Charles par la grace de Dieu Roy de la grande Bretaigne,  P. St●nt excudit   

THE DIVINE RIGHT OF GOVERNMENT: 

1. NATURAL, AND  
2. POLITIQUE.    
More Particularly of Monarchy; the only Legitimate and Natural spece of Politic Government. Wherein the Phansyed State-Principles Supereminencing salutem populi above the KING'S Honour: And Legitimating the Erection of Polarchies, The popular elections of Kings and Magistrates, And the Authoritative and compulsive establishment of a National conformity in Evangelical and Christian duties, Rites, and Ceremonies. Are manifested to be groundless Absurdities both in Policy and Divinity.  
By MICH: HUDSON.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mat. 22.21. 
And Paul said, I have lived in all good Conscience before God until this day.  Act. 23.1. 
But this I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets. And herein do I exercise myself, to have always a Conscience void of offence toward God.  Act. 24.14.16. 
Printed in the year 1647.   

To his most Sacred Majesty, Charles, by the grace of God, King of Great BRITAIN, France and Ireland; defender of the Faith, etc.  
Most Gracious and dread Sovereign:  
WHen I behold the prodigious preposture and confusion which reigneth in your Majesty's Dominions (where servants ride on horseback, and Princes walk on foot; where subjects are clavered up into the King's Throne, and the King debased below the condition of a freeborn subject) me thinks the wisdom and goodness of God (whose castigations of his children are his ordinary Heralds to proclaim his Commands of Reformation) doth by these sacrilegious usurpations upon your Majesty's Sacred Prerogatives, (which have produced these National calamities wherein your Majesty is the principal sufferer) Intimate a National guilt of the like usurpation upon the more Sacred Prerogatives of God (wherein your Majesty, to whom God hath delegated the Supreme Authority, hath been (in a Legal construction) the principal actor) and that God hath permitted your Majesty's subjects to possess themselves of your Throne, and act as Kings in those things, whereunto no King did ever by any Commission Authorise a subject, because Your Majesty hath formerly possessed yourself of God's Throne, and acted as a God in those things, whereunto God did never by any Commission Authorise a King. Pardon (I beseech Your Majesty) my audacious and rude expressions (extorted from my pen by the Nature of the matter charging the guilt upon Your most Sacred Majesty of a Crime, whereof, I dare be deposed Your Majesty was never any way conscious. For the most Sacrilegious Champions of these times, have experimented Your conscientious resolutions to be so completely postured in the Militia of Sanctity and Religion, that neither their fiercest assaults, nor subtlest temptations could ever make them accessary to the least thought of alienating those things, which Your Majesty did believe to be made Sacred only by the Temporary dedication of men: which is an obvious and evident Demonstration to the world, how horrid and abominable the very thought of a Sacrilegious Intrusion would be to Your Majesty, (if rightly understood) upon those Divine prerogatives which were made Sacred by Gods own institution, from the foundation of the world. And that therefore Your Majesty's Aberrations in this kind, have been Circumstantiated with no less innocency of soul, no less zeal to the glory of God, the prosperity of his Church, and the Spiritual welfare of his and Your people, than the Resolutions of David were for building the Temple, or of Uzzah for saving the Ark of God. So that I cannot but expect these unexpected expressions to breed an amazement in Your Majesty; for prevention whereof, I shall in plain terms declare what I understand this Sacrilege to be: And that is,  
All usurpation of Power over conscience in the enactment of Laws and Statutes for the Regulation thereof in matters which are not of Political cognisance; And under the sanction of Personal or Pecuniary mulcts to enjoin a National conformity in confession of Evangelical and Christian Faith, and in Evangelical and Christian forms of worship, Government, and Discipline.  
Which were neither duties, nor indeed things in rerum Natura, when Politic Government did first receive its Institution from God; and therefore cannot be directly of Politic cognizance, nor any fundamental or Essential part of the object of Politic Government; as the tenth Chapter of the second Book doth more clearly manifest.  
The design of which Chapter (being the due limitation of the King's Power in ordine ad extra Regalia & Metapolitica;) And of the subsequent Chapter (being the due extension of the subjects obedience in ordine ad Regalia & Politica) were the principal Inducements that gave life unto this present discourse, and is indeed a service whereunto I do acknowledge myself able to bring more zeal and good affection then any other abilities: yet I could not choose but (like Balaams' Ass) Employ the utmost of my poor endeavours to secure both my Master and his subjects from the fierce wrath of that angry Angel, which me thought I saw standing in the way with a drawn sword in his hand, ready to take vengeance for both their sacrilegious exorbitances: And thereupon resolved rather to hazard the crushing of my Master's foot against the wall of worldly reputation by an humble and dutiful representation of his error (which I knew to be committed in the Innocency of his soul) then by an undutiful silence or palliation thereof, to prompt or permit him (quantum in me) to gallop on into mischiefs (in my apprehension) destructive both to his temporal and Spiritual welfare.  
