〈◊〉 i. e. reddendi aesari quae sunt Caesaris 2. For Kings more especially that they may truely understand the due limitation of this Commission and in what things God hath reserved the power entire to himselfe and to conscience his highest and most immediate deputy and substitute for direction of the Kings duty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reddendi Deo quae sunt Dei For as it is sacrilegious in Subjects to intrude upon the sacred Rights and Prerogatives of Kings and to act in any thing as Judges or Commanders without Commission from him so is it much more sacrilegious in Kings to intrude upon the more sacred Rights and Prerogatives of God and to act as Gods Lords and Masters over their Subjects in those matters whereunto their Commission from God doth not extend nor invest them with a right of power and dominion over their Subjects Now to give a direct answer to this Quaere it will be requisite to premise some distinctions concerning the object of Politicall Cognizance which is two-fold viz. Objectum per se Objectum per accidens 1. Objectum per se which is the direct and immediate Object of Politicall Cognizance consists in the Fundamentals and Essentials of Politick Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over all persons within his Dominions both Ecclesiasticall and Civill 2. Objectum per accidens which is the indirect and accidentall Object of Political Cognizance consists in the Contingentials of Politique Government being such causes and matters wherein the King may lawfully exercise both his Legislative and Judiciarie power over some persons of both sorts whether Ecclesiasticall or Civill but not over some of either sort although they be his native Subjects inhabiting within his owne Dominions The discussion of which two points manifesting what doth fall directly and what ex accidenti within the sphere of Politicall Cognizance will be a full and direct Solution of the former part of this Quaere from whence it will be easie to conclude what are extra-regalia and Metapoliticall matters The judgement whereof God hath reserved immediately to himselfe and conscience his immediate Deputy and Vicegerent in all humane affaires and wherein the King cannot exercise either his Legislative or Judiciarie power without guilt of sacrilegious intrusion which will be a direct and full answer to the latter part of this Quaere The point which our method presents unto our scrutiny in the first place is the Objectum per se of Politicall Cognizance which as we said consists in the Essentials and Fundamentals of Politick Government which are twofold viz. Nativa Praeternativa 1. The Native Fundamentals and Essentials of Politick Government are such causes and matters as were of Political Cognizance upon the first originall Institution of that Government when mans innate knowledge and native light of understanding was sufficient for the direction of his duty without the help of positive Lawes and Statutes and the native rectitude and inclination of mans will was sufficient to excite the performance of his duty without the help of any Judiciarie inducements either Compensatorie or Vindicative But for the more full and facile investigation and discovery of these Fundamentals and Essentials these two expedients are conducible 1. The consideration of the time when 2. Of the grounds whereupon Politick Government was first instituted by God 1. The time when Politick Government was first instituted was immediately upon mans first creation in the state of Innocency and under the old Covenant of Workes for Politick Government as we formerly manifested is a naturall blessing enabling man for the due performance of his naturall duties and grounded upon the fifth Commandement of the Morall Law prescribing honour to Parents which commenced upon mans first creation before Adams Apostasie by virtue of which law of Nature the Herauldrie of Sub Supra did then receive a being amongst men and Parents by virtue of that naturall law were invested with a power and dominion over their Children and Children obliged unto the duties of subjection and obedience to their Parents So that though Adams sinfull prevarication had never devested himselfe and his posterity of their native Prerogatives yet this graduall Herauldry of Sub Supra supereminencing Parents above their Children should have had its due and naturall influence upon mankind For even Christ himselfe although totally exempted from all manner of enormous guilt both actuall and originall yet was not exempted from this duty of subjection to his parents Luke 2.51 Whence it is manifest in the first place that the Native Fundamentals and Essentials are onely naturall duties consisting in the right use of those naturall blessings wherewith God did invest man upon his first creation before his Apostasie purposely to enable him for the exact and due performance of those duties which God required of him in the state of Innocency under the old Covenant of Workes And therefore as the duties which God did then require of man were partly Internall partly Externall so did he conferre upon man two sorts of naturall blessings correspondent unto these duties 1. Internall blessings which are bona animi or the blessings of the soule 2. Externall which are bona corporis fortunae the right use of which two sorts of naturall blessings is the very summe and substance of all the naturall duties expressed in the Decalogue or law of Nature which was the Rule of all humane actions before Adams Apostasie For the regulation of all Internall acts of the understanding and will which are the faculties of our soules was prescribed in the first and last precepts of that law of Nature And the regulation of all Externall actions concerning the body and those naturall creatures which God made for the use and service thereof was prescribed in the other eight And other duties then these were not at that time either knowne unto man or required of him by God so that no Politicall or Monarchicall power could possibly at that time be extended to any other matters but onely these naturall duties prescribed in the Decalogue A further restriction also of which power is prescribed in the second expedient conducing to the Investigation of the Native Essentials and Fundamentals of Politick Government which is the grounds whereupon it was instituted 2. The grounds of the institution of Politick Government are two viz. Primarie and Secondarie 1. The Primarie ground is the power of communicating a being and existence which indeed is the very ground whereupon the Holy Ghost doth demonstrate the Deity and prove the Lord alone to be God and to have the sole right of power and dominion over man because God alone doth communicate life and being and all things unto man Acts 17.24 For because it is he that made us and not we our selves therefore we must wholly devote our selves to his worship and service as his people and servants Psal
preserve our owne may destroy theirs which Doctrine doth plainly legitimate rebellion by the Law of Nature And therefore to prevent both this and many other dangerous and damnable inferences which may be deduced from this fundamental errour placing this fift Commandement under a wrong genus of the Morall Law and thereby putting a wrong construction upon all the duties therein prescribed I shall endeavour to rectifie this Epidemicall errour by twelve Reasons or Arguments demonstrating this fift Commandement to be a Precept not of the second but of the first Table of the Morall Law Whereof The first foure doe conclude the Negative part that it is not a Precept of the second Table The latter eight the Affirmative part that it is a Precept of the first Table The Negative part that it is no Precept of the second Table appeares 1. By Saint Pauls exposition of that lesser Commandement whereby Christ divides the second Table from the first viz. Thou shalt love thy neighbour as thy selfe under which Commandement saith the Apostle are comprehended all the Precepts of the second Table relating to our neighbour and particularizing them mentions onely the last five Rom. 13.9 Ob. You will say though he specifie no other but the five last Precepts of the Decalogue yet he intimateth in that verse that some other Commandement is also comprehended in this saying Thou shalt love thy neighbour as thy selfe which other Commandement must needs be this of obedience to parents Sol. By other Commandement the Apostle doth not mean any of the other five which are specifically distinct from these five but other particular branches of these five Negative Commandements of the second Table each of which comprehends many particulars under them and that hee doth not thereby understand this fift Commandement which is an Affirmative Precept is manifest from the Reason alledged by the Apostle in the subsequent verse shewing why and how this love of our neighbour is the fulfilling of the Law of the second Table For saith he love worketh no ill to his neighbour therefore is love the fulfilling of the Law Ver. 10. Where you may observe that all the duties of the second Table relating to our neighbour are grounded primarily upon the Negative effects of our love which is the not doing ill to our neighbour for not our neighbour but our selves are the immediate object of the positive effects of our love and so the Precepts are all exprest by way of negation But the duties