man stands and unto what relation or state any man is called of God 6. Where the divine rule or law of God hath prescribed a special way of entring into any estate and constituting one in it there providence cannot be understood to call or lead into it another way or in a course crosse or subversive to that order 7. Providence may call a man without the act or concurrence of his own wil into this or that estate that is make it his duty by virtue of the divine rule to enter into it as he is thereby called to be a servant who hath not either wealth or skill whereby to subsist in and manage a free estate He is called to marry whose temperament or complexion leaves him not that power over himself as to contain when neverthelesse it doth not without his own will constitute him in that estate Where therefore to the being of a man in any estate or relation is prerequired the act or assent of the party there Providence though it invite order or give occasion to enter into that estate doth not anticipate the persons consent Providence may of it self without the said act of will be directive to but is not constitutive of such an estate It is I conceive no otherwise in the subject matter of this Treatise in civil policie and Magistracy Providence by virtue of that need many wayes that particular emergencies of Providence may invite lead or call a Nation to make choice of this form of Magistracy before another or of this or these persons to rule over them rather then others but neverthelesse people are not incorporate into distinct societies nor societies reduced into a moral relation or subjection unto any particular Magistracy or Magistrates without their own transaction or agreement their own I mean transacted either by themselves or those whom they may be involved in 8. Where Providence presents with any urging necessity whether of sin or of harm to be avoided there we must not think Providence to call either for the shunning of a harm to commit a sin or for the avoiding of one sin to run into another They that thus understand it in stead of making a virtue of necessity they make a vice of it and they do not follow Providence but falsifie it 9. There is a superseding as well as a leading a suspending as well as a moving a recalling as well as a calling Providence Where to a work or end in it self good necessary or desireable all prescribed or warranted means all honest and justifiable ways of advancing or compassing the same are wanting Providence there must be understâ—od to give a stop to our prosecutions and to determine during the incumbency of that defect a surcease of proceedings There Providence if we will understand it aright bids stand go not forward There we may apprehend Providence meeting us in the way as the Angel of the Lord in Balaams way with a drawn sword in his hand Thus much shall serve to be spoken of the use of Providence which is determining or applicative of the rule to its particular cases in the general the particular conceâ—nments of it unto civil Government the subject we are upon will be spoken to in the nexâ— Chapter I have thus endevoured to take a particular view of that guidance light or instruction that is in Providence and how far it goes what of God and of his will it doth discover to us and what it doth not The sum of all that I have gone over is Providence is the image or index of Gods decree or counsel that is as to things that are or have been not concerning future things It makes known that God is and what he is and that he is to be honored served and in all he commands obeyed The will of God extraordinarily revealed it doth sometime by special appointment confirm and that which is known by the ordinary means it doth constantly and of ordinary course second and set home upon the conscience yea in some casâ—s by extraordinary designation it hath revealed the will of God de novo or not otherwise made known And it doth continually determine or apply the will of God in general rules laid down in Scripture to particular times and persons or the obligation which the law of God hath in it by it self considered in actu signato it brings to be binding in actu exercito or pro hic and nunc But on the other hand it doth not of it self either enact or annul a divine law or dispense with the breach of or contrary act to it neither doth it alone or by it self declare or reveal the will of God or what Gods approving or disapproving minde or pleasure is either in the things of God that are instituted and of positive precept or in the rights and relative duties that are morall or of humane concernment CHAP. III. SECT III. Subsect 6. whether they be of the law of nature or of positive sanction So that the negative part of our resolution is this Where the law of God either written in the heart of man or in the book of God is silent or prescribes not any thing either in the matters of God that are institutive or in any humane rights whatsoever there Providence regulates not or is not either institutive or declarative of Gods will to be done by us And where the said law of God doth ordain or deliver a rule to us there providence gives no relaxation allowance or countermand to the contrary Subsection 6. That Dominion is not founded in Eventual Providence IN opposition to the negative part of this resolution of the Question about the use of Providence there are two positions or opinions now on foot both which would make out a wider or larger sense or use of Providence then is here allowed They are 1. That Providence of it self may without extraordinary appointment in the matters above specified and specially in humane rights dues or transactions deliver and declare what the will of God is or may justifie or condemn a way or where Scripture evidence is wanting or a warrant out of the word of God cannot be produced there we may collect or infer Gods approval or disapprovall of an humane action course or proceeding by Providence 2. That dominion is or may be founded meerly in eventual Providence or that a person or persons attainment and occupiation by whatever means of sway or command over a people makes him or them the Sovereign or higher power which is of God the ordinance of God the minister of God For the latter that Dominion is or may be founded in eventual Providence or which is all one in a persons being in place of rule or actual command the confutation of it and the vindication of this Text from admitting it is a main drift and subject of this whole discourse and therefore I refer the Reader for his satisfaction about it to that which is before and will be
to be ascribed unto God This is it then the Power is ordained of God that is CHAP. V. SECT IV. Subsect 1. whatsoever is effective or productive of a Magistrate is derived from God Subsection 1. Ordination contains Institution and Constitution and what each of these signifies THis ordination or creation of the power must needs I conceive have in it two things The first is institution or the ordaining of Magistracy to be in the state or civil society It is Gods preceptive ordinance that men in every politique body should have and live under a Government In this act of institution may be contained not only the simple appointment of Magistracy to be but the defining also of the office or the prescribing what shall be the end and what the measure compass or bounds of its authority how the Soveraign power shall rule and be obeyed what shall be necessary or allowable for him to do and what to have The other is Constitution which is the bringing of that Institution into act and execution in particular states And this may have ascribed to it two parts 1. Specification or the determining of the special kind of Government comprehensible under that general institution or the setting down which shall be the formâ— of policy pro bic nunc or here and now in this or that state whether Monarchy Aristocracy or another And unto this Specification may be reducible the designment of the proportion or latitude which this or that magistrate shall have I shall not here enter into the dispute whether the supreme power be limitable otherwise then the general institution it self confines him But I will suppose the which is to me the more probable opinion that there is a latitude in the allotment of power by that general institution and as some things are necessary and of the essence of supreme power so other things are allowable or lawful and being so are left arbitrary and referred to the choice and agreement of the parties concerned in the constitution and these may be the subject of that designation or apportionating as may be also the several shares or measures of power which each party shall have where the supreme power is either mixt or compounded of several simple formes or is distributed into several hands 2. Individuation or the investure of the power or the assignation of it to the person or persons that shall sustain it or the concrediting and committing of it to this or that man or number of men or to one living or stock of persons in whom the designed fram of Government shall reside That these acts must necessarily go to the creating or putting of the particular power in being I think will not be questioned It remains then to shew that they are and how they are every one of them from God and by his ordination understanding ordination in this sense in which we have before construed it Subsection 2. CHAP. V. SECT IV. Subsect 2. That Institution of the Power is of God and whether by the law of Nature in mans Innocency FIrst The institution of the Power the ordaining in general that Magistracy shall be and what shall be the office power and preeminencies of the Magistrate this is with one consent acknowledged to be of God Whether its institution by God was in mans innocency or it was since his whether Magistracy be of God by the law of nature or by a positive or postnate law is not agreed upon by all learned men but most Divines as far as I observe both antient and modern Protestants and of the Scools conclude it to have been instituted of God in the state of mans innocency and to be from the light and law of nature * Vide Aquin. part 1. qu. 97 art 4. Durand in Sentent lib. 2. Dist 44. qu. 2. fol. 157. A. P. Martyr loc com clas 4. cap. 13. Sect. 5. Bucan loc 49. qu. 16. Pareus in hunc loc Scharp Symph Epo 1. pag. 39. Estium Willet in loc Aristot pol. lib. 1. num 8 17. And to their authority I may add that of the Prince of Philosophers and also that of the Jewish Doctors These as Mr. Selden tels us †Selden de Jure Natur. lib. 1. cap. 10. p. 118 119 127. lib. 7. cap. 4. p. 804. Dr. Hammond of Resol centrov Quaer 1. Sect. 7. pag. 6. deliver seven principal heads of the law of nature which they call the seven precepts of the Noachidae and the sixth of them is concerning the being of Civill Government and of obedience to it and this tenent of the original of the law of Magistracy may be confirmed 1. By this that we finde the duty of all inferiors to their superiors injoyned in the Fifth commandement of the moral law as it is generally expounded by which it must needs be presupposed that the being of superiority in every state is enacted 2. In that all nations and people that are or have been and have owned reason and morality as they have inclined to entertain civill society and communion so they have been guided to esteem it necessary to have a Government in every society and accordingly have erected and submitted to it 3. God hath as is evident by Scripture by his law of creation set other reasonable creatures as spirits in a distinction of order and superiority of some over others and there can be no reason given why it should not be so in mankind by the same original law 4. Though there appear not what use the state of integrity could have of punishment or a coercive sword yet it is not to me conceivable how there could be either distinction or communion in humane societies or actions without the commanding and leading power of some over others Subsection 3. That constitution of the Power or putting in of the particular Magistrate is of God and how or by what means he doth it SEcondly The constitution of Magistracy this both as to the determination of the form and composure of the Government and as to the individuation or investure of the person is from God Yet not alwayes and in every state after the same manner 1. We read God did sometime CHAP. V. SECT IV. Subsect 3. unto the Common-wealth of Israel ordain both the special form of Government and the particular persons in whom it should reside by peculiar revelation So it was in the government of Israel by Moses Josuah Gideon Deborah Saul David and his posterity 2. But besides that way of peculiar Revelation proper to that people and those persons and such other as are in like manner mentioned in Scripture God hath another which is his ordinary and constant way of determining the special form of Goveâ—nment and designing the persons for it to wit by giving order and direction to men how to proceed in their vacancy of Magistracy and by leading and steering men according to that his order unto the constitution of it among them