Sir, God is my record, I do not plead this exemption of Conscience from the jurisdiction of Regal Power, for mine own sake; out of any design that I have thereout to suck the least advantage unto myself, either by gaining a toleration to profess or act contrary to any Law, Statute, or Ecclesiastical Canon; enjoining a conformity in these Evangelical duties. (For I do acknowledge mine own conscience so fully satisfied, concerning the orthodoxness of the Faith professed, the Religion of the forms of worship practised, the warrantableness of the Ecclesiastical Government established, and the Comodiousnesse of the Ecclesiastical Discipline exercised in the Church of England, (as to myself, and all others of my persuasion) in the Reign of queen Elizabeth; Your Royal Father, and Your Sacred self (till these late years of frenzy) that mine own Conscience would witness all such designs in me, to be designs for gaining a toleration (not to be Conscientiously devout and pious, but) only to be unconcionably profane, licentious, and Atheistical;) Or yet by engratiating myself with any of the Spurious Grandees of these times, (who now soar aloft in the highest Region of Pomp and Magnificence, through a supportment from those feathers which they have with Sacrilegious hands plucked from your Majesty's wings: And (like ambitious Icarus) have Artificially cemented and fastened the same unto their own arms with the wax of Serpentine Policy; which (me thinks) I see ni danger every minute to be dissolved and melted by the heat of God's Wrath and Fury against their Sacrilegious exorbitances, and themselves (in danger to be precipitated (like that ambitious Aspirer) into a sea of perdition and misery.)  
For (Notwithstading I do profess the concurrence of my own judgement with theirs (concerning the justice and Religion of the desires of such, who out of an innocent zeal do seek the liberty of Conscience in the exercise of those duties which are not directly and pierce of Political cognizance; That so (after Paul's example, Acts 24.) they may preserve their Consciences void of offence towards God, though the way and form whereby they worship that God, may be censured for Heresy; (and that happily also, not unjustly) in the judgement of other men▪ yet) I hope both my precedent practices and my pen at present, will sufficiently attest my detestation of their Illegal and Impious practices, to compass these Legal, honest, & warrantable desires; and thereby Vindicate the innocency of my thoughts from all such unworthy Sycophancy and Temporizement. For The searcher of all hearts knows, that when I first put pen to paper for the composure of this discourse, I did expect to make mine account for the same in another world; (where there is no hope to find any place for such Pusillanimous Arts and Insinuations) before it should be exposed to the censure of this.  
So that my only design in arguing for this pre-eminence of Conscience above all Regal Power and Authority in order to these Evangelicall and supernatural duties, was the discharge of mine own Conscience, in my last (as I then supposed) office of duty and service to Your Majesty and my fellow subjects, by an humble representation of the dangerous (though I well hope, Innocent) Aberrations of both; For in diseases springing from a cause of that nature; tam ultimus quam primus ad sanitatem gradus est novisse morbum. And therefore my purpose was (out of a sense of my duty towards Your Majesty and my country, who have so just a Title to any service of mine, which may be any way conducent to Your happiness and welfare) to bequeath (as a Legacy) unto each of You, a Sovereign Recipe, proper for the cure of each of Your present distempers. And to that purpose,  
1. To Indigitate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Your Majesty, that so Your Majesty might act in the duties of Your Sacred calling within Your proper sphere, without any sacrilegious Intrusion upon the Sacred Rights and prerogatives of God.  
2. To Indigitate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto my fellow subjects, that so they might act in the duties of their calling within their proper sphere, without any sacrilegious Intrusion upon the Sacred Rights and prerogatives of Your Majesty.  
And that so both Your Majesty might permit Your subjects to enjoy those Immunities, And Your subjects permit Your Majesty to enjoy those prerogatives, which neither can deny unto other without guilt of sacrilege.  
And this indeed was the very scope and design of the whole Treatise, which though it be ultimum executione, and obtained the last place in my Book (the common fate of all ends) yet was Primum Intention, and had the first place in my thoughts; So that whatsoever is spoken in the former book of this Treatise (concerning the Divine Right of Natural Government and the several species thereof) or in the latter book (concerning the Divine Right of Monarchy (the only Legitimate and Natural spece of Politic Government,) and the several acceptions thereof) was but intended for an Introduction to facilitate the true understanding of those precautionary Muniments against these two sacrilegious Intrusions, which are the subject of the four last Chapters of the second book, treating of Monarchy in its last and Theological acception.  
I hope my discourse will not be offensive to Your Majesty's great Council of State, or the learned Lawyers of either Tribe, because it endeavoureth to make Divinity speak the Prerogative of the King, and liberty of the subject. For though some Ignaros pretend these things to be the peculiar business of Statsts & Inns of courtmen, & not of scholars & churchmen: yet the more learned sort are not Ignorant, that all municipal Laws are or aught to be grounded upon the Externall part of the Moral Law (which is the direct & proper object of Politic Government, and which is the just bounds and limits of all humane Power and Authority, whether Ecclesiastical or civil;) And therefore will not censure the pen of a Divine treating of Monarchical duties, to rove Extra crepidam. For there is no case in the Civil or Common Law which is not reducible unto some precept of the Moral Law, and therefore must needs be capable of a Theological, as well as of a Political cognizance; and to be made a case of Conscience, as well as a Case in Law. At officiis quis Idoneus istis? It is only the narrowness of our sufficiency, and not of our profession, which secludes the Interest of Divines from any humane concernments, whether of Religion or justice. I confess the Externall sanction (which is the coercive part of a Law or Statute) to be peculiar unto their Political cognizance. But the fundamental and directive part of that Law or Statute is no less of our Theological cognizance then of their Political.  
