of Government which Aristotle termes the just and laudable sorts of Policy to be indifferent and Arbitrary as if they had all an equal ground both in Divinity and nature and that the sole preheminence amongst them were onely in precedency of time As if an Aristocracy had even naturally and of necessity succeeded a Monarchie in the second age of the Patriarks and Democracie upon the like grounds obtained the like honour amongst men of the third generation Whereas first concerning the difference of their Antiquity I am most assuredly confident that the learnedest Antiquarie in the world cannot produce any Authentick Record to evidence the Original of any Polarchy within the space of three thousand yeares after the first Institution of Monarchie by God in Paradise It is true indeed that God did Institute the Synedrion or great Counsel of seventy Elders in the time of Moses as also other particular orders of Magistracy in every Tribe and City consisting of different numbers of Elders but none of these were ordained with any intention to sway the scepter of the Kingdome or to exercise the supream Power and Authority of the Common-wealth but onely for Inferior Courts of justice a subordinate to that supream and Regal Honour and Power which God had designed for the Tribe of Judah And therefore from the time of their first Institution under Moses they were alwaies subject to such occasional Judges Rulers and Monarchs as God appointed to be supream Rulers and Governors over his people as Ioshua Othniel Ehud and the rest of the Judges Indeed the first face of any Government which looks like a Polarchy presents it self upon the death of Amaziah King of Judah who was murdered by a conspiracy of some of his Nobles in the fifteenth year of Jeroboam King of Israel which was about two hundred and fifty years after the first institution of a Regal Government in that Kingdome whose sonne Vzziah was not admitted to his just and rightful inheritance till the seven and twentieth year of the said Ieroboam During which time there was an Intermission of Regal Government in the Kingdome of Judah but who the Traytors were that withheld the King from his Right and usurped the Royal Power the holy Ghost doth not specify how ever it is not Improbable that those conspirators who slew his Father might according to the usual Policy of Traytors seek to secure themselves from the punishment due for their offence by their voluntary incurment of a more criminous guilt Onely thus much I am assured of that if this were the first Institution of a Polarchy the Devil was the Author of it for the foundation of it was laid in Rebellion Murder Usurpation which were never any of Gods works or if no Polarchy can pretend to so great Antiquity yet whensoever the first was erected I am sure it had neither other foundation nor other Author For every lawful Monarch which was the Ancient and Primitive Government in every Kingdom of the world was as Legally and justly possessed of his Crown as any Private Gentleman is of a Lordship descended from his Ancestors or otherwise made his by any just and warrantable course of Law And therefore as no Gentlemans Tenants can without manifest Injustice possesse themselves of their Landlords lawful inheritance upon any Allegation that he is a hard master or a deboist and lewd man or any the like pretence how true and just soever no more can any subjects having a greater obligation upon them of obedience to their King then any Tenants have to a Landlord upon the like Allegation depose their Soveraign and possesse themselves of the Supremacy and Royal Power without manifest guilt of Rebellion and Sacrilegious usurpation in the highest Degree And therefore all Polarchy must needs proceed from that old grand Rebel and Author of all mischief the Devil and whether he was not of councel with those Senators who erected the first Polarchy in Rome which was one of the most ancient in the world I shal desire the Reader to judge by one act of those Senators concerning the businesse of that pretended Reformation of Government for ex pede Herculem by their prudence justice and conscience expressed in this one you may judge of their grounds and reasons for other of their actions After these Reformers had banished Tarquinius superbus the Tyrant they found one Tarquinius a Noble-man in Rome who was a man of an exceeding upright and unblamable conversation whom those reforming politicians would not permit upon any intreaties or meanes that could be used to live in Rome although no man in the City could bring in any accusation against him but immediately banished him also because they judged him to be a man of a dangerous and Tyrannical name and therefore would not be perswaded that Tyranny was sufficiently extinguished whilst there was any man of that name living in Rome wherein they expressed as much justice as if because Iohn of styles had killed a man the King should hang all Iohns in England to prevent homicide 2. The second Malediction Incident to Polarchy is cursed prescription For we never find the curse of Polarchy received by any nation before Christs time but onely Heathens and Infidels to whom God never vouchsafed the understanding knowledge of divine Mysteries revealed in his word containing the Immediate outward meanes of salvation Nor after Christs time neither till of late yeares which Ecclesiastical Historians make the declining and languishing age and state of Christianity when Christian societies abounded with blasphemous Heresies in Doctrine Idolatrous Innovations in Discipline for the just punishment whereof God did send this curse of Polarchy amongst them so that some Christian societies have now of late through giddy fanatick humours by Heathenish presidents erected some sorts of Polarchies in their Common-wealths which yet are none of the most eminent 3. The third Malediction Incident to Polarchy is Cursed stipulation Christ himself menacing the Eradication and utter extirpation of every plant which his Heavenly Father hath not planted Mat. 15.13 And that Polarchy is one of these unnaturall and spurious plants declared in the cursed Institution thereof And though neither Polarchy in General nor any species thereof be once mentioned in the Scripture the reason whereof I formerly shewed yet are those cursed sins which are both the foundation and associates of all Polarchies in any Kingdome of eminency and Antiquity Stigmatized with many dreadful Menaces and Maledictions in several parts of Scripture especially Rebellion which is the constant foundation and prâ—p of every Ancient and Eminent Polarchy which the holy Ghost compares to witch-craft which is an utter renunciation of all Relation to God and obliging our selves by Covenant to be the children and servants of the Devil And what rewards can such men expect of their cursed vocation and profession but horror of conscience here to and horror of Hellish and everlasting torments hereafter 4. The fourth Malediction Incident to Polarchy