of the fift Commandement are of a different nature and consists primarily in the positive effects of our love and therefore this Precept is exprest by way of affirmation both in the Decalogue Exod. 20. and by Saint Paul in the first verse of this Chapter For first he commands us to submit our selves to higher Powers that is to perform and execute their commands when they are not contrary to Gods Precepts and this is the immediate and primary duty of this fift Commandement and in the next verse hee prohibits all resistance though their commands be such as we judge to be contrary to Gods Precepts and this is the consequentiall and secondarie duty of the same Commandement A second Reason why this fift Commandement cannot be a precept of the second Table is because such a Commandement would be superfluous in the second Table for if the honour and obedience due to Kings and parents were duties of the second Table then they should be grounded upon such a love as is inferiour unto and to be measured by the love of our selves and wee should yeeld our obedience and submission to their commands onely when we judged them to conduce unto our own good and benefit whereupon it would follow that the honour due to Kings and parents should be no other then what is due to our friend or servant or any other neighbour for nature teacheth us to obey and execute their commands when we conceive them to conduce unto our owne advantage and so this fift Commandement should be altogether superfluous And therefore cannot be a Precept of the second Table The third reason why this fift Commandement cannot be a Precept of the second Table is because God doth not permit us to accuse or testifie against our parents upon any occasion no not in case of Idolatry wherein wee were not to pity or spare any neighbour how neare and dear soever they were unto us whether it were brother childe wife or friend but were to accuse them and testifie against them and to execute the sentence of death upon them with our owne hands Deut. 13.6 7 8 9 10. yea if it were a whole city that were guilty of this sinne it was to be destroyed Ver. 15. Yet in this strict charge concerning Idolatrous neighbours of so neere relation the Text doth not mention any man or woman who hath the relation of a father or mother to us thereby differencing them from all neighbours whatsoever And Solomons exposition of this fift Commandement makes this more cleare and evident Eccles 10.20 where he extends the honour and reverence due to Kings unto the very thoughts and imaginations of the heart notwithstanding they were both Fooles Tyrants and Idolaters for when Solomon prohibited the cursing of the King yea even in the thought he was not ignorant that Saul had beene a Tyrant himselfe an Idolater and that his sonne Rehoboam who should succeed him was a Fool. But it was never prohibited to speake or think evill of any friend or neighbour who was guilty of these crimes nay we are commanded to accuse them of evill Ob. You will say What must men then thinke and beleeve manifest lies Must we neither say nor thinke that those Kings are evill and wicked which manifest themselves to be such in all their actions such as Jeroboam Ahab Manasses Nebuchadnezzar whom the Scriptures record for most infamous and notorious sinners and may not we speake or thinke that for which we have the warrant of Scripture Sol. Kings in reference to their duty towards God may be more wicked then any other men because they may offend in a double capacity 1. In their naturall as men and professores fidei by transgressing of Gods Commandements which doe oblige them equally as they do other men 2. In their Politick as Gods Deputies and propugnatores fidei by breach of that trust which God hath reposed in them for ruling and judging of the people committed to their care and protection according to Justice and Equity But in reference to their duty towards us though themselves may be wicked yet they cannot doe wicked things as I shewed in the last Chapter that is they cannot inflict any thing upon us but that which God hath decreed to fall upon us for our sinnes as the Holy Ghost testifieth of Pilates sentence against Christ Acts 4. so that the evill which they doe to us is just in respect of us though it be never so unjustly executed by them So that
or at least not so Immeasurably and in a manner so totally defaced and blotted out not in the most corrupt natures of either of their societies as they are in the natures of humane and Intellectuall Agents for even the very Devils retain the native Integrity and perfection of their Intellectuals though their wils be totally depraved and deprived of that Divine and native blessing whereas the depravity and corruption of humane nature hath a proportionable influence upon both their wils and understandings the scrutiny of that Jus Divinum which is proper to the Government observed in the mutuall relations of Angelicall or naturall Agents cannot be obstructed with the like difficulties as are Incident to humane policy And in regard also the Externall Government observed in the mutuall relations of Angelicall and naturall Agents is not so appositely pertinent to my purpose as that which is participated by humane societies which is indeed the principal scope and intendment of this Book I will onely in the next Chapter for Methods sake briefly touch upon these two more Natural Governments wherein this Jus Divinum is more apparent and so proceed to the third and last policy wherein the scrutiny of a Jus Divinum is of greatest difficulty but yet for our purpose of greatest necessity CHAP VIII Of that Government which is observed by the society of Angels Naturall Agents and men in their particular and Mutuall Relations THE Wisdome of God which saw the preservation of the Universe to have a necessary dependance upon the mutuall Peace and Unity of these three several kinds of creatures viz the Angelicall Intellectuall and Naturall Agents whereof the Universe was composed that Peace and Unity to have the like dependancie upon their Order and Government did likewise see it necessary that the same meanes should have the same efficacy in the particulars of each of these three species least confusion in particulars should through their mutual dissention produce the destruction of the species and by consequence also of the Universe Lib. De moderatione in disput servand For that saying of Nazienzen is a most divine Maxime of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preserver of all things And therefore the Lord out of his care and solicitude for the preservation of particulars which are the very foundation of the Universe did not terminate the influence of Order and Government in the species of any of the three several sorts of creatures but did also Originally constitute the particulars of each in different degrees of superiority and subordination purposely as a ground of that Order and Government which he ordained to be a meanes of their safety and preservation Amongst the holy Angels we find Archangels 1 Thes 4.16 And amongst the Devils Beelzebub the Prince of Devils Mat. 9.34 Yea the title which is given in Scripture to the society of Angels is a manifest Argument of different degrees of Superiority and subordination amongst them where they are called the Hosts of the Lord and the Armies of the living God For every Soldier knowes that Order and Government is even essentiall to an Army where some must necessarily command and others as necessarily obey And the obedience of Angels I mean not the generall obedience of the whole species unto God their Lord and Maker but also their particular and mutual obedience to one another is strongly Intimated by Christ in the third petition of that Prayer the practise and use whereof he enjoyned to all Christians Luk. 2.11 wherein we desire that our observance of Gods will here in earth may be such as that which is performed by the Angels in Heaven Now our observance of Gods wil is not terminated in the obedience of the species unto God but comprehends also the mutual respects and duties between Inferiours and superiours whether it be in Political or paternall Government For which we have an express in the first Commandment And these degrees of order and subordination are yet more manifest in the naturall Agents which in all their actions are by that Divine Law of nature subservient to each other as the Heavens to the earth both the earth and Heavens to the plants and all these three to sensible and Animate creatures onely where Divine Malediction the fruits of mans wickedness to which all these creatures are subordinate doth occasionally subvert their Natural courses for a punishment of mans unnaturall wickedness turning the Heavens into brass and the earth into iron Deut. 28. Neither hath Divine providence left the Inanimate and sensible creatures destitute of degrees of superiority and subordination to be a warrantable ground for Order and Government amongst themselves The Lyon is invested with a certaine naturall Power and Authority over the Beasts of the field who naturally express a certain Dread and Reverence to that courage Might and cunning wherewith nature hath endowed him And the Eagle is invested with the like prerogative over the fowls of the Aire and the Leviathan or Whale over the fishes of the sea And * Ad Rusticum Monachum Jerome affirmeth the same order to be observed amongst