For it is manifest by Chronologie of Scripture that there was a King and a Priest, (the one to Rule, the other to direct;) many hundreds of years before there was a Lawyer in the world, and that both the Regal & Sacerdotal office and dignity were conjoined in one person, viz: MelchiZedeck, who was of greater Antiquity, than Noah's flood; after whose death (within less than one hundred years) this Legislative honour (I do not mean that which relates to Power and Authority, and is peculiar unto Kings: But that which relates to advice and Council, and is an honour whereof subjects are capable) is by jacob's prophesy entailed upon the Tribe of Levi, (as well as the Sacerdotal honour) until Shiloh come. And therefore I hope they have no cause to be angry that I plead this near affinity of their profession with Theologie. And surely if those smatterers in State-Policy (whose Ignorance makes them apt to carp) were as much masters in the mysteries of their own Art, as Bodin, Berclay, and other learned Lawyers have been who have writ of this subject, they would acknowledge Divinity (and more peculiarly the Holy Scriptures themselves) to afford a more exact and complete model of Monarchy, and more perfect Rules of Government and obedience, then can be culled out of the writings either of Aristotle, Plato, Xenophon, Cicero, Livy, Tacitus, Bracton, Moor, Smith, or any other Grecian, Roman, or English Politician; who by act or story have been most renowned in this way.  
To exhibit a glimpse of which truth, I have purposely endeavoured to confine my pen within that Sacred Cirumferancce (in a manner) through my whole discourse of Monarchy: The defects whereof do not proceed from any barrenness or unaptness in the soil, to bear a crop of this kind of grain, answerable to the expectation of the most Critical Statist, but merely from the insufficiencies of the Husbandman, whose Indexterity hath reaped this sorry Crop, out of that fruitful and Luxuriant soil.  
And to the intent Your Majesty may take a superficial survey of the whole Treatise; I have thereunto prefixed a brief Analysis, representing both the sum and Method of the same, purposely thereby to direct Your Princely eye unto that part which Your Majesty shall judge worthy Your perusal, though indeed the part, which above others I designed for that honour, was the tenth Chapter of the second book; in the penning whereof, I had a more particular eye upon Your Majesty's Immediate service, then in any other: Because I conceived the subject thereof (being the due limitation of Regal Power in ordine ad extra regalia) to be of the most Immediate concernment to Your Majesty.  
And thereupon also presumed that it would not disgust Your Majesty, although it was served up from the hands of an unskilful Cook, no way gifted for seasoning a discourse to relish a Palate, so tightly judicious as I know Your Majesties to be. Only my former experience of Your Majesty's gracious indulgence (in vouchsafing me the honour to taste of such homely fare as my rude pen and fancy (which Nature did never aptate for courtly flourishes of wit or eloquence, the proper food for Princely eyes) have made an Extemporary provision of) hath grounded a confidence in me to present unto Your Majesty this unpolished publication of mine own judgement, in a business so far transcending my mean abilities, that I prognosticate a necessity of my betraying much weakness & insufficiency therein; which I resolve rather to expose to the world's censure, then to betray the least want of duty or affection to the service of a Master who hath honoured me with so high a trust as sometimes Your Majesty was pleased to repose in me: whereof (I conceive) I could not show myself any way more unworthy, then by my silence in a business (seeming to my apprehension) of so great importance to Your Majesty's present and future happiness.  
And therefore to insinuate the promptitude and devotion of my soul, to make true payment unto Your Majesty of my due debt of duty and service, surmounting the proportion of ten thousand Talents (though the summa totalis of my abilities did never equivaliZe) account to one hundred pence) I have compiled this trifling Treatise, for the Patrocination whereof I have presumed to make my addresses to Your most Sacred Majesty. For though I know nothing wherefore it should find acceptance or entertainment in the world either for its own sake, or its Fathers; yet I doubt not but the Relation of so Illustrious and eminent a Godfather may put an estimate upon it in those eyes, from which it could never otherwise expect an auspicious glance.  
But lest I should add the irksomeness of Impertinent prolixity unto my other innumerous exorbitances; I will conclude these Dedicatory addresses with that short Petition which Your Majesty's customary Indulgence hath taught me to ask, viz: That what Your Majesty shall herein find to be ill spoken, you would be graciously pleased to interpret to be well meant, By  
From my Close Prison in the Tower, 9 Sept. 1647. Your MAJESTIES' Most Loyal subject, and most humble and dutifully affectionate Servant, Michael Hudson.   