two former answers 2. They are guilty of most notorious Ingratitude and unthankfulness to God in despising his blessings and preferring those curses before them which are the badges of their sinn and of Gods wrath and vengeance for the same Just like the murmuring and ungrateful Israelites who whilst they were fed with bread from Heaven cryed out for returning to the fish garlick onyons and cucombers of Egypt Num. 11.5 2. Quaere Whether both Polarchs that is the Governours and Rulers in a Polarchy and Polarchists that is the subjects who live under such Rulers be joyntly and severally obliged in conscience to endeavour the Reducement of that Government to a Monarchie Sol. To frame a resolution to this question we must premise some distinctions of Polarchy For though all Polarchies in their proper constitution be mala poenae and curses for sinne yet do they admit of diverse qualifications in relation to their Institution and Original For some sorts are erected upon a more Legal and warrantable or rather indeed a less sinfull ground then others are The safer and more warrantable grounds are two 1. First Plantation where there are no Inhabitants nor former kind of Government but the Election and Resolution of any kind is free and Arbitrary to that society who consent for the population of the place and the Institution of a Policy without the dissent or prejudice of any other in Authority 2. Consent of the Monarch or Governour in Authority to chang that Government either in part as when any City Province or Kingdome under the command of some great King or Monarch doth obtaine either by composition or donation a freedome from all subjection unto the jurisdiction of that King and thereupon do conferre the Supream Power over that society upon moe then one or in whole as when both Monarch and subjects by joynt consent do change a Monarchie into a Polarchy In all which sorts of Polarchy both Polarchs and Polarchists are obliged in conscience to endeavour the reducement of that Government to a Monarchie by all lawful meanes But in this case all endeavours are not lawful For 1. First indeed all Polarchs which are interested in the active part of Government are obliged in conscience to endeavour this transmutation by any meanes which are conducent and effectuall thereunto because first their actions are not liable to the guilt of rebellion 2. They are Intrusted by the people who are their Electors to councel and act those things wherein they may best provide for the peace and safety of the people Notwithstanding happily those things which they resolve and councel sometimes may not arride the Major part of the ignorant multitude Ob. Every man is bound in conscience in the first place to regard his own honour and benefit and therefore these Governours cannot be obliged to endeavour this mutation thereby to devest themselves of the honour and benefit of such a Government out of a care to provide for the good and benefit of the people rather then of themselves Sol It must be in things lawful and warrantable that men must seek honour and benefit for no man ought in pursuance of those ends to make a vocation and calling of any thing which is in it self a curse and punishment as Polarchy is already demonstrated to be neither ought any man to endeavour a private good out of that which is a publique and National damage and mischief 2. The endeavours of all Polarchists who are Interested onely in the Passive part of Government For such a Reducement must be onely prayers to God and petitions to Superiors and such meanes as do not transgresse the rules of obedience For all Polarchists are equally engaged to the obedience of all those Polarchs as the subjects of a Monarch are to their King they all being Invested with a supremacy of Power in which respect they represent the Majesty of God and therefore all acts of resistance or dishonour to them are dishonourable to God damnable to the resisters Rom. 13.2 Now all such acts being Mala Culpae and Essentially evil And Polarchy which we seek to avoid being but Malum poenoe and accidentally evil nor the blessing of Monarchie which we seek to attain but accidentally good we ought not to endeavour the attaining of any such good or deliverance from any such evil by acting any thing which may be prejudicial to our neighbour or dishonourable to God For we may not do evil that good may come thereof Quaere But put the case that there happen a division and dissention between the Polarchs about this Reducement of such a Polarchy to a Monarchie some consenting to it others not Ought not the subjects in such a case to assist that party whose endeavours they judge to tend to the good of the Common wealth against those Governours who Impede and oppose it Sol. These divisions and dissentions are the very calamities which our Saviour himself affirmeth to be the Inseparable accidents and individual concomitants of Polarchy Mat. 6.24 But for the subjects assistance of such divided parties in a Polarchy whether the dissentions spring from that or any other occasion it is utterly unlawful and contrary to the commands of God For though both parties be our Superiours and we obliged to the obedience of both yet not to the active obedience of either party where both their Commands enjoyn a sinful action Now that assistance of one party cannot be free from the resistance and opposition of others who are invested with an equal Power and Authority over us and by consequence not free from sinne And therefore we may not assist in such a case by any other endeavours then our prayers nor is any way safe and free from sinne in such a case but a passive obedience to both by suffering with patience as from the hand of God whatsoever shal be inflicted upon us by either party amongst such divided Powers 2. The most unwarrantable and wicked grounds for the erection of a Polarchy are Rebellion and injustice when subjects revolt and renounce their alleigance to their lawful King and Monarch either in part by the rebellion and disloyalty of some particular City Province or Kingdome under his command or in whole by the violent deposition of the King or Monarch from his total Power and Authority and the absolute deprivation of him of all his Rights and Dominions In both which the case is the same Again a Polarchy which is thus erected may be considered three wayes 1. In order to those Polarchs and Polarchists who are the Original Authors thereof in all and every one of which that foundation is wicked and sinful proceeding from a transgression of a precept comprehended within the first Table of the Moral Law which is not capable of Legitimation by any pretence se defendi as I shall fully demonstrate in the eleventh Chapter of this Book from whence I conclude that all those Polarchs and Polarchists are joyntly and severally obliged to