every particular society of sensible creatures The dumb beasts and wilde herds saith he do follow their leaders yea the Bees have their King and the Cranes flie all after one like an Alphabet of letters But this Wisdome and Providence of God in the constitution of degrees of superiority and subordination amongst the particulars of the Immediate species of the Universe is most manifest in the species of the Intellectuall creatures which is the ground of Politick Government concerning which he that had an ambition to be voluminous might here meet with sufficient and even wished opportunity for the accomplishment of his desires this point being the subject of all Histories and Chronicles both sacred and prophane which have been penned since Moses the Prothistorian of the world But that some Government hath alwaies been observed amongst all nations and societies of men yea even the most Barbarous and Savage Indians the undoubted Authorities both of Experience and Authentick Historians have engrafted an Indisputable perswasion in the mindes of men From which very fountain they likewise derive as strong an assurance that one and the same Government hath not been alwaies observed amongst all nations and societies For though we find no other kind of Government but Monarchie so much as once mentioned either in the Old or new Testament both which are stored with variety of passages concerning Monarchie and Kings And surely if any Polarchie even the most laudable sort that ever was devised either by the Athenians Lacedemonians Syracusans or Romans had been capable of any of those Divine sanctions whereof Monarchy doth participate the Holy Ghost would never have past over all them in such a profound and Universall silence and have mentioned onely Monarchy the onely received Policy both amongst the Jewes and all other Nations who upon any occasion are honoured with
and seditions in relation to the subjects And directlie contrary to Gods Law and Commandments And the actions of the Polarchists who are interested in the passive part of Government must needs be of the same nature so farre as they are consenting and assisting unto their usurping Governours in these Polarchical and sinful actions But I desire the Reader to consider that my discourse relates to Ancient Common-wealthes and not to our new Plantations who may indeed erect a Polarchy without any guilt of Rebellion or intrusion upon another mans right because happily the places may be void of Inhabitants and so void of all Government But yet those Polarchyes cannot be free from such factions and divisions as our Saviour Christ doth make Essential even to the least Polarchy though it be but onely Oeconomical And a minore ad majus the common principles of a Logick make a valid Argument And upon these grounds I conclude all Polarchies of what kind soever to proceed from Divine Malediction and therefore to be directly a curse and judgement of God upon a Nation And that therefore the vocation and profession of Polarchs is cursed unlawful and unwarrantable by the word of God either in themselves or their partakers And I hope there is sufficient matter alledged in the premises to warrant this conclusion And yet to adde a greater lustre to this truth I shall in the next Chapter resolve two queries or cases of conscience concerning these two opposite kinds of Government viz the blessing of Monarchie and curse of Polarchy CHAP V. Of the Resolution of two Quaeries concerning a mutual transmutation betwixt these two opposite kinds of Government I Confesse the cases of conscience which may be proposed concerning these two opposite kinds of Government are very numerous But yet I suppose a judicious Reader may frame a resolution of any one or all of them out of the premises together with what I shal further adde in the resolution of the two subsequent quaeries 1. Quaere Whether a Monarch or King and his people may not either severallie or by joynt consent endeavour the change of that Government into a Polarchy salvis utriusque partis conscientijs when there appeares a manifest cause for so doing As in the King a consciousnesse of his own disability to execute the dutyes of his calling In the people a sense of their own sufferings under an evill and Tyrannicall Government the fruits of that disability Sol. This querae consists of 3. parts 1. Concerns the King severally 2. Concerns the people severally 3. Concernes both King and people joyntly unto each of which parts I shall frame a severall answer 1. The Kings sole endeavours for such a change do render him guilty of a five-fold iniurie 1. To himself which is the most unnaturall kind of obloquie therefore an offence of the highest nature amongst those which relate immediately to man 2. To his posterity wherein the Holy Ghost declares him more notoriously criminous then an Infidell 1. Tim. 5.8 For an Infidell is even naturally studious to preserve the honour both of himself his posterity and family 3. To the faith of Christ the renunciation whereof Saint Paul in the prementioned Text imputes to him who doth renounce that Legal Authority and Power wherewith God hath invested him for the just defence of that faith according to Esaiah's prophesie Cha. 49 23. Kings shal be thy nursing Fathers 4. To the Saints and Church of Christ whose wants ought to be supplyed out of his abundance 2 Cor. 8. and 9. Ch. 5. To his people changing their blessing into a curse As for the Kings disabilities It was never intended by the Law either of God or man that they should be the ground and measure of his Power and Prerogative for then most Kings should transferre their Supreamacy in matters civil unto the Lawyers and in Ecclesiastical unto the Divines whereas both Divine and humane Lawes invest the King with a Supreamacy in both presupposing the supply of his defects in either by a Councel composed of the most knowing men in both Lawes Civil and Ecclesiastical For which the Lord himself supplyed us with a president in the Jewish Sanedrim which was the great Councel instituted by God himself to assist Moses in matters of Importance and difficulty when such grew numerous and after him all the Judges Monarchs and Kings of Israel which Councel consisted both of priests and Princes or chief Elders in every tribe as you may read 2 Chron. 19. 2. Sol. The peoples sole endeavour for transmutation of Monarchie into Polarchy cannot be free from a triple guilt 1. Of injustice to their own selves in depriving themselves of that which God ordained for a blessing and a meanes of their happinesse and security and contracting upon themselves that curse which is the fruits of Divine Malediction and ordained by God for a Punishment of sinne 2. Of Manifest Disobedience to the Kings Power and Authority in acting things contrary to his commands 3. Of Manifest injustice to his person by intruding upon his just and lawfull Inheritance As for the peoples sufferings by the Kings evil and Tyrannicall Government that can be no ground or warrant for them to act any thing prohibited by the Lawes of God For though such sufferings be Mala poenoe that is afflictions and punishments from which we are taught by Christ to pray deliverance and from which we ought also to endeavour a deliverance by all such lawful meanes as are warrantable by the word of God Yet in regard all Mala poenae are a part of Gods justice whereby he is honoured And all Mala culpae such as disobedience and rebellion against Authority and the endamagement of our neighbour much more of our Soveraign in his estate or honour are transgressions of Gods precepts wherein God is dishonoured and the Devil the flesh and the world preferred before and above him No man ought to endeavour a deliverance from the most horrid Tyranny and oppression by the least act of injustice or rebellion As for the arguments and objections alledged by the oppugners of this doctrine to legitimate their acts of injustice and rebellion under the pretences of self-defence I shal recite and resolve the most material of them in the eleventh Ch. of this book which speaks of the subordination of the ends of Monarchie manifesting also the Kings Honour to have the Right of preheminence ante salutem populi that is above the peoples welfare 3. Sol. The joynt endeavours of both although they carry the fairest shew of equity and conscience in regard there is no injustice done but to those that are willing to receive it who by Aristotles rule are incapable of an injury but that must be understood ab Extrinseco and in foro judicij yet are altogether unwarrantable in this case For first they are directly felons de se and as guilty of self-robbery as he that kils himself is of self murder As we shewed in the
