and destruction thereof which defects in our naturall inclinations God ordained to be supplied by the exercise of a Judiciarie power whereby to excite us to the performance of these naturall duties either by the remuneration of our merits of obedience or the punishment of our crimes of disobedience unto the Lawes and Statutes composed for mans direction both in Ecclesiasticall and Civill affaires so that the exercise both of the Legislative and Judiciarie power of Kings were meere emergencies of mans Apostasie Before which time though Government was established amongst men by that law of nature yet in regard that Law whereupon this Government was founded was so principled in mens hearts that it was sufficient to direct all Politicall and Monarchicall duties and the naturall rectitude of their wills to excite the performance of them there was no occasion at all for the exercise either of the Legislative or Judiciarie power for direction of Politicall and Monarchicall duties or restraint of Politicall and Monarchicall exorbitances neither should there ever have beene any more occasion if man had persisted in that his native Innocency and integâ—â—â—y for any such direction or restraint then there was to direct the duties or restraine the exorbitancies of Christ himselfe whose innocency and integrity both in his nativity and conversation was parallel to Adams in his created and native state and condition the conformity of whose active obedience to authority in omnibus licitis and passive in illicit is neither was nor could be any way defective to the most exact rules and lawes of God and nature Whence it is manifest that though Magistrates in the state of Innocency were invested by the law of nature both with a Legislative and Judiciarie power in actu signato yet the actus exercitus or exercise thereof was a meere emergency of mans prevarication and Apostasie which did not occasion God to ordaine and institute any new sort of humane policy or any new lawes for direction of Politicall duties but onely to ordaine the actuall use and exercise of his Legislative power to supply and help the defects imperfections and infirmities of his understanding in the lawes of nature by the composure of Positive Lawes and Statutes and of his Judiciary power to correct and regulate the depravities of his will by remunerating the merits of his obedience and punishing the crimes of his disobedience to those Lawes and Statutes The result of all which is but briefly this that the Objectum per se or the direct and immediate Object of Politicall Cognizance consisting in the Fundamentals and Essentials of Politick Government is onely the externall duties prescribed in the Morall Law in reference unto which duties Kings both may and ought to exercise both their Legislative and Judiciary power over all persons within their Dominions whether Ecclesiasticall or Civill Ob. Some do object against this that Christ hath suffered for the sins of the whole world and therefore that no man ought to be punished for sinne for it would be a point of direct Injustice to require satisfaction of us for that for which our surety hath already paid and given plenary and perfect satisfaction to our Creditour so that the exercise of the vindicative part of Judiciary power in Magistrates inflicting punishment for offences must needs be unlawfull and destructive to the principles and priviledges of the Gospell of Christ Sol. I answer that the punishments inflicted by Magistrates are not intended for the satisfaction of Gods justice for our offences against God but for the instruction of our obedience in order to the publike peace for no temporary punishments or tortures how extremely inhumane and barbarous soever can possibly be satisfactory for the least sinne against the law of God whose merits in the court of Gods Justice are eternall death Neither doth any man suffer now in earth nor shall any man suffer hereafter in hell for any sinne against God and his law of nature but onely for sinnes against Christ and his law of the Gospell that is for infidelity despaire and want of charity or the love of Christ as I have already intimated in the Introduction So that the punishments inflicted by the Magistrate is not intended for satisfaction of any sinne committed against God for that satisfaction is peculiar to the sufferings of Christ but for prevention of future mischiefes either in the offender or others or both that men may live together in peace and unity following all godlinesse and honesty according to the commands of the Gospell and law of Christ which as I said before is not different from the Morall law given by God at the first creation in Essence for both of them enjoyne the same duties but onely in circumstance and the manner of performing these duties For whereas the law of God doth require an exact and legall performance according to the letter of the law the law of Christ doth require onely an equitable and Evangelicall performance according to the measure of our abilities And therefore whereas the offences against Gods law were determinable only in a Court of Justice and so punished according to the quality and merit of the trespasse the offences now against Christs law are determinable onely in a Court of Mercy