the title of Conquest in it self is neither lawful nor warrantable nor cannot create a just and lawful title to a Crown but onely in such cases where it is legitimated either à Priori by an Immediate warrant and Command from God or else à Posteriori by the extinction of the issue Royall Chap. 8. 3. Theologicall as it relateth to the end of Monarchie which qualifieth all Monarchicall duties both in King subjects in which sense it is the subject of the four last Chapters of this second book 1 wherein is shewed 1. The nature and species of the end of Monarchie and what is meant by God and the Kings honour which is the principall end of Monarchie and what by Salus populi which is the lesse principâ—ll And wherein these ends do consist Chap. 9. 2. The duty of Kings in the due limitation of their power in Ordine ad extra Regalia Metapolitica Chap. 10. 3. The duty of subjects in the due extension of their obedience in Ordine ad Regalia Politica Chap. â—â— 4. What influence oathes and Covenants may or ought to have upon the mutuall and Monarchicall dutyes either of King or subject Chap. â—â— The Scope and Substance of the whole TREATISE ALl Authors whose judgements and intentions have fitted their pens for the communication of a compleate and grounded knowledge of the subject of their Treatise unto the apprehension of their Reader have endeavoured to frame their discourses in that method which deduceth things from their Originall causes grounds and principles the right understanding whereof hath by the approbation of the most judicious Writers of all sorts and in all ages been constantly applauded for the most profitable guide and introduction to the right understanding of the matter principally intended to be insisted upon in the sequel of their discourse My purpose therefore being in pursuance of that duty service and affection wherein by the law both of God and nature I stand obliged unto my King and Countrey to present them with an Idea of that unparallel'd policy which the providence of God and the prudence of our Ancestors hath established and continued for many ages together in this kingdome to the unspeakeable comfort benefit and happines of all those who live under the protection thereof if they were truely sensible of the abundant manifestation of Gods mercies towards them in the establishment and perpetuation of Monarchiall Government in this nation being the onely policie honoured with Divine institution and many other sacred sanctions whereof no sort of Polarchie whatsoever is capable all Polarchies being onely corruptions and opposite curses and privations of the blessing of Monarchie and the fruites of Divine malediction for sinne as I shall demonstrate in the sequel of this discourse and that also of such a Monarchie as is grounded upon Hereditary succession the onely ordinary title to soveraignty and Royall power whose justice and Legality is warranted by Divine Ordinance Conquest in its best attire being the most eminent of curses and all popular elections most Sacrilegious sinnes as the latter book of this treatise will fully manifest I shall endeavour in imitation of the most judicious Authors to facilitate the right understanding of the Divine Right of Monarchie by observing this Method in my ensuing discourse 1. To lay the foundation and Basis thereof in a briefe explication of the nature and Species of Jus Divinum which I shall premise for an introduction to this treatise 2. To proceed in the superstructure by declaring the Divine Right of Order and Government in generall together with the severall kindes thereof as it hath its effects in all the three species of the creatures of God compleating the immediate composure of the vniverse whereof the first sort are Celestiall as Angels the second intellectual as men the third meerly natural as al other inferiour creatures whose actions and motions are framed and ordered meerly by the Law and light of Nature First in their Generall Relation to God their Creator Secondly in the specificall relations of the different kindes of creatures to one another and thirdly to the mutuall Relations of the particulars of each of these three species among themselves which shall be the work of the former book of this treatise 3. To finish and consummate the work by manifesting the Divine Right of Monarchie which is the onely policie or humane Government warrantable by God and Nature First in its Originall and Efficient Secondly in its Form and Essencie Thirdly in its ground and matter And Fourthly in its end and use which shall be the businesse of the latter booke of this Treatise An Introduction to the Treatise declaring the Nature and Species of Jus Divinum IN regard the Divininy or Divine right of Government and particularlie of Monarchie is the principall scope and intendment of this Book It will be requisite in the first place to premise a description and series of the Nature and species of Jus Divinum to the intent the Reader may more perfectly understand what this Jus Divinum meaneth and thereby the better judge what sort of Jus Divinum may justly and properlie challenge a place in each sort of Government and particularlie in Monarchie Jus or Right is that which is conformable unto and warrantable by some Law And Jus Divinum or Divine Right is that which is conformable unto and warrantable by some Divine Law The Generall and Vniversall Divine Law is the will of God Which is the Generall Vniversall cause of all things that have or ever shall have a being both in their esse and their modo essendi Whether it be happy or miserable so that there is nothing exempted be it good or bad from the participation of some kind of Jus Divinum because the will of God which is the onely ground of a Jus Divinum doth extend unto every entitie both in its being and manner of being And therefore to guide the Readers apprehension in a more Methodicall path unto that Jus Divinum which properly claimeth a place in Monarchie I shall endeavour the Investigation thereof through all the severall degrees of entities that also in all their severall states and conditions relating to Order and Government till I come to that Jus divinum from which this naturall blessing of Monarchie doth derive its Divine Sanction and the opposite Curse of Polarchie its Divine Malediction Divis Gen. beginning at the first and generall division of Jus Divinum in Jus Divinum Absolutum Relativum Absolute Divine right is that which is grounded upon the eternall will of God concerning himselfe considered in his absolute and abstract capacity as he was before all worlds without relation to any creature as a subject object or instrument of his glory either in its Creation or Government in which sense it is the very Essence of God for in God the Law which guideth the light which sheweth the right which emanateth and the Object