the positive transaction of men to be disposed according to certain general rules of justice and prudence given by him It is not imaginable how God should impose or require any distinct state or special relation and order to be amongst a multitude of men or other his creatures but be must be said either immediately by himself to create it or to set down from what causes or out of what principles it shall arise 3. For the distinct understanding of the manner or how many wayes God interposeth and concurreth in the constitution of particular Magistrates in regard of which interposal the individual or particular power may be ascribed to Gods ordination I shall note Some things God doth herein immediately and some things mediately 1. Immediately and by himself he doth declare such and such formes of Government to be lawfull and eligible and he doth order where and in whom the interest shall be to make choice which of those forms in particular and who the person or persons shall be that shall be placed over this or that state respectively 2. Mediately and by men he doth enstate every special kind of Government and every particular Magistrate that is he doth set them up according to those rules which we say are immediately given by him And this his mediate concurrence is two ways 1. The authority or warrant of his word rule or law goeth along with those that act therein according to the same And this is his moral concurrence 2. His work or hand of Providence guideth the wils and exterior actions of them that proceed according to those rules and this is his physical concourse We do not therefore exclude the Providence of God from the ordination of the powers that be but we attribute to it its proper place and use which is to persue and execute the authority and rule of his word from which in the production of Magistracy we cannot neither ought by any means to separate or disjoyn it so as to make it constitutive of a Magistrate And this act of Providence is far different from that which some would confound with it and so put as the whole of sole basis of Civill government as to constitution to wit a persons meer possession or occupation of the seat of Majesty or a bare physical predominancy for this may be and yet no Magistracy and this though it be due to the Civil Magistrate yet it is separable from it as this discourse I hope will manifest The act of Providence which as far as I can apprehend may be productive of Civill power is that which disposeth of the title or right and not of the meer possession of the throne that which guideth mens wils to consent or give a call or confer on the one part and to accept of it on the other and not that which only swayeth mens hands on the one side lifting up an arme of force as a punishment over a people on the other binding the hands and leading away captive Princes and people that however disagreeing or relucting they can make no effectual resistance 4. Though God do not by immediate revelation assign to every particular State what shall be the special model of their government and who the persons to sustain it yet where men do act in the assignation of these for substance according to the prescript or rule given out by God unto all there is a power ordained of God and unless when a special revelation comes from God determining these particulars there only or not otherwise This Proposition hath two parts a positive and a negative 1. The positive is when men do act according to divine rule in the moulding of government and advancing of persons to wield it there the constitution may be said according to this text to be of God and the particular Government and Governors to be ordained of God Immediety of designation from God either of platform or person is not necessary to the bestowing of this style of God ordained of God upon the particular Magistracy It is in this case as it is in the point of any ordinary right or property God hath ordained a perpetual law of justice among men thou shalt not steal by which every mans property in his goods is required to be reserved to him and he hath given either in his word or by the light and law of nature a sufficient rule to determine what shall be right what wrong and how property in any possessibles shall be acquirable yet all this by it self invests no man in any right to any goods in particular it is a humane qualification or transaction which supervening and being bona fide passed now enstates men in an actual right to any goods and when this is emergent this or that mans title or property in these particular goods is asserted by God and then it may be said it is Gods ordinance that this man have and injoy these goods and a transgression against the same it is for another man without like warrant from God to disseise him of them The truth is the most if not all the moral precepts of God and perpetual laws of nature are so made and delivered to man as that to the putting of them in practise or the bringing of their obligation into act there must intervene some positive constitution either from God or man and most commonly it is from the latter The Schools tell us that humane positive constitutions do determine the law of nature as the form specificates the matter or the particular matter determines the generall * Vide Cajetan in Aquin. 1. 2ae qu. 95. art 2. Widdingtons Rejoynder cap. 8. num 20. Selden de Jure Nat. lib. 1. cap. 8. pag. 106. Hooker Eccles polit lib. 6. pag. 151 152. Grotius de Jure lib. 1. cap. 1. Sect. 10. That wives children servants subjects own their respective superiors and pay them their duties is the law of God but there are certain humane acts which are the immediate foundation and rise of these relations and so of persons lying under the duties which severally belong to them which acts once passed the bounds of relation and duty do take hold of the persons respectively by virtue of the divine ordination Our Saviour saith of marryed persons What God hath joyned together let no man put asunder Marriage then in all marryed couples is a conjunction made by God but how comes that seeing most that marry have no recourse to or particular direction from God when whom or how to marry probably never think of any ordinance of God about it but only to follow their own or others counsels and wils in it Why thus it is God in the beginning authorized marriage to be betwixt man and woman and appointed how it should be transacted to wit by the mutual consent or cleaving together of each party and enacted other rules concerning it as touching proximity of bloud c. And now by virtue of this his ordinance
that did he Psal 115.3.136.6 First that is from all eternity his Will of good pleasure determineth and then in the foreset time his Providence effecteth things Only here we are to beware we stretch not this discovery beyond its own line that is beyond the past and present time We must not conceit or pretend to understand from is that of the purpose of God which it tels us not or to see by it that which it shewes us not Some there are that will proceed fuâ—ther then this mark and meerly out of their own airy imagination presume by it to divine of things to come I mean of moral and contingent futurities for where experience hath discovered a natural connexion of causes and effects there a probable conjecture and expectation of future events neer at hand by the intuition of their particular and immediate causes may be gathered as that a pregnant woman will bring forth a childe that the evening or morning face of the skie will be followed with such or such weather the day next ensuing thus the Aâ—â—rologer and the self-interested Statist â—oully overlash and exceed their bounds in interpreting the providences of God The Astrologer pretends a cunning to read in the great Ordinances of the heavens whose huge volums in regard of variety distinction and distribuâ—ion of influences as to this use doubtless are to them as the hand writing of the wall before Belshazzar was to the Caldean Astrologers altogether illegible and unintelligible yet they pretend I say to read and to be able to draw out from them a map of the disposition of the aire of every day for whole moneths and years to come and of the temper of living bodies of the successes of Husbandry Trade-adventurers and political-enterprises yea and of the very propensions contrivements counsels of mens mindes about Civill Church and spiritual affairs with the revolutions that will attend mens lives estates names and societies temporal and ecclesiastical yea what will passe not only betwixt man and man but betwixt God and man and which is very strange this map to be every year new and for every Countrey Nation City yea for every distinct sort or condition of men whether they live far dispersed from one another or promiscuously intermixt with others yea for each single person different The self-interested statist from Gods present proceedings either in punishing or prospering a way person family profession or Nation will needs fancy and confidently conclude that he doth foresee and can presage what God hath determined and will do with the same hereafter Forgetting with what reason Solomon hath cautioned us against boasting of to morrow to wit for thou knowest not what a day may bring forth and not minding that men and Nations even in regard of their visible worldly condition are in the hands of God as the clay is in the Potters hand soon made and soon marred now moulded into this frame and quickly turned into another and that as the grace of God may suddenly unexpectedly and wonderfully change mens hearts CHAP. III. SECT III. Subsect 3. or men deprived thereof may strangely alter themselves so God hath reserved out of what he hath clearly threatned in his word concerning mens temporal punishments much more out of what his Providence at present dispenseth a power to alter his proceeding in an instant Subsection 3. That Providence doth declare to us that God is and what he is 2. PRovidence is the Index or Character of the Divine Nature and so it is Doctrinal or delivers to us matter of faith or what we are to know and believe concerning the Divine Essence to wit as it is absolutely considered or abstracted from distinction of personal relations God is made known by his works as the workeman is by his artifice the cause by its effect Jer. 32.20 Rom. 1.19 20. Psal 19.1 c. Act. 14.17 Hence we finde that so frequently added in the prophets to the comminations and promises of God as the end of the execution of them and so of his providences And they shall know that I am the Lord. CHAP. III. SECT III. Subsect 4. Subsection 4. Certain distinctions premised for the discovery how far Providence is declarative of the will of God which we are to do 3 BUt to come neerer to the thing in question Providence is in some sort preceptive and directive in matter of practice Now for the opening of this use of Providence we must distinguish 1. Of preceptiveness or the delivery of Divine precepts to us This may be 1. Either by way of original institution 2. Or by way of abrogation of what is already in force 3. Or by way of declaration remembrance or monition of that which is already ordained And again this third may be 1. Either solitarily 2. Or joyntly and by way of concurrence with other means or the delivery of them otherwayes 2. Of divine precepts 1. Some are of the law of nature 2. Others are positive or subsequently instituted And of both those whether natural or positive 1. Some contain our duty to God 2. Some our duty to man 3. Distinguish of the use of Providence This is 1. Either ordinary which the general rules of the word of God allow and dirâ—ct us in 2. Or extraordinary the which special â—arrants in the word given on special occasions have allowed or prescribed 4. Distinguish betwixt the giving of a rule or law and the determining of it to this or that particular matter or case Subsection 5. CHAP. III. SECT III. Subsect 5. Five Propositions explaining wherein Providence is and wherein it is not declarative of Gods will to be done by us I Shall apply these distinctions and make use of them to our purpose in these following propositions 1. Providence as I understand câ—nnot be said to deliver us the will or precepts of God for our practise by way of original institution neither can it of it self abolish or make void any rule or law of God before ordained or draw a warrant for us to proceed contrary to the same Suspend it may or disenable from doing in point of affirmaâ—ive precepts but to the doing of the contrary it cannot dispense nor can it dissolve a law 2. Providence may by it self without the help of any other Index or Law-book deliver to us somewhat of the law of nature that is so much of our duty to God as is contained therein Divines distinguish betwixt cultum naturalem voluntarium Ames Medul Theol. lib 2. cap. 5. 13. seu institutum the natural worship of God and that which is voluntary or instituted The natural is that which belongs to him as Gods or by virtue of what he is or the consideration of his nature and this is taught by the law of nature The instituted is that which is given him by virtue of his own voluntary appointment The former is simply necessary and immutable one and the same in all ages and to all persons The
latter is arbitrary and variable as he pleaseth to order and hath been diversified It was appointed to be one wâ—y under the Law another way uâ—dâ—r the Gospel The former we say Providence my lead to or as it were dictate to us For in as much as of it self it reveals that there is a God and of what nature and perfections he is it hence infers or by force of that principle of faith teacheth us that he is to be worshipped and in particular that he is to be feared loved trusted in called upon praised and obeyed and to receive from us whatsoever else may be deemed an act of his natural worship And this is all I conceive which Providence can of it self or taken alone and apart teach or inculcate There being nothing else of duty which can be imagined necessary and immediately to follow upon that knowledge of God which Providence reveals That it goes thus far will need little proof The Apostle Paul told the Lystriaâ—s that the living God left not himself without witness Acts 14.7 in that he did good c. that is by his good and merciful Providences he testified against the Idolatry of the Heathen and called for their service to be yeelded to himself alone And he informs the Romans Rom. 1.20 that the same persons are left without excuse for their sins and therefore they must needs be taught somewhat of their duty by the discovery of the God-head in the creation 3. For other duties besides the forementioned general rules which immediately refer to God whether of the law of nature to wit those which respect man or of positive institution Providence doth not by it self dictate or declare them to us Observe here 1. I say it doth not declare Gods mind to us in these things It was before said the works of God in as much as they discover the Divine nature they of themselves tell us thus much that God is to be obeyed in all his commandments but what his will or commands are in particular as touching the posiâ—tives of his own worship or concerning either the natural or positive rights and relations which may be between man and man and what our own concernments are the particulars of these it doth not dictate or deliver to us 2. I say this it doth not solitarily or apart or by it self or by its own single light or voice For this must be acknowledged though it doth not declare or promulgate yet it doth confirm and though it doth nor of it self discover yet it doth second and set on that which is before discovered of the mind of God In reference to the whole revealed will of God Providence hath the use of a Testimony that is by way of association or concurrence See Dr. Sclater Serm. on 2 Kin. 93.1 pag. 25. though it be not Nomotherick or Legislative nor yet in the matters limitted in this proposition the original or primary dictator of the will of God yet where a declaration thereof is made and the same is actually known understood end apprehended there Providence comes in and gives a secondary sanctioâ— Let the light of nature or book of God written in the heart or his word in the Scriptures first tell a man thou shalt not kill thou shalt not steal then if the hand of God remarkeably break out in some notable curse or punishment upon a murderer or thief this Providence seen and noted doth by way of Item or Second in that it holds forth the displeasure of God against theft or murder prohibite admonish and warn him and others from those sins But in matters of this natuâ—e Providence solitarily or by it self alone is not significant or declarative of Gods approving or disapproving will Where both the law of nature and the Scriptures are either silent or which is all one as to this not understood or apprehended there providence as to these things is dumb or if it must be said to speak its language cannot be undeâ—stood Providence in these matters may be resembled unto consonants as these without vowels make not any words or speech but compounded with them are vocal and significative so Providence in concurrence and concomitancy with the written law speaks out to us backing and confirming what the word declares but of it self or apart from this it cannot do that office in these things of moral or positive precept Providence is in this respect like an echo which reiteraâ—es and resounds to what the word of God in Scripture or Conscience saith before it doth rather consignificate then signifie Gods will to us When God hath made known to us by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enunciative word what his mind or commandement is in this or that particulars then the providence of God which before and of it self could only tell us that God is to be obeyed in all his commandements now bespeaks our obedience in these particulars and addes its stampe or sanction to the commands of God so revealed In things which the conscience is already informed of to be either agreeable or repugnant to the law of God providence coming in with any remarkable either crosses or blessings beareth witness to that law and exciteth the conscience by way of Memento to take special notice of it And thus it is a good second though not a solitary testimony It hath vocem tonantem an awakening or startling efficacy to rouze up the dowzie consolence to attend to the rule already received See Deut. 4.3 4. 