own dear Sonne with this Royall Prerogative giving all things and all power over all creatures into his hands and such a Kingdome and Dominion as should have no end Esai 9.6 Psa 2. Luke 1 32.33 Iohn 13.3 Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ are to be understood onely of this Internall government for of all externall and worldly power and authority Christ utterly declined and disclaimed the administration and exercise reproving the giddiness and precipitancy of the peoples affections who would have obtruded the honour of a King upon him when they were transported with admiration of his miracles feeding of five thousand men with five loaves and two fishes John 6.15 For his kingdome as himself acknowledged to Pilat was not of this world and therefore he taught his Disciples by his own example to eschew the affection of that kind of power and domination which the Kings of the Gentiles exercised over their people leaving them a perfect president of meeknesse and humility in himself by taking upon himself the form and practising the duties of a servant not disdaining to wash the very feet of his Disciples John 13. Whereby it is evident to whom the propriety of Interest and title to this Internall Regiment of Right appertaineth and upon a further scrutiny and inquisition concerning particulars it will appear that the practise thereof hath alwaies gone accordingly and the actuall administration and exercise of all power and authority over the Intrinsecall Acts and Effects of the soul hath alwaies been the peculiar priviledge and prerogative of God But for an Introduction hereunto it will be requisite to premise the severall sorts of divisions and Subdivisions which are Incident to this Internall Regiment by reason of the various circumstances whereunto it doth relate with one Objectum modus media finis 1. The first Circumstance is the object or matter whereupon God doth exercise his power and that is upon the Intrinsecall acts and effects of the soul 2. Circumstance is the manner how God doth exercise his power upon these acts and effects of the soul 3. The meanes whereby God doth exercise his power upon these acts and effects of the soul 4. The end for which God doth in this or that manner by this or that meanes exercise his power upon these Intrinsecall acts and effects of the soul 1. The first division then of this Internall Regiment is taken from the diversitie of the object or matter thereof viz the Intrinsecall acts and effects of the soul which are differenced by vertue of the different faculties from whence they proceed which are the understanding and the will each of whose acts do likewise admit of a Subdivision by reason of the diversitie of the subordinate object or matter whereunto they relate which may be either Spirituall or temporall matters So that from this first division and Subdivision do arise these four kinds of Internall Regiment 1. That kind which respects the understanding in reference to Spiritual matters 2. That which respects the same in reference to temporall matters 3. That kind which respects the will in reference to Spirituall matters 4. That which respects the same in reference to temporall matters 2. Againe every one of these four sorts of Internall Regiment being considered in relation to the manner how God doth exercise his power upon the Intrinsecall acts and effects of the Soul are capable of a second Subdivision for God doth work upon the severall acts and effects both of the will and understanding after a two-fold manner upon the understanding either by way of Illumination or by way of Infatuation upon the will either by way of Obduration or by way of Mollification and conversion by vertue of which severall sorts of operation upon the understanding and will These four kinds of Internall Regiment above mentioned may be Subdivided into eight subalternate species 3. Againe every one of these eight sorts of Internall Regiment may yet be Subdivided in reference to the meanes whereby God doth work upon all these severall objects after all those severall wayes for either God doth operate immediately by the speciall and extraordinary meanes of his Spirit or mediately by the common and ordinary meanes of the Creature Each of which meanes being applicable to every one of the eight species of Internall Regiment before recited may branch out those eight species into sixteen particulars 4. As for the last Circumstance to which this Internall Regiment doth relate viz. The end for which God doth exercise his power upon the Intrinsecall acts and effects of the soul I conceive it doth rather qualify then multiply the seveall species or kinds of Internall Regiment for the end is the very reason and cause wherefore and the very rule and square whereby God doth by this or that meanes in this or that manner exercise his power upon the severall acts and effects either of the understanding or the will whether it be in Spirituall or in temporall matters And this end being primarily his own glory It is the very Primum Mobile which giveth motion and action to all the wheeles of Gods providence for as in all other