power to prescribe Laws for to enforce the practise of such duties upon other persons to whom God hath not vouchsafed that understanding knowledge concerning these duties But now for a further illustration of the premises and to frame a more direct full and satisfactory answer to the Quaere concerning the due limitation and extent of the Kings power I will here set downe a briefe Analysis of the whole duty of man the regulation whereof is the very designe of that Power and Dominion which God hath either delegated unto the King or reserved unto himselfe and conscience touching humane affaires And from thence demonstrate 1. Unto what duties the Kings power doth properly and directly extend so that he may lawfully exercise the same over all persons within his Dominions whether Ecclesiasticall or Civill for the regulation of such duties 2. Unto what duties the Kings Power doth extend onely indirectly and per accidens so that he may lawfully exercise his power over some persons within his Dominions of both sorts but not over other some of either sort for the regulation of those duties 3. Unto what duties the Kings Power doth no way extend neither derectly nor indirectly so that he may not exercise the same over any person within his Dominions whether Ecclesiasticall or Civill for the regulation of those duties The duty of man is twofold 1. Naturall which is the duty of man quà homo rationalis and is expressed in the law of nature divided by Christ Mat. 22. into two parts or tables 1. Containes the duty of man towards God and consists in a love exceeding all selfe-love Ver. 37. And this duty is twofold 1. Internall consisting in the service and worship of God by the inward acts of the soule i. e. of the understanding will and affections of man and in a due returne of the bona animi which God hath conferted upon man And this part of mans duty is prescribed in the first Commandement 2. Externall which consists in honouring God by outward actions and in a due returne of those hona corporis fortuna which God hath conferred upon man And this is twofold 1. Originall and Primarie which is that honour worship and service which both Moses Deut. 6.13 and Christ Mat. 4.10 â—mits solely unto God And is twofold 1. Private consisting in personall honour and worship of God which is twofold 1. Corporall consisting in the outward gestures of the body Prescribed Commandement 2. 2. Vocall consisting in reverent speeches praises of God Prescribed Commandement 3. 2. Publick consisting in the practise of these duties at solemne times and in solemne assemblies Prescribed Commandement 4. 2. Representative and Secondarie which is the honour worship and service due unto Parents Kings and Magistrates as Gods Deputies and Lieutenants Prescribed Commandement 5. which I shall fully demonstrate in the next Chapter to be a Precept of the former Table of the Morall Law and that Kings and Parents in that capacity as Kings and Parents doe relate unto their children and Subjects as Gods and not as Neighbour 2. Containes the duty of man towards his neighbour and consists in a love inferiour unto the love of our selves And is twofold 1. Externall which consists in the performance of externall offices of love and restraint of externall injuries to our neighbour 1. In his owne person Commandement 6. 2. In his second selfe Commandement 7. 3. In his god's Commandement 8. 4. In his good name Commandement 9. 2. Internall consisting in the inward inclination and desire to perform these duties and in the restraint of all inward motions to the sinnes prohibited in these precepts Commandement 10. 2. Evangelicall which is the duty of man quà homo Christianus And is expressed in the Gospel or Law of Christ Which duty is twofold 1. Meerly Evangelicall which consists in the right use of Evangelicall and supernaturall blessings conferred upon particular men for the advancement of the Gospell of Christ as the power of working miracles of prophecying and the like mentioned by Saint Paul 1 Cor. 12. 2. Mixtly Evangelicall which consists in the right use of those naturall blessings which enable men for the performance of the law of nature And therefore these mixtly Evangelicall duties are the same in substance as I shewed before with naturall duties and are differenced after the same manner and regulated by the same precepts of the Moral Law but the difference consists as to our present purpose in the Object and terminus ad quem whereunto these Evangelicall duties do referre which is Christ the Redeemer whereas naturall duties do relate unto God the Creatour both as their object and erd Now from these premises I shall returne a direct answer to the Quaere concerning the extent and limitation of Regall power in three briefe Theses or Corollaries shewing 1. What are omnimodò Regalia 2. What are partìm Regalia and partim extra-regalia 3. What are omnimodò extra-regalia Onely by the way I shall premise another briefe praecognitum to facilitate the understanding of these ensuing Corollaries Note viz. That in regard the opinions of Heathens Jewes and Christians doe generally concenter in the due extent and limitation of Regall power in order to the duties of the second Table my present discourse shall onely referre unto the duties of the first Table of the Morall Law for two reasons 1. Because the people are most subject to offend in these duties and that two wayes 1. Through errour because these duties do most transcend their naturall reason 2. Through zeale because they conceive these duties most neerly to concerne their eternall and spirituall happinesse and welfare 2. Because Kings and Magistrates are or at least wise ought to be most diligent in the reformation and punishment of offences which immediately concerne God and Religion because the promotion of Gods honour worship and service is the principall part of the office and calling of Kings and Magistrates the direction of whose precipitate zeale in this point is the absolute designe of this Chapter The first Thesis declaring what are omnimodò Regalia is this Thesis 1. All Externall duties prescribed in the foure last precepts of the first Table of the Morall Law are directly and properly of Politicall Cognizance so that the King may lawfully exercise his Legislative power in the composure of Lawes and Statutes for direction of honour worship and service both to God and himselfe and that concerning both publike and private acts of honour and worship whether of the body or of the tongue and here the disposall and ordering of our estates i. e. the bona fortunae as well as bona corporis must be presupposed to be directly of the same cognizance and to pertaine to the same power For Solomon commands to honour the Lord with our substance Prov. 3.9 and God ordained parents and Kings to be his instruments in the impartment of these outward blessings of fortune as well as the blessings of the
same unto diverse objects as First that part of his will which concerneth Angels is termed the law of Angels Secondly that which concerneth men I meane in their naturall duty towards God and their neighbour for man never received Law but that before his Redemption and those Lawes which relate to Redemption are not properly naturall but supernaturall Lawes is termed the Law of Nature i. e. humane or the Law of the rationall nature Thirdly that part of Gods will which concerneth naturall Agents is termed the Law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Law of the corporeall Nature Againe this second sort of Law which is the Law of humane or rationall Nature and is grounded upon the will of God concerning mankind is divided by Christ himselfe into two parts which he termes two Commandements Mat. 22.27 Which two are differenced by two different Objects and two different sorts of love required of us for the due performance of our different duties unto these two different Objects The first Commandement relates to God whom we must love above our selves and all that we call ours for God doth not allow any man to value either life limbe liberty or estate above himselfe Mat. 10.37 39. Luke 14.33 Marke 8.35 and of this nature are all the particular Commandements of the first Table which are comprehended under this generall and great Commandement the duties whereof are grounded upon a love exceeding the love of our selves The second Commandement relates unto our Neighbour whom wee are not obliged to love either above our selves or equally with our selves but onely like our selves so that the love of our selves in this second part of the Law of Nature is allowed the first place and wee may lawfully value our owne life limbs estates and liberties above our neighbours and preferre the indempnity of our selves before the indempnity of our neighbour in each of these severall respects when they chance to come in competition And therefore no Law either of God or man doth make homicide capitall no nor culpable where it is necessitated se defendendo And of this nature are all the particular Commandements of the second Table which Christs exposition comprehends under this second generall Commandement Thou shalt love thy neighbour as thy selfe the duties whereof are grounded upon a love not exceeding but inferiour unto the love of our selves Now the Kings Honour being grounded upon the fifth Commandement which they take pro concesse to be a Precept of the second Table and therefore grounded upon a love which must not exceed the love of our selves the people are obliged by the Law of God and Nature in all their duties towards the King in the first place to looke upon their owne safety and by consequence the Kings Honour is not a superiour but a subordinate end to salus populi so that the people may resist yea and kill the King also if they be necessitated se defendendo Argum. 