2 Chron. 30.7 Mal. 3.18 But this office holdeth only in concurrence with the word We cannot simply and singly conclude from any providence thus God crosseth men in this blesseth them in that way therefore he disallows that approves this But having a precedent light in the conscience from the testimony of Gods law of what he allowes and disallowes his so crossing or blessing may be an accumulative witnessâ— Thus David argues By this I know thou favorest me because mine enemy doth not triumph over me Psal 41.11 He know before from the written word and from the particular messages that he had received by the Prophets Samuel and Gad both what God had promised and what he willed him to do and thereupon this mentioned Providence of God toward him was an additional testimony And thus Josephs brethen metting with a shrewd and sudden crosse were prompted out of the light and sentences of their own consciences cleared and called forth by that crosse Providence as they took it in Egypt to say we are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distresse come upon us And Reuben sureably was enabled to say Spake I not unto you saying Do not sin against the childe and ye would not hear therefore behold also his bloud is required Gen. 42.21 22. And the reason of the necessity of the antecedency of the knowledge of the
is the natural effect of that so it may be taken some notice of that the prevision and presage of a time of horrid violence and confusion and of spoile and expilation by the subversion of all Laws and humane Authority restraint and reverence to come upon the latter ages of the world hath sadly possessed the mindes of many sage and learned Christians both ancient and latter To give some instance as that of Tertullian Est alia major necessitas nobis orandi pro imperatoribus etiam pro omni statu imperii rebusque Romanis quod vim maximam universo orbi imminentem ipsamque clausulam seculi acerbitates horrendas comminantem Romani imperii commeatu scimus retardati Itaque nolumus experiri dum precamur differri Romanae diuturnitati favemus Tertull. Apolog. cap. 32. who declares in behalf of the Christians of his time that they took themselves bound to pray for the Emperors and Roman state though then Heathen and persecuting because that by means of the continuance thereof the great crash or conquassation threatning the worlds ruine and the most dreadfull calamities was retarded And Lactantius Vide Lactantium in Institut lib. 7. cap. 15. presageth that a little before the glorious restoring of the Church by him divined of to come ere the worlds end there shall antecede those desperate confusions and overturnings of order right and lawes as never were before in the world And in the Harmony of Confessions Confession of Saxony in the Harmony Artic. 23. of Civil Mag. pag. 596. that of Saxony gives warning that in this last age of the world great confusion is to be feared But enough of the causes of the Tumultuations Sect. 6 of the present age about Government Let us turn a thought toward something of remedy Amidst the many factions about political order not a few whereof bespeak themselves religious but are indeed seditious my perswasion is it is not only the worldly mans interest but the Christians and not only his interest but his bounden duty both to submit to Civill Authority and to support it and that sutably to the conjunction of the second and third petitions of the Lords-prayer we have no other way of active promoting the coming of the Kingdom of God but by doing his will The which will I understand to be not so much if at all his dispositive or decreeing will unto which his Prophesies belong for that in many things is to-us unrevealed and that ever shall and cannot but be done as well in earth as in heaven as his preceptive will delivered in his Law of nature and the rules of his word Which will of his is as much as for any thing expresse for the perpetual and indeterminable both authorization of Civill Magistracy viz. that which is by ordinary or humane creation or constitution and obligation of all men all Christians in homage to it * Nos judicium dei suspicimus in imperatoribus qui Gentibus illos praefecit Id in eis scimus esse quod Deus voluit Ideoque salvum volumus esse quod Deus voluit Tertull. in Apolog. cap. 32. For the better disposing and drawing of mens mindes to the doing of this will of God in this particular and for the abating of the pernitious contentions abovesaid to be now so incident and rife about it and which are the great obstacles of mens performing the Divine will in this matter Two things I suppose will be easily admitted to be chiefly desirable and contributory One on the part of the Government it self which is that it be evidently laid upon a ground of conscience a just foundation or which is the same that it apparently be by divine authority or according to that rule or will of God which we are to do The other which also is conducible unto that is on the part of those that are concerned in or upon its being setled to wit that it be clear and understood wherein consisteth that regularity and how the divine authorization held forth by it is passed or conveyed unto mens investure in it For the requisiteness and usefulnesse of these two a little may serve to be said The former is that Government be laid upon a bottom of conscience This is the only genuine true and connaturall and this is the surest and firmest groundwork for it Without this there is little hope for it to prove either beneficial or permanent little likelyhood of either a reall regular or durable subjection to it The discernable standing of Government upon consciencious grounds is the only thing that can bring in conscience and a consciencious submission to it Conscience that is a perswasion of the thing to be done that it is as it ought to be or is right and just is the highest and most kindly principle of any humane or morall act It is both the strongest and most lasting obligation to any relative duty It is the strongest and most inducing tye because it is the dictate of the supremest faculty in man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minde or intellectuall part and that upon the powerfullest perswasive a Law received from nature and from God And it is the most lasting tie 1. In being upon a consideration which is in it self certain and immutable viz. the everlasting rule of righteousnesse 2. Inasmuch as it doth most engage the will and so procures the most voluntary and free accord unto that which it imposeth There is scarce that thing which is more necessary to mankinde considered in society then Government but nothing would be more free in its imposall and reception It is true a coercive power is in the present depravation of man requisite to it both for its conservation and effectuall administration but this is not proper nor can it serve to be its procreative or constitutive no nor sole conservative cause It is easie to discerne that the personall strength of one man or a few Chieftains of a Community is not sufficient to this coercion and that Magistracy cannot have or validly put forth without the cordiall concurrence of a multitude For a Magistrate to hold and put forth this power by the strong hand of a consenting multitude distinct from and opposed to that he rules over who sees not the unnaturalnesse and unstablenesse of such a command This will never incorporate the governing and governed or joynt them in one politicall body but shall alway keep them dispartite and set them in a state of jealousie discontent and counter-working each of other If force be all that interveneth to the relation and correspondency of ruler and ruled how should that hold an aversation of wils and affections will work out it self and either dissever or dash them together Vim vi reprimere is a practise which begets the like to it in the other on whom it is practised and that is Vim vi rependere repellere These two are principles and studies that sit deep and keep the
to ordain or proceed by any laws or to take cognisance of causes by any rule it is but ad libitum without any obligation certainty or constancy only as far as stands with its own humor or interest for as its rise is its own force and appetite so its end is its proper and private accommodation and safety The Moral power to speak of it only as seated in and relating to man and more particularly that of the Civil Magistrate is a special state or function or administration amongst men It s original is not its own inherent or adjacent robiâ— or main strength but positive constitution It consisteth in not only an ability but a right to command It hath indeed de jure and should have de facto a Sword as well as a Scepter a coactive as well as a directive power the Natural power joyned to its Moral but its Moral power lyeth in its word Eccl. 8.4 not in its sword Where the word of a King is there is power Solomon saith It is its reason not its might which gives law and its reason is legislative whereas anothers is not Ratio cujuslibet non est factiva legis saith Aquinas * Aquinas 1. 2a. quast 96. artic 3. Cajetan in quaest 96. artic 5. Selden de Jure Nat. lib. 1. cap. 4. pag. 46. It s proper primary and genuine act is to prescribe guide and direct the sword is requisite to it but ex accidenti upon occasion of others pravity compulsoriness is not of its essence but an after addition to it for its preservation and efficacy †It 's probably conceived that the sword is a superaddition to the Civil power annext to it Gen. 9.6 See Dr. Hammond of Resisting c. pag. 27. It could not be from the beginning for in the state of integrity there was no use of it It never useth the sword but where equity and dignity are consemned where by reason of the subjects either vitiousness or defect of reason bare authority cannot take place The special reason of its erection by men is the proneness of some to take the advantage of their natural power to invade and the inability of others to defend themselves against such and a prime end of it is to prevent or remedy the â—xorbitances of Natural power in ill disposed persons and thereby to secure the community in order to the general and each ones particular good Again it doth not take the Sword in the sense of our Saviour Matth. 26.25 * Per accipere gladium intelligitur propria authoritate voluntate uti gladio Principes enim judices non accipiunt quasi a seipsis sed concesso sibi gladio a deo utuntur Cajetan Jentac 6. quaest 3. but beareth it as Rom. 13.4 that is it doth not snatch it up or wrest it from another to it self but hath it delivered It hath the Sword not only in its hand but in its commission and the Sword that it hath is not the cause but the consequent of its superiority It doth not assume or hold its authority by vertue of the sword but it assumes and holds the sword by vertue of its authority The Scepter goes before the Sword and is that which legitimates it * Potentia vero debet sequi justitiam non praire Aug. To. 3. de Trinit lib. 13. cap. 13. Observemus jus gladâ—i magistratibus esse a deo datum tanquam necessarium adminiculum nervum suae potestatis Pareus in Rom. 13.4 when it draweth the sword the difference betwixt its Sword and anothers that is armed only by natural strength is that its edge is not meerly backed with mettal or in an arme of flesh and sinews but with warrant and commission and that signed by God Let me add by way of Supplement to what hath been said to demonstrate both that there is a reall difference betwixt Power Natural and Moral and what it is this further That even in God we distinguish betwixt his Power by which we mean his arme of strength and might and his Power by which we signifie his throne of authority or Soveraign rule betwixt his power of command and his power of efficiency betwixt his working power and his legislative or willing power betwixt the power of his right hand and the power of his scepter of righteousness in the Lords-Prayer Kingdom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power ascribed to God are distinguished and though both be natural that is essential to God yet the one we may call his Physical the other his Moral power †Vide Zanchium de Nat. Dei lib. 4. cap. 8. qu. 3. Thes 3. Arminium Dis priv Thes 22. Sect. 2. Thes 27. Sect. 2. Answerable to this twofold power in Man there is a twofold subjection one of the body only which respecteth the Natural power the other of the body with the minde also relating unto the power wich is Moral * Duplex est servitus corporis animi vis quippe in corpore in externis prohibitio autem Juris animum poâ—issinum cogit Greg. Tholos Synt. Jer. lib. 11. cap. 1 Sect. 4. The Morall power layeth an oblâ—gation upon the conscience to it a man doth or ought to submit as of right and duty It may challenge our obedience though and where it cannot compel to it and we are to subject though there be nothing to overaw us to it and this is the property of this Power in distinction from the natural that which is but natural reacheth not the mind the acts it putteth forth may lay a coaction on the body but not a tie on the conscience What ever be the natural or armed power of one person or party above another no man is under any obligation to obey nor hath he any claim to rule by virtue of it if he had there could be no such thing as Moral power in the world this being as was before said for most part if not ever seated in those persons who in regard of Natural power are inferiour to them whom they should reign over If Natural power could oblige to obedience the Monarch were bound to resign his Crown to the multitude and the Senate or Parliament must receive laws from the community Every heady commotion or rout of a multitude risen up were to be submitted to and were not to be repressed the Town-clerk did not well to check the tumult at Ephesius or to refer the plaintiffs from the present uproare to a court or lawful assembly he should have let them go on and have both submitted to and assisted them But this is absurd enough to appear so to any man the commonly received maxime is By nature men are in regard of Civill jurisdiction all equal no man a Ruler or servant to another * Hooker Eccl. posit lib. 1. cap. 10. pag. 26 c. Ascham Discourse c. part 1. cap. 1. Sect. 4. Hobs Elem. part 1. c. â— 1. So that the