reasonable Agents so in God the most reasonable The end is Primum Intentione though ultimum executione and that which incites his will to every action Now Gods glory as it respects humane creatures of which we now speak as being the object wherein both the nature and parts of Gods internall Regiment are made most conspicuous to us is manifested two waves First by his mercy Secondly by his justice which two do constitute two severall ends of Gods internall Regiment viz. First the manifestation of his mercy and goodnesse in the exhibition of blessings and benefits to the godly Secondly The manifestation of his power and greatnesse in the accumulation of curses and judgements upon the wicked And therefore wheresoever we find any particular acts of Gods internall Regiment in any of all the forementioned kinds thereof recorded in Scripture as indeed there is no one kind amongst all the sixteen severall sorts whereinto it is distinguished but God hath upon some one or other occasion left us an expresse from his own Spirit to evidence his Right and Title thereunto materia modo medijs predictis as I shall demonstrate in the next place there we shall find likewise one of these two ends recorded for the ground and cause of that particular act of Government and providence in God But least the reader should imagine these divisions and Subdivisions of Internall Government to be some meer Logicall or Metaphysicall Notions it will not be Impertinent by instances in particular acts of Gods providence relating to every perticular kind of Internall Government to demonstrate all the foresaid divisions to be expresly grounded upon the word of God And because the first eight of the foresaid species of Internall Regiment relate unto the understanding the latter
of respect and reverence unto any person whose merits wee conceive to make a just title thereunto and this is that Honour whereof Aristotle's Maxime is to be understood that honor est in honorante non in honorate And this Honour is two-fold Fictitius Verus 1. Fictitious Honour is that which is grounded upon a meere pretence of some excellency worth and goodnesse in honorato the true ground thereof being indeed onely interest and selfe-respects in honorante which is properly Adulation and not Honour the affectation whereof was reproved by our Saviour John 5.44 and was the crime of the ambitious Pharisees who loved the praise of men more then the praise that cometh of God John 12.43 regarding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow more then the substance 2. True and reall Honour is that which is grounded upon a reall perswasion of some excellency worth and goodnesse in honorato and is a result of Fundamentall Honour relating thereunto as the shadow doth unto the substance And this is twofold viz. Ethicus Politicus 1. Ethicall Honour is that which is grounded upon a perswasion of personall vertue in honorato either Intellectuall as wisdome knowledge prudence and the like or Morall as liberality temperance fortitude justice and the like 2. Politicall Honour is that which is ground upon a perswasion of those Royall excellencies in honorato which do supereminence him above all others in the same society And this againe is twofold viz. Primarius Secundarius 1. Primarie Honour is that which is grounded upon a perswasion and knowledge of Supremacie of power and authority in honorato And this is twofold viz. Activus Passivus 1. Active Honour is a willing endeavour to performe all his commands expressed in Ecclesiasticall or Civill Lawes and Statutes when wee conceive them to be just and honest and agreeable to the Law of God 2. Passive Honour is a voluntary submission to his Judiciarie decrees and censures for our non-performance of those Commands which we conceive to be dissonant to the Law of God 2. Secondarie Honour is the payment of Tribute Custome and the like contributions out of our estates for the maintenance and support of the Royalty and Magnificence of the Person invested with Royall power and dominion And thus much briefly of the nature and species of the principall end of Monarchy which is God and the Kings Honour It followes now that we should declare the nature and species of the lesse principall end which is Salus populi 2 Salus populi which is the lesse principall end of Monarchy though it be really distinct from the Kings Honour as the Relatum is from the Correlatum yet is an individuall Concomitant thereof and indeed a meere result and product of the same for salus populi can never be effected by any other meanes but those which in the first place doe effectuate and energate the Kings Honour whether we look upon the Monarchicall actons of King or Subjects both which are vers't about the same object and matter onely in a diverse manner For the King by reason of the Supremacy of his power and authority is interested onely in the active part of Government and therefore he acts for his owne honour and the peoples welfare by composing Lawes and Statutes wherein he commands things tending to the preservation of peace and unity in that society a principall ground of both the former