposition of names was alwaies amongst the Ancients a Cognizance of Power and Authority which was the cause why Conquering Kings usually gave names unto such as they subdued so the King of Egypt
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