besides his allowing or prescribing Government with such and such species of it to be convey authority to individuals or particular persons It must further be acknowledged that this act of God must be such as that by it not only the person authorized but the rest that are concerned in that estate in point oâ— use of it or duty to it may understand that such an one is singled out by God to sustain this authority How else could any in conscience of Gods ordinance either assume such authority over others to themselves rather then yeeld it to others or others attribute it to them rather then to others or to themselves Now can it be imagined how such an act of God so humanely intelligible should be passed but either it must be by his immediate revelation from heaven and thereby indigitating or pointing out as it were such a person or persons to such an authority in such a place or by chalking out a way to men or giving rules in general to them how such and such authorities shall accrew unto men which wayes or rules shall serve in all cases unlesse where himself shall immediately interpose to create superiority or convey power to men and to discover the empowered The former way Gods designation of particular persons unto authority by immediate revelation from heaven is not now exercised or expected neither was it ever in ordinary or constant use The latter therefore is the way remaining to us That there are such wayes stated or rules prescribed by God for mens entry into relations of power over others and those necessary to the being thereof so as without them all ordinary claims to such conditions are null is very evident and confessed in the relations of parents masters husbands pastors of the Church and many others and there is no reason in the earth to me excogitable to think it is not certainly so also in the Magistratical state What those rules or wayes in particular are in reference to Civil Magistracy here is not the fit place to enter upon the set enquiry but I shall for this have fuller opportunity as also for the proving more largely that such rules there are given of God afterward in this discourse But if thus much be admitted as I see not how it will be gainsayed it sufficeth to prove the thing we are about viz. that the essence of Moral power consists in a title or right to rule For if all power be from God not only as appointing the office to be among men but as appointing the person or persons to the office and his ordinary constant way of appointing the person to the office be the prescribing of a rule for mens ingresse into the authoritative relation or accession to power by which way he communicates that power to them which is not in others and which otherwise is not in them it must needs be that as such admittance unto power most certainly gives right and title to it so upon mens having or not having such entrance to it depends the reality or nullity of the power they to themselves challenge We have seen this third kind of lawfulness or warrantableness of power viz. in regard of Title and the necessity of it to the being or constituting of a moral power Fourthly there is yet behind another way wherein power may be said to be lawful or unlawful viz. in regard of use That power which in respect both of matter and of person and of title is lawful is yet to undergoe a further qualification to regulate it which concernes the use or employment of it a power lawful and right for its composure must also be legal and right for its practise its course and processe in government must be altogether just it may decree and do only equal and right things and in this respect that power is unlawful or culpable which doth enact or execute any injustice or wrong So were those ten Kings Rev. 17.13 14. who gave their power up to serve the Beast and to make war with the Lamb. But among these four wayes of the lawfulness and unlawfulness of a power which we have thus distinguished of and explained there is this difference to be noted The three first wayes do concern the being composition habit and constitution of an authority or Moral power the fourth only concerns the act and exercise thereof and consequently the three first conditions of lawfulness are simply necessary to the making of the power the fourth is but accidental and exterior to its making an unlawfulness in any of those three respects is inconsistible with destructive to the nature of a moral power and consequently secludeth the power that is in any of those things peccant from any claim to this text whereas that power which only offends in its use or acts of power may well as to its being and constitution be moral and interested in the text and its universal actings only be accounted forein or disallowed ground therein For this is as far as I have observed yeelded by all and is very certain that every unlawful power so far as it is unlawful must be excluded out of the meaning of this text * See the Authors quoted by Mr. Prinne his third part of the Power of Parliaments p. 14. The power therefore that is unlawful as to its being and constitution is wholly and absolutely secluded the power that is unlawful only as to exercise may be for its habit or being included in it and its irregular acts only discarded from it To make this observation if need be yet more evident as to that lawfulnesse which concerns the being of a power Unto the constitution of a power in its individual essence and existence you must necessary take in these three things 1. The matter of the power 2. A subject or person to sustain it 3. An investure or conveying of that matter of power unto that subject or person If all these three must go to the making of a power then a legitimacy in every of these must go to the making of a Moral power or a power lawful in its constitution or being and an illegitimacy in any of these is an illegitimacy in the very being and so a nullity to the power as moral or a making of it no authority 1. An unlawfulness in the matter of a power destroyes its moral being The Pope assumes to himself a power to dispense with the consciences of Christians in divine Lawes This power we say is unlawful for the matter or in the whole kind of it disallowed to all and every one of mankinde and therefore we say it's null we deny any such power to be in him 2. An unlawfulness in regard of person evacuates the power Korah and his company arrogated to themselves the office of the priesthood this power lawful in it self as for the matte was not lawfull but prohibited to be in them their Prâ—esthood therefore was a nullity they were indeed no priests 3.
Subsection 2. Certain Propositions to explain those several wayes wherein things are said to be of God BUt the question will be concerning the being of a thing of Gods hand by way of efficiency and the being of a thing of Gods mouth by way of warrant rule or precept whether both of these or but one of them and if but one then which of them is it which is intended by this clause of God Before I come to determine this question as it lies betwixt these two in particular it may be somewhat conducible to compare them together and to explain them a little more and the reduceableness of things to both or each of them For the which observe 1. Sometimes a thing is both these wayes of God viz. both of his mouth authorizing and of his hand working it That which his mouth enjoynes his hand sometimes effects 2 Chron. 30.12 In Judah the hand of God was to give them one heart to do the commandement of the King and the Princes by the word of the Lord. The like see 1 Chron. 29.14 Phil. 2.13 2 Cor. 5 5 18. 2. Sometimes a thing is of Gods mouth commanding but not of his hand working God shews injoynes to men their duty mâ—ny times when as it is not performed in them see Jer. 7.23 24. 3. A thing is sometimes of Gods hand but not of his mouth Many things come to passe by divine providence or working which though himself effect and that by mans agency yet he allowes not of that agency of man in them Take for instances Gods sending of Joseph into Egypt by his Brethrens selling of him Gen. 45.5 7 8. 50.20 the expulsion of David out of his Kingdom and the ravishment of his Wives by Absolom 2 Sam. 12.11 12. The destruction and captivity of Judah by Nebuchadnâ—zar Isa 10.5 6 15. Jer. 51.7 25.9 compared with Chap. 47.6 Jer. 50.17 18. 51.24 34 35 36. The sufferings of Christ by the Jews Act. 2.13 4.28 with many other things as 1 King 11.14 23. 1 Sam. 26.19 Judg. 2.14 15. Hab. 1.6 13. 4. Some things are neither of Gods mouth approving nor of his hand acting So are the sins of men in their formal precise or abstract consideration Jam. 1.13 Gal. 5.8 1 Joh. 2.15 Subsection 3. CHAP. II. SECT II. Subsect 3. Of Gods working in humane actions whether good or evill and the difference betwixt the being of the one of God and of the other FOr the better understanding of these four particulaâ—s especially the two last of them upon which there may lie some obscurity let these Propositions be thereto added 1. All beings or things whatsoever hath subsistence or existence all events effects and productions as to their matter or positive entity are of Gods hand and working Rom. 11.36 1 Cor. 8.6 Ephes 1.11 2. Of those things that are of Gods hand of working 1. Some are of him as the sole efficient of them So are those things which receive their being by creation regeneration or other such like supernatural or miraculous production 2. Others are so of God as to be also the work and effect of second agents So are all those things which come to passe here below and in the order of nature or the ordinary course of providence 3. In the causing of the latter sort of effects viz. those wh ch are both of God and the creature these two are not coordinate agents or set collaterally or in parity or equality of order for that would import that both were first and but partial sociall causes and as well the one as the other to be independent or to have their causality in and from themselves alone But the one is subordinate to the other that is God is the supreme and first the creature is the inferior and second cause and is dependent on and receive its physical efficiency or attingency of the effect from God and that not partially or by way of addition or supply but wholly Act. 17.25 28. Isa 54.16 Ezek. 30.24 32.3.11 12. and this holdeth in all acts of the creature whether holy or sinful good or evill as to the natural being of the action That which the Apostle saith of his gracious workings Not I but the grace of God which was with me 1 Cor. 15.10 the same Joseph saith of his brethrens sinful deed It was not you that sent me hither but God Gen. 45.8 The creature acteth yet not it but the power of God with it The creature hath truly and really in it an active principle and that principle truly and really exerteth or putteth forth acts but it hath both the principle and the activenesse put into it of God His influence not only toucheth the effect but the second cause and moveth it * Contrary to this some of the Schoolmen Molina de lib. Arbitrio qu. 14. Disp 26. pa. 111. Disp 32. pag. 133 He worketh not only with but by it and that though in some sense mediately in regard of his elevation and use of the second cause yet immediately also in regard of his nearest attingency and that both by immediety of person and of virtue 4. It behoves us to consider the subordinacy of the second to the fiâ—st cause of the creature to God somewhat more distinctly Observe therefore it is twofold 1. Physicall 2. Morall The former simply and absolutely concernes the being of every reall effect and the virtue or power by which it is produced by any second cause The latter respecteth the manner of the procedure of an effâ—ct fâ—om a rational agent and the relation and correspondency it bears to the revealed and preceptive will of God given unto him All creatures in all their actions are physically subordinate to God but reasonable creatures moreover are and particularly man is morally subordinate to him viz. as he receives all his activity from him so he is to act by his Commission and in a conformity to his direction or command given forth by word the ground and reason of the former subordination is his being a creature for as such he totally depends on God for his being and operation the latter is from his being a creature endued with reason and will and therefore working with deliberation and free volition thence his person and actions are qualifiable with a moral goodness and evilness and are capable of being regulated by a law and prosecuted with rewards and punishments Man therefore in respect of his moral actions stands in this twofold subordination unto God physical and moral 5. There are divers differences twixt these two subordinations of man unto God some of which it is to our present purpose to consider They are different 1. In the formall respect or term to which they refer the physical subordination respecteth Gods will of purpose and hand of providence the moral respecteth Gods revealed will or word of precept 2. In point of necessity the physical subordination is certain and immutable so necessary as