The Analysis of the Whole Government 1. Natural, which is the subject of the first book. Analysis Lib. 1.  
Concerning Natural Government,  

Two things are considerable.  
1. The Nature and Original thereof, of which, Chap. 1.  
The species thereof which are 

1. Internal Government over the Immediate acts and effects of the soul; or Internal form of the Creature; The exercise whereof, doth pertain only unto God himself. Chap. 2. and 3.  
2 Externall over the External actions and motions. Of the creature, which is twofold. 

1. Extraordinary and Miraculous, the exercise whereof doth pertain likewise only unto God himself. Chap. 4.  
2. common and ordinary, which is twofold. 

1. Primitive and Original, the which kind God himself also doth Immediately exercise in his Externall acts of providence over all his creatures. Chap. 5.  
2. Deriv●tive & Instrumental, which one Creature by Divine Ordinance doth exercise over another. And this is twofold. 

1. General, which is the order and Government established by God amongst the three Immediate species of the universe. viz. Angels, men, and Natural Agents. And of this there are two sorts. 

1. That which Angels do exercise over both the other two species. viz. Intellectual and natural Agents. ch. 6  
2. That which the Intellectual Agents do exercise over the natural Chap. 7.    
2. Particular, which is the Order and Government established by God amongst the particulars of each of these three species of the universe, wherein is declared the degrees of subordination amongst 1. The Angels themselves. 2. Natural Agents themselves. 3. Intellectual Agents themselves; which is the ground of Politic Government, the only Legitimate spece whereof is Monarchy, as is declared in the second book. Chap. 8.            

Treatise, manifesting the Divine Right of 2. Politic, (the only Legitimate spece whereof is Monarchy) which is the subject of the second book. Analysis Lib. 2.  
Monarchy is considerable in a  

Triple capacity.  
1. Moral, is it relateth to the habit of prudence, (which is the abstract consideration thereof according to its Essence) in which sense it is the subject of the five first Chapters of this second book, wherein is showed. 