ends The people are interessed onely in the Passive part of Government and therefore they act for the Kings Honour and their owne welfare by their obedience and submission to the Kings commands expressed in those Lawes and Statutes the violation whereof is a direct meanes of dishonour to God and the King and of ruine and destruction to the people For which cause Jeremy exhorted the captive Jewes in Babylon to pray for the peace and prosperity of that King because their owne peace and welfare depended upon his Jer. 29.7 And Paul also pressed Timothy and the Ephesians unto the practise of the same duty in behalfe of their Kings and Magistrates for the same reason 1 Tim. 2.1 2. Now though this salus populi being a result of the Kings Honour be capable of the same parts and divisions with the Kings Honour the fountaine thereof yet to avoid prolixity I shall referre the actuall specification of its parts unto the Readers Meditations it being no difficult matter to judge of the species of the Relatum by the divisions of the correlatum reprepresented in the premises And this briefe Analysis of God and the Kings honour and salus populi or the peoples welfare I hope may be sufficient for a generall survey of the nature and parts of the ends of Monarchie for a more full and perfect explication whereof I shall in the ensuing Chapter insist upon the resolution of a Quaere prescribing the due limitation of the Kings power CHAP. X. Of the due limitation of the Kings Power THe Quaere conducing to a plenary narration and exegesis of this point are both numerous and weighty one whereof I purpose to insist upon in this Chapter which I doe acknowledge was not the meanest inducement that gave life unto this present discourse of Monarchy the Solution whereof I suppose will present the Reader with a glimpse of some of those nationall crimes which have drawne upon us these nationall calamities a subject fitter for an entire Tract then a particular Chapter But my designe at present is rather to start then state this Question hoping a more learned and judicious Pen may supply the defects of mine by a more punctuall and satisfactorie discussion and determination of this point so profoundly mysterious both in Divinity and Policy Quaere What matters are within the sphere of Politicall Cognizance and what are res extra-regales and metapoliticall matters wherein the King cannot exercise either his Legislative or Judiciarie power without guilt of sacrilegious intrusion Sol. This Quaere consists of two parts the latter consequentiall of the former and both of them immediate expedients to enunciate the quality and extent of the Kings Commission from God the sole ground both of the Kings Power and the Subjects Obedience For though Kings be stiled Gods in Scripture Psal 82.6 and are indeed really so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in their Politicke capacity referring to their power over their Subjects yet wee all know that they are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in their physicall capacity referring to their nature and essence for they shall dye like men Psal 82.7 And therefore the right understanding of the nature of the Kings Commission and Deputation from God I conceive to be a point of necessary concernment 1. For Subjects that they may more perfectly understand the just extent of this Commission and in what things God hath thereby delegated a Power unto Kings over Subjects for direction of their duty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
of Government which Aristotle termes the just and laudable sorts of Policy to be indifferent and Arbitrary as if they had all an equal ground both in Divinity and nature and that the sole preheminence amongst them were onely in precedency of time As if an Aristocracy had even naturally and of necessity succeeded a Monarchie in the second age of the Patriarks and Democracie upon the like grounds obtained the like honour amongst men of the third generation Whereas first concerning the difference of their Antiquity I am most assuredly confident that the learnedest Antiquarie in the world cannot produce any Authentick Record to evidence the Original of any Polarchy within the space of three thousand yeares after the first Institution of Monarchie by God in Paradise It is true indeed that God did Institute the Synedrion or great Counsel of seventy Elders in the time of Moses as also other particular orders of Magistracy in every Tribe and City consisting of different numbers of Elders but none of these were ordained with any intention to sway the scepter of the Kingdome or to exercise the supream Power and Authority of the Common-wealth but onely for Inferior Courts of justice a subordinate to that supream and Regal Honour and Power which God had designed for the Tribe of Judah And therefore from the time of their first Institution under Moses they were alwaies subject to such occasional Judges Rulers and Monarchs as God appointed to be supream Rulers and Governors over his people as Ioshua Othniel Ehud and the rest of the Judges Indeed the first face of any Government which looks