that it cannot be otherwise it is impossible the creature should not be in all things subject to dependent on Gods decree and hand of providence both passively and actively the moral is not so but may be and is varied from though this subordination be necessary de jure and ought to be kept inviolate yet it is not de facto but it is oftentimes infringed And here comes in sin what is sin but the creatures breach and transgression of the moral subordination he stands in and owes unto God his preceptive will or word either by a non acting or by a contrary acting to the same 6. By these differences it may appear for I shall not strive to take notice of all that these two subordinations are in humane actions not only distinguishable but separable and dissociable Man may be subordinate to God physically in those actions wherein he is inordinate morally And Gods will of purpose and work of providence may go on and be done when his preceptive will takes no place but is directly crossed as it is in all the sinful motions of man And hence it may appear of the sinfull acts of men as they are something in rerum naturâ how it may be said as in the third Proposition above the thing is of Gods hand working but not of his mouth warranting it to man If it be here asked Why God makes use of such agents to act by as are displeasing and crosse to his preceptive will when as he hath such choice of other ministerial agents yea and makes use of his creatures agency meerly of choice not of necessity I answer though mans sinful acts cannot but be displeasing and dishonorable to him yet the use he can and doth make of them is not so It is for his honour to work by variety of instruments and the commendation of his workmanship to bring to passe a straight and perfect work with crooked and untoward tooles His providences of this nature are the probations of men both good and evil and hereby he both worketh out more good then there is evill in the act of the subordinate agent so peccant and accomplisheth the just punishment both of others and of those he so imployes 7. We must observe in the subordination of the creature to God in its production though it receive all its efficacy and working from God yet the causality of the first and second of the superiour and inferiour cause and the efflux of the effect as from the one and the other are distinguishable As the creatures essence and existence are wholly in and from God yet far enough different and distinct from Gods so the creatures power and operation unto the causing of an effect is totolly received of God yet Gods agency therein is one and the creatures is another Hence our sense tels us the sun shines the fire warmes chalke whitens and it is so really If we should say as many Schoolmen do that in this subordinate agency of the creature under G d and their working together unto any effect Molina Suarez the action of God and the creature is the same strictly and properly as action is taken for productio activa for as taken for productio passiva or the effect it may be clearly granted yet although I see not why totall dependency and derivation should more infer or be a reason for the confounding or identifying Gods and the creatures actions then it is for the identifying of their beings we must understand it of the materiale and not of the formale of their actions and so must be forced to put some distinction betwixt the creatures causality and the virtue by which he causeth betwixt the divine influx to the creature agent and the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or efflux to the effâ—ct betwixt the creatures taking in the concourse of the first cause and his issuing or putting it forth That God and the creature are different agents in their producing of the same effect is granted but how should they be so if their action or agents were altogether the same Besides if it were so then the same action must be said to be morally good viz. as from God and evill as from man to be subordinate to a law â—s from man not subordinate as from God Again if in this concurrence of these two agents to the causing of the same effect the action of each were wholly the same then the same action would denominate them both which we see it doth not When a stone fals downward a plant growes a beast goes eats sleeps we do not nor can properly say that God fals growes goes eats sleeps For although all these acts are in and from his concourse yet as they only are in the creature as their subject so they are also from the creatures natural principles from which there is a procedure of these acts different formally from that of the divine cooperation for which they peculiar denominate the creature and not God In man whose actions have a moral 〈◊〉 different from their physical and who acteth with deliberation and choice this difference though it 〈◊〉 in all creature actâ— is more apparent Let it be granted that in all his actions he is physically â—â—â—ed by God though some admit it only of his imperate transient and productive actions unto the immanent and illicit acts of his understanding and will they will only allow a moral motiveness * Jo. Cameron Resp ad Epist viri Docti cap. 1. in operibus eius pag. 736. a 737. a. but whether way soever it be let the physical influence be supposed of all in these humane actions the strength and virtue is from God the actuosity or agency is formally mans Though the action be good and so more peculiarly of God he not only sustaining the will in the use of its freedom but determining and carrying it whether by a physical or moral influence is not here to be disputed to the willing and working of that good yet the formal agency is only ascribed to man Hence he is said to believe hope pray and do the like gracious acts and not God Hence it may appear which is the reason I have travailed so far in these School intricacies how in the sinful acts of man the usual distinction betwixt the action and the moral obliquity of it and that the former is from God the latter is mans only may hold For 1. Take it only in its natural or physical consideration and so the action is both from God in as much as from him is the energie or force that goes to it and from man also in as much as he hath an hand or activity in it distinct though inseparable from that of God 2. And take it as a moral act in which the creature oweth subordination and conformity to Gods law and which floweth from a moral faculty in man and so it is only from man from his own will according to that of
will of God unto the voice of Providence is very obvious For before we can gather or draw inferences from Providences we must be able to understand their meaning and to make an interpretation of them We must first know for what they come ere we can say what they direct us unto but now the word of God and the conscience in formed thereby are the interpreters of Providence It was that sentence of the Apostles Epistle which expounded the hand of God upon the Corinthians unto them For this cause many are weak and sickly among you and many sleep 1 Cor. 11.30 their own sense could tell them of the event that many were weak and sickly and many dyed among them And their Religion and conscience touched by it would tell them these evils were of God and perhaps it might suggest to them that they came for sin but that they might discern it was for that sin in particular viz. their eating and drinking unworthily at the Lords-table and consequently infer that for this sin they must judge themselves this they must reform the word of God must be the expositer of that providence and therefore did the Apostle write that saying to them Having insisted here on the extent of the use of Providence in dictating to man his duty by way of secondary testimony to the word and of the necessity of a conjuction of the word or law of God written or otherwise made known with Providence that so the voice of Providence in moral humane and positive duties may be particularly applyed and understood It will not be impertinent here to note the different wayes wherein Providence is or hath been added to the word as confirmative thereof 1. This hath been sometimes in a way extrordinary and that 1. Either when an ordinary act of Providence hath been by an extraordinary and immediate direction from God appointed to such use viz. to back and second his word as Ezekiels removing his goods out of his house to another place in the peoples sight was a sign to them to confirm his predictions of their captivity And the Potters disposal of his clay to one mould first then to another was an emblem set up by God of his power to order and alter the conditions of Israel and of all other Nations as he should see good and as he had declared he would do concerning that people Ezek. 12.11 Jer. 18.5 6 c. 2. Or when a Providence extraordinary or miraculous for nature hath been by expresse assignation of God given unto the ratification of his word So was unto Moses the turning of his rod into a serpent and of the Serpent into a rod again and his hand being made leprous and whole again by putting it once and again into his bosom So was unto Gideon his wet and dry Fleece and the Angels consuming his meat by fire out of the rock So was unto Hezekiah the return back of the shadow of the Sun upon the Dial of Ahaz And so were unto the world in the primitive age of Christianity the miracles and gifts of the Holy Ghost given unto the Apostles Exod. 4.1 c. Judg. 6.17 36 c. 2 King 20.10 c. Heb. 2.4 2. This is more often in a way of ordinary dispensation that is without any either miraculousness of the act of Providence or immediate particular pointing out of it by an express word to such or such a use And this is 1. Either when Providence is given us for a pattâ—â—n or â—opâ—y and we are required to imiâ—aâ—e it iâ— the same kinde Thus Mercy Love Beneficience unto the evill and to our enemies are recommended to our practice by the example of Gods own proceedings Ephes 5.1 Luk. 6.36 Mat. 5.44 c. 2. Or when Providence is imployed to give a hint unto some duty sutable to it for us to practise but not of the same nature as iâ— the act of Providence which speaketh to us For instance In the day of prosperity be joyful but in the day of adversity consider Is any among you afflicted let him pray iâ— any merâ—y let him sing Psalms In that day viz. in the day of trouble and of treading down and of perplexity did the Lord God of hosts call to weeping and to mourning c. Eccl. 7.14 Jam. 5.13 Isa 22.12 When Providence disposeth these conditions into act it doth call for the respective duties appropriate to them at their hands whose conditions at any time they are But this distinction must be kept for some acts of Providence are shewed us to imitate them in their very kinde Some again by reason of the Lords transcendency and absolute power over us may not be paralleld by us God may do that to man and make that use of him which man may not do either to God again or to another man Only such unimitableâ— providences may yet be not unuseful but may dictate respective duties correspondent and seasonable though not identical in kinde to the act of God The difference also must not be confounded betwixt the two members of the former distinction viz. the extraordinary and the ordinary use of Providence in point of backing or reinforcing the will of God already made known which is that the latter way God dayly and continually makes use of Providences as memorials and testimonials to assure and bring to minde his will in matters vulgarly known and of a moral and ordinary use and importance The former he hath taken up to illustrate or enforce some commandement of an extraordinary nature or some doctrine or prophesie new and strange to them to whom the sign is given and therefore standing more in need thereof to prove its divine authority In reference also to the secondariness of the Testimony of Providence and the necessity of the antecedency of the words light to it in the matters whereof this proposition speaketh this let me add Some that have long stood upon the argument of Providence now begin to say The Spirit makes out by Providence the minde of God without the word Unto this I shall only here interpose this 1. I see not how this differeth from Quakerism in the opinion of a sufficiency of light from Christ which every man hath in him 2. But I aske Is not every spirit that is every dictate or doctrine fathered on the Spirit or apprehended by the conceiver thereof to come from the Spirit of God to be tryed and is not the word of God in Scripture the rule of Tryall If any motion come then without expresse direction from Scripture it is not made out that is cleared as necessary or safe for us to follow or to be of God untill it be examined or warranted by the word 3. We usually distinguish of the Spirits speaking to man viz. 1. Ordinarily 2. Extraordinarly The former is by the word the latter is without it solitary or by revelation And we say the latter is not now afforded to any on eaâ—th but he that will
