the same unto the world What a prodigious and horrid pride and arrogancy is it in the petty Saints of our fanatick age to passe a definitive sentence in these points upon their Brethren I could willingly permit my pen to expatiate in the further Illustration of Evangelicall Graces and Immunities to resolve the doubts and prevent the mistakes of many poore deluded Soules who onely understand or rather indeed do only misunderstand sufficient concerning the same to be a ground for the erection of many erroneous and prodigious phantasies and Chymera's if the point were as pertinent to my purpose as to these times But my Resolution is with all studiousnesse to avoid impertinent digressions in this discourse Now this Jus Divinum supernaturale although it concerne Christian men within the verge of the Church yet in regard it doth concerne them onely in their Christian and spirituall vocation as members of Christs visible Church doth not properly and Immediately claime a place in Politick Government which concerneth men as members of a politick society 2. Naturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Naturall truthes which are the Remote and mediate meanes of Salvation by Christ of which truthes Christians and Heathens are equally capable by nature and whereof Adam in innocency participated in full perfection and since his Apostasie the same are renew'd unto all men in some proportion yea even unto the most ignorant and savage Indians but yet are made more cleare and manifest unto Christians by Revelations of Scripture in those particulars which the holy Ghost hath judged necessary to communicate for the benefit of the Church And this Jus Divinum Naturale is twofold Implicitum Explicitum But I shall referre the more punctuall discussion of this Jus Divinum Subdivision 9 Naturale together with the species thereof unto a more proper place for an Immediate Introduction to the latter book of this Treatise which shall Demonstrate the Divine Right of Monarchie 2. Vindicative Divine Right is that which is grounded upon the will of God concerning the Manifestation of his justice in the due Retribution of a proportionable vengeance upon those who have not made a due returne of those Talents which they have received by the mercy of God in Christ 1. To Heathens who have missapplied that one Talent of naturall gifts and blessings which they have received from the Spirit of God by the Renovation of the obliterated Characters of nature in every one of their soules in some proportion a proportionable measure of truth and nourishment 2. To Christians who have received and misimployed the two Talents one of Naturall gifts and blessings which they enjoy in common with the Heathens and another of the benefit of Gods Word and Sacraments a double proportion of wrath and vengeance 3. To Christians who have abused that great trust of their Lord and Master who hath committed unto them five Talents wherewith to traffick for Gods glory the good of their brethren and the Salvation of their own soules viz. 1. The Talent of naturall gifts 2. Of the Word and Sacraments 3. Of a Religious Education 4. Of a Religious Magistracie 5. Of a Learned and Religious Ministerie For an exceeding measure of wrath and vengeance surely those soules which have been watered with the dewes of all these Divine and Celestiall Graces and blessings and yet bring forth nothing but the brambles and briers of sinne and iniquity shall receive a most heavy and dreadfull Doom of wrath and vengeance at the great day of account Heb. 6. And this Jus Divinum is twofold Supernaturale Naturale The further explication of which division I shall referre unto that part which declareth the nature and Maledictive properties of the curse of Polarchie and in the interim proceed in the Treatise of Government THE FIRST BOOK OF THE Divine Right of Government in its Generall acception as it relates to the three Jmmediate species of the Vnivers viz. Angels Men and naturall Agents CHAP. I. Of the nature of Government in generall THe first thing my Method leades me to insist upon is the nature and Originall of Order and Government in generall which may be appositely thus described Government is the Administration and exercise of that power and authoritie which the Superiour hath over the Inferiour Where we may observe that Government is a word of Relation which by the rules of Logick necessarily requires a Correlatum and that is subjection each of them being grounded upon severall qualities the former upon Power and Authority the latter upon Submission and Obedience the one of which cannot exist without the other And therefore before the Creation whilst there was nothing in being but one onely God whose unity could not admit of any degrees of Superiority or subordination there could be no manner of Government or subjection But upon the very instant of the first Creation this Relation took place in the world For God neither did nor could make any thing either in nature and Essence Identicall or in perfection and excellencie equall or in power and authoritie parallel himselfe so that the very first creatures which God made which by reason of the Independancie of their subsistance upon any other creatures I suppose were the most glorious Angels for the Rule and Method which God observed in the work of Creation was to frame that last whose subsistance depended upon the former and that first which had no such dependancie upon the latter being inferiour unto God both in glorie and power became subject unto his guidance rule and Government as likewise all the rest of the Creatures did as soon as they received a being from him whose Actions and motions were altogether ordered and disposed by his wisdome and providence And therefore the Grecians do upon very good grounds use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie principalitie or Government which in its proper and native acception signifies Principium thereby expressing the Antiquitie of Government which had its being as soon as the world had a beginning CHAP. II. Of the diverse kind of Government and first of Internall BUt that we may further Illustrate the nature of Order and Government in generall it will be requisite to take a view of the severall Species or kinds of Government the first and Immediate division wherof is into Internall and externall Regiment Internall Regiment is the Administration and excercise of that Power and Authoritie which God hath over the Intrinsecall Acts and Effects emanating immediately from the forme and Essence of the Creature which forme in man we know to be the soul and in all other creatures an Intrinsecall form Anologicall to the soul in man And this kind of Regiment is proper and peculiar unto God alone and in no sort communicable unto any creature whatsoever for the knowledge and triall of the heart and Reines is a prerogative which the Lord doth claime entirely