like a Polarchy presents it self upon the death of Amaziah King of Judah who was murdered by a conspiracy of some of his Nobles in the fifteenth year of Jeroboam King of Israel which was about two hundred and fifty years after the first institution of a Regal Government in that Kingdome whose sonne Vzziah was not admitted to his just and rightful inheritance till the seven and twentieth year of the said Ieroboam During which time there was an Intermission of Regal Government in the Kingdome of Judah but who the Traytors were that withheld the King from his Right and usurped the Royal Power the holy Ghost doth not specify how ever it is not Improbable that those conspirators who slew his Father might according to the usual Policy of Traytors seek to secure themselves from the punishment due for their offence by their voluntary incurment of a more criminous guilt Onely thus much I am assured of that if this were the first Institution of a Polarchy the Devil was the Author of it for the foundation of it was laid in Rebellion Murder Usurpation which were never any of Gods works or if no Polarchy can pretend to so great Antiquity yet whensoever the first was erected I am sure it had neither other foundation nor other Author For every lawful Monarch which was the Ancient and Primitive Government in every Kingdom of the world was as Legally and justly possessed of his Crown as any Private Gentleman is of a Lordship descended from his Ancestors or otherwise made his by any just and warrantable course of Law And therefore as no Gentlemans Tenants can without manifest Injustice possesse themselves of their Landlords lawful inheritance upon any Allegation that he is a hard master or a deboist and lewd man or any the like pretence how true and just soever no more can any subjects having a greater obligation upon them of obedience to their King then any Tenants have to a Landlord upon the like Allegation depose their Soveraign and possesse themselves of the Supremacy and Royal Power without manifest guilt of Rebellion and Sacrilegious usurpation in the highest Degree And therefore all Polarchy must needs proceed from that old grand Rebel and Author of all mischief the Devil and whether he was not of councel with those Senators who erected the first Polarchy in Rome which was one of the most ancient in the world I shal desire the Reader to judge by one act of those Senators concerning the businesse of that pretended Reformation of Government for ex pede Herculem by their prudence justice and conscience expressed in this one you may judge of their grounds and reasons for other of their actions After these Reformers had banished Tarquinius superbus the Tyrant they found one Tarquinius a Noble-man in Rome who was a man of an exceeding upright and unblamable conversation whom those reforming politicians would not permit upon any intreaties or meanes that could be used to live in Rome although no man in the City could bring in any accusation against him but immediately banished him also because they judged him to be a man of a dangerous and Tyrannical name and therefore would not be perswaded that Tyranny was sufficiently extinguished whilst there was any man of that name living in Rome wherein they expressed as much justice as if because Iohn of styles had killed a man the King should hang all Iohns in England to prevent homicide 2. The second Malediction Incident to Polarchy is cursed prescription For we never find the curse of Polarchy received by any nation before Christs time but onely Heathens and Infidels to whom God never vouchsafed the understanding knowledge of divine Mysteries revealed in his word containing the Immediate outward meanes of salvation Nor after Christs time neither till of late yeares which Ecclesiastical Historians make the declining and languishing age and state of Christianity when Christian societies abounded with blasphemous Heresies in Doctrine Idolatrous Innovations in Discipline for the just punishment whereof God did send this curse of Polarchy amongst them so that some Christian societies have now of late through giddy fanatick humours by Heathenish presidents erected some sorts of Polarchies in their Common-wealths which yet are none of the most eminent 3. The third Malediction Incident to Polarchy is Cursed stipulation Christ himself menacing the Eradication and utter extirpation of every plant which his Heavenly Father hath not planted Mat. 15.13 And that Polarchy is one of these unnaturall and spurious plants declared in the cursed Institution thereof And though neither Polarchy in General nor any species thereof be once mentioned in the Scripture the reason whereof I formerly shewed yet are those cursed sins which are both the foundation and associates of all Polarchies in any Kingdome of eminency and Antiquity Stigmatized with many dreadful Menaces and Maledictions in several parts of Scripture especially Rebellion which is the constant foundation and prâ—p of every Ancient and Eminent Polarchy which the holy Ghost compares to witch-craft which is an utter renunciation of all Relation to God and obliging our selves by Covenant to be the children and servants of the Devil And what rewards can such men expect of their cursed vocation and profession but horror of conscience here to and horror of Hellish and everlasting torments hereafter 4. The fourth Malediction Incident to Polarchy