its disposing hand and distributeth to every man his right in particular as this house or field this honour dignity or authority to this or that man And by this hand of Providence so disposing is determined that general rule to these particulars whereby it comes to passe that every other man is required to yeeld these perquisites or havings to this or that man and is forbidden to take or detain them from him Again the word of God saith Is any among you afflicted Let him pray Is any merry Let him sing Psalmes As we have opportunity let us do good Now Providence comes in and at this time disposeth this condition of sadness or that of joy to me or it putteth into my hand an opportunity of almes-giving and thereby it comes about that it is now my part to perform that duty of Prayer Singing or giving almes The word of God hath instituted diversities of estates and relations amongst men as marriage and single life Magistracy and Subjection Mastership and servitude not imposing every one or any one of these câ—nditions upon every man for that were not consistible but appointing one for some another for other persons Now besides this institution God by his Providence immediately without his word otherwise then mediately ordinarily cals men forth particularly some unto this others to that estate and those particular persons whom his Providence so cals the general rules of his word concerning those respective conditions come thus to be in force unto requiring them to undertake those conditions and to perform the several duties annexed to them respectively Here then by the intervention of Providence it is that the general rules concerning this or that special state or relation either the entrance upon it or the discharge of the duties of it become necessary to this or that man Providence under this use I shall call Ordinative in distinction from that which is meerly Eventual Secondly as it is plain that Providence hath this use so it will be requisite to enquire how Providence cals men into this or that state or relation and so effects this determination of general rules to their particulars For this I shall observe somewhat concerning 1. The different senses wherein God by his Providence is said to call 2. The means 3. The manner 1. For the different acceptions or senses wherein God may be said to call men into such a relation or state we say by his Providence God calls to the same either directive or constitutive Either by directing them to such an estate or by constituting them in it that is either by setting before them the estate as requisite for them to enter into or by leading and putting them actually into it The former is when those occasions and inducements or exigencies are occurrent to a man which when they are put or in being it is his duty according to the rule of Gods word to enter into such a state or relation The latter is when by the acting of Providence by those means whereby such a state or relation is produced or emergent men are actually brought and placed in that estate These two wayes are manifestly different and necessary to be distinguished For instance In the former sense persons are called to the state of marriage when they have not the gift of continency that is it is their duty then to marry according to that 1 Cor. 7.9 36. and he is called to a single life thus that hath that power over his own will that is mentioned 1 Cor. 7.37 Mat. 19.11 according to that of our Saviour Mat. 19.12 In the latter sense they are called to a marryed estate that are already bound or entred into wedlock He is called into the single estate that is loosed 1 Cor. 7. â—4 27. And in like manner may it be said of domestical Mastership and servitude and of political dominion and subjection and of domestical and political freedom It is one thing to say a man is by Providence called to be a Master or a Servant a Prince or a Subject the former way that is he hath the previous inducements to any such estate presented to him and another thing to say he is called the latter way viz. that those acts are passed upon or by him which make him a Master or a Master or a Servant a Magistrate or a Subject By the former he is but invited or directed to such a state by the latter he is invested or enstated de facto in it This distinction is observable in them that dispute to the validity of absolute conquest or captivity to make a man a domestick servant or a multitude the patrimonial kingdom of the conquerer They say the conquest or captivity doth not make the parties actual servants or subjects and consequently doth not make their conquerers their Masters or Soveraigns but it doth lay a duty upon them to give their consent if they be free from others and not prâ—obliged and so can dispose of themselves to their conquerer or captiver and so by their own act to contract that relation * See a Book called A vindication of the Treatise of Monarchy pag. 17 18. Hobs Elements pag. 92 93. As in like manner it is in the case of a single person that hath not the gift of continency he is called to marriage but is unmarried and hath the power and right to dispose of himself yet in regard he wanteth the said gift he is obliged to marry as soon as a fit match is offered Secondly concerning the means by which Providence may call one into any state that is invest and enstate him in it for this consideration will have relation to the latter acception only of the providential call of which even now viz. that which is constitutive or actually setting a man in a state Providence is working in all morall affaires and civill stations and conducing to the bringing of men into the several relations they are in but 〈◊〉 it is the word or law of God and not providence by it self which ordains or authorizeth those states so ordinarily it is not Providence solely constitâ—tes men therein but providence imploying and acting by certain means and those concurring with it Now the means may as to our present consideration be two fold 1. Some relative states are such as providence cals that is brings persons into them by means extrinsecal as to the persons called or without the act of their own wils So persons come into the relation and obligation of children to their Parents by procreation say some by preservation and education say others * Grot. de Jure lib. 2. cap. 5. Sect. 1. Hobs Elements part 2. cap. 4. Sect. 3. but by which soever it be they are passives in incurring that relation and duty So are others through the defect of reason as Orphans Fools and Madmen brought into the condition of pupils and minors in relation to Guardians and Tutors and so are Delinquents or Malefactors through
there is nothing peculiar no more spoken of or for the powers here argued and pleaded for then is universally extensible to every other matter and in special to all humane occurrences or affaires be they in themselves never so inordinate and irregular The Magistrate that is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or ordered of God and the Rebel that is said vers 2. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister or opposer of himself to this order of God in the Power both are in this large acception ordained of God Wherefore to me it seems necessary that we think of a more restrained sense of this word and discern what that is and for this purpose thus to distinguish of it There is a twofold order ordination or disposition to be ascribed unto God as set down by him 1. The order of his counsel and working or of his purpose and proceeding in Providence 2. The order of his word or law or the order which he instituteth for his creature particularly for man Of the former the order of his own counsel way and working we read Act. 13.48 Psal 119.91 8.2 Jer. 31.35 36. Isa 30.33 Of the latter the order of his word revealed will or law given to man 1 Cor. 9.14 14.30 Col. 2.5 Heb. 7.11 Psal â—1 5 Of the former we may again distinguish By the order of his purpose and providence God ordereth 1. Things either effectively or operatively when by his working will and concourse he positively and immediately acteth to or in upon them thus he ordereth all positive effects in their natural beings 2. Or privatively or by way of permission or non impedition and so he is said to order that is decree and dispose the being of sin in that he leaves his reasonable creature to himself under an objective temptation And the former of these two his effective operative ordination is again distinguishable He effectually orders things 1. Either productively or to the causing of a thing to be 2. Or directively that is by prescribing to the thing that already is or disposing of its state and course And thus he is said even to order sin to wit in its progress and consequents for although as to the being of sin his ordination be only permissive or non-impeditive yet as to its progress end and consequents his Providence is effective * Aliud est facieus aliud factum aliud utrumque ordinans Qui facit malum facinus is auctor est mali qui ordinem disponit in faciente facto malo is non auctor est mali sed mali ordinator bonus ad bonum Malum non vult Deus sed ordinem vult servat in malo A voluntate hominis accessit malum a Deo ordinatio est universalis atque singularis providentiae ipsius etiam quae summe mala sunt disponens in ordinem cogens sapientissimè Junius in Collat cum Arminio in Arminii oper pag. 385 386. These two the order of Gods counsel and hand of Providence and the order of his word law or institution given to man are manifestly different and in reference to the present subject necessary to be distinguisht The difference may be taken thus 1. The former order is the rule model or platform of Gods own wayes the latter is to be the rule and patern of mans doings 2. The former extends to all creatures and beings the latter only to the reasonable creature and his moral acts as being only capable of a law 3. The former ordination is alwayes accomplished and takes place without fail the latter is not seldom put back and contradicted †See Mr. Caryl on Job c. 11. v. 10. pag. 67. 4. The former orders all actions and things the latter alwayes appoints that which is good and acceptable in the sight of God and onely that In a word to illustrate this matter by some instances sutable to the subject we have in hand By the latrer kinde of ordinance Israel should have continued under Samuels government when they rejected him and desired a King Absalom should have been subject to his father and Soveraign David when he rose up against him to seise his kingdom Jeroboam and the ten tribes should have kept in allegiance to Rehoboam when they cast him off Athaliah should have yeelded obedience to the posterity of Ahaziah when she took the Kingdom from them into her own hands The Kings rulers and people of the earth of whom Psal 2.1 Act. 4.25 should have payed homage unto Christ when they conspired against him and by it the Angels that sinned should have kept their first estate or principality when as they left their own habitation Jude 6. For so God had ordained to each of these respectively by the order of his law precept or institution Unto this ordinance or order of God is opposed all that atáxie confusion and dislocation which any sin brings into the world And in reference unto this order it is that all indecorum or sedition in any relation or society among men is disclaimed of God and said not to be of him 1 Cor. 14.33 For God is not the author of confusion but of peace Whereas by the former the ordination of Gods counsel and providence the contrary to the order of his law and will revealed to man for his rule often cometh to passe even the things which in respect of Gods ordinance given to man to observe are most disordered confused and preposterous are done * See Mr. Caryl on Job c. 9. v. 24. pag. 331. By this order of God the Israelites rejection of Samuel Absaloms rebellion against David Jeroboams and the ten tribes defection from Rehoboam Athaliahs usurpation to the dethroning of Ahaziahs children the confederacieâ— of the â—â—lers and people against Christ yea the Apostasie of the evill Angels and all other irregularities are as above was said ordered and disposed by God Who knoweth not saith Job of such events in all those Job 12.9 10. see also vers 17 18 19 20 21. that the hand of the Lord hath wrought this in whose hand is the soul of every living thing and the breath of all mankind For although these considered in their own nature being obliquities and depravements are most crosse to the order of his word and to the rectitude and holiness of his nature and therefore as such we cannot without blasphemy attribute them to his working will or hand yet in as much as his wisdom and power can extract excellent things out of them when once they are occurrent his justice and goodness may will their sufferance and when they are emergent his wise and powerful hand may direct bound terminate and with other ingredients so can temperate them that much good may be educed from them and therefore so he orders or ordains them Take for instance of the divine ordination about the evill acts of the creature and also of the difference betwixt the order of Gods
intend such an ordination of God as is agreeable to the nature of the power or sutable to produce such a power But natural power is one way from God Morall power another Natural power is from the hand of his providence his efficiency or active concourse Moral power is from the mouth of God from his mouth commanding or authorizing the thing We ascribe unto God as two distinct faculties or qualities dominion and strength authority and a potency right to rule and ability or mightinesse to act and inforce a willing or legislative and working power * See above Chap. 1. Sect. 3. And Zanch. de Nat. Dei lib. 4. cap. 8. qu. 3. pag. 424. And sutably to these two faculties we may attribute to him a twofold act viz. a Moral and a Physical act a morall act proceeding from his supreme dominion authority or right to command and a Physical act issuing from his Almightiness or infinite potency The former is the act of his mouth the latter the act of his hand And accordingly from these two distinct faculties and their respective acts in God there is communicated to the creature a double power a Moral power that is a derivative right or warrant or authority to have or to do this or that and this comes from the said Moral act of God a Natural or Physical power a force ability or prevalency to this or that operation derived from that Physical act of God Now then when it is said here the powers are from God ordained of God these powers being moral the meaning must be they are of Gods mouth ordained by his precept or word calling and authorizing them to their dignities and functions The truth is nothing hath any obligation or morality but by virtue of the law of a Superior a meer Physical act of it self cannot introduce a moral obligation as Mr Selden and others have well manifested unto whom I refer my Reader * Selden de Jure Natur. lib. 1. cap. 7. pag. 93 94. cap. 8. pag. 106 107. Vindication of the Treatise of Monarchy cap. 3. Sect. 6. pa. 18. 3. I argue from the subjection which is in this verse commanded to be paid unto the powers here spoken of to perswade whereunto is the Apostles scope in these words and for the urging on of the same this is his first and principal reason The powers to be subjected to are ordained of God Now let be considered what the nature of this subjection is in the intent of the Apostle and it will help well to lead us to his meaning in these words ordained of God The subjection injoyned is not a passive succumbency or patient submissiveness under the thing to be subjected unto as under a burden or crosse but it is a free willing voluntary and active submission or subordination the former hath an eye directly unto a thing as being by Providence or the hand of God and were that the sense of the subjection here required of Christians it would be sutable and convenient to understand this ordination of God of a meer providential being of him But evident it is that the precept Let every soul be subject to the higher Powers bears the latter construction to wit of a voluntary and active subordination The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifies Divines observe upon the word it imports a subjection according to order and such a subjection as is that of persons that stand in a relative inferiority to their superiours as wives children servants and subjects to their respective correlatives who are not only to bear them that are over them but to be subordinate to them with good will and in many duties and offices to act under and serve them They note also the word is of the middle voice and therefore signifies actively as well as passively and is therefore in other places translated in the active as submit your selves submitted themselves c * See Rom. 10.3 1 Cor. 16.16 Eph. 5.22 Jam. 47. 