and Equity and so punished according to the measure of our abilities and the mis-imployment of such talents and blessings as wee have received by Christ who hath renewed by his Spirit in every mans soule some of the obliterated characters of nature whereof they were deprived by Adams sinfull prevarication And according to this law of Christ are all the Nations and Kingdomes of the world now governed as well Heathen as Christian for all Government was by his Father transmitted unto him John 13.3 Phil. 2.10 11. so that now all Kings and Rulers as well Heathen as Christian are Christs Lieutenants and Deputies for what Solomon attributed to Christs power indefinitely in the consignation of Kings Prov. 8.15 By me Kings raigne David expresly extendeth to Heathens as well as Christians Psal 2.8 I will give thee the Heathen for thine inheritance And Saint John expresly affirmeth Jesus Christ to be Prince of all the Kings of the earth Apoc. 1.5 And therefore all Kings doe now order and decree all things in a Court of mercy and equity which looketh upon the abilities of the offender and not in a Court of Justice which looketh onely upon the quality of the offence For no Prince in the world whether Heathen or Christian doe punish Ideots and Mad-men for the same offences which sometimes are made capitall in men of understanding the reason is because these are capable of Reformation and to be made better by punishments the other not so and therefore though the offence be the same in both yet the punishment is not so whence it is manifest that the exercise of the Kings Judiciary power is not intended for satisfaction for sinne for which Christ died but meerely for restraint of such
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
〈◊〉 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
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 title of Conquest in it self is neither lawful nor warrantable nor cannot create a just and lawful title to a Crown but onely in such cases where it is legitimated either à Priori by an Immediate warrant and Command from God or else à Posteriori by the extinction of the issue Royall Chap. 8. 3. Theologicall as it relateth to the end of Monarchie which qualifieth all Monarchicall duties both in King subjects in which sense it is the subject of the four last Chapters of this second book 1 wherein is shewed 1. The nature and species of the end of Monarchie and what is meant by God and the Kings honour which is the principall end of Monarchie and what by Salus populi which is the lesse principâ—ll And wherein these ends do consist Chap. 9. 2. The duty of Kings in the due limitation of their power in Ordine ad extra Regalia Metapolitica Chap. 10. 3. The duty of subjects in the due extension of their obedience in Ordine ad Regalia Politica Chap. â—â— 4. What influence oathes and Covenants may or ought to have upon the mutuall and Monarchicall dutyes either of King or subject Chap. â—â— The Scope and Substance of the whole TREATISE ALl Authors whose judgements and intentions have fitted their pens for the communication of a compleate and grounded knowledge of the subject of their Treatise unto the apprehension of their Reader have endeavoured to frame their discourses in that method which deduceth things from their Originall causes grounds and principles the right understanding whereof hath by the approbation of the most judicious Writers of all sorts and in all ages been constantly applauded for the most profitable guide and introduction to the right understanding of the matter principally intended to be insisted upon in the sequel of their discourse My purpose therefore being in pursuance of that duty service and affection wherein by the law both of God and nature I stand obliged unto my King and Countrey to present them with an Idea of that unparallel'd policy which the providence of God and the prudence of our Ancestors hath established and continued for many ages together in this kingdome to the unspeakeable comfort benefit and happines of all those who live under the protection thereof if they were truely sensible of the abundant manifestation of Gods mercies towards them in the establishment and perpetuation of Monarchiall Government in this nation being the onely policie honoured with Divine institution and many other sacred sanctions whereof no sort of Polarchie whatsoever is capable all Polarchies being onely corruptions and opposite curses and privations of the blessing of Monarchie and the fruites of Divine malediction for sinne as I shall demonstrate in the sequel of this discourse and that also of such a Monarchie as is grounded upon Hereditary succession the onely ordinary title to soveraignty and Royall power whose justice and Legality is warranted by Divine Ordinance Conquest in its best attire being the most eminent of curses and all popular elections most Sacrilegious sinnes as the latter book of this treatise will fully manifest I shall endeavour in imitation of the most judicious Authors to facilitate the right understanding of the Divine Right of Monarchie by observing this Method in my ensuing discourse 1. To lay the foundation and Basis thereof in a briefe explication of the nature and Species of Jus Divinum which I shall premise