2 A second Argument which they urge for a further confirmation of this is the instance of a Generall or Governour of a city who though his Commission be never so large extending to life liberty and estate yet if he shall contrary to his trust reposed in him for defence of that city turne the Canon against the city to destroy it may lawfully be resisted by the city and Souldiery and that by armes and violence as a traitour to his trust and therefore if the King shall breake the trust reposed in him by God the people may like this city and souldiery lawfully resist him as a a traitour to his trust and provide for their owne safety before his honour Argum. 3 Lastly they alledge out of Scripture severall instances of Kings that have beene resisted by the people in order to their owne safety wherein the actions of the people have beene sometimes expresly approved by God as in the deposition of Rehoboam from his dominion over the ten Tribes 1 King 12.24 And sometimes countenanced by holy men of God which themselves have been the principall actors therein as David in the defence of himselfe from the rage and fury of Saul 1 Sam. 22.1 2. and Chap. 23.7 8. And Elisha in his advise to the Elders to resist the messengers sent by King Jehoram to take away his head 2 King 6.32 and yet neither of them reproved by God for preferring their owne safety before their obedience to the Kings commands And therefore the Subjects may provide for and regard their owne safety rather then his Honour That Doctrine which I shall here premise as a ground for the solution of these Arguments and to evidence the preheminence of the Kings Honour above the peoples welfare is such a principle in Divinity as I presume will prima facie hazzard the repute of a Paradox being directly opposite to the opinions of all Christian Authors who write of the Morall Law who distinguishing the Ten Commandements into two Tables according to Christs rule Mat. 22.37 doe generally conclude the fift Commandement prescribing honour to parents to be a Commandement of the second Table which containeth our duty towards our neighbour as if Kings and parents related to their Subjects and children as neighbours and not as Gods And that the duties therefore to be performed to Kings and parents are grounded onely upon such a love which must not exceed the love of our selves which being granted for truth the Argument taken from the Law of Nature to prove the preheminence of the peoples welfare above the Kings Honour and thereby to legitimate the resistance of Kings as well as of any other men when the people doe judge their commands to be destructive to their owne safety and welfare is altogether unanswerable For Christ in that prementioned division of the Morall Law Mat. 22.37 makes but two objects of mans duty one superiour whom wee are obliged to love and respect above our selves and that is God another inferiour object whom wee are obliged to respect onely as our selves that is in the respect of the degrees of extension of our love equally to our selves for wee must have a regard unto our neighbour in his person and life chastity goods and good name as well as our owne but yet we are not obliged to an equality in reference to the degrees of the intension of our love to our neighbour in any of these particulars for we may and ought to love and respect our own life goods and good name above our neighbours so that every man is set in the middle betweene these two objects to the one hee lookes upward as an object above him to the other downeward as an object below him So that if Kings and parents relate to us only as neighbours and not as Gods for there is no other third object of mans duty then they are not our superiours but inferiours nor may we respect their persons goods or good name above our owne as things sacred but beneath and after our owne and so to
The Argument is this To whomsoever the power of vengeance and recompence pertaineth he is a God for God himselfe affirmeth those prerogatives to be peculiar to himselfe Deut. 22.35 36. But both these prerogatives pertaine unto the King as Saint Paul affirmeth in this Text ergo Kings are Gods and by consequence the fift Commandement which prescribeth our duty to them must be a Precept of the first Table The seventh Reason is grounded upon the nature of that obligation which the commands of Kings doe impose upon their Subjects which binde the conscience Ver. 5. which is Saint Pauls fift motive to obedience Wherefore ye must needs be subject not onely for wrath but also for conscience sake Which reason Saint Peter alledgeth also to perswade this kind of submission to Kings 1 Pet. 2.13 Submit your selves for the Lords sake because the submission is not to man but to God Ephes 6.7 whose Majesty and Authority the King doth represent and in the latter part of this second Chapter Saint Peter presseth this kind of submission for conscience sake and the Lords sake by Christs example who needed not to have submitted to Pilate or the Jewes for wrath for he was able to overthrow them all with a blast of the breath of his mouth as he did the officers John 18.6 and shall doe Antichrist at the last day 2 Thes 2. Or to have obtained twelve legions of Angels from his Father for that purpose Mat. 26.53 whereof one single Angell was able to destroy 185000. Assyrians in one night but yet to honour the Substitute and Deputy of his Father he submitted to their power knowing it was his Fathers will and that the judgement was not theirs but Gods Acts 4.28 which is the ground of Nazianzens advise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must submit to good Kings as to the Lord himselfe to bad Kings for the Lords sake Upon which grounds it is easie to prove the King to have the relation of a God to his subjects For he that can command the conscience is a God but the commands of the King doe oblige the conscience i. e. in licitis politicis whereunto his Commission doth extend and therefore in reference to all those matters the King is a God to his Subjects And by consequence this fift Commandement prescribing the Subjects duty must be a Precept of the first Table The eight and last Reason is taken from the nature of those acts whereby Subjects ought to expresse their obedience to Kings Ver. 6 7. which is Saint Pauls fixt motive to obedience which acts doe referre either unto the Kings power or else to his maintenance 1. The acts of obedience relating to power are Feare and Honour which are due onely to God Deut. 6.13 Mat. 4.10 Mal. 1.6 But Saint Paul commandeth us to performe these duties unto the King in this Text to which Solomon addeth another precept Prov. 24.21 My sonne feare God and the King And David likewise commanded the people to worship God and King Solomon 1 Chron. 29.20 so that God and the King are made a joynt object of these duties which are peculiar to God ergo the King must supply the place of God in reference to his Subjects and by consequence the fift Commandement must be a Precept of the first Table Ob. Christ forbids us to feare them that can kill the body onely but cannot kill the soule Mat. 10.28 but Kings can onely kill the body and not the soule ergo wee may not feare Kings Sol. That command of Christs is not Positive but Comparative as appeares in the Text and onely prohibits us to feare the King more then God Repl. Then when the Kings commands are contrary to Gods we may resist Sol. We may resist his commands but not his power for in those cases we must obey God by an active the King onely by a passive obedience for which wee have the president of the Apostles themselves Acts 4. and 5. who did refuse to obey the commands of the Rulers prohibiting them to preach in the name of Jesus but yet submitted to their power in yeelding themselves to be imprisoned and beaten according to the commands of the Rulers so that they obeyed both God and the Magistrate the first by doing the latter by suffering 2. The acts of obedience relating to the Kings maintenance are Tribute and Custome whereof I spoke at large in the ninth Chapter of this Booke in the point of Secondary Honour due to the King where I demonstrated these to be due to God onely Primarily and to the King onely Secondarily as he supplies the place of God in Ruling and Judging his people And therefore seeing we are to performe those acts of submission and obedience to the King whereof God himselfe is the proper and immediate object it followeth necessarily that the fift Commandement which prescribeth those acts must be a Commandement of the first Table Now upon these grounds it is easie to frame an answer to the three Arguments alledged for the preheminency of the peoples safety above the Kings Honour whereby to legitimate the resistance of Kings in order to the peoples safety To the first Argument taken from the Law of nature Answ 1 I answer that it is grounded upon a false supposition for the fift Commandement which is the ground of the Kings Honour is not a Precept of the second Table but of the first the duties whereof are grounded upon a love exceeding the love of our selves for the Law of God and Nature teacheth us to love God above our selves Deut. 5.6 Mat. 22.37 and therefore though the King be a man in his naturall capacity and therefore in that sense hath the relation of a neighbour yet in his Politick capacity in which sense onely he is the object of the duties of the fift Commandement he hath the relation of a God to us and not of a neighbour and therefore we ought to regard his Honour above our owne safety and rather to suffer the losse both of our estates friends and life then dishonour him To the second Argument grounded upon the instance of a Generall I answer Answ 2 that the case is farre different For I presume the Argument presupposeth that Generall to be trusted by the King for the safety and protection of that city and not for the destruction of it and that upon this supposition they doe resist him as a Traitor to his trust and in this case the resistance is lawfull because his Commission doth not extend to that act and he is onely a Magistrate so farre as his Commission doth authorize him But suppose the King should have judged that city to be destroyed and authorize that Generall to execute that judgement in this case it were absolutely unlawfull to resist and all acts of opposition in the city or souldiery being the Kings Subjects were absolute treason and rebellion because the Kings Commission from God doth extend absolutely both to our estates and persons nor doth he