1. The nature of Monarchy, and of that Jus Divinum whereof it doth participate, and that Monarchy in its Moral and Natural capacity is June Divino implicito, and in its Theological acception jure Divino Explicito. Chap. 1.  
2. What those six several Divine sanctions are, which entitle Monarchy to this Ius Divinum Implicitu●. Chap. 2.  
3. The nature of polarchy (which is the opposite curse and privation of the blessing of Monarchy) and of th●t ●us Divinum whereof it doth participate. Chap. 3.  
4. What the six several Maledictions are, which declare polarchy to be ●u●e Divino Vindica●ivo as Monarchy is Gratios●. Chap. 4.  
5. The laudable expediency of reducing every polarchy to a Monarchy, and the criminal inexpedience of translating any Monarchy into a Pol●rchie. Chap. 5.    
2. Natural, as it relateth to that supremacy which is the ground and matter of Monarchy, and of the Monarch's title to the Crown● in which sense, it is the subject of the three next Chapters, wherein is showed, 

1. That the title of Popular Election is absolutely and in every case unwarrantable and unlawful. Chap. 6.  
2. That the title of Birthright and Hereditary Succession is the only title which is ordinarily Lawful, and which can pretend to warrant from the Ordinance of God. Chap. 7.  
3. That the title of Conquest in itself is neither lawful nor warrantable, nor cannot create a just and lawful title to a Crown, but only 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 Royal. Chap. 8.    
3. Theologicall, as it relateth to the end of Monarchy, which qualifieth all Monarchical duties both in King & subjects; in which sense it is the subject of the four last Chapters of this second book 1 wherein is showed, 

1. The nature and species of the end of Monarchy, and what is meant by God and the King's honour, which is the principal end of Monarchy, and what by Salus populi which is the less principal; 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. ●●  
4. What influence, oaths, and Covenants may or aught to have upon the mutual and Monarchical duties either of King or subject Chap. ●●      