own dear Sonne with this Royall Prerogative giving all things and all power over all creatures into his hands and such a Kingdome and Dominion as should have no end Esai 9.6 Psa 2. Luke 1 32.33 Iohn 13.3 Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ are to be understood onely of this Internall government for of all externall and worldly power and authority Christ utterly declined and disclaimed the administration and exercise reproving the giddiness and precipitancy of the peoples affections who would have obtruded the honour of a King upon him when they were transported with admiration of his miracles feeding of five thousand men with five loaves and two fishes John 6.15 For his kingdome as himself acknowledged to Pilat was not of this world and therefore he taught his Disciples by his own example to eschew the affection of that kind of power and domination which the Kings of the Gentiles exercised over their people leaving them a perfect president of meeknesse and humility in himself by taking upon himself the form and practising the duties of a servant not disdaining to wash the very feet of his Disciples John 13. Whereby it is evident to whom the propriety of Interest and title to this Internall Regiment of Right appertaineth and upon a further scrutiny and inquisition concerning particulars it will appear that the practise thereof hath alwaies gone accordingly and the actuall administration and exercise of all power and authority over the Intrinsecall Acts and Effects of the soul hath alwaies been the peculiar priviledge and prerogative of God But for an Introduction hereunto it will be requisite to premise the severall sorts of divisions and Subdivisions which are Incident to this Internall Regiment by reason of the various circumstances whereunto it doth relate with one Objectum modus media finis 1. The first Circumstance is the object or matter whereupon God doth exercise his power and that is upon the Intrinsecall acts and effects of the soul 2. Circumstance is the manner how God doth exercise his power upon these acts and effects of the soul 3. The meanes whereby God doth exercise his power upon these acts and effects of the soul 4. The end for which God doth in this or that manner by this or that meanes exercise his power upon these Intrinsecall acts and effects of the soul 1. The first division then of this Internall Regiment is taken from the diversitie of the object or matter thereof viz the Intrinsecall acts and effects of the soul which are differenced by vertue of the different faculties from whence they proceed which are the understanding and the will each of whose acts do likewise admit of a Subdivision by reason of the diversitie of the subordinate object or matter whereunto they relate which may be either Spirituall or temporall matters So that from this first division and Subdivision do arise these four kinds of Internall Regiment 1. That kind which respects the understanding in reference to Spiritual matters 2. That which respects the same in reference to temporall matters 3. That kind which respects the will in reference to Spirituall matters 4. That which respects the same in reference to temporall matters 2. Againe every one of these four sorts of Internall Regiment being considered in relation to the manner how God doth exercise his power upon the Intrinsecall acts and effects of the Soul are capable of a second Subdivision for God doth work upon the severall acts and effects both of the will and understanding after a two-fold manner upon the understanding either by way of Illumination or by way of Infatuation upon the will either by way of Obduration or by way of Mollification and conversion by vertue of which severall sorts of operation upon the understanding and will These four kinds of Internall Regiment above mentioned may be Subdivided into eight subalternate species 3. Againe every one of these eight sorts of Internall Regiment may yet be Subdivided in reference to the meanes whereby God doth work upon all these severall objects after all those severall wayes for either God doth operate immediately by the speciall and extraordinary meanes of his Spirit or mediately by the common and ordinary meanes of the Creature Each of which meanes being applicable to every one of the eight species of Internall Regiment before recited may branch out those eight species into sixteen particulars 4. As for the last Circumstance to which this Internall Regiment doth relate viz. The end for which God doth exercise his power upon the Intrinsecall acts and effects of the soul I conceive it doth rather qualify then multiply the seveall species or kinds of Internall Regiment for the end is the very reason and cause wherefore and the very rule and square whereby God doth by this or that meanes in this or that manner exercise his power upon the severall acts and effects either of the understanding or the will whether it be in Spirituall or in temporall matters And this end being primarily his own glory It is the very Primum Mobile which giveth motion and action to all the wheeles of Gods providence for as in all other reasonable Agents so in God the most reasonable The end is Primum Intentione though ultimum executione and that which incites his will to every action Now Gods glory as it respects humane creatures of which we now speak as being the object wherein both the nature and parts of Gods internall Regiment are made most conspicuous to us is manifested two waves First by his mercy Secondly by his justice which two do constitute two severall ends of Gods internall Regiment viz. First the manifestation of his mercy and goodnesse in the exhibition of blessings and benefits to the godly Secondly The manifestation of his power and greatnesse in the accumulation of curses and judgements upon the wicked And therefore wheresoever we find any particular acts of Gods internall Regiment in any of all the forementioned kinds thereof recorded in Scripture as indeed there is no one kind amongst all the sixteen severall sorts whereinto it is distinguished but God hath upon some one or other occasion left us an expresse from his own Spirit to evidence his Right and Title thereunto materia modo medijs predictis as I shall demonstrate in the next place there we shall find likewise one of these two ends recorded for the ground and cause of that particular act of Government and providence in God But least the reader should imagine these divisions and Subdivisions of Internall Government to be some meer Logicall or Metaphysicall Notions it will not be Impertinent by instances in particular acts of Gods providence relating to every perticular kind of Internall Government to demonstrate all the foresaid divisions to be expresly grounded upon the word of God And because the first eight of the foresaid species of Internall Regiment relate unto the understanding the latter