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
within that Sacred Cirumferancce in a manner through my whole discourse of Monarchie The defects whereof do not proceed from any barrennesse or unaptnesse in the soyl to bear a crop of this kind of grain answerable to the expectation of the most Criticall Statist but meerly from the insufficiencies of the Husbandman whose Indexterity hath reaped this sorrie Crop out of that fruitfull and Luxuriant soyl And to the intent Your Majesty may take a superficiall survey of the whole Treatise I have thereunto prefixed a briefe Analysis representing both the summe and Method of the same purposely thereby to direct Your Princely eye unto that part which Your Majesty shall judge worthy Your perusal though indeed the part which above others I designed for that honour was the tenth Chapter of the second book in the penning whereof I had a more particular eye upon Your Majestyes Immediate service then in any other Because I conceived the subject thereof being the due limitation of Regal Power in ordine ad extra regalia to be of the most Immediate concernment to Your Majesty And thereupon also presumed that it would not disgust Your Majesty although it was served up from the hands of an unskilful Cook no way gifted for seasoning a discourse to relish a Palate so exquisitely judicious as I know Your Majesties to be Onely my former experience of Your Majesties gracious indulgence in vouchsafing me the honour to tast of such homely fare as my rude pen and fancy which Nature did never aptate for courtly flourishes of wit or eloquence the proper food for Princely eyes have made an Extemporary provision of hath grounded a confidence in me to present unto Your Majesty this unpolish'd publication of mine own judgment in a busines so far transcending my mean abilities that I prognosticate a necessity of my betraying much weaknesse insufficiency therein which I resolve rather to expose to the worlds censure then to betray the least want of duty or affection to the service of a Master who hath honoured me with so high a trust as sometimes Your Majesty was pleased to repose in me whereof I conceive I could not shew my selfe any way more unworthy then by my silence in a businesse seeming to my apprehension of so great importance to Your Majesties present and future happinesse And therefore to insinuate the promptitude and devotion of my soul to make true payment unto Your Majesty of my due debt of duty and service surmounting the proportion of ten thousand Talents though the summa totalis of my abilities did never equivaliZe account to one hundred pence I have compiled this trifling Treatise for the Patrocination whereof I have presumed to make my addresses to Your most Sacred Majesty For though I know nothing wherefore it should find acceptance or entertainment in the world either for its own sake or its Fathers yet I doubt not but the Relation of so Illustrious and eminent a God-Father may put an estimate upon it in those eyes from which it could never otherwise expect an auspicious glance But lest I should adde the irksomnesse of Impertinent prolixity unto my other innumerous exorbitances I will conclude these Dedicatory addresses with that short Petition which Your Majestyes customary Indulgence hath taught me to ask viz That what Your Majesty shall herein find to be ill spoken you would be gratiously pleased to interpret to be well meant By From my Close Prison in the Tower 9. Sept. 1647. Your MAIESTYES Most Loyal subject and most humble and dutifully affectionate Servant Michael Hudson The Analysis of the Whole Government 1. Naturall which is the subject of the first book Analysis Lib. 1. Concerning Natural Government Two things are considerable 1. The Nature and Originall thereof of which Chap. 1. The species thereof which are 1. Internall Government over the Immediate acts and effects of the soul or Internall form of the Creature The exercise whereof doth pertain onely unto God himself Chap. 2. and 3. 2 Externall over the External actions and motions Of the creature which is two-fold 1. Extraordinary and Miraculous the exercise whereof doth pertain likewise onely unto God himself Chap. 4. 2. common and ordinary which is two-fold 1. Primitive and Original the which kind God himself also doth Immediately exercise in his Externall acts of providence over all his creatures Chap. 5. 2. Derivâ—tive Instrumental which one Creature by Divine Ordinance doth exercise over another And this is two-fold 1. General which is the order and Government established by God amongst the three Immediate species of the universe viz. Angels men and Naturall Agents And of this there are two sorts 1. That which Angels do exercise over both the other two species viz. Intellectual and nâ—turall Agents ch 6 2. That wch the Intellectual Agents doe exercise over the naturall Chap. 7. 2. Particular which is the Order and Government established by God amongst the particulars of each of these three species of the universe wherein is declared the degrees of subordination amongst 1. The Angels themselves 2. Natural Agents themselves 3. Intellectuall Agents themselves which is the ground of Politique Government the onely Legitimate spece whereof is Monarchie as is declared in the second book Chap. 8. Treatise manifesting the Divine Right of 2. Politique the onely Legitimate spece whereof is Monarchie which is the subject of the second book Analysis Lib. 2. Monarchie is considerable in a Triple capacity 1. Moral is it relateth to the habit of prudence which is the abstract consideration thereof according to its Essence in which sense it is the subject of the five first Chapters of this second book wherein is shewed 1. The nature of Monarchie and of that Jus Divinum whereof it doth participate and that Monarchie in its Moral and Natural capacitie is June Divino implicito and in its Theological acception Iure Divino Explicito Chap. 1. 2. What those six several Divine sanctions are which entitle Monarchie to this Ius Divinum Implicituâ— Chap. 2. 3. The nature of Polarchie which is the opposite curse and privation of the blessing of Monarchie and of thâ—t â—us Divinum whereof it doth participate Chap. 3. 4. What the six severall Maledictions are which declare Polarchie to be â—uâ—e Divino Vindicaâ—ivo as Monarchie is Gratiosâ— Chap. 4. 5. The laudable expediencie of reducing every Polarchie to a Monarchie and the criminal inexpedience of translating any Monarchie into a Polâ—rchie Chap. 5. 2. Natural as it relateth to that supremacy which is the ground and matter of Monarchie and of the Monarchs title to the Crownâ— in which sense it is the subject of the three next Chapters wherein is shewed 1. That the title of Popular Election is absolutely and in every case unwarrantable and unlawfull Chap. 6. 2. That the title of Birth-right and Hereditary Succession is the onely title which is ordinarily Lawfull and which can pretend to warrant from the Ordinance of God Chap. 7. 3. That
a place in those sacred Records but though no Polarchie be honoured with any Divine sanction either native or Redemptive being in it self a meer curse in Nature inflicted upon a Nation by Divine Malediction for a punishment thereof as Warre Famine or Pestilence is as I shall shew more at large in the Subsequent Book Yet in Regard many sorts of Polarchie have been honoured with the humane sanction of practise Prescription and Custome both before the Incarnation of Christ by those famous and Renowned Common-wealths prem-entioned and also of late yeares by some Christian Common-wealths Although there be no more Divinity in any sort Polarchie or any more warrantable grounds in Scripture Nature or Reason for any man to attempt or endeavour the Erection or institution of any Polarchicall Government then there is for men to contend for Ignorance Diseases Mutilations Poverty or any other Curse and Punishment It will be requisite to speak something concerning the Nature and Originall thereof as a vice corruption and Privation of Monarchy the onely Divine and Native Policy The Divine Right whereof is declared in the next Book FINIS Libri Primi THE SECOND BOOK Declaring the DIVINE RIGHT of MONARCHIE CHAP. I. Of the Nature of Monarchie and that Jus Divinum whereof it doth Participate MY Pen is now at length arrived upon that wished coast whereunto it hath with constant pace directed its course through all those obscure and uncouch pathes wherein it hath wandered in the several Chapters of the former Book for the Investigation of a Jus Divinum in every kind of Order and Government which God hath established amongst his creatures 