The Scope and Substance of the whole TREATISE.  
ALl Authors (whose judgements and intentions have fitted their pens for the communication of a complete 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 Original 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 Country; to present them with an Idea of that unparallelled policy, which the providence of God and the prudence of our Ancestors hath established and continued for many ages together in this kingdom, to the unspeakable comfort, benefit and happiness of all those, who live under the protection thereof, if they were truly sensible of the abundant manifestation of God's mercies towards them in the establishment and perpetuation of monarchial Government in this nation, being the only policy honoured with Divine institution and many other sacred sanctions, whereof no sort of polarchy whatsoever is capable (all Polarchies being only corruptions and opposite curses and privations of the blessing of Monarchy and the fruits of Divine malediction for sin, as I shall demonstrate in the sequel of this discourse) and that also of such a Monarchy as is grounded upon Hereditary succession (the only ordinary title to sovereignty and Royal 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 sins, (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 Monarchy, by observing this Method in my ensuing discourse.  
1. To lay the foundation and Basis thereof in a brief 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 general, together with the several kinds thereof, as it hath its effects in all the three species of the creatures of God, completing the immediate composure of the universe (whereof, the first sort, are Celestial as Angels, the second intellectual, as men, the third merely natural, as all other inferior creatures, whose actions and motions are framed and ordered merely by the Law and light of Nature. First, in their General Relation to God their Creator, Secondly in the specifical relations of the different kinds of creatures to one another, and thirdly, to the mutual 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 Monarchy (which is the only policy or humane Government warrantable by God and Nature) First, in its Original and Efficient. Secondly, in its Form and essency. Thirdly, in its ground and matter. And Fourthly, in its end and use, which shall be the business of the latter book 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 particularly of Monarchy) is the principal 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 properly challenge a place in each sort of Government, and particularly in Monarchy.  
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 General and Universal Divine Law is the will of God: Which is the General & Universal 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 only ground of a Jus Divinum) doth extend unto every entity, both in its being, and manner of being.  
And therefore to guide the Readers apprehension in a more Methodical path unto that Jus Divinum which properly claimeth a place in Monarchy, I shall endeavour the Investigation thereof, through all the several degrees of entities, (& that also in all their several states and conditions relating to Order and Government) till I come to that Jus divinum from which this natural blessing of Monarchy doth derive its Divine Sanction, and the opposite Curse of polarchy its Divine Malediction: 
Divis. Gen.  beginning at the first and general division of Jus Divinum, in Jus Divinum Absolutum, & Relativum.  
Absolute Divine right is that which is grounded upon the eternal will of God concerning himself, 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 showeth, the right which emanateth, and the Object which participateth, are all of them Really and Essentially identical with the subject. Which Jus Divivum is defined by God himself, in that most absolute definition of himself given to Moses Exod. 3. in that transcendent expression I AM. And this Jus Divinum hath no place at all in Government, which relateth Vniversallie to the creatures of God.  
2. Relative Divine Right is that which is grounded upon the perpetual will of God concerning the world and the creatures therein. And this Jus Divinum is twofold, viz: Creativum & Preservativum.  
Subdivision 1 1. Creative 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 Original being to the whole Universe, 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 Natural excellence in that being, thirdly such a Natural understanding and will proportionable to that perfection and excellency, as was most conducent to his own glory; And the creature which received all these from that Divine fountain (the will of God) is upon that ground termed by Aristotle Natura Naturata, whereof there are three several kinds and degrees.  
1. Natura Naturata Angelica, whose being is purely spiritual and celestial, and the perfections and excellencies proper unto Angels in that being, are likewise spiritual and celestial; And therefore the understandings and wills of Angels do reach unto Celestial and spiritual matters, viz. Those high and transcendent excellencies concerning God and Celestial joys, the transcendent love and praises of God, and other Celestial 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 only in such a finite proportion of perfection and excellency as is suitable to their created and finite (yet most excellent and glorious) nature. But yet the understandings and wills of Angels are not so precisely limited to these Celestial and spiritual matters (which is their proper object) but that they participate also of whatsoever either Intellectual or Natural Agents are capable, and that also in a more eminent degree of perfection.  
2. Natura Naturata Intellectualis, whose being is mixed, viz. partly spiritual in relation to the Rational soul, and partly Natural in relation to the humane body and accordingly the perfections of humane nature are partly Spiritual which are proper to the soul, and partly natural which are proper to the body. And therefore they have both spiritual understandings and wills which are Essential to the rational soul, and capable of spiritual and Celestial objects, and natural knowledge, and natural Inclination, whereby they judge of the objects which are proper unto natural Agents, and that also more exactly than the natural Agents themselves are able to do.  