of their severall degrees of Excellency and perfection observed in their natures into three generall kinds viz. 1. Celestiall 2. Intellectuall and 3. Naturall The Moralists in relation to policy do ascribe unto each of these a severall degree of order and subordination the Supreame and highest to Angels 2. to men 3. to Naturall Agents For Angels as they exceed all other creatures in perfection and Excellencie so do they also in power and Soveraignty concerning both which we have a most evident Demonstration in that vision of Ezekiel mentioned in the first Ch. of his prophesie where likewise besides the degrees of superiority and subordination arising from the different perfections of the creatures we have another direct ground for that Category or Predicament of Government formerly premised for this vision represents unto us a perfect Idea of the two first kinds of this Externall Government 1. By God the Supream King and Ruler 2. By Angels his Immediate Deputies and Vice-gerents neither of whose Persons nor yet their Immediate wayes and actions being obvious to humane eyes we could not attain to any knowledge or judgement of their manner of Government by any sense or experience or any other meanes but that which God hath revealed Immediately unto us of his speciall Grace and Favour Wherefore for our better instruction Information herein It pleased God by these sensible and visible forms to make known unto his Church and People these two first kinds of this Externall Government For in this vision there is presented unto Ezekiel an Appearance of four beasts of four wheels of a Spirit which had power preeminence over both the beasts and the wheels 1. The principal chiefest of these then must be the Spirit which is the Lord himself whose power Maj. is set forth in the latter part of that Chap. by the sensible similitude of a glorious Throne and a glorious man sitting thereupon For the glory of God doth infinitely more exceed the glory of all the creatures in the world then the glory of the most puissant Prince sitting in his Throne of Majesty doth surpasse the glory of beasts or Inanimate bodies And therefore by reason of the surpassing glory and Majesty in God beyond all the creatures in the world this vision doth represent him as the Supream and absolute King and Governour both of the beasts and wheels of all things both in Heaven and earth but yet God as a Lord and Prince of so great a family and Kingdome doth exercise this Externall Government either Immediately by himself over those creatures which are of greatest perfection and eminency or mediately by the Instrumental Agency of the creatures the Lord ordaining those creatures whom he hath made superiour to others in Wisdome and Excellency to be his Agents and Officers in the Rule and Government of those whom he hath made inferiour to them in those respects And therefore because the Angels are more Excellent and Glorious then all the rest of their fellow creatures and in that respect neerest unto God God doth Rule and Govern them Immediately by himselfe and doth also constitute them his Immediate Lieutenants and Deputies for the Government of both the Intellectuall and Naturall Agents Which Order and Method of Externall Government is by the Holy Ghost admirably and compleatly represened unto us in this vision of Ezekiel's wherein the four beasts signifying the Angels do expresse their diligent observance of the orders and commands of the Spirit whereby they Immediately framed their own Actions and Motions And wherein likewise the four wheels upon the earth signifying all other creatures of this inferiour world do expresse their diligent observance of the actions and motions of the four beasts as a Rule whereby to frame their own whether in Station or Elevation whether in Progression or Retrogradation All which we shall more fully explain in handling the three several kinds of this Externall Government 1. that which God doth Immediately exercise over the Angels 2. that which the Angels do Immediately exercise over men 3. That which men do Immediately exercise over the Naturall Agents But because the exercise of Gods Immediate Power and Authority in the Rule and Government of the Extrinsecall actions and motions of the Angels is not directly our purpose in this book but onely as it were a preface as I said before unto that kind of Government which we intend principally to insist upon in the body of this Treatise and in regard also we have in all the former Chapters of this book insisted principally upon Gods Immediate Government as well of Angels as also of all other creatures not onely in their Intrinsecall but partly also in their Extrinsecall actions and motions I will omit all further discourse concerning this first kind of Ordinary and Externall Government lest I should seem to be unnecessarily and Impertinently voluminous And so proceed in the next Chapter to the exposition of the latter part of Ezekiel's vision wherein is fully represented the Nature and quality of this second sort of Externall and Ordinary Government and of that Power and Authority which the Angels do exercise over the Extrinsecall actions and motions of all Terrestriall and Sublunarie creatures the true and lively Portraiture of which kind of Government is indeed the very scope and intent of the Holy Ghost in this vision CHAP. VI. Of the second sort of Externall and Ordinary Government which Angels do exercise over all other Creatures ANgels may be considered two wayes First according to their Nature and Essence Secondly according to their Office and Ministery the former consideration of Angels doth not fall within the scope either of Ezekiels vision or this Treatise Both which intend onely to declare that Power and Authority which they exercise in Ordering and Ruling the Externall motions and actions of all the creatures of this Inferior world For the Government whereof God hath constituted and ordained the Angels his Immediate Deputies and Vicegerents All which will more fully appeare in the explications of the particulars of this vision Wherein by two sorts of visible things are represented First the Celestiall creatures Governing Secondly the Terrestriall creatures Governed The Celestiall creatures which are the Angels of God are here represented by four Beasts in the description of whose persons the Holy Ghost doth diligently set forth unto us those perfections excellencies wherewith God hath enriched their Angelicall Nature purposely to fit and enable them for the execution of that office service which he hath appointed unto them in the Immediate Rule and Government of this inferiour world For which purpose in the description of the persons of these four Beasts there are five things observable 1. The substance of their proportion 2. Their faces 3. Their wings 4. Their feet 5. Their hands 1 The substance of their proportion wherein the Beasts are said to resemble a Man whereby is expressed the Majesticall and glorious presence of the Celestiall Angels beings