to himselfe Psal 7.10 Jer. 17.10 And therefore in relation to this Internall Government our Saviour Christ himselfe doth expresly inhibit his Disciples Mat. 23.9 to call any man father upon earth for saith he you have one Father which is in Heaven to whom alone that Religious and inward honour which reacheth the very thoughts and cogitations of the heart is properly due And in the same sense also he Interdicts them the Arrogation of the title of Rabbi or Master in the subsequent verse of the same Chapter because that kind of rule and mastership over the Intrinsecall thoughts and conceipts of the mind or the inward desires and affections of the heart would be an usurpation upon Christs own right and prerogative even as he is God Omniscient and Omnipotent and the same with the Father And S. Paul in the discussion of a case of Conscience concerning meats offered unto Idols maketh this more plain 1 Cor. 8. Though there be many saith he that are called Gods and Lords by reason of an externall and worldly power and preheminence over the externall and corporeall actions of those who are under their Jurisdiction and Government yet to us saith he us who are Spirituall and whose profession relates principally to the Intrinsecall affaires and acts of the soul and conscience there is but one God the Father and one Lord Jesus Christ who hath any Right or Power to judge us as concerning these matters pertaining onely to the soul and conscience A further confirmation of all which we have in the extent of that obedience which the Moral Law prescribeth beyond the obedience exacted by any humane lawes of what qualitie soever they be whether Ecclesiasticall or Civill or by what wisdome soever they be composed whether Divine or Humane For even when God himselfe did institute both the sorts of humane Lawes in the Mount and commanded Moses to write them for a perfect rule of worship and policie to the Israelites and for a perfect pattern for all other Nations whereby to frame a Government both in their Ecclesiasticall and Civill affaires he therein taught onely the Orderings and Regulating of their outward actions which the Ecclesiasticall and Civill Magistrate to whom the execution of these Lawes pertained were able to judge of proportioning the extent of these humane Lawes according to the extent of that Government which he was pleased to communicate unto humane creatures whom he doth constitute and ordaine his Lieutenants and Duputies for the externall Government of this inferiour and Sublunarie world And therefore doth refer the execution of all humane Lawes unto them yea even that part also of his Morall Law which relates to outward actions For indeed the Ceremoniall and Judiciall Lawes of Moses are no other but as it were Commentaries upon that part of the first and second Table of the ten Commandments which relates to outward actions setting down more ample and particular rules of instruction whereby to order and regulate the outward actions of Publicke Societies in matters concerning worship and policy according as the Morall Law had done in briefe and generall termes for regulating the externall actions of every private man in particular in relation to the same end But when the wisedome of God did compose that compleate and absolute Law which should be a Rule for his owne Immediate Government and our Universal obedience he therein prescribeth us directions not onely for outward actions of which also he is the Supreame Lord and Master as I shall demonstrate hereafter but even for the most secret and inward desires and cogitations of the heart whereof he is the sole and entire Judge and Ruler all which is more fully declared by Moses who received that Law Immediately from the hand of God himself in his exposition thereof Deut. 6.5 Where Moses thus Comments upon the first Table Thou shalt love thy Lord thy God 1. with all thy heart this imposeth an obligation upon the will and affections to submit to the commands of God expressed in the first Table of the Morall Law 2. With all the soul This extends the same obligation to the understanding 3. With all thy might and strength This lists all the outward members of the body under the same command Yea and our Saviour Christ himself who best knew the intent and scope of his Fathers Law affirmes this brief exposition to be the very summe substance of the first and greatest Commandment Mar. 12.31 In which text our Saviour likewise reciteth Moses his brief Commentarie upon the second table expressed in Levit. 