imploy their utmost endeavours for the Reducement of that Polarchy to the Pristine Government by restitution of their Lawful Soveraign to his just Power and his proper Rights and Revenues The detaining of the latter being manifest injustice and the usurping of the former manifest Rebellion for suppressing whereof in regard as I said before and shall in the eleventh Chapter fully prove it is a sinne Immediately against the Honour of God every man ought to engage both his life and fortune 2. In order to those Polarchs and Polarchists who are the maintainers and managers of such a Polarchy during the life of that King or of any other of the Blood-Royal who by descent from him can make a just claim and title unto that Crown And all these are partakers of the same sinnes with their predecessors who were the Original Authors thereof and therefore equally obliged to the like reducement which the Authors themselves are 3. In order to those Polarchs Polarchists who are survivers to all the blood-Royal in whom the case comes to be the same with those which we formerly mentioned living under a Polarchy erected without opposition For where the Blood-Royal is absolutely extinct God doth thereby declare his wil concerning the deposition of that family from the Government as in the cases of Jeroboam and Ahab though it be effected by never so wicked instruments and the subjects thereby freed from all obligation of obedience to that family and obliged to such an obedience to the present Governours though Polarchs and such a Reducement of that to a Monarchy as may not render them guilty of any act of resistance or opposition to those Polarchical Governours For as he that is lame in his legs and feet which are gifts of nature may lawfully use crutches til it please God to restore him to his native perfection So must subjects be content to undergoe this curse and punishment of a Polarchy til it please God to restore them unto the blessing of Monarchie but we must not seek to regain it by rebellion or any sinful meanes for that is to forsake God and to runne to the Devil for help and deliverance from our griefes and afflictions CHAP. VI. Of the true ground and cause of that Supremacy from which all Monarchs do Derive their Titles to the Crown where first of the Title of popular Election IN Crowns as in all other nay much more then in any other possessions he that entreth not in by the door of Right and justice but climbeth up another way by an Illegal usurpation or intrusion is a Thief and a Robber and what Pious pretences soever he make for justification of his wickednesse of zeal and care for the peoples security in their persons from Tyrannical violence in their estates from Illegal invasions in their liberties from Arbitrary innovations yet certainly his intent is but to rob and to steal whereby to satisfie his own ambition and avarice as the constant event hath manifested in all usurping Traitors as Abimelech Absalom Baasha Zimri Omri and many others But whether it be lawful to compasse a Crown per fas aut nefas is not the point in question for all men who understand any thing in Religion and Christianity do acknowledge that no man ought to usurp the Crown or Regal Government but he who is Legally invested with that supremacy which creates a Right and Title thereunto But from whence the investiture of that supremacy is derived is the point in difference For the true stating and decision whereof we must observe in the first place that there is a two-fold ground and cause of this supremacy viz Principal and Instrumental 1. Principal and that is God by whom all Power is ordained Rom. 13.1 For he is the Universal principal and primary cause both efficient and final of all things sin only excepted Rom. 11. last 2. Instrumental which is the secondary meanes which God doth make use of for the Immediate collation of this supremacy upon any man whereby to entitle him to the Regal diademe and this again is two-fold viz Extraordinary and Ordinary 1 Extraordinary when God doth declare his will and pleasure concerning the advancement of any person to this Soveraign Power and preheminence by Extraordinary revelations and this again is two-fold viz Gratious and Vindicative 1. Gratious when the Lord doth thus declare his wil by Angel or Prophet or some such Extraordinary meanes for the advancement of a person to this honour for a blessing to his people by making him a Minister of favours and mercies as in Moses Ioshua David Solomon 2. Vindicative when Gods wil is so declared concerning the advancement of such a person whom he doth make the executioner of his curses and judgements for a punishment of their sinnes as in Jeroboam Jehu Salmaneser King of Assyria and Nebuchad-nezzer King of Babylon 2. Ordinary when God doth advance a man to this Regal dignity and honour by those ordinary wayes and meanes