1. In their General Relation to himself their Creator 2. In the specificall relations of the three different kinds of creatures to one another 3. In the mutuall relations of the particulars of each kind amongst themselves Each of which several kinds of Government I have already manifested to participate of some such species of that Jus Divinum whereof I promised an explication in the Introduction to this Treatise as was most proper and suitable unto the nature of those creatures which were therein concerned In which precedent expresses if either my brevity seem culpable or my obscurity the Individual attendant thereof unsatisfactorie although I will not Apologize for mine own disabilities whereof I am too abundantly conscious yet I desire the Reader to consider that my first Intention was to premise onely a Cursory explication of these parts and species of Natural Government as procognita for an introduction to the treatise of Monarchie which I shall manifest to be the onely sort of Politick Government warranted either by God or nature Divine Right whereof I shall endeavour to Demonstrate in the sequel of this Book in all its several causes parts and capacities according to the Method proposed in the Frontispice of this Treatise representing the scope and substance thereof wherein we promised a manifesto of the Divine Right of Monarchie in Relation unto 1. It s Originall and Efficacie 2. It s Forme and Essence 3. It s Ground and matter 4. It s end and vse Which several particulars do present us with a superficiall survey of the nature of Monarchie which may be described two wayes 1. Grammatically by the derivation of the word 2. Logically by the prementioned causes 1 The derivation of the word Monarchie is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principatus Which word relateth to the active and more noble part of Government according whereunto Monarchie is described to be a Politick Government wherein one person is supream and chief and this indeed is the vsuall description approved by most Authors 2. But that description which is more expressive of the nature of Monarchie may be Logically thus compleated of the prementioned causes thereof Monarchie is a politick Government Instituted by God for the preservation of humane society by the Administration and Exercise of the Supream Power and Authority of one person over all others in the same society The former part of which description expresseth the two External causes of Monarchie the latter the two internall but yet the Externall causes thereof are not herein expressed in that just extent and Latitude as to be an entire and adequate ground of all the parts of our ensuing discourse in this Book concerning the Divine Right of Monarchie For Monarchie doth not onely derive its institution from God the Efficient cause thereof but also many other Divine sanctions Nor is the preservation of humane society the adequate end for which God did institute this Government And therefore though this description reacheth the most and indeed more Divine and transcendent expressions of Monarchie then are Recorded by any Author that I have read upon this subject yet least I should incurre the guilt of that absurdity in my present discourse as to extend my superstructures further then my foundation I shal present the Reader with another description which shall reach all that my pen doth ayme at in this present discovery of the nature and Divine Right of Monarchie which is this MONARCHIE is a Politick Government Instituted and approved by God consisting in the prudentiall administration and exercise of the supream Power and Authority of one Person over all others within the same society for the preservation of Peace and Vnity in Order to Gods glory the Kings honour and the peoples welfare Which description I conceive to be a full expression of all the parts and causes of Monarchie the explication whereof I purpose to be the entire businesse of my ensuing discourse wherein I shall observe the same Method expressed in this present Description 1. Shewing this blessing of Monarchie to derive its Originall from God the Efficient cause thereof and that the Holy Ghost hath also honoured the same with many recommendatory sanctions whereby to evidence the Divine Right thereof and the true and proper distinction of this blessing of Monarchie from the curse of Polarchie all which particulars I have designed for the five first Chapters of this Book which shall declare the nature and Divine Right of Monarchie in its Morall capacity as it is grounded upon the habit of Prudence which though it be not directly a Moral habit yet is the fountain of all Moral acts wherein I hope the Reader shall receive satisfaction concerning the Divine Right of Monarchie in Relation to the efficient and formal causes thereof which are the first two particulars expressed in the definition of Monarchie 2. In the next place I shal speak of this blessing of Monarchie in its natural capacity as it relateth to that supremacie which doth preheminence the Monarch above all others within the same society which I terme natural not so much because it is the material cause and ground of this Natural blessing of Monarchie every Monarch deriving his title to the Crown from this supremacy but rather because Supremacy it self doth ordinarily proceed from a
meer Natural cause viz Birth-right and hereditary succession and not from the peoples election or any other meanes i. e. justly and Legally for conquest is unlawful unlesse where it is Legitimated by Gods special warrants as I shall demonstrate in the eighth Chapter of this Book And this I purpose to be the errand of the three following Chapters 3. In the third and last place I shal speak of Monarchie in its Theologicall capacity as it relateth to those ends which qualifie al Monarchical actions concerning which I shal declare first their nature what the Monarchicall honour due to God the King is wherein both that honour and salus populi doth consist Secondly their due order and that the Kings honour is to have the preheminence above salus populi in all the Monarchicall actions both of King and subjects in the former of which I shall Intimate the duty of Kings in the due limitation of their Power in order to all Extra Regalia and Metapolitical matters and in the latter the duty of subjects in the due extension of their obedience in order to all matters within the sphere of Political cognizance The explication of which particulars shal be compleated in the four last Chapters of this Book The first point which my Method invites me to insist upon in this Chapter hath an influence upon all our ensuing discourse and that is the Jus Divinum Naturale which I mentioned in the Introduction to this Treatise but referred the more punctual explication thereof unto this place purposely thereby to usher the Readers apprehension into the more facile and perfect understanding of that Divine Right which is incident to Monarchie in all the prementioned Respects I shal not need to make a repetition here of the several divisions subdivisions of Jus Divinum specified in the Introduction for if the Reader please to reperuse the same there he may find to what species of Jus Divinum this Naturall Divine Right which doth claime a place in Monarchie properly appertaineth Which there he shall find to be a species of Jus Divinum gratiosum and thus described Naturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those natural truths whereof Heathens and Christians are equally capable by nature onely the same are made more clearly known and Manifest unto Christians by Revelations of Scripture in those particulars which the Holy Ghost hath judged requisite to be communicated for the benefit of the Church then they can now in this Elapsed and Apostate condition be possibly known unto man by any natural meanes and helpes And this Jus Divinum Naturale is two-fold viz. Implicitum Explicitum 1. Implicite Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning natural blessings conferred upon us by God as pledges and expresses of his love to us which blessings are notified unto us in Scripture by clear and manifest intimation of the acceptability thereof unto God and Recommendations of the vtility thereof unto man Which sanction doth not make a thing absolutely and Essentially Divine and necessary excluding all humane option and prudence and not admitting of any case wherein the Conscience may dispence with the contrary without manifest guilt of sin But onely it makes it naturally and Religiously eligible and desirable of a meanes and help to the performance of those duties which are absolutely and Essentially Divine and necessary and those blessings which are capable of this recommendatorie sanction are the same whereof Adam in innocency did participate as natural helpes and meanes for the due performance of his duty unto God The curses or opposite privations of which blessings being the fruits and effects of that Divine Malediction which Adams prevarication and Apostasie contracted upon himself and his Posterity Now though every man be not obliged in conscience to have and enjoy these blessings in regard they are no proper and Immediate part of our duty unto God nor yet to eschew the opposite curses in regard they are not properly sinnes against God yet is every man obliged in conscience to desire and pray for these gifts and blessings and to