when he had vanquished Joachaz and made his brother Eliakim King he changed his name to Jehojakim 2 Kin. 24. And when the King of Babylon carried Jehojakin that mans sonne into captivity substituting his Vncle Mathanias in the Kingdome he gave him a new name with his new Kingdome changing his former name of Mathanias into Zedekias 2 Chron. 36. And the same custome he observed in giving new names unto Daniel and the three children Dan. 1. Whereby it is evident that the fierceness and cruelty of the savage Beasts towards man is no Naturall but meerly an adventitious quality issuing from that Divine malediction which was the fruits of Adams disobedience whereby man lost part of that Prerogative wherewith he was Originally invested by God who punished the Rebellion and Disloyalty of man to himself by the like Rebellion and Disloyalty in these creatures to man to become Masters over us making them whom he had ordained to be servants to us because we disdaind to be servants to him who by Right was Master both over them and us You will say if the Antipathy and Malignancy in those Beasts towards Man were not natural then the preservation of Daniel from the hungry Lyons had not been miraculous for if Daniel had been shut up for a nights space with so many Oxen Dogs or Horses King Darius would not have been so ravish't with astonishment to have found him alive the next morning Qualities may be termed Natural in two respects 1. Propriè ratione causae 2. Analogicè ratione consuetudinis In the former sense those are onely termed Natural which flow from the very nature and Essence of their subject receiving both their being and Annihileation together with it and so the Antipathy and Malignancy in these evill beasts towards man cannot be termed Natural For when all the beasts came to do Homage unto Adam these noxious creatures were as absolutely void of these Malignant qualities as Sheep and Oxen and Adam might at that time with as much safety and Indempnity have accompanied or been shut up with Lyons and Bears as we may now with Lambs and Pigeons But in the latter sense those adventitious qualities which proceed onely from some Extrinsecall cause may be termed Naturall by reason of that similitude which they have with Naturall qualities in respect of custome and continuance and Inseparability from their subjects In which sense sinne is said by the Holy Ghost to be Naturall unto man which had its birth the same day with the other these Malignant qualities in the creatures being onely the effects of that Divine Malediction which Adams sinne had contracted upon himself his posterity and all those creatures which God had made for his use and service By reason whereof the influence of this Divine Malediction is more or less effectuall in the creatures as man is more or less defective in his native and Originall Innocency As Moses doth at large declare Lev. 26. Deut. 28. In the promises of blessings which the Lord by meanes of these creatures will conferre upon them who observe his Lawes and of curses which the Lord by the same meanes wil inflict upon them who contemn and despise the same An experiment whereof we have in the Martyrs of the Primitive times and in their persecutors For as these blessed Martyrs had this native and Originall Innocency renewed in their souls by grace the fruits whereof appeared in their diligent observance and obedience unto Gods Commandments which they earnestly preferred before the safety of their own lives so accordingly did these savage beasts expresse their native Reverence unto these Martyrs refusing to touch or hurt their naked bodies being thrown to them to be devoured And yet at the very same instant exercising the fiercenesse of their rage and fury upon the bodies of the persecuting Tyrants who had cast off all fear and reverence to God all regard to his truth all humanity to his servants as you may read at large in Rabanus Eusebius and other Ecclesiasticall Historians By all which we may see the Original donation of that power and Dominion which Man hath over all other earthly creatures which was by Divine Ordinance as also the ground of that donation which indeed is the very same with that which was the ground of Gods delegating a Power and Authority to Angels over both men and them and that is the perfection and Excellency of mans nature which by the mercy of God doth farre exceed the perfections of other earthly creatures for onely man amongst all earthly and sublunary creatures obtained the prerogative favour from God to be made after his own Image whereby is meant the native Majesty understanding and goodnesse which man then received of the bounty of his Maker which made him worthy and capable of this Rule and Dominion over all other Corporeall creatures But when man by sinne defaced that Image God in justice recalled that Grant and deposed man from that Prerogative Office Which yet of mercy God renewed againe to all such of mans posterity as would list themselves under the Command of his Sonne Christ Jesus From whom we now derive all the Right and Interest which we have in the creatures witnesse S. Paul 1 Cor. 3. last All things are yours that is yours who are in Christ for to such alone the Apostle intended that Epistle because you are Christs and Christ is Gods Now the result of all the expresses contained in the precedent Chapters of this Book declaring the Divine Right of Order and Government in Generall as it hath its effects in the Immediate species of the Universe viz in Angelicall Intellectuall and Naturall Agents is but briefly this That the God of Peace and Vnity to the end to establish and preserve Peace and Unity amonst his creatures of different kinds and natures without which it had been impossible for them to have continued their being and existence in the world but that a confusion in their order should have Introduced a dissention in their natures and that dissention in their natures the destruction of their persons did by his Wisdome and Providence create all their several kinds in several degrees of Excellency and perfection to be a ground for severall degrees of Superiority and subordination to the intent that as one kind did even Naturally exercise a Rule and Government so the other might as Naturally yeeld their Submission and Obedience And thus having finished that part of this discourse which concerns the Divine Right of government in the three Immediate species of the Universe both in their General relation to God and also in their specificall relation to one another My Method in the next place requires the Manifestation of this Divine Right in that Government which concernes the particular societies of each of these three species in their particular and mutuall Relations Now in regard the Originall Impresses of the footsteps of nature do still remain perfect and conspicuous in the Angelicall and naturall Agents