for an introduction to this treatise 2. To proceed in the superstructure by declaring the Divine Right of Order and Government in generall together with the severall kindes thereof as it hath its effects in all the three species of the creatures of God compleating the immediate composure of the vniverse whereof the first sort are Celestiall as Angels the second intellectual as men the third meerly natural as al other inferiour creatures whose actions and motions are framed and ordered meerly by the Law and light of Nature First in their Generall Relation to God their Creator Secondly in the specificall relations of the different kindes of creatures to one another and thirdly to the mutuall Relations of the particulars of each of these three species among themselves which shall be the work of the former book of this treatise 3. To finish and consummate the work by manifesting the Divine Right of Monarchie which is the onely policie or humane Government warrantable by God and Nature First in its Originall and Efficient Secondly in its Form and Essencie Thirdly in its ground and matter And Fourthly in its end and use which shall be the businesse of the latter booke of this Treatise An Introduction to the Treatise declaring the Nature and Species of Jus Divinum IN regard the Divininy or Divine right of Government and particularlie of Monarchie is the principall scope and intendment of this Book It will be requisite in the first place to premise a description and series of the Nature and species of Jus Divinum to the intent the Reader may more perfectly understand what this Jus Divinum meaneth and thereby the better judge what sort of Jus Divinum may justly and properlie challenge a place in each sort of Government and particularlie in Monarchie Jus or Right is that which is conformable unto and warrantable by some Law And Jus Divinum or Divine Right is that which is conformable unto and warrantable by some Divine Law The Generall and Vniversall Divine Law is the will of God Which is the Generall Vniversall cause of all things that have or ever shall have a being both in their esse and their modo essendi Whether it be happy or miserable so that there is nothing exempted be it good or bad from the participation of some kind of Jus Divinum because the will of God which is the onely ground of a Jus Divinum doth extend unto every entitie both in its being and manner of being And therefore to guide the Readers apprehension in a more Methodicall path unto that Jus Divinum which properly claimeth a place in Monarchie I shall endeavour the Investigation thereof through all the severall degrees of entities that also in all their severall states and conditions relating to Order and Government till I come to that Jus divinum from which this naturall blessing of Monarchie doth derive its Divine Sanction and the opposite Curse of Polarchie its Divine Malediction Divis Gen. beginning at the first and generall division of Jus Divinum in Jus Divinum Absolutum Relativum Absolute Divine right is that which is grounded upon the eternall will of God concerning himselfe considered in his absolute and abstract capacity as he was before all worlds without relation to any creature as a subject object or instrument of his glory either in its Creation or Government in which sense it is the very Essence of God for in God the Law which guideth the light which sheweth the right which emanateth and the Object
which participateth are all of them Really and Essentiallie Identicall with the subject Which Jus Divivum is defined by God himselfe in that most absolute definition of himselfe given to Moses Exod. 3. in that transcendent expression I AM. And this Jus Divinum hath no place at al in Government which relateth Vniversallie to the creatures of God 2. Relative Divine Right is that which is grounded upon the perpetuall will of God concerning the world and the creatures therein And this Jus Divinum is twofold viz Creativum Preservativum Subdivision 1 1. Creatiue Divine Right is that which is grounded upon the will of God concerning the manifestation of his power in the Creation of the world and the creatures therein whereby he gave an Originall being to the whole Vniverse upon which ground he is most appositely termed by Aristotle Natura Naturans because he gave to every kind of Creature First such a Nature and being Secondly such a degree of Naturall excellence in that being Thirdlie such a Naturall understanding and will proportionable to that perfection and excellencie as was most conducent to his own glory And the creature which received all these from that Divine fountaine the will of God is upon that ground termed by Aristotle Natura Naturata whereof there are three severall kinds and degrees 1. Natura Naturata Angelica whose being is purely spirituall and celestiall and the perfections and excellencies proper unto Angels in that being are likewise spirituall and celestiall And therefore the understandings and wils of Angels doe reach unto Celestiall and spirituall matters viz. Those high and transcendent excellencies concerning God and Celestiall joyes the transcendant love and praises of God and other Celestiall blessings and duties whereof no other creature is capable in that nature and measure