attempt and endeavour the attainment of the same by all such lawful and warrantable wayes meanes as do not transgress any of Gods Precepts Commandment which do impose a sanction of a higher nature upon all such matters as are capable thereof so that those gifts and blessings are the proper and Immediate object of our natural desire and the Remote and Mediate object of Christian hope And therefore are included in a part of that Divine Orison composed by our Saviour himself for the Generall use of all Christians summarily comprehending the whole matter of all devotions In the fourth petition whereof we pray for these naturall gifts and blessings in that expression of daily bread And in like manner also every man is obliged in conscience to deprecate the curses which are the opposite privations of these blessings and to endeavour the avoidance thereof by all such lawfull and warrantable wayes and meanes as do not transgress any of Gods precepts and Commandments because in their own nature they are mala poenae that is curses and punishments for sinne and Impediments to the exact performance of those duties which are absolutely and Essentially Divine And therefore the last petition of the prementioned Orison deprecates these curses in this expression Deliver us from evill Now these natural blessings which participate of this Implicite Divine Right are of two sorts viz. Internall and Externall 1. Internall blessings are those which Aristotle termes bona animi And these again are of two sorts 1. Moral habits which are seated in the will 2. Intellectuall which are feated in the understanding The Intellectual habits are of two sorts 1. Speculative which are three viz. Sapientia Intelligentia Scientia 2. Practicall which are two viz. Ars prudentia Which habit of Prudence according to Aristotle is Recta ratio in agendis directing the disposition and guidance of humane affaires And this habit of Prudence is three-fold 1 Prudentia Ethica which directeth the Moral actions and matters of particular Persons 2. Prudentia Oeconomica which directeth the actions and matters of a particular family consisting of diverse Persons 3. Prudentia Politica which directeth the actions and matters of a publike society consisting of diverse families which kind of Prudence is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse because Politick Government is the very esse and being of a multitude without which it cannot subsist And is the very form and Essence of Monarchie which ordereth and directeth the actions and matters of a publick society by the Prudence of one supream person Who for this cause is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the
82.6 And Moses is stiled Aarons God Exod. 4.16 And of these Gods Saint Paul meant when he affirmed many Gods to be in earth 1 Cor. 8.8 Now in regard the King doth represent the person of God he is to be honoured not according to what he is in himselfe and in his naturall capacity that is as a man but according to what the person is whom hee represents and that is God For you know the respects which we exhibite to the Mayor of a towne which happily may be a Cobler are not proportioned according to the worth and honour of that Cobler but according to the worth and honour of the King whom he represents and therefore within those limits where that Cobler doth represent this Majesty and exercise this power derived from the King he is in all respects preferred above all other men of what quality soever though Knights or Lords and therefore our duties to the King cannot relate to him in his naturall capacity as a man but in his Politick as he represents the person of God and by consequence this fift Commandement must be a Precept of the first Table Some Jewish Writers upon this very ground and reason do concurre in this opinion that this fift Commandement pertaineth to the first Table because Kings are stiled Gods Psal 82. and Ministers of God whereunto that learned and reverend Divine * In his Tract upon the Morall Law p. 105. Bishop Andrewes returneth this answer That not onely superiours but also inferiours are included in that Commandement which excludes it from the first Table But with reverence to his great learning and humble submission to better reason I cannot in this particular captivate my assent either to his answer opinion or reason for if that were sufficient to seclude the fift the same reason would exclude also the fourth Commandement out of the first Table because both son and daughter and maid and man-servant yea even oxe and asse also are therein expresly mentioned But that which distinguisheth the two Tables is the object of the duty to whom it is to be performed and not the subject who is to performe it And wee doe not finde that the duties of the fift Commandement are to be performed to any inferiours but onely to superiours And besides this judicious Divine himselfe who is deservedly honoured both for piety and knowledge although he dissent from this opinion and in his division of the Commandements doth make this fift Commandement a Precept of the second Table yet in that Argument which he alledgeth to perswade the sincerity of submission and obedience to Princes he proves it directly to be a Precept of the first It pleased God a In his exposition of the fift Commandement saith hee to give this Commandement roome before our goods yea before our life to shew that obedience to Princes must be preferred before either our estate or life Now if Princes must be dearer to us then our selves how can they have the relation of neighbours upon whom the law of God doth not enjoyne us to set any such estimate The fourth reason is taken from the nature of the sinne which is the breach and transgression of this Commandement which is a sinne immediately against God For he that resisteth the power resisteth the ordinance of God Ver. 2. and therefore Rebellion against the Prince is termed a Rebellion against God as appeares Numb 14.2 3 4. where the Lord doth threaten the punishment of the peoples Rebellion upon the report of the ten spies not as a sinne against Moses but against himselfe And so likewise the Rebellion of Korah is tearmed a Rebellion not against Moses but against God Numb 27.3 And Christ saith those that despise his Messengers despise him Luke 11.16 And the Prodigall acknowledgeth his disobedience to his father to be a sinne first against heaven Luke 15. And Saint Paul saith that he that despised the Apostles despised not man but God 1 Thes 4.8 because their calling was Gods ordinance as also the Kings is And this was the ground of Gamaliels Argument whereby he disswaded the Councell from using violence to the Apostles because if their power were from God in fighting against the Apostles they should fight against God Acts 5. And therefore the transgression of this Commandement being a sinne properly against God as the immediate object this fift Commandement must needs be it Precept of the first Table The fift Reason is taken from the nature of the punishment due to the sinnes against this fift Commandement and that is damnation Rom. 13.2 which is Saint Pauls third motive to obedience for that punishment is generally due to all the sins against the first Table but not to all the sins against the second For by damnation here in this Text the Apostle must needs understand the punishment of temporall death which the Judiciall Law ordained to be inflicted for every trespasse against God and the offences against the law of the first Table which were judged not according to the dammage which ensued upon the offence like the offences against our neighbour where a man was to loose eye for eye tooth for tooth and the like but according to the quality of the person against whom they were committed for he that transgrest the fourth Commandement by gathering onely a few sticks was commanded to be stoned to death Levit. 24.15 And hee that blasphemed or cursed God was to die the death Numb 15.35 Now all transgressions against our parents were to be punished after the same manner and not according to the dammage which ensued for he that did smite his father or mother was to be put to death though no dammage ensued Exod. 21.15 Nay if he did but curse them he was to suffer death Ver. 17. which punishments were not due by the Law for any such offences against our neighbour but onely against God and sinnes of the first Table and therefore this fift Commandement must be a Precept of the first Table And the reason why I doe judge this damnation to be meant of a temporall punishment which is inflicted by the Magistrate and not of eternall which is inflicted by God is because in reference to Gods eternall punishments all sinnes are alike damnable and punishable with eternall damnation and so Saint Pauls reason should not be any motive more proper to perswade this duty then any other but in reference to temporall punishments inflicted by the Magistrate the sinnes onely against God and the first Table are made generally and universally capitall by the Law of Moses and the same were also made capitall by the lawes of other Nations for mens words against the King may render them guilty of treason and so of death which mens words against their neighbours doe not doe The sixt reason is grounded upon those acts which are said to be the duties of the King which are to revenge and recompence Ver. 3 4. which is Saint Pauls fourth motive to obedience