captivity of Babylon which fel out five hundred twenty six yeares before the birth of Christ and yet within that time the Jewes sometimes had Kings over them as Aristobulus who was of the family of the Machabees and of the tribe of Levi whose posterity was rooted out by Antipater an Idumean and a servant to the Machabees of whom descended Herod who was King of Judah when Christ was born Sol. There are two things to be regarded in all Gods temporall promises to the Israelites 1. The substance of the promise which was the Spiritual blessing principally intended by God and in this God was alwayes very punctual in every Circumstance and of this principally the promise of the scepter and of the perpetuity of Davids Throne is to be understood that is of a Spiritual Kingdome For such a King Christ was and such a Kingdome Christ onely claimed that is a Kingdome of Righteousnesse and of this Kingdome of Christs there shall never be an end And this scepter and the Prerogatives thereof never departed from Judah til Christ came for that Tribe enjoyed the Spiritual Prerogatives of the Gospel though under Types and Figures and was not transferring from the Jewes to the Gentiles til after Christs death 2. The shadow and type of the promise which was the temporal blessing prefiguring and pointing out that Spiritual blessing and in this God purposely failed the Israelites expectation oftentimes thereby to draw their minds from temporal to Spiritual matters which was the cause also why Christ never pretended to as earthly Kingdome although he was truly and really heire to the Crown of Judah And though the actual administration of the outward scepter and supremacy promised to Judah was often Intermitted for the foresaid reason yet was his actual Right and Title stil manifested by God not onely by exact records of the genealogies of the Royal family whereof Christ descended but also by severe judgements upon those who presumed to usurp the scepter For all the brethren of the Machabees dyed by the sword and their posterity was rooted out as you read before by their own servant And Herod in his latter dayes lived a miserable life and dyed a miserable death So that even the temporal part of that promise of supremacy to Judah which was the Type of the Spiritual was performed exactly in the realty though not in the Modality thereof that is in the manifestation of a clear and undoubted title to the crown though not in the actual administration of Power and Authority and the outward pomp which is an appendage thereof For Christ was proclaimed by Angels King of the Jewes as soone as he was born Which must needs relate to his temporal Right For in his Spiritual Right he was King of the Gentiles as well as the Jewes And thus you see what that Jus Divinum is whereof Polarchy doth participate viz Jus Divinum Vindicativum which is indeed a Divine Malediction for the further Illustration whereof I will shew you first what Polarchy is in this present Chapter secondly how many several Maledictions are Incident thereunto in the ensuing Chapter Polarchy in its proper genus is neither described by Aristotle nor any of those Statists who from his principles have framed discourses thereupon because all of them proceed upon that principle in Policy which Divinity manifesteth to be false and erronious For all of them generally take it pro Concesso that these kinds of Polarchies which Aristotle placeth amongst the laudable sorts of Policy are gifts and blessings of God as well as Monarchie and different onely in degrees of goodnesse All which Polarchies out of the principles of Divinity warrant of Scripture the onely infallible Rule and ground of truth and wherein a judicious Textuary shal find a more exact prescript and Model of Policy and Monarchical Government then ever was set forth either by Plato in his phansied Republique or Aristotle in his Politiques or Xenophon in Cyropaedia or Cicero or Livie or Dionysius Halycarnasseus or Cornelius Tacitus or the most exact Polititian that ever writ purposely of this subject I place amongst the curses and judgements which God doth inflict upon a Nation for sinne And if Aristotle had wel considered the nature of a Polarchy although he constitute but two species thereof viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Rule and Government of the Nobles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Rule and Government of the people The opposite privations whereof by his Doctrine are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet he should have found Polarchy directly capable of that boundles multiplicity which himself makes the reciprocal property of an evil Monarchy of that simplicity which himself maks the reciprocal property of a good according to that Maxime of his own Eth. lib. 2. Ch. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is apparent there can be but one sort of Monarchie I mean in relation to the subject of power and supremacy which is the ground of variating the species of Policy But there may be as many sorts of Polarchies as there are People in a common-wealth For by the same Rule that Rome erected three sorts of Polarchy they might as Legally haue erected thirty thousand sorts For when they constituted two Consuls why might not they have constituted three or four or tenne or a hundred or indeed a hundred thousand and so in their Decemvirates and Triumvirates which were but meer devices without any grounds either in nature or Religion But though they do not set down any exact definition thereof yet I shall endeavour to describe the nature thereof by those properties and causes which are the principle ingredients of that unnatural composition thus Polarchy is a Politick Government invented by the Devill for the destruction of humane society by the Administration and exercise of the Supream Power and Authority of a multitude over the rest of the same society the disputable part of which description expressed in the former clause thereof I shall make good in the ensuing Chapter declaring the Divine Malediction incident to Polarchy CHAP. IV. Of the sixth Malediction Incident to Polarchy COncerning the Divine Maledictions Incident to this curse of Polarchy It is necessary by the rule of contraries that as the blessing of Monarchie doth participate of six several sanctions so that the curse of Polarchy should participate of six several Maledictions opposite to those sanctions 1. Cursed Institution 2. Cursed Prescription 3. Cursed Stipulation 4. Cursed Assimilation 5. Cursed Accomodation 6. Cursed Regulation The first Malediction incident to Polarchy is a Cursed Institution and Original I have often admired the grosse mistake of all those Authors which I have read upon this subject concerning both the time and manner of the Institution of Polarchies but especially of that learned and judicious Statist Sir * Common-wealth of England lib. 1. Cap. 13. and 14. Thomas Smith who makes all those three kinds