19.18 in these words Thou shalt love thy neighbour as thy self which second Commandment Christ affirmes to be the very summe and substance of the second Table exacting an obedience parallel to that which is mentioned in the first by this short but sweet effectual expression as thy self which prescribes the proportion of that affection which must be exhibited to our neighbour Now we al know by experience that self-love cannot be confined within the narrow limits of outward respects but hath its constant influence upon both the heart and soul every faculty thereof as wel as upon the outward members of the body Nay this Internall obedience which relates to that Internall Government which is peculiar unto God himself is the onely acceptable sacrifice unto God and that which he accounts his chiefest honour and glory and wherein he would never admit of a partner for it was never known since the Creation of the world that ever God Imported this power and command over the heart and soul unto any creature whatsoever though never so dear a Saint and favourite Godly Samuel mourned greatly for wicked Saul but had not power to make him good 1 Sam 15.35 Wise Solomon perceived the pernitious and destructive folly of his onely sonne Rehoboam but had not power by reforming his understanding to prevent the mischievous effects which ensued thereof 1 Kin. 12. The Prophet Elisha foresaw foretold and lamented with teares even unto Hazael himself the horrid and inhumane crueltie which Hazael should afterwards practise upon the children of Israel yet could not by that Patheticall premonition prevent Hazaels future fury and dogednesse unto them although at the present Hazael seemed to abhorr the very thought of such Inhumanities 2 Kin. 8.12.13 Nay our Saviour Christ in the parable of Dives and Lazarus expresly affirmeth that though a Saint should descend from Heaven to preach and admonish Impenitent and wicked men yet could not his words be effectuail for their conversion or to secure them from these flames wherein Dives was tormented If the Lord himself did not effect it by that word of truth which Moses and the Prophets had left upon Record for that very purpose For Paul may plant by Miracles and Documents Apollos may water by Learning and Eloquence but God alone must give the increase of sincere and saving Faith and repentance 1 Cor. 3. Onely it pleased Almighty God to Invest his
Power And therefore to punish this Idolatrous trust of this people he gave them then a King of that Tribe which Jacobs prophesie did make Tyrannical viz of the Ravening Wolfe of Benjamin Gen. 49.27 To whom alone that prophesie of Samuel's relateth 1 Sam. 1.10 concerning the Tyranny of the King that should Reign over the people who desired a King for this Idolatrous and sinful end For neither David nor Solomon were such Tyrants 2. The second sanction whereof Monarchie doth participate is Divine prescription God himself continuing that Government to his Church and people from the very beginning of the world til their sinnes made them uncapable of any Policy and condemned them to perpetual captivity For Monarchie began in Adam and so continued in his posterity successively til the flood when Noa'hs Monarchie was reduced by the deluge to an Oeconomie And after the earth was again replenished by his three sons the Church by Noahs blessing was limited to Sem his posterity which Sem was king of Salem alias Jerusalem where he reigned til Jacob who was the twelfth from Sem was fifty yeares of age Jacob and all his posterity the twelve Patriarks and their wives and children went down into Egypt where they lived in bondage and slavery til God raised up Moses whom he made their Monarch Judge and Ruler by whose hand he delivered the Israelites from the bondage of Egypt And this Moses did Govern them for the space of fourty yeares in the wildernesse upon the death of Moses God ordained Joshua to succeed him in that Monarchical Regency Num. 27.18 By whose hand the Lord setled the Israelites in the land of Canaan within the space of seventeen yeers after the death of Moses From Joshua to Saul the Israelites were Governed onely by occasional Judges and Monarchs which God raised up for some special and particular deliverance In Saul God restored that formal Monarchie or Regal Government which the Church enjoyed in the dayes of Melchizedech which the Lord himself transferred from Saul and the Tribe of Benjamin unto David and the Tribe of Judah according to Jacobs prophesie Where the supremacy of Regal Power continued whilst God continued his favour unto that people til their sinne and Ingratitude made them unworthy and incapable of the great blessings and favour of Monarchical Government and brought upon them that heavy curse of Anarchy and want of a policy amongst themselves and made them slaves and captives under Monarchs and Kings of other Nations according to Moses his prophesie Deut. 29.28 which Anarchie was that very mark and Stigma of Gods wrath and vengeance whereby all Nations whither they should be led captives should know them to be a people abhorred and forsaken of God as Moses declareth in the latter part of that Chapter 3. The third sanction Incident to Monarchie is Divine Stipulation God himself honouring this blessing of Monarchie with many gratious pactions and promises to those who were partakers thereof as to David 2 Sam. 7. to Solomon 1 Kin. 3. yea even to wicked Saul 1 Sam. 12. and Idolatrous Ieroboam 1. Kin. 11. conditionally they did make a right use of this high and honourable calling whereunto they were advanced by God Which sanction is an infallible token of Gods approbation of that calling of Monarchie as a natural gift and blessing requisite to humane perfection for the Lord did never thus directly declare his approbation of any curse or privation of these blessings which was an effect of sinne nor of any calling which was directly grounded thereupon such as that Monkish mendicancie which is used in the Church of Rome For that Command of Christs to the young man in the Gospel was principally probatory and all Christs promises made either to him or his Disciples for Remuneration of their Piety who forsake all for his sake relate primarily properly to the love of Christ to such disvaluations and disertions of worldly and Natural gifts and blessings onely accidentally and in a secondary sense when they come in competition with Christ who is to be preferred above all other things whatsoever though they be as dear and precious to us as Brother or Sister or Father or Mother or even as our own eyes or our own lives Mat. 16.25 But I say such curses and privations of worldly and Natural gifts and blessings were never directly and positively honoured with the sanction of a Remunerative promise as Monarchie is in the prementioned Text. being in themselves properly a part of Jus Divinum Vindicativum 4. The fourth sanction whereof Monarchie doth participate is divine Assimilation Monarchie being a resemblance of the most exact Modell in Divinity Nature and Art 1. In Divinity or divine policy and that both creative and redemptive For first when God had framed the world and stored it with such a numerous variety of creatures God claimed the Prerogative of an Universal Monarch to himself alone consigning both Devils and men to everlasting torments for entertaining but a thought of competition with him in this his Monarchical honour 2. When he Redeemed the world and transferred the Government thereof unto his Sonne yet was the same policy stil retained nor did Christ ever admit of any competitor in his Government Phil. 2.10 11. 