1 Pet. 2.13 5.5 The quality of this subjection is further characterized in the subsequent verses as that it must extend so far as to exclude resistance of the power we may not resist or cast it off though we could vers 2. Yea but on the other hand we are to support and maintain it we are to minister unto it the materials whereby it may be kept up and continued to rule over us vers 6 7. and the subjection to it must be of conscience as the principle of conscience is contradistinct from terror and compulsory punishment vers 5. and further the aforesaid support and maintenance must be yeelded to it as a due and debt and that owing not only to God the imposer or ordainer but of justice to the power it self ordained Now can a subjection of this nature containing all these things he built upon the being of a thing by meer eventual Providence the coming forth of a thing so of God can be no cogent or solid reason for such a subjection unto it There are many things thus proceeding from and ordained of God which we are not bound to acquiesce in or let be as they are much lesse to maintain and uphold in their posture but our wils our desires our prayers our endevors may be yea of duty must be against them Death sickness persecution wrongs famines plagues predatory wars and innumerable more things are providentially ordained of God at certain times here and there to fall and never come but by such an ordination yet may they be endevored to be repelled or removed And this is the reason which authors commonly give for their understanding the words not of a sole providential but of an institutive ordination * Tolet in loc Grotius de Jure Belli lib. 1. cap. 2. Sect. 7. pag. 23. There is indeed due unto every providence of God though never so inflicting or heavy some kind of subjection that is patience or a contented and composed minde and behaviour under it but there is a great deal of difference betwix this and the subjection here due to the power The work or office of the former viz. of patience is not to form the minde to will or desire the being or coming to passe of the thing which is to be born nor to command the person to a concuâ—rence in procuring or continuing it upon himself but presupposing it must needs be so it is to frame the heart to bear it in a right manner to wit quieâ—ly and without grudging innocently and without evill doing or speaking confidently and without despondency or casting away hope in God And this bearing it bindeth unto only for present or during the known incumbency of the evil that is so far as it appears necessary and inevitable as being from the wil of Gods purpose and imposition of his hand which kinde of subjection well admits and consists with the use of means for the repelling and of remedies for the ceasing and
For our right understanding and evidencing of this way of Gods ordination of particular Magistrates in particular States let these few particulars be considered 1. Gods ordination of Powers must needs import Constitution as well as Institution that is wherever there is a power ordained of God not only that Magistracy shall be but the special form and particular person is ordained of God he ordereth what shall be the platform and who shall be the Magistrate * Existimo Apostolum primum quidem testari in genere jus ipsum potestatem Magistratus a Deo esse deinde hujus potestatis distributionem eidem Deo vindicare Beza in loc Men have no title to Authority but by deputation from God as the Apostle expresly testifies Rom. 13.1 Jo. White his way c. cap. 3. pag. 47. This is the sense of that which is ordinarily said that the Magistrate hath his power by deputation from God And this must needs be acknowledged otherwise we could not say of the Powers that be or as some urge the words are existent that they are of God It is constitution that puts Magistracy in being By virtue of the general rule or command given to all States that there be a government in the Common-wealth no man is or câ—n claim to be the power more then another nor is this man bound to be a subject more then that CHAP. V. SECT IV. Subsect 6. nor are the people tied to own and subject to this man as their Magistrate more then to another or then he is to any of them or is any special form or kind of government expresly either justifiable or reprovable more then another nor is the setting up of Magistracy the work or interest of any in particular more then of others So that if many persons should start up and claim the seat of Magistracy each to himself in peculiar over the same Common-wealth or if in it divers parties either of that body politique or forein to it should enterprise the erection of Magistracy each of them in their own way and oppositewise to one another no one of them could be owned or binding or entitled to the ordination of God by virtue of that general command more then another It were to ascribe to God a bootless void frustraneous act to say he hath ordained Civil power to be but taken no order in whom it shall be or how it shall be conveyed to any man without an order or rule for constitution that law that there he a Magistracy may stand written in the word of God or in the heart of man by nature and never take effect or be acted God doth not ordain name or notions of things but their beings and realities and in ordaining them he must be supposed to ordain the acts method and course of their production We say of his will of decree and it must hold also of his will of command God not only ordaines the end or that a thing be but the means also or how and by whom it shall be Civil power being one of those things which the law of God both by nature and in Scriptuâ—e hath subjected to property or affixed to a peculiar having and holding by virtue whereof this man is enstated and entitled to this office and another is not such a property or peculiarity of tenure or reservedness cannot be without a law for the circumscription of mens wils hands in the acquisition and possession of it Now if such a law be fixed by God it must needs be supposed that some rule or direction is given by him for the founding and transferring of this property CHAP. V. SECT IV. Subsect 7. and for the discovery of it in whom it is We must therefore come to this conclusion viz. To say God ordaines the Powers is to say he regulates and prescribes by a law mens wils and actions about it and in reference to the giving taking and using of the Magistracy The words of Pareus and with him of Willet upon the place are to this effect Ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinatae significat esse potestates a Deo ordinatas hâ—e certis limitibus juris honestatis circumscriptas intra quas nisi se contineant ab ordine divino exorbitent Pareus in loc signifies that the powers are of God ordained that is are circumscribed by certain limits and rules of right and honesty within which rules unless they contain themselves they degenerate from the ordinance of God And this circumscription doubtless must necessarily be admitted as well in relation to the assuming as to the using of the power Once more If it were not so that Gods ordaining of the powers doth import not only that he institutes magistracy to be but that he constitutes every particular Magistracy we could not say that an insurrection against this or any particular Magistrate or to depose him and occupy his place were a sin or a trangression and resistance of Gods ordinance as the Apostles words vers 2. without question intend for to take away or controul a particular Magistrate cannot otherwise be an entrenchment upon Gods ordinance then upon the particular Magistrates being ordained of God So much that God institutes Government to be would stand unshaken by such an act or would consist well with it for still it notwithstanding it would be undetermined who were the power and so it would be left as free and lawful for the resister to take the place as for the resisted to hold it the institution would be satisfied if any possessed it Wherefore we must needs suppose God doth in every Common-wealth constitute the proper and particular Magistracy where ever it can be said to be ordained of God 2. In regard God doth not ordinarily by any special revelation determine the constitution of the Civil state that is point out what shall be the special form of Government CHAP. V. SECT IV. Subsect 3. and who shall be the Governours in this or that place we must therefore conceive him to manage this matter ordinarily mediante homine or by men and that is by his defining the way of erecting Magistracy or giving order and prescribing rules to men how they shall proceed in the setting up of it and by mens proceeding accordingly They that say the law and light of nature enacteth Government to be in the Civill society tell us also that by nature no man is actually constitute a Magistrate more then another and that nature hath left all men equall and free or unengaged in actu exercito they mean to any one particul r form or person * Aristot pol. lib. 3. num 102. Selden de Jure Nat. lib. 1. cap. 7. pag. 92. Hobs Elements part 1. cap. 1. Sect. 1. cap. 4. Sect. 1. Wherefore it must needs be concluded seeing God by the law of nature hath injoyned government to be but hath ordered no particular in it with application to singulars he hath committed it to
what ever couple do accordingly contract are joyned together by God The same may be exemplified in the office of the Ministery of the Gospel Christ hath given commission to certain in the Church to ordain Elders and when such are accordingly ordained they aâ—e then the Ministers of Christ and stewards of the mysteries of God and are said to be made by the Holy Ghost * Act. 14.23 1 Tim. 4.14 5 22. Tit. 1.5 2 Tim. 2.2 with Act. 20.28 1 Cor. 4.1 In the natural body God is said to have given more abundant honour to that part which lacked 1 Cor. 12.24 How it is said God hath given this honour it is not by his making that part more comely then other parts for contrarily the words are spoken of those parts that by making are more uncomely and lesse honourable then the rest But in as much as we by an instinct of nature do repute some parts naturally lesse honourable and more uncomely then other and thereupon do bâ—stow more abundant artificial honour and comeliness upon them viz. do more cloath and cover them with dressings in this regard what is upon that consideration thought fit by man to be done in the distribution of honour to his natural parts in such an inequality as may fill up the natural disproportion God is said to do viz. by directing us by natures instinct to do it The Judges of Israel for those 450. years mentioned by St. Paul are said to be given them of God and to be raised up to them of God and that he commanded them to feed his people * Act. 13.20 Jud. 2.16 c. 1 Chron. 17.6 and yet we read not of any immediate particular expresse call from God given to them all or to the most of them none of them I take it can upon any evident ground be supposed to have had any such except Deborah Gideon and Sampson but a mediate call from God by men that all of them doubtless had and of Jeptha his call of this nature the text at large informs us †Jud. 10.5 from such an orderly call by men we may therefore take it to have been that they were given raised up commissioned to that people of God We all acknowledge Subordinate Magistrates to be ordained of God and many of our Commentators include them as well as the supreme in this text and Mr. Calvin Calvin in loc Spanhem Dub. Evang. part 3. Dub. 64. pag. 288. Estius in Ro. 13. Spanhemius and Estius takes those words in 1 Pet. 2.13 sent by him to refer not unto the King but to God as the sender yet those inferior Magistrates have their election and deputation from the supreme humane power but they are notwithstanding reckoned to be of God in as much as they are surrogated by them who are empowered by God to do it Our Saviour speaking of all Magistrates saith that unto them the word of God came that is Joh. 10.35 as Expositors interpret these words God hath given out to them a warrant and commission for their offices But how is that the speech certainly can have no reference to an immediate designation from God in relation to the most of them but the word of God comes to or authorizeth them who are advanced to the seat of power by men according to his word We may take this then for clear that the conveying of power from man so man may make a power ordained of God only with this proviso be it said this is not meerly because it is done by men for neither every humane action nor every act of any whomsoever in this matter can entitle this effect to divine ordination but it is because and so far forth as this is done of men by virtue of a rule and warrant from God and therefore hath the authorization and seal of God upon it Wherever therefore such a platform of Magistracy is erected and such persons are invested with it as God hath declared eligible and this by them to whom God hath committed this management and such power placed in the persons as he hath legitimated there is a power enstamped with this of the Apostle of God ordained of God And this is the sentence of Commentators on the text and others that treat on this subjâ—ct As Peter Martyr P. Martyr loc com clas 4. cap. 13. Sect. 5. Sometimes this to wit the creation of the power comes to passe by the consent of the Senate sometime by the suffrages of the people but these are but instruments the proper cause of Magistrates is God himself Pareus Pâ—reus in loc sub dub 3. Neither do second causes exclude the first In old time God by an immedia e call advanced some Magistrates Kings to the throne as Moses c. But the rest as the 70. Elders he by mans act and counsel placed in power and yet ceaseth not so to do and that according to the laws and custom received of every people either by the election and consent of a Senate as now the Roman Empire or by the voices of the people as the Governers of the Cities that are meerly or mixtly democratical c. Tolet in loc Toler Of God as of the first principle and cause the powers proceed although by the intervenient wils of men as heat cold and the like are of God but by intermediate second causes Estius in loc Estius The secular power is mediately of God by men who by the instinct of the law of Nature set over those of whom they may be governed in a community For this instinct is of God so that by reason thereof it may be truly and positively said that this power is not but of God Mr. John Selden Selden â— de Jure Nat. lib. 1. cap. 8. pag. 108. But whatsoever by that license is constituted variously betwixt men civilly and duely according to the several formes of Government only by way of determination as the Schoolmen speak so as not to be contrary neither to the natural nor the positive law of God that also receiveth sanction and obligation according to the several qualifications of the constitution from the said law which is both naturall and divinely positive or written Willet upon the place As the fruits of the earth are brought forth by mans labour yet are Gods gifts so is Magistracy c. 2. The negative is Whatever power so named or pretended there may be or whatsoever persons there be that take upon them to be the Power or Magistrate over a State and are not thereto appointed or therein enstated as is abovesaid that is either by special expresse revelation from God or by men proceeding upon and by virtue of a warrant or authority from God they are not a Power ordained of God This will follow upon what is said already For if it be so that to the making of a particular Power or Magistrate to be Gods ordinance there goes not only a law