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
second and third brothers by their bloody cruelties upon the Shechemites Therefore by special Inspiration from God Jacob conferred it upon Iudah as the next heire and successor But it was not in the Fathers power either for love or hatred to alter this Law of the first-born and to transmit the honour and inheritance due to him to his younger brother Deut. 21.15 2. In that statute which the Lord himself made for ordering the descent of honours and possessions Numb 27. which the Lord directed to be conferred by birth-right upon the next in blood and not by the election or discretion either of Moses or the people For you see if a man had sonnes God had declared the supremacy and prerogative to pertain to the eldest And now here in Zelophehads case he prevents all further scruples about the right of inheritance in case of defect of Issue male For where a man hath no sonne saith the Lord the Fathers inheritance whereby we may understand both honour and possessions For the Israelites were to regard the preservation of the honour of their families as well as their possessions that the Royal deâ—â—â—t of Christ might be manifest to the world shal pass unto 〈◊〉 daughter from whence by the way we may note the Injuâ—â—â—â—f the Salique Law If he have no daughter then ye shall 〈◊〉 is inheritance to his brethren if he have no brethren then you shal give this inheritance to his Fathers brethren if his Father have no brethren then to the kinsman that is next in blood v. 7. unto 12. 3. In the Lords promises of perpetuating these honours and royal dignities unto any family which were alwaies grounded upon the perpetuation of the Royal Issue in giving sonnes that should sit upon the Throne as appears in his promises to David 2 Sam 1.7.12 Psal 98.3 to Solomon 1 Kings 9.4 to Iehu 2 Kin. 10.30 And most manifestly in Iacobs prophesie which upon this very ground doth entail the Crown and Scepter unto Iudah until Shiloh came Gen. 49.10 4. In the Lords performance of the same gracious promises by perpetuation of the Royal Issue who inherited the Crown by vertue of this birth-right without the concurrence of any other Instrumental cause or meanes So Abijah succeeded Rehoboam and Asa him and Iehosaphat him and Iehoram him and so in the rest as the Sacred Chronicle doth at large relate 5. Lastly Gods approbation of this Title of birth-right is further manifested in his distribution of the Kingdomes of the earth unto those seventy families of Noah's posterity which the Lord divided by seventy languages observing a most wonderfull order in that confusion For when the Lord determined to frustrate their design for building a Tower which should secure them from such another deluge as had swallowed up all the Inhabitants of the earth about a hundred years before by confounding their languages Gen. 11. The Lord did not give one language to the Father and another to the Mother and children but gave to every one of those families mentioned in the tenth Chapter a severall language so that every entire family upon this dispersion inhabited together and erected a Kingdome wherein the Father of that family was the King and Ruler who enjoyed that honour by Birth-right and not by election which thereupon is an order observed amongst the Heathens to this day And the Lord to evidence to the world that these principal Fathers did enjoy this honour and prerogative by birth-right did cause the several Kingdomes which these families did plant erect to be recorded under the names of those men who are mentioned by their genealogies chief of the families as we may read in Esay 66. Ezek. 27. and Cha. 38. Jer. 51. Where we shall find several Kingdomes mentioned by the names of those very men who are Recorded in Gen. 10. to be chiefe of the families upon the confusion of Languages CHAP. VIII Of the Title of CONQVEST THE second Instrumentall cause and meanes of this supremacy which creates a Right and Title to the Crown is Vindicative And that is sword and Conquest which the Lord declareth to be one of the severest and heaviest of his Curses and Judgements upon a Nation Lev. 26. Where you shall finde this Curse placed in the fift and highest degree of Gods judgements And in Esay 10.5 the Lord styled the victorious King of Assyria the rod of his Wrath and staffe of his Indignation because by his sword he was resolved to pour out the Vials of his fierce Wrath upon the ten tribes for their Idolatries and Abominations Quaere It may be here demanded Whether Conquest be a lawfull and good Title and Whether any King who doth claime from thence be a lawfull King or onely an usurper Sol. Conquest in it self makes no better Title to a Crown then Ahab had to Naboths vineyard or then the Robber hath to the travellers purse For as it is an affliction and punishment to the passive party so it is a sinne and injustice in the active party and directly contrary to the Law of God which prohibits all injuries to our neighbours But yet such a Title may be Legitimated and made lawfull by the declaration of Gods will which is the ground of all Law concerning the same Now Gods will in this case is declared two wayes 1. Extraordinarily by Immediate Revelation And so Jeroboam's and Jehu's and Nebuchad-nezzer's Titles were Legitimated 2. Ordinarily by the extinguishment of the Issue Royall which is a declaration of his wrath and vengeance upon that family And so the Lord did Legitimate Baasha's Title as himself acknowledgeth by the exstinguishment of Ieroboams house 1 Kings 15.29 and Cha. 16.2 Now where the Lord hath declared his will by either of these wayes the Conquerers Title is good and Legal and all those who claim from that Conqueror are good and lawful Kings But where the Conquerors Title is not Legitimated by one of these two wayes the Conquerer is but a meer usurper and it is not onely lawfull but a necessary duty in the people to resist him and to use their utmost endeavours for the deposition of that usurper and the restitution of their Lawful Soveraign to his just Rights as Jehojada and the people restored Jehoash by the deposition and murder of Athaliah after she had reigned peaceably for six yeares 2 King 11. And as the people restored Vzziah by the deposition of those Conspirators who slew his Father Amaziah after they had reigned peaceably eleven yeares 2 Chron. 26. Ob. Christ was the true heire to the Crown of Judah as is sufficiently proved both Mat. 1. Luk. 3. Ioh. 18.37 Yet he both taught and acted obedience to Cesar who was but a Conquerer and therefore the Conquerers Title may be good and our subjection due to him though the Royal Issue be not extinct Sol. Christ himself answereth this objection Iohn 18.36 denying his Kingdome to be of this world meaning the actual administration of an earthly
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