2. Monarchie is a resemblance of the most exact Model in Nature and that is man both in his numericall and specifical capacity First in his numerical capacity whereby I understand the frame of his own body termed by Philosophers Microcosmus by reason of the Analogie the body of man hath with the Universe in relation to order and Government For though it be composed of many parts of different qualities and which are subservient to the body in different offices yet it hath but one head for the guidance and direction of all unlesse it be in Monsters which are therefore justly termed Errours in Nature as all Polarchies are in Policy Secondly in his specifical capacity whereby I understand the multiplication of his seed and issue which is the continuation of his species which though never so numerous yet is but one man the Father of al even as a Monarch is one Ruler over many subjects I confesse indeed the unlawful various and insatiate desires of the Mother may be a meanes why the children of one family may have many Fathers And indeed the very like desires in a countrey which is our politick Mother I conceive to have been the very first ground for the erection of Polarchies by the constitution of many Supream heads and Fathers in one Common-wealth 3. Monarchie is a resemblance of the most exact Model in Art and of that Policy which is the Master-piece of the most Artificial Imitator and the most curious Artist in the world viz. the Devil And I confesse it is an Argument which hath no weak or mean influence upon my understanding and judgement to perswade the Divine Excellency of Monarchie that Satan doth make it the object of
second and third brothers by their bloody cruelties upon the Shechemites Therefore by special Inspiration from God Jacob conferred it upon Iudah as the next heire and successor But it was not in the Fathers power either for love or hatred to alter this Law of the first-born and to transmit the honour and inheritance due to him to his younger brother Deut. 21.15 2. In that statute which the Lord himself made for ordering the descent of honours and possessions Numb 27. which the Lord directed to be conferred by birth-right upon the next in blood and not by the election or discretion either of Moses or the people For you see if a man had sonnes God had declared the supremacy and prerogative to pertain to the eldest And now here in Zelophehads case he prevents all further scruples about the right of inheritance in case of defect of Issue male For where a man hath no sonne saith the Lord the Fathers inheritance whereby we may understand both honour and possessions For the Israelites were to regard the preservation of the honour of their families as well as their possessions that the Royal deâ—â—â—t of Christ might be manifest to the world shal pass unto 〈◊〉 daughter from whence by the way we may note the Injuâ—â—â—â—f the Salique Law If he have no daughter then ye shall 〈◊〉 is inheritance to his brethren if he have no brethren then you shal give this inheritance to his Fathers brethren if his Father have no brethren then to the kinsman that is next in blood v. 7. unto 12. 3. In the Lords promises of perpetuating these honours and royal dignities unto any family which were alwaies grounded upon the perpetuation of the Royal Issue in giving sonnes that should sit upon the Throne as appears in his promises to David 2 Sam 1.7.12 Psal 98.3 to Solomon 1 Kings 9.4 to Iehu 2 Kin. 10.30 And most manifestly in Iacobs prophesie which upon this very ground doth entail the Crown and Scepter unto Iudah until Shiloh came Gen. 49.10 4. In the Lords performance of the same gracious promises by perpetuation of the Royal Issue who inherited the Crown by vertue of this birth-right without the concurrence of any other Instrumental cause or meanes So Abijah succeeded Rehoboam and Asa him and Iehosaphat him and Iehoram him and so in the rest as the Sacred Chronicle doth at large relate 5. Lastly Gods approbation of this Title of birth-right is further manifested in his distribution of the Kingdomes of the earth unto those seventy families of Noah's posterity which the Lord divided by seventy languages observing a most wonderfull order in that confusion For when the Lord determined to frustrate their design for building a Tower which should secure them from such another deluge as had swallowed up all the Inhabitants of the earth about a hundred years before by confounding their languages Gen. 11. The Lord did not give one language to the Father and another to the Mother and children but gave to every one of those families mentioned in the tenth Chapter a severall language so that every entire family upon this dispersion inhabited together and erected a Kingdome wherein the Father of that family was the King and Ruler who enjoyed that honour by Birth-right and not by election which thereupon is an order observed amongst the Heathens to this day And the Lord to evidence to the world that these principal Fathers did enjoy this honour and prerogative by birth-right did cause the several Kingdomes which these families did plant erect to be recorded under the names of those men who are mentioned by their genealogies chief of the families as we may read in Esay 66. Ezek. 27. and Cha. 38. Jer. 51. Where we shall find several Kingdomes mentioned by the names of those very men who are Recorded in Gen. 10. to be chiefe of the families upon the confusion of Languages CHAP. VIII Of the Title of CONQVEST THE second Instrumentall cause and meanes of this supremacy