as Angels are although even Angels themselves are not capable of these things in their proper native and Infinite capacity as they are in God the Natura Naturante but onely in such a finite proportion of perfection and excellencie as is suitable to their created and finite yet most excellent and glorious nature But yet the understandings and wils of Angels are not so precisely limited to these Celestiall and spirituall matters which is their proper object but that they participate also of whatsoever either Intellectuall or Naturall Agents are capable and that also in a more eminent degree of perfection 2. Natura Naturata Intellectualis whose being is mixt viz. partly spirituall in relation to the Rationall soul and partly Naturall in relation to the humane body and accordingly the perfections of humane nature are partly Spirituall which are proper to the soul and partly naturall which are proper to the body And therefore they have both spiritual understandings and wils which are Essential to the rational soul and capable of spirituall and Celestiall objects and naturall knowledge and naturall Inclination whereby they judge of the objects which are proper unto natural Agents and that also more exactlie then the naturall Agents themselves are able to doe 3. Natura Naturata Naturalis Whose being is meerly naturall and accordingly their perfection is meerly Naturall and therefore their Analogicall understandings and wils are onely vers't in naturall objects for though there be three degrees of naturall agents viz. 1. Sensitive which is the most noble kind of all naturall Agents because they participate of sense and appetite which do most resemble the faculties of understanding and wil in man 2. Vegetative which is in the second degree of Excellencie because though they want sense and appetite yet they participate of some naturall light and inclination whereby they know and desire things which concern their vitall being nourishment augmentation 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall which participate onely of a naturall light and inclination to direct and excite them unto their naturall and proper actions and motions yet none of them do ever reach unto any Celestiall or spirituall matters either in their knowledge or inclinations but onely unto naturall and corporeall objects Now this Jus Divinum Creativum in regard it concerneth the creatures onely in their Originall esse and Reception of a being cannot properlie claime any place in Government which concerneth the creatures onelie in their perpetuation and continuance 2. Preservatiue Divine Right is that which is grounded upon the will of God concerning the manifestation of his providence in the preservation of the world and the creatures therein and this Divine Right is that which doth properlie claime a place in Government and all the severall species thereof for the very nature and Essence of providence consists in the Government guidance and disposall of the creatures of God in their being actions and motions And this Jus Divinum is twofold Nativum Redemptivum Subdivision 2 1. Native Divine Right is that which is grounded upon the will of God concerning the Manifestation of his providence in the preservation and Government of the Creature in its Native Originall and created state of being And this againe is two-fold Gratiosum Vindicativum Subdivision 3 1. Gratious Divine Right is that which is grounded upon the wil of God concerning the manifestation of his native grace and favour unto the creature in the preservation thereof in its Native and happie state of being by the Regulation of its actions and motions according to the rule of those native Divine Lawes given unto each creature severally according to those severall degrees of parfection wherewith he had enabled them for the performance of their severall duties required by those Lawes And this Jus Divinum is two-fold Primitivum Derivativum Subdivision 4 1. Primitive Divine Right is that which is grounded upon the will of God concerning the manifestation of his Native Grace and Favour in the preservation of the creature in its native and happy state of being by an Immediate influence of his gratious providence in the Government and Regulation of all its actions and motions both Internall and externall And this Jus Divinum before the Apostasie of men and Angels did enjoy a place in the Government of all the creatures in the world but from the Epoche of their disobedience and Rebellion whereby their native state of happinesse was converted into an adventitious state of miserie this Jus Divinum retained a place onely in Gods gratious government of the persevering Angels who by their continuance in their native dutie and obedience to God did make a just returne of Gods native grace and favour unto them in their native Investiture with those Divine graces and blessings which did enable them unto the performance of those duties And therefore God doth still continue his native Grace and Favour unto these Angels by preserving and continuing them in their native state of happinesse and by his immediate guidance and Regulation of aâ—â—ther actions and motions according to the Rule of that native Divine law which they received from Gad at their first Creation 2.