which are constant Rules for us to judge of whereby to acknowledge this soveraignty and yeeld our obedience this likewise is two-fold viz Gratious and Vindicative 1 Gratious when the soveraign Power is attained by those ordinary wayes and meanes which are approved and warranted by the word of God and the Rules of reason and equity 2. Vindicative when the same Power is attained by violence and Injustice and such cursed wayes and meanes as are Repugnant to the word of God and the Rules of justice and equity The dispute of the former would be arrogant and impious for the Extraordinary wayes of God are farre above our judgement and further above our Imitation For God never intended such for a president whereby to frame our actions but onely our submissions thereunto And therefore passing over them I shall insist onely upon those ordinary meanes which God hath ordained to be a Rule for our actions in this kind i. e. both for a ground of the Monarchs claim and Title to the soveraignty and also for the peoples submission and obedience to the person who is distinguished from and preheminenced above all others in that society by a lawful Right and Title to the same The ordinary meanes as you heard is two-fold viz Gratious and Vindicative 1 Gratious when the meanes are approved and warranted by the word of God concerning which there are two different opinions 1. The former which I confesse is attested by some Authors of eminency is that the Right of the Royal Investiture pertaineth to the people Whereof in this Chapter 2. The latter more truly doth impute it to Birth-right and Hereditary succession Whereof in the next Chapter The Arguments whereupon they ground the former opinion are partly Instantial partly Rational 1. The Instances alledged for the propugnation thereof are the Inaugurations of those Kings which the Scriptures mention to be made or anointed by the people as Saul concerning whom the Text saith that all the people of the land came to
Gilgal to make him King 1 Sam. 11.15 And David which all the men of Judah anointed King at Hebron 2 Sam. 2.4 And who afterwards was anointed King over Israel at Hebron by all the Tribes of Israel 2.5.3 And Solomon who was likewise anointed by the people 1 Chron. 29.22 And Jeroboam whom the people made King over Israel 1 Kings 12 20. And Vzziah whom the people of the land made King 2 Kin. 14.21 And Iehoahaz who though he was but the second sonne of Iosiah younger then Eliakim was made King by the people in his fathers stead 2 Chron. 23.20 And Christ whom the people intended to have made a King Ioh. 6. And it must needs be presupposed they had a power to do so otherwise their attempts had been ridiculous And to adde further weight to this Argument we find this act of the peoples in making and anointing of Kings to be mentioned sometimes with an expresse approbation thereof from God as upon Sauls Investiture 1 Sam. 11.14 And David received this honour from the people by the Lords expresse Command enjoyning David to go to Hebron there to be anointed King by the people 2 Sam. 2.2 And David himself called all the people to the anointing of King Solomon 1 Chron. 29. 2. The reason alledged for the ground of this opinion is that the honour and submission which Kings receive is Originally in the people for honor est in honorante non in honorato according to Aristotles principles and from them derived unto the King And therefore they do not conceive it just or reasonable that the people should be obliged to yeeld honour and submission and performe dutyes of obedience to any person but him whom themselves shall judge worthy of it And so attest their judgement of his worth by their election of him to be their King and Soveraign 3. To these we may adde Saint Peters testimony who termes Regality an Ordinance of men 1 Pet. 2.13 which were false if it did proceed from God and not from the people for then it were an ordinance of God and not of man And therefore though God be the Vniversal cause of Royal Power as he is of all things else yet the people must be the Immediate and particular cause Now from these gounds they deduce two damnable and detestable Inferences and Corollaries to justifie Rebellion and Dethronement of Kings 1. That though the King be Major singulis yet he is minor Vniversis and therefore that it is no Rebellion but duty in the people meaning the Major part to resist or depose the King where the people judge it necessary in relation to the defence of their own safety which according to their Doctrine is Suprema Lex 2. That the King doth receive and enjoy this honour onely by virtue of a stipulation or Covenant between himself and the people the sole ground whereof they conclude to be salus populi And therefore if the King doth violate this Covenant and break the trust reposed in him by the people by any acts which are destructive ad salutem populi whereof they presuppose the people to be the Judges that then the people are absolved from their Alleagance grounded upon that trust and Covenant and may lawfully provide for their own safety and welfare either by resistance deposition dethronement or any