which creates a Right and Title to the Crown is Vindicative And that is sword and Conquest which the Lord declareth to be one of the severest and heaviest of his Curses and Judgements upon a Nation Lev. 26. Where you shall finde this Curse placed in the fift and highest degree of Gods judgements And in Esay 10.5 the Lord styled the victorious King of Assyria the rod of his Wrath and staffe of his Indignation because by his sword he was resolved to pour out the Vials of his fierce Wrath upon the ten tribes for their Idolatries and Abominations Quaere It may be here demanded Whether Conquest be a lawfull and good Title and Whether any King who doth claime from thence be a lawfull King or onely an usurper Sol. Conquest in it self makes no better Title to a Crown then Ahab had to Naboths vineyard or then the Robber hath to the travellers purse For as it is an affliction and punishment to the passive party so it is a sinne and injustice in the active party and directly contrary to the Law of God which prohibits all injuries to our neighbours But yet such a Title may be Legitimated and made lawfull by the declaration of Gods will which is the ground of all Law concerning the same Now Gods will in this case is declared two wayes 1. Extraordinarily by Immediate Revelation And so Jeroboam's and Jehu's and Nebuchad-nezzer's Titles were Legitimated 2. Ordinarily by the extinguishment of the Issue Royall which is a declaration of his wrath and vengeance upon that family And so the Lord did Legitimate Baasha's Title as himself acknowledgeth by the exstinguishment of Ieroboams house 1 Kings 15.29 and Cha. 16.2 Now where the Lord hath declared his will by either of these wayes the Conquerers Title is good and Legal and all those who claim from that Conqueror are good and lawful Kings But where the Conquerors Title is not Legitimated by one of these two wayes the Conquerer is but a meer usurper and it is not onely lawfull but a necessary duty in the people to resist him and to use their utmost endeavours for the deposition of that usurper and the restitution of their Lawful Soveraign to his just Rights as Jehojada and the people restored Jehoash by the deposition and murder of Athaliah after she had reigned peaceably for six yeares 2 King 11. And as the people restored Vzziah by the deposition of those Conspirators who slew his Father Amaziah after they had reigned peaceably eleven yeares 2 Chron. 26. Ob. Christ was the true heire to the Crown of Judah as is sufficiently proved both Mat. 1. Luk. 3. Ioh. 18.37 Yet he both taught and acted obedience to Cesar who was but a Conquerer and therefore the Conquerers Title may be good and our subjection due to him though the Royal Issue be not extinct Sol. Christ himself answereth this objection Iohn 18.36 denying his Kingdome to be of this world meaning the actual administration of an earthly
excellency worth and goodnesse which God doth communicate unto men for the Regulation of their owne private affections and the exercise of a pious and vertuous life of which Honour every man in the Common-wealth is equally capable 2. Politicall Honour is that excellency worth and goodnesse which God doth communicate unto men for the Regulation of the externall actions of men in order to the preservation of society and the exercise of a peaceable and quiet life which is that Honour which the King doth receive from God and which doth supereminence him above all others in the same society and Common-wealth And this is also two fold viz. Primarius Secundarius 1. Primarie Honour is that excellency of power and authority which doth enable the King for execution of the duties of his Calling in the Rule and Government of his people and Subjects And this is two-fold viz. Legislativus Judiciarius 1. Legislative Honour is the power and authority to constitute and enact Lawes and Statutes for the Publike good and benefit of the Common-wealth And this againe is twofold viz. Ecclesiasticus Civilis 1. Ecclsiasticall Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the first Table of the Morall Law according to the patterne exhibited by God in the frame and composure of the Ceremoniall Law instituted by God for that purpose 2. Civill Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the second Table of the Morall Law according to the patterne exhibited by God himselfe in the frame and composure of the Judiciall Law Instituted by God likewise for that purpose 2. Judiciarie Honour is the power and authority to put all these Lawes in execution And this is two-fold Compensativus Vindicativus 1. Compensative Honour is the power to encourage and remunerate the integrity of pious and just men with titles of Honour and offices of state and the like according to the merits of their service and obedience which is the pastorall duty and office of Kings signified principally by their Scepter which is is called in Christs Govenment A Scepter of righteousnesse because of Christs Government over the Saints and Church triumphant wherein there is no use at all of the Sword but onely of the Scepter and by the exercise of his pastorall office to reward the faith and patience of the Saints Which passage I doe here insert to shew that the Scepter doth principally import the Pastorall and not the Imperiall and Magisteriall office of a King which relateth properly to his Militarie power 2. Vindicative Honour is the power to correct and punish the delinquences of disobedient and evill men which is the Magisteriall office and duty of Kings signified by their sword 2. Secondarie Honour which is a spece also of Politicall Honour is that Honourable and Magnificent maintenance which God hath assigned unto the King for support of his Royall power and dignity for as our lives Gen. 5.9 so our estates and fortunes are not ours but Gods For heaven and earth are his and all riches and honours come from him and he is Lord over all 1 Chron. 