own dear Sonne with this Royall Prerogative giving all things and all power over all creatures into his hands and such a Kingdome and Dominion as should have no end Esai 9.6 Psa 2. Luke 1 32.33 Iohn 13.3 Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ are to be understood onely of this Internall government for of all externall and worldly power and authority Christ utterly declined and disclaimed the administration and exercise reproving the giddiness and precipitancy of the peoples affections who would have obtruded the honour of a King upon him when they were transported with admiration of his miracles feeding of five thousand men with five loaves and two fishes John 6.15 For his kingdome as himself acknowledged to Pilat was not of this world and therefore he taught his Disciples by his own example to eschew the affection of that kind of power and domination which the Kings of the Gentiles exercised over their people leaving them a perfect president of meeknesse and humility in himself by taking upon himself the form and practising the duties of a servant not disdaining to wash the very feet of his Disciples John 13. Whereby it is evident to whom the propriety of Interest and title to this Internall Regiment of Right appertaineth and upon a further scrutiny and inquisition concerning particulars it will appear that the practise thereof hath alwaies gone accordingly and the actuall administration and exercise of all power and authority over the Intrinsecall Acts and Effects of the soul hath alwaies been the peculiar priviledge and prerogative of God But for an Introduction hereunto it will be requisite to premise the severall sorts of divisions and Subdivisions which are Incident to this Internall Regiment by reason of the various circumstances whereunto it doth relate with one Objectum modus media finis 1. The first Circumstance is the object or matter whereupon God doth exercise his power and that is upon the Intrinsecall acts and effects of the soul 2. Circumstance is the manner how God doth exercise his power upon these acts and effects of the soul 3. The meanes whereby God doth exercise his power upon these acts and effects of the soul 4. The end for which God doth in this or that manner by this or that meanes exercise his power upon these Intrinsecall acts and effects of the soul 1. The first division then of this Internall Regiment is taken from the diversitie of the object or matter thereof viz the Intrinsecall acts and effects of the soul which are differenced by vertue of the different faculties from whence they proceed which are the understanding and the will each of whose acts do likewise admit of a Subdivision by reason of the diversitie of the subordinate object or matter whereunto they relate which may be either Spirituall or temporall matters So that from this first division and Subdivision do arise these four kinds of Internall Regiment 1. That kind which respects the understanding in reference to Spiritual matters 2. That which respects the same in reference to temporall matters 3. That kind which respects the will in reference to Spirituall matters 4. That which respects the same in reference to temporall matters 2. Againe every one of these four sorts of Internall Regiment being considered in relation to the manner how God doth exercise his power upon the Intrinsecall acts and effects of the Soul are capable of a second Subdivision for God doth work upon the severall acts and effects both of the will and understanding after a two-fold manner upon the understanding either by way of Illumination or by way of Infatuation upon the will either by way of Obduration or by way of Mollification and conversion by vertue of which severall sorts of operation upon the understanding and will These four kinds of Internall Regiment above mentioned may be Subdivided into eight subalternate species 3. Againe every one of these eight sorts of Internall Regiment may yet be Subdivided in reference to the meanes whereby God doth work upon all these severall objects after all those severall wayes for either God doth operate immediately by the speciall and extraordinary meanes of his Spirit or mediately by the common and ordinary meanes of the Creature Each of which meanes being applicable to every one of the eight species of Internall Regiment before recited may branch out those eight species into sixteen particulars 4. As for the last Circumstance to which this Internall Regiment doth relate viz. The end for which God doth exercise his power upon the Intrinsecall acts and effects of the soul I conceive it doth rather qualify then multiply the seveall species or kinds of