or becomes a Father he becomes a Supreme Civil Power begins a new Common-wealth and he and his children are exempt from his Fathers if living and all other Civil superiority and the Fathers power and the Common-wealth he is over shall be dissolved by his having Nephews or by his childrens fatherhood and this will make every family though but of two persons to be a Civil State and that no Common-wealth can consist of more then the children of one Father and for ever prevent or deny the compounding a Common-wealth of many families and the distinction of the Common-wealth from the Family And by this multiplication of the number and abridgement of the extent of civil societies you disappoint mankind of that union strength security and comfortable commerce that nature hath guided men to seek and the experience of all ages and nations have found in large and populous societies Or 2. The political power must be said to be in or to be the right of every Father that is not Pater patratus or that hath no Father and this doth dissolve and divide the Common-wealth at the death of such a Father into so many parts as there are left persons fatherlesse whether they be Wife Sons or Daughters and into so many new Common-wealths as there are left Fathers in it that have not a Father 3. The right or power of the Father can relate only to the children and only to his own Out of the extent then of this dominion and consequently out of the Common-wealth it belongeth unto upon this score you must exclude 1. The Wife and Servants of this supposed Monarch though he be their superiour and they in a subordination to him yet he is not their Father 2. All other persons of any other stock there can be no mixture of races or linages in this Common-wealth 4. If Civil power be the right of the Father then it must necessarily be in him in reference to all his children wherever placed or dispersed So that how far soever Adams progeny must be disseminated or spread upon the face of the earth during his life or Noahs during his life or any of the long lived Patriarchs during their respective lives all the posterity that sprang from such a head must belong to and be shut up within one Common-wealth while that common parent lasted And how will this stand with that distribution of Noahs race into severall Countreys and Nations in his life time as also with that of Shems he being living of which in the 10 and 12 Chapters of Genesis and with Abrahams sending away the sons he had by his Concubines into another Countrey while he yet lived Gen. 25.6 Unless it will be said such a Father hath a faculty or warrant to strip himself of this his paternal Civill Dominion and to transfer it or any part of it to others during his life But 1. Thus you unsettle and change the basis and cause of civil dominion you had laid in the Fathers natural right and make it separable from it by humane choice and will and if you put it once upon arbitrary constitution you make it alienable for ever from that subject and from that bottom 2. This cannot be supposed at the confusion of languages Gen. 11.6 7. when as they were one immediately before it and the end of their building Babel was to prevent their dispersion and upon that confusion they were scattered from thence upon the face of the whole earth by which confusion and dispersion the consent or act of their common head for the divesting of himself and for the investing of those who should succeed him in being the respective Soveraign powers of those several divided Countries and nations was prevented Secondly But the inconveniencies of fixing Civil power in the paternal relation alone they endevour to salve by eeking it out with that of primogeniture Unto this I say 1. Primogeniture can never be supposed to derive any thing to the childe but what was in the Father if the Father be a Supreme power a Monarchy may by it be conveyable to his Son and not otherwise Thus primogeniture is not the rise of civil power but supposeth it to be in being and is only the mean of continuation and transmission of it from person to person 2. The natural right of the first born in succession from the Father as we finde it in Scripture seems only to be a better or double portion of what was his Fathers in copartnership with his Brethren If then you go by that you must upon the death of every royal father that hath a plurality of Sons divide the Common-wealth among them according to that proportion whereby it would come to passe that a Kingdom by many descents probably shall be divided into numberlesse minute principalities and every of them still new to be divided by every new succession The conveying of a Kingdom whole and entire to one of many Sons is not from the law of the first born in Scripture but is doubtless from positive institution And this is to me a stâ—ong argument and unanswerable to them that allow the transferring of Kingdoms undivided from Father to Childe that Supreme power is in a person by arbitrary constitution not by natural right as in a Father or first-born for if it were that right by it self would infer a division of Common-wealths according to the multiplication of the Regal stock and so in time an easie dissolution of them 3. If Primogeniture must carry it then the right of Fatherhood aâ—ore insisted on went on no farther then the first man Adam and was never in any after him and upon his decease you put an end to and destroy for ever your paternal right to Political power For upon his death either the power must descend upon every one of his children distributively as Fathers in reference to their respective children as their subjects and then where is that you call the right of primogeniture and what politicall power is accrewed by it or it must descend upon his first-born only and then what becomes from thenceforth of the right of fatherhood 4. If you set the Civill power upon the first born in succession from Adam and so downward then you must either set it upon every fiâ—st-born of every Father and this will bring the absurdities argued to follow upon setting it upon every father or you must fixe it but on one first-born only at once that is the eldest Son of the eldest house and then you make it necessary that all men be kept within one Common-wealth and that there be but one Monarch for that primogeniture can but be in one race and in one person still and how opposite is this not only to the practise of all ages even from Noahs time when the race of mankinde was divided as into divers regions so into several Nations or politique bodies but to the state of mankind so far diâ—persed over the whole earth as it is
civill politick 2. His private personall and humane capacity And this distinction is grounded upon that of power before given in Chap. 1. to wit that there is 1. A naturall or physical 2. A moral power The difference betwixt those two capacities they have assigned to be that his personall private capacity in it all that he is and doth or may and can do either naturally or ethically that is by vertue of any naturall or morall power distinct from the Civill or Magistratical His politick capacity is conferred on him and exercised by the Law it is still inclusive of the Law both as it is originall and instrument of working and it signifies onely that which he is doth and may doe legally or by the Lawes of the Land The necessiâ—y and use of this distinction is to state the rise and extent of the Magistrates authority and both the ground or reason and the measure or latitude of the Subj cts obligation unto the power This distinction hath been much used by them that have defended the late Parliaments cause See it in the fuller answer to Dr. Ferne pag. 9. 16. And the answer to Dr. Fern's Reply pag. 36. The vindication of the Treatise of Monarchy pag. 27. The Answer to Doubts and Queries upon the Oath and Covenant pag. 6. Mr. Burroughs upon Hos cap. 1. Lect. 4. pag. 111. Yet had it not its effiction from them but was unto the very same sense delivered by our Divines before as Bishop Bilson in his true difference of Christian subjection c pag. 520. Dr. Willer Hexap 〈◊〉 Rom. cap. 3. quest 17. pag. 593. Yea the substance of this distinction hath been owned by both the Parliaments and the Royal party Yea both by Prince and People hence these generally received maximes The King hath no power in him but what is invested in him by Law The Law is the measure and bottome of the Kings power He can claim nothing but what the Law gives him He is our Liâ—ge that is legall Lord we his liege or legall Subjects Whatsoever power is exercised and is not setled by Law it is not authoritative See the Kings Declaration from New-Market March 9. 1641. Judge Jenkins Judge Jenkins saith The Kings prerogative and the Subjects liberty are determined and bounded and measured by the written Law what they are We doe not hold the King to have any more power neither doth his Majestie claime any other but what the Law gives him his vindication pag 19. Treatise of Monarchy pars 3. cap. 1. and sect 2. pag 31 32. and the vindication of that Treatise pag 58 61. This distinction and the import of it if it may passe for good as it is no lesse cleare boâ—h in â—eason and Religion then generally acknowledged doth quit and clean diâ—claim and shut out this potation and title of the possessory power and that so plainly as it is supeâ—fluous fuâ—ther to forme or draw out the argument For how can you distinguish of these two capacities in a meer possessor where is his legall civill politick capacity to wit that which is conferred on or exeâ—cised by him by the Lawes distinct from his naturall private CHAP. IX SECT VIII and personall capacity and consequently where is any ground or rise of the peoples obligation unto obedience to him as their civill power SECT VIII Argueth from the being of civill power by the law of nature 8 UPon supposal of the truth of that Position that civill Magistracy is by the Law of nature for the proof of which I have said something before * Chap. 5. Sect. 4. Subsect 2. I would thus argue If the law of nature doth and from the beginning hath dictated that civil Government be in politick societies it must also be presumed to direct and authorize a way how in particular communities it may be erected and that way which it hath determined is to be practised and no other can unlesse it derive an expresse positive rule from God be admitted especially none that is contradictory or subversive to that now no man can reasonably imagine that meeer possession which must be ever supposed to be against the wills of the community and for the most part is in prejudice and wrong of anothers title yea which alway is by unnatural violent and dishonest meanes introduced and maintained can be by order or law of natur or otherwise then by encroachment upon and violation of it CHAP. IX SECT IX SECT IX Argueth from the generall solemn disclaim of Arbitrary Government 9 ARbitrary rule government is a thing that we to wit this kingdom generally did condemn and decry as a publique evill and in opposition to it we entred into a publique and solemn promise vow and protestation See the Preface to the Protestation of May 3. 1641. I do not in the least reprehend that action but upon it I argue If that were well and justly done then is not Arbitrary government an ordinance of God necessarily to be submitted to and maintained and that which may not be resisted On the other hand if Arbitrary government be an ordinance of God c. then were we externally extreamly out in the said action but then the question is what is Arbitrary government and wherein doth it and that government which we owned and took upon us to assert and stand for differ Doubtless arbitrary is opposed to lawful or legal or that which is setled by National convention pact and constitution The government then we have in that Protestation obliged our selves to is that established by Law and that which is otherwise and without controversie meer possessory dominion is otherwise we bound our selves from and against SECT X. CHAP. IX SECT X. Argueth from the impossibility of determining what measure of possession shall make a power 10 LAstly If possession will serve to make a power and to breed an obligation in the people to it I aske what sort size or degree of possession is it that will do it If you say partial possession will suffice I reply possession of a part cannot give title to the whole For that may at one and the same time be in divers opposite competitors as it hath been in England in our late Wars and is in every Territory where there are wars for Dominion One contrary party may be seised on one City or Province another of another within the same Common-wealth If then the title follow partiall possession it may appertain to many at once But this cannot be The intire title or interest over a Kingdome cannot be wholly in divers contra-distinct and opposite parties neither can the peoples allegiance be owing or yielded to many contrary claimers 1. It hath often come to passe that the forcible occupancy of one part of a Kingdome by one and another by another power hath been the occasion of dividing the same into severall and distinct Kingdoms or Principalities So was the Greek Empire parcelled after the death of Alexander