29.10 11 12. Psal 50.10 11. Psal 95.4 For a manifest of which Prerogative God in all his distributions reserved some part which he ordained to be sacred and holy unto himselfe as in that charter and grant made unto Adam in Innocency when there was no King or Priest but onely Adam himselfe the Lord in that grant reserved the Tree of Knowledge So that the law for honouring God with our substance Prov. 3.8 was an eternall law of nature and not any positive emergent law for before the Institution either of the Ceremoniall or Judiciall lawes of Moses This Prescript and Rule was observed by the Patriarchs as Cain and Abel both which did render unto the Lord a tribute out of their several possessions Gen. 4.3 4. And Abraham by this law paid Tythes to Melchisedec Gen. 14.20 And by the same law Jacob vowed unto the Lord the retribution of a Tenth of that which the Lord should give him Gen. 28. last as an acknowledgement that hee received it from God the Lord of all for Jacob had nothing of his owne at that time but a staffe Gen. 32.10 Now as God did delegate unto Kings a power over our persons in his ordinance for their Primarie honour of power and authority so did he likewise give them a power over our estates for support of that honour which is their Secondarie honour of Maintenance and Revenue which was the ground of Christs command to render a tribute of our goods unto Caesar Mat. 22.21 intimating that this temporall honour of tribute was by virtue of Gods delegation as due unto Caesar as the spirituall honour of praise and worship was unto God And upon the same ground Saint Paul commands to render custome and tribute to Kings not as a gift and favour but as a due and just debt Rom. 13.7 and gives this reason for it because they are Gods Ministers appointed to supply his place in Ruling and Judging us And seeing God hath transferred the greater power to Kings viz a power over our lives by putting the sword i. e. the Militia or Military power of the Common-wealth into his hands Rom. 13.4 the Apostle thence concludes their Investiture with the lesse viz a power over our estates Ver. 6. And this power was all the title which Christ had to that Asses-Colt which he sent his Disciples to fetch for his use Luke 19.30 for it appeares in the Text that Christ was not the proprietour of that colt yet he did not give order to his Disciples either to buy or hire or begge or borrow the colt of the owners but onely to tell any that profered to interrupt them that the Lord had need of him for it was a sufficient title to dispossesse the private owner that the publike Lord of all did command him and upon that answer the private owner did not resist the Disciples in taking him away Ver. 34. And the like power we see exercised by Pharaoh in that ordinance for storing up a fift part of all the Corne of Egypt for seven yeares together which law was enacted by Pharaoh upon the single Counsell of Joseph with the approbation onely of Pharaoh's servants or Councell and not by the generall consent of the people Gen. 41.34 Neither can we pretend this law to be Tyrannicall amd contrary to the law of God and Nature for it proceeded from the wisdome of God which in this businesse directed the mind of Joseph Gen. 45.57 Psal 105. Nor can any man imagine but the state and magnificence of Saul David Jeroboam and others who of private persons were advanced by God himself to Regall honour and dignity was supported by this meanes
the words of Solomon are to be understood onely of Kings in reference to the exercise of their power upon us which whether it be for good or hurt is still from God whose Deputies all Kings are and whose heart the Lord ruleth either for our benefit or prejudice Prov. 21.4 And therefore we may not thinke them evill or unjust to us for the Judgement is not theirs but Gods Prov. 26.29 who cannot be unjust And if we looke in Esay 3. you shall finde that God owneth all the grievous oppressions and violences which Tyrants exercise upon their Subjects for judgements and punishments sent upon that people or nation by his owne selfe and to demonstrate that all Kings act by his immediate direction he hath made the decrees and ordinances of Heathen Kings subservient to his glory and his peoples good not onely on accidenti by his providence but ex proposito in their owne purposes as is apparent in the decrees of Cyrus and Darius to build the Temple of God whom they knew not and of Nebuchadnezzar to honour his name all which three were meere Heathens The fourth and last Reason why this fift Commandement cannot be a Precept of the second Table is because it doth not enjoyne such a retaliation of love as every Commandement of the second Table doth for every Commandement of the second Table doth enjoyne our neighbour to returne the like respects and measure of love to us as we doe give to him but this fift Commandement doth not enjoyne our parents to honour and reverence us as we are bound thereby to honour and reverence them therefore it cannot be a Commandement of the second Table And if you doe observe it you shall finde this rule of Retaliation to be a perfect note of difference betweene the duties of the first and of the second Table for no duty of the first Table doth oblige God to returne the same respects to us which we are obliged to exhibite to him for wee are bound to worship him and love him above all and to expresse this love in every faculty both of soule and body but God is not obliged to worship us nor to love us after such a manner but our neighbour is obliged to returne the same measure of love to us which wee are bound to exhibite unto him either in his body goods or good name I confesse indeed that parents are engaged to performe duties to their children as well as children are to parents but those are onely such paternall duties of protection and provision as God himselfe is also obliged to performe unto his dutifull children by his Covenant for conferring blessings upon them when they truely honour him Deut. 28. and 29. for performance of the externall part of which Covenant God doth substitute Kings and parents as his instruments to convey these blessings unto Subjects and children but these duties are not so much as intimated in the fift Commandement but are enjoyned onely in that generall Covenant betweene God and his people who therefore doth make Kings and parents