Internall Regiment for the end is the very reason and cause wherefore and the very rule and square whereby God doth by this or that meanes in this or that manner exercise his power upon the severall acts and effects either of the understanding or the will whether it be in Spirituall or in temporall matters And this end being primarily his own glory It is the very Primum Mobile which giveth motion and action to all the wheeles of Gods providence for as in all other reasonable Agents so in God the most reasonable The end is Primum Intentione though ultimum executione and that which incites his will to every action Now Gods glory as it respects humane creatures of which we now speak as being the object wherein both the nature and parts of Gods internall Regiment are made most conspicuous to us is manifested two waves First by his mercy Secondly by his justice which two do constitute two severall ends of Gods internall Regiment viz. First the manifestation of his mercy and goodnesse in the exhibition of blessings and benefits to the godly Secondly The manifestation of his power and greatnesse in the accumulation of curses and judgements upon the wicked And therefore wheresoever we find any particular acts of Gods internall Regiment in any of all the forementioned kinds thereof recorded in Scripture as indeed there is no one kind amongst all the sixteen severall sorts whereinto it is distinguished but God hath upon some one or other occasion left us an expresse from his own Spirit to evidence his Right and Title thereunto materia modo medijs predictis as I shall demonstrate in the next place there we shall find likewise one of these two ends recorded for the ground and cause of that particular act of Government and providence in God But least the reader should imagine these divisions and Subdivisions of Internall Government to be some meer Logicall or Metaphysicall Notions it will not be Impertinent by instances in particular acts of Gods providence relating to every perticular kind of Internall Government to demonstrate all the foresaid divisions to be expresly grounded upon the word of God And because the first eight of the foresaid species of Internall Regiment relate unto the understanding the latter
meerly by possessing their fantasies with such conceits and the Devill himself acting for them the same things which the witches beleeve that they act themselves for as the Devill cannot adde one cubit unto a mans stature so neither can he diminish any thing thereof Mat. 6.27 For the very reason which Christ useth in that Text to perswade men to a confidence in God is because he alone is able to do those things for us 3. In qualities wherein the Devils delusions are most common and frequent partly by reason of his Art and dexterity whereby he effecteth things though feasible in their own nature and by Humane art so farre exceeding our capacity and apprehension that we through our ignorance account them Miracles partly by vertue of such transcendant faculties as God hath enriched his Angelicall nature withall whereby he hath power not onely to move himself with incredible swiftnesse but the bodies also of other creatures as when he transported Christ from the wildernesse to a pinnacle of the Temple and thence again to an exceeding high mountaine Mat. 4. Or by vertue of his power over Inferiour Devils and so he helps the Demoniack Mat. 9.34 Bat the accurate discussion of these points concerning the miraculous power of God and the manifold delusions of the Devill in Imitation thereof would require volumns whereas my purpose is but onely for Method sake to touch upon these things by way of preface and Introduction to that which followeth CHAP. V. Of Ordinary Regiment THE second sort of Externall Regiment which is the opposite species to Miraculous Government whereof we have already spoken is Ordinary and Common Regiment which may be thus described ORDINARY REGIMENT is the Administration and exercise of that Power and Authority which the superiour hath over the Extrinsecall Actions and Motions of the inferiour after a common vsuall and Ordinary manner Now this Ordinary and usuall sort of Externall Regiment may be considered two wayes 1. In its Primitive and Originall capacity 2. In its Derivative and Executive capacity 1. I say in its Primitive and Originall capacity and so it is the peculiar Right and Prerogative of God who is the principall Agent and by his constant and continuall wisdome and providence doth guide order and dispose all the Extrinsecall actions and motions of the Creature for his own glory and the good of his children without which no humane wisdom or experience no humane