such meanes as themselves judge to be most conducent to their owne security Before I returne particular answers to these Instances and the reason alledged for the peoples right to confer this supremacy which doth preheminence the King above all others in the same society and is the ground of the Monarchs title to his Crown and the two damnable Inferences thence I will premise those grounds and reasons which enunciate the errour and absurdity of this opinion And thereupon frame answers to all that is or I suppose can be alledged for the support of that popular prerogative The Arguments declaring the errour and absurdity of this opinion are partly Instantial partly Rational The Instances of Scripture are of two sorts the first manifest the peoples disprobations not to be Authentick to Illegitimate the title of a lawful King or Monarch For the Books of Exodus and Numbers record ten several disprobations and murmurings of the people against Moses yet did not all these disannul Moses his Title For we see with what fearful judgements upon the people the Lord himself did Vindicate the same Exod. 32. Num. 12. and Ch. 14. and Ch. 16. And all the people of the land from Dan to Beersheba rejected David upon Absaloms conspiracy yet did not that nullifie Davids Right and title to the Crown for he was justly and truly King when he fled but with six hundred of his servants and the Lord did afterwards Vindicate his Right and title thereunto by a mighty destruction of his enemies 2 Sam. 18. Neither did the peoples disprobation of his just Power when the ten tribes forsook David and followed Sheba the sonne of Bichri unking David or Illegitimate his Right and title to the Kingdome of Israel For the Lord did quickly judge his cause by a suddaine vengeance upon that traitor 2 Sam. 20. The second sort of Instances manifest the peoples approbation and endeavours not to be Authentick or effectual to create a lawful title to the Crown for the golden Calf was honoured and received and proclaimed a God and guide in Moses stead by Aaron and all the Israelites Yet did not that popular election legitimate that Calfs power and title Exod. 32. Absalom was proclaimed King by all the thousands of Israel yet did not that act of the peoples legitimate Absaloms title to the Crown For the holy Ghost termeth it but a conspiracy when it was in the very height 2. Sam. 15.12 Sheba had ten Tribes for him when David had but one for him and yet was he never termed a King but a man of Belial 2 Sam. 20. Adonijah confesseth that although the faces of all Israel were set on him to make him King yet he never had any just Right or title to the Kingdome because the Lord had designed it for his Brother Solomon 1 Kings 2.15 2. The reasons evincing the errour and absurdity of this opinion are four 1. The first is taken from the nature of Monarchie to which this opinion is absolutely destructive For it is the very Essence of Monarchie that one man should enjoy the supremacy but if the supremacy be delegated to the King from the people and may be resumed by the people at pleasure upon their own judgements then the supremacy is absolutely and primarily in the people and but derivatively and secondarily in the King and by consequence all Government is virtually Democratical nay indeed every Government is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally acknowledged to be the worst kind of Government the end and conclusion whereof all Statists even the most zealous for Polarchy agree to be confusion and desolation 2. The second reason
Jerusalem and the Jewes were destroyed And these acts of the people are sinful and rebellious and so declared by Gods judgements thereupon For wheresoever the Scriptures mention the constitution of a King after this manner you shal find that they likewise record not onely the frustrations of the peoples endeavours but also that they were frustrated by some heavy and suddaine judgements from God both upon the usurper whereby he was degraded from his undue honour and the people who presumed to conferre that honour upon him without a warrant from God and so by that meanes to obtrude a deputy upon God of their own and not of Gods election And you may further observe for satisfaction in this point that these acts of the peoples in a King and anointing of Kings are onely mentioned where some of these occasions happened that is where there was an Interruption of the ordinary meanes of conferring this Supreamacy by Birth-right and Hereditary succession either by the Interposition of Gods just Prerogative in the advancement of some person by extraordinary and Immediate Revelation or else by the usurpation of some who had no right or Title at all but force and violence either private of themselves and some few partners wherein God stirred up the people to Vindicate the Kings Right or publique of the people but where the Supreamacy and Soveraign Power with all the appendages descended by Birth-right there is no mention at all made of the people though the acts of duty and homage was as necessary to be performed to such Kings and were also actually performed to all who