indulgent to subjects and children whereby to expresse his care for performance upon his part when Subjects and children are obedient unto God and his Deputies and thereby carefull to performe upon their part The Reasons concluding the Affirmative part that this fift Commandement is a Precept of the first Table are eight The first is grounded upon our Saviours answer to the young man Mat. 19.18 Marke 10.17 Luke 18.20 In all which places this Precept Honour thy father and thy mother is intended by Christ to enjoyne all the duties of the first Table of the Morall Law for God you know is often in Scripture stiled Father as in Mat. 6. wee finde him stiled Father twelve times but we never finde him stiled Neighbour in all the Scripture for to love God but in the same manner which wee are bound to love our neighbour that is like our selves were selfe Idolatry And besides our duty to God is oftentimes enjoyned in this very expression of Honour as 1 Sam. 2.30 where this word Honour importeth the whole duty of man towards God in which sense this word Honour is also used by our Saviour John 8.49 And therefore it is manifest seeing God is capable of the title of Father and that this expression of Honour may be properly extended to all the duties due unto God which are the duties of the first Table that this Precept of Honour thy father and mother may comprehend all the duties of the first Table and that it doth so in this place I doe prove thus Christ in his answer must needs mention all those duties which are necessary to salvation for else his rule were not perfect but the duties of the first Table are equally if not more necessary to life then the duties of the second Table and cannot be included in any other Precept which Christ reciteth in those Texts therefore all the duties of the first Table must necessarily be comprehended in this Precept Honour thy father and mother upon which premised grounds it doth necessarily follow that this fift Commandement is a Precept of the first Table For That Precept which comprehendeth all the duties of the first Table must needs be a Precept of the first Table but this very Precept comprehendeth all the duties of the first Table as the premises demonstrate ergo The second Reason is grounded upon the nature of God which is being and existence for in Exod. 3. he defineth himself by this expression I am and upon this ground both David Psal 1â—0 Isaiah Chap. 44. and Saint Paul Acts 17. proves the Lord alone to be God because no creature no not the Angels themselves are able to give a life or motion or being unto man but onely God whose essence life and being is and therefore communicable onely from him so that whatsoever hath a power to communicate a being doth supply the place of God but parents have a power to communicate a being unto their children ergo they relate unto their children as Gods and not as men and by consequence the duties performed by children unto parents must be duties of the first Table and so likewise the Precept which enjoynes them must be a Precept of the same Table The third Reason as likewise all the five following alledged by Saint Paul Rom. 13. for motives to perswade submission to higher Powers every one of which Reasons doe demonstrate Kings and Magistrates who are Politick parents to have the relation of Gods unto the people is taken from the Author of the Kings power and that is God Ver. 1. For there is no power but of God Though the men invested with that power be as unjust and wicked as Pilate whose power Christ himselfe acknowledged to flow from that sacred fountaine John 19.11 upon which ground the King in the exercise of his power is alwayes stiled the Minister of God Ver. 4. yea and oftentimes also a very God as Psal
breake Gods trust when he destroyes a city because as Solomon witnesseth Prov. 16. that judgement is Gods and the King is sent by God to destroy those cities for the Tyrannicall Prince is Gods servant for the execution of his judgements and hath his heart guided by God Prov. 21.1 as well as the good Prince is for the dispensation of Gods mercies And therefore to resist a Tyrannicall King is to resist God from whom that Tyrant doth derive his power as Christ testifieth of Pilates power John 19.11 which we may not doe to save either our lives or estates To the third Argument I answer Answ 3 that ten thousand instances are not sufficient to legitimate one act expresly prohibited by the Law of God for even the Holy Ghost himselfe doth record the failings of the most holy men and that in the most notorious manner as in Abrahams lie to the Egyptians Gen. 12. Davids Murder and Adultery Solomons Idolatry and Peters Perjury Yea and sometimes we finde their sins passed over without reproofe as in the Polygamie of Jacob David many of the Kings and others yet the silence of the Holy Ghost in passing by this sinne of Polygamie without reproofe did not make it lawfull But for the instances of resistance in David and Elijah they are all particularly answered by severall Authors who have writ of this subject Only the resistance and deposition of Rehoboam is legitimated by Gods expresse approbation but if you observe the Text you shall finde that approbation relates to Rehoboams punishment and losse of the tenne Tribes and not to the peoples act of resistance For saith the Lord this thing is from me that is the renting the ten Tribes from Rehoboam according to his owne words to Solomon 1 King 11.11 but for the peoples act of resistance it is termed a Rebellion 1 Kin. 12.19 For though the deposition of Rehoboam and exaltation of Jeroboam was good and just in it selfe in regard it was the decree of God and accordingly declared to be his will 1 Kin. 11.31 yet in regard the people had no warrant to execute that decree and in regard Jeroboam did not act in order to Gods decree looking upon the execution of that decree against Rehoboam but upon the satisfaction of his ambitious desires it was sinfull both in Jeroboam and the people And that this was Jeroboams end appeares plainly because he durst not trust God for the preservation of his Honour and Dignity although God had promised