3. Natura Naturata Naturalis. Whose being is merely natural, and accordingly their perfection is merely Natural, and therefore their Analogical understandings and wills are only versed in natural objects, for though there be three degrees of natural agents, (viz. 1. Sensitive, which is the most noble kind of all natural Agents, because they participate of sense and appetite, which do most resemble the faculties of understanding and will in man. 2. Vegetative, which is in the second degree of Excellency, because (though they want sense and appetite, yet) they participate of some natural light and inclination, whereby they know and desire things which concern their vital being, nourishment, & augmentation.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural which participate only of a natural light and inclination to direct and excite them unto their natural and proper actions and motions) yet none of them do ever reach unto any Celestial or spiritual matters, either in their knowledge or inclinations: but only unto natural and corporeal objects. Now this Jus Divinum Creativum (in regard it concerneth the creatures only in their Original esse and Reception of a being) cannot properly claim any place in Government which concerneth the creatures only in their perpetuation and continuance.  
2. Preservative 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 properly claim a place in Government and all the several species thereof, for the very nature and Essence of providence consists in the Government, guidance, and disposal 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 Original and created state of being. And this again is twofold, Gratiosum & Vindicativum.  
Subdivision 3 1. Gracious Divine Right is that which is grounded upon the will of God concerning the manifestation of his native grace and favour unto the creature in the preservation thereof in its Native and happy state of being, by the Regulation of its actions and motions according to the rule of those native Divine Laws given unto each creature severally according to those several degrees of perfection wherewith he had enabled them for the performance of their several duties required by those Laws. And this Jus Divinum is twofold, 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 gracious providence in the Government and Regulation of all its actions and motions both Internal and external. And this Jus Divinum before the Apostasy of men and Angels did enjoy a place in the Government of all the creatures in the world, but from the Epoch of their disobedience and Rebellion, (whereby their native state of happiness was converted into an adventitious state of misery) this Jus Divinum retained a place only in God's gracious government of the persevering Angels, who by their continuance in their native duty and obedience to God, did make a just return of God's 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 happiness, and by his immediate guidance and Regulation of a●●ther actions and motions, according to the Rule of that native Divine law, which they received from Gad at their first Creation.  
2. Derivative 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 the mediate Subordinate and Instrumental agency of the more excellent kind of creatures, in the Government and Regulation of the external Actions and Motions of such of their fellow creatures as it pleased God to make inferior unto them in perfection and excellency. By virtue of which Jus Divinum Angels were invested with a power and authority over all their fellow creatures, the Intellectual Agents or men over all natural Agents which were naturally subordinate, and subject both to men and Angels. And these were the native and Divine Degrees and Orders observed in the Government of the world at the first creation, wherein the Lord himself was the King and Generalissimo, Angels (whose Superlative perfections did constitute them in the highest degree and rank of creatures) were as the great Council and Nobility of this King, and Gods immediate Captain Lieutenants in this great Army of creatures. Men (whose perfections were of a middle rank and degree) were as the inferior Magistrates and gentry of this great King, and the subordinate officers in this great Army of creatures. And natural Agents (whose mean and low condition and quality made them Incapable of any interest in the active part of Government, or of any power and command in Relation to the two former sorts of creatures) were as the yeomanry of this great King, and the body of this great Army of creatures. And therefore in all their external Actions and Motions were subject and subordinate to the Orders and Commands, first of God, secondly of Angels, thirdly of men. But this Jus Divinum (by virtue whereof these admirable degrees of Order and Government were observed amongst the creatures) was but of a short continuance (as to the greatest part thereof) for Beelzebub and his confederates presently renounced their Allegiance to their King and General, and by their subtleties seduced all mankind from their duty and Obedience, whereby all of them became guilty of high treason, and forfeited their Native and Original Right and interest, in all the prerogatives and blessings which they held in Capite of this great King, and in all that power and authority wherewith they were invested by Commission from this Generalissimo. Whereupon the second sort of Jus Divinum Nativum obtained a place in the Government of these Apostate Angels and men, and all the natural Agents which were created for the use and service of men, viz. Jus Divinum Vindicativum.  
2. Vindicative Divine Right is that which is grounded upon the will of God concerning the Manifestation of his justice and equity in the preservation of the creature in that adventitious state of misery, whereinto it is elapsed by its voluntary and ungrateful transgression of that Divine Law, for the performance whereof he had enabled them in their native investiture with those Divine graces & blessings which were requisite thereunto. Which misery of the creature doth consist in the just and due punishment inflicted by God, for its most unjust and undue disloyalty and Rebellion. Which punishment is twofold, Spiritual, and Personal; 1 The Spiritual punishment is the General disenablement of the creature for the performance of its native duty to its Creator, by the General devestment of the creature of all its native graces and blessings, in place whereof doth succeed the opposite and unnatural curses and privations which dispose the creature to all manner of unnatural wickedness and rebellion against God. And this spiritual punishment in Devils is the Universal depravitie of their wills, (whereby their native transcendent love of God, is transmuted into the like proportion of hatred of God, and their transcendent zeal to imitate God in doing good, to the like zeal to oppose God in doing evil.) And in men this special punishment is the Universal obscurity of their understandings, and the Universal depravitie of their wills.  