enjoyed the Crown by Hereditary succession as Abijah Asa Iehosaphat Iehoram and the rest to whom the people were no lesse subject and obedient then to those who were appointed by God but yet I say in those cases the peoples act of submission and homage are not expressed but presupposed as known acts of duty to those Kings who attained the Supreamacy by those ordinary and known meanes of Birth-right and Hereditary succession 2. To the reason alledged for the peoples Right to this Royal Investiture I answer that the honour and submission which the people exhibit to their King are not acts of favour to be conferred and disposed voluntarily at their own will and pleasure but acts of duty whereunto they are obliged by the Law of God And therefore must be performed to such as God esteems worthy of the honour to be his Deputies and not upon such as themselves judge worthy to be their Ruler For as it was not necessary that God should require our consent to make us so neither is it necessary that he should require our consent to govern us For though the Angels be Invested with a Supreamacy over men and men over natural Agents yet neither did the natural Agents elect or constitute men their Lords and superiors nor men the Angels And therefore that God who did constitute and ordain these degrees of superiority and subordination amongst the species of the Universe without their consent may by the same right and justice constitute the like degrees of distinction amongst the particulars of any species without any concurrent Act of theirs For you know the people are obliged to exhibit acts of honour and reverence to the Judge but it doth not therefore follow that the people make that man a Judge but he is made such by letters Patents from the King without asking any consent from the people 3. To S. Peters testimony I answer that the Apostles expression there doth relate partly unto the subject of soveraignty that is the King who in his natural capacity is properly a man and patrly to the object of Royal power which is the people upon whom that power is exercised In both which respects it may be properly termed an ordinance of man But it doth not at all relate unto the Originall and Efficient cause of that power which is God himself and neither King nor people 3. To that former inference that though the King be Major singulis yet he is minor Vniversis I answer that it is a distinction 1. Absurd and ridiculous in nature 2. Sencelesse and destructive in Policy 3. Groundlesse and damnable in Divinity 1. In Nature for a Kings Power must needs be the same with a Fathers in substance onely the Kings is more absolute and more obligatory as I shall shew hereafter both being grounded upon the same precept and exprest in the same words And can any believe that if a Father have thirteen sons seven of those mayby joynt consent renounce their Father and depose him from all Authority either over themselves or their other six brethren seize his estate and lock him up in a close rooms I believe if the observator the Author of this Corollarie should be so served by his own sonnes he would not commend them for dutyful children 2. In Policy It is sencelesse and destructive For if the Major part of the people be superior to the King then the Government is not Monarchicall but Democraticall and that also a Democracy of the basest sort For every species of Policy derives its denomination and nature from those who are Invested with the Supreamacy And that confusion and destruction is alwayes the conclusion of such a Government both experience and the generall consent of Polititians doth declare 3. In Divinity It is groundless and damnable being directly contrary to that express Rule which God himself hath prescribed in this case Exod. 23.2 Thou shalt not follow a multitude to do evill nor speak in a cause to decline after many Where God plainly declares that the universality of the offenders cannot legitimate the fault as appeares also in the sinne of erecting the golden Calf Absaloms conspiracy and the forecited Instances For though it be a maxime in Policy that multitudo peccaâ—tium tellit peccatum i. e. poenam pecâ—ati It is as true a Maxime in Divinity that multitudo peccantium aggravat peccatum i. e. culpam the guilt of sinne and the more I seduce the more guilt I contract and though the multitude of partakers may secure me from punishment in foro Judicii humani yet I am sure to receive the just reward of that sin at Gods Tribunal from which the whole society both of men and Devils cannot secure me 4. To return a direct answer to the second Corollary we must distinguish the parts of that stipulation or Covenant which are three viz Materia Finis Forma 1. The matter of the Covenant is two-fold 1. Ex qua and that is the Lawes and Rules of justice 2. Circa quam and that is the people who are the objects of al Acts of justice grounded upon these Lawes 2. The end of that Covenant is two-fold 1. Principalis which is either primus and that is Gods glory or à primo-ortus and that is the Kings honour who is Gods Deputy 2. minus principalis and that is salus populi 3. The form of