the perpetuation thereof in the same Chapter Ver. 38 as well as the donation but runne to the Devill for the security of his Crowne erecting two Calves for the people to worship lest if the people should goe up to Jerusalem to worship the Lord should not be able to continue their affections to him nor performe his promise Chap. 12.28 So that God did never approve the act of resistance against the King unlesse by those who had a particular warrant from himselfe as well for the manner as the matter as in Jehu's case 2 King 10.30 without which it is not lawfull for any man to endeavour his owne safety by any resistance or opposition of the Kings power or any other acts of dishonour to the King CHAP. XII What influence Oathes and Covenants ought to have upon the duties either of King or Subjects Quaere SUppose the King have consented to the making of Lawes destructive to his owne Honour which preferre the peoples Safety before it and have also obliged himselfe by Oath for the observance of those Lawes whether may the King breake that Oath and Rule contrary to those Laws for the support and vindication of his owne Honour Sol. This was the case of the Israelites with the Gibeonites with whom the Israelites made a Covenant Josh 9.15 contrary to a former expresse command from God Exod. 23.32 Cha. 34.12 Deut. 7.1 which Covenant therefore was not oney prejudiciall to the Israelites but also unlawfull in it selfe yet after it was confirmed with an Oath by the Israelites they might not breake it Josh 9.19 although it was gained by fraud and subtilty as appeares in the Text For when Saul did ignorantly out of zeale to the children of Israel and Judah imagining the former command of God to lay an higher obligation upon them then their own Oath so fraudulently procured breake that Covenant and destroy the Gibeonites 2 Sam. 21.1 2 3. the Lord revenged that perjurious act of Sauls upon the whole land of Israel by a constant famine yeare after yeare till the Honour of God was vindicated by the satisfaction of the Gibeonites in the bloud of seven of Sauls sonnes Ver. 9. And the Prophet David further resolves this case in expresse words Psal 15.5 Attesting Gods regard of that mans happinesse who doth regard Gods honour being thus engaged above all selfe-respects by performing what he hath sworne though it be to his owne hinderance and therefore the King may not breake a Law confirmed by an Oath although it be destructive to his owne Honour The reason whereof is Because Gods Honour by that Oath is made an hostage for the Kings fidelity and therefore the King is bound to regard the performance of that Law as he regards the Honour of Gods Name which must have the preheminence above his owne Honour Although all other Lawes not ratified with this high sanction may and ought to be revoked by the King if they be prejudiciall to his owne Honour for all such Lawes are supposed to be fraudulently procured like the grant of Mephibosheth's estate to Ziba 2 Sam. 16.1 for no man would willingly dishonour himself for that were against the Law of Nature and therefore may be revoked as that Law of Davids was by himselfe upon better information 2 Sam. 19.19 But a Law confirmed by Oath though fraudulently procured may not be revoked upon better information for that Joshua received concerning the Gibeonites Josh 9.16 yet all this must be understood of matters capable of this sanction that is such as are not destructive to the Honour of God formerly engaged by himselfe even from all eternity for Holinesse is the very Nature and Essence of God and all wicked Lawes which are opposite to this are destructive to his eternall Honour and therefore not capable of this sanction of an Oath for thereby Gods Honour is opposed to itselfe but where these two doe come in competition the lesse evill is to be made choice of we must rather breake our Oath though that be destructive to Gods temporary and adventitious Honour then act a wicked thing which is destructive to his essentiall and eternall Honour But in all matters of indifference which are capable of this sanction of an Oath that is the highest temporary sanction and therefore ought to be regarded above all former promises or resolutions of our owne although they be grounded upon a temporary command from God which is manifest in this case of the Gibeonites Quaere Seeing the Lawes preferring salus populi before the Kings Honour being confirmed by the Kings Oath doe oblige the King to act accordingly whether doe not they likewise priviledge the people to act things prejudiciall to the Kings Honour in order to their owne safety especially if the people have covenanted and sworne the same Lawes Sol. The acts of the King and the acts of the people in this case are of a farre different nature For the acts of the King in observance to those Lawes are onely prejudiciall to himselfe and his owne Honour and so are onely mala poenae and therefore capable of this sacramentall sanction from him But as for the acts of the people in this case they are destructive to the Honour both of God and the King which are sinnes prohibited in the fift Commandement which enjoynes us to regard their Honour above all selfe-respects as I have formerly declared and therefore all acts of the people either in the procurement or observance of such Lawes are mala culpae For it is a sacriledge of an high nature to violate and invade the sacred Power and Prerogative of Kings and therefore incapable of this sacramentall sanction from them For all Associations and Covenants against any of Gods Commandements are directly Covenants with Death and agreements with Hell and all the Oathes Vowes and Statutes made and framed thereupon are directly mischiefes framed by a Law and Obligations sealed to serve the Devill And whether it be safer for us to continue in the service of such a Master by acting according to such hellish Oathes and Covenants or to forsake his service by renouncing our sacriledge and giving Caesar his sacred right and due is not a case of any great difficulty to those who value God and salvation above the Devill and the damnation of their owne soules FINIS