Quaere. It may be demanded why God should punish the Apostasy of man both in his will and understanding, and the Devils only in his will?  
Sol. That understanding and knowledge which the Devil still retaineth in its native perfection, is not left him by God for a blessing but a curse, to aggravate his guilt in sinning against the clear light of his Conscience, in so perfectly hating that God, whose goodness he so perfectly knows, and so obstinately acting that evil, which he knows to be opposite to that goodness. Whereby he contracts a greater guilt upon himself then man doth in his disobedience, who though he sin wil● ll●●, yet he sins partly Igno●antlie in this state of Apostasy. And therefore as the Malignancy, both of his Original and Actual sins, are less than the Devils, (in regard the Devils Original sins did proceed immediately from his own will, and man's partly from the Devil's temptation. And the Devils Actual sins of perfect knowledge (and so are directly sins against the holy Ghost) but man's partly of Ignorance) so shall man's judgement and condemnation be less severe and rigorous than the Devils.  
2. Personal punishment is the torment and execution, whereof the creature is made sensible for the just punishment both of its Original and Actual delinquencies. And this consists of two parts, viz: a positive and a primitive part. The positive part is the paena sensus, so frequently inculcated by the Scholmen: for though spirits (as Devils and damned souls) cannot be sensible of pains in that manner as bodies are, yet doubtless they shall be truly sensible of pains and torments of a higher nature, in that eternal fire of Hell prepared for the Devil and his Angels. The primitive part is the paena Damni, which is the sense of the loss and privation of those joys and comforts whereof they participated in their native state of Innocence. And this is that Jus Divinum which still hath retained a place in the Government of the Apostate Angels since the first instant of their disloyalty and Rebellion, and shall for ever continue the same place to their everlasting woe and misery. Wherein man had likewise deservedly participated, if the wisdom of God (out of the abundance of his Grace and mercy towards man) had not erected a new Jus Divinum purposely to anticipate the wrath and vengeance due to man for his disobedience, and to redeem him from Hell and damnation. And this is Jus Divinum Redemptivum.  
2. Redemptive Divine Right is that which is grounded upon the will of God concerning the manifestation of his mercy in the preservation of Mankind (together with the creatures made for his use) not in his native state of happiness, nor in his Apostate state of misery, but in a new estate of Grace and mercy, whereunto he is advanced by the mediation of Christ, and thereby re-invested with a capacity of all those blessings and graces, which he enjoyed in his state of Innocency, for performance of the same duties required by the native Divine Law. And this Jus Divinum Redemptivum (like the former Jus Divinum Nativum) is twofold, viz: Gratiosum & Vindicativum. Subdivision 5  
1. Gracious Divine Right is that which is grounded upon the will of God concerning the manifestation of his mercy in Christ, by the restitution of all men unto such a proportion of natural blessings and graces as may reinvest them with a capacity of performance of those Divine duties in such a proportion as they are required unto Salvation now under the Gospel. And this again is twofold. viz: Intrinsicum & Extrinsicum.  
1. Intrinsecall Divine Right is that which is grounded upon the will of God concerning the manifestation of his mercy in Christ, by making those natural gifts and graces wherewith he hath re-invested any man, or any other external means which he hath vouchsafed unto any man, effectual unto life and Salvation, by infusing into his heart those three Internal and Supernatural Graces of his Spirit, viz: Faith, Hope, and Charity, without which the most excellent gifts and blessings of nature, and the most glorious outward means that ever any Christian did participate of, cannot be effectual, and through whose superveniencie, the meanest gifts and blessings of nature do become sufficient to make a man Eternally happy. For surely less glorious outward means did never appear in any man then the believing Thief, for we never read that ever he heard a Sermon in all his life, nor that ever he received the Sacrament, or did a good deed, or frequented any good and Religious company till that hour when he came to be hanged; yet was he saved, when Judas who had enjoyed the benefit of all these outward means was damned. But in regard this Jus Divinum doth not relate unto men as they are parts or members of any humane or politic society, (but only as they are such new and strange kind of creatures, as Nicodemus (though a ruler in Israel) could not imagine how or by what means they came to be such, that is, such as in that respect are selected and separated from the world, and become Mystical members of Christ's Mystical body, and his invisible Church, and subjects of Christ's Kingdom, which is not outward of this world, but inward, spiritual, and Mystical) It cannot possibly make claim unto any place in that Government which concerns men only in their Politic and sociable capacity.  
2. Extrinsecall Divine Right is that which is grounded upon the will of God concerning the manifestation of his mercy in Christ, by vouchsafing unto men the outward material and occasional means of life and salvation by Christ. And this Jus Divinum is twofold, Remotum & Immediatum.  
1. Remote Divine Right is that which is grounded upon the will of God concerning the manifestation of his mercy in Christ, by vouchsafing unto men the Remote and Mediate means of life and salvation by Christ, in the