care or circumspection were able to direct or bring them to those ends And in this sense the Prophet David in that Psalm of providence Psa 107. attributeth the Regency of all Extrinsecall actions and motions in the creature totally to God demonstrating all the affaires both of the Godly and wicked whether at sea or land whether in City or wildernesse whether in or without the body to be ordered and regulated by God according to his rules of mercy and justice And Christ himself Mat. 6. doth exhort us diligently to cast all our care upon God for two reasons First because God doth provide whatsoever is necessary for the sustenance of our lives whether it be food or raiment as he proveth by instances in his providence and care for creatures of farre lesse value and estimation then men For he plentifully feeds the very Sparrows and doth sumptuously cloath the very Lillies Secondly because God doth carefully protect us from all injuries in regard he hath taken the number of the very haires of our heads not one whereof without his wil pleasure can be puld away by our most potent violent enemies Nay the Lord himself in his disputation with Iob alledgeth many unanswerable Arguments to convince his judgement in this point by Instances in his own Regency of the Extrinsecall actions of many creatures who therein are wholly exempted from the Rule and Dominion of man as we may read at large in the latter part of the book of Iob from Ch. 38. unto the last 2. This usuall and Ordinary kind of Externall Regiment may be considered in its Derivative and Executive capacity and so it is Communicated by God unto the creatures to whom he hath delegated an Instrumental power for the Immediate execution of his will and pleasure in the actuall Government and Rule of the Extrinsecall actions and motions of the creatures of this inferiour world A further Illustration whereof is presented unto us in the explication of the severall parts of this second sort of Externall Government arising from the severall degrees of superiority and subordination amongst the creatures which considered together with the Creator do constitute a compleat Category of this Ordinary sort of Externall Government wherein we have the very form and Method of Gods usual and ordinary Government of the world and the creatures therein and in what manner God doth make use of the Ministery and service of one sort of creatures in the rule and Government of another in relation to their Extrinsecall actions and motions the series of which Categorie comprehends these four degrees of superiority and subordination 1. The summum Genus and that is God who hath the superiority and preheminence over all other Entities in relation to this Externall Government but hath not any superiour to command or Govern him 2. The first subalternate species and that is the supernaturall and Spirituall Agents which are the Angels who in relation to God are subordinate and have a superiour Guide and Ruler over them But in relation to all other creatures themselves are the supream Guides and Rulers and do alwaies give but never receive any commands from any other creature 3. The second subalternate species and that is the Intellectuall Agents viz Men who in relation both to God and Angels are subjects and inferiours and are by them ordered aad commanded but in relation to meer naturall Agents are Kings and Governours receiving sufficient Commission from God for that purpose Gen. 1.28 and Cha. 9.2 4. The last lowest and indeed the Infima species in this predicament is the naturall Agent which comprehends all other particular kinds of creatures of this inferiour world which in relation to al the three former sorts of Agents are altogether subordinate and inferiour neither have they any other specificall kind of Agent subordinate to themselves who doth receive and obey their Commands but yet I deny not but they are capable of many particular degrees of subordination amongst themselves of which in its due place after we have spoken of these more Generall and Eminent degrees and distinctions of the creatures mentioned in this predicament From all which it is evident that God being a God of order and not of confusion as he did not in the beginning Constitute all his creatures in a parity of Excellencie and perfection in respect of their nature so neither did he constitute them in a parity of Power and Dominion in respect of their policy So that whereas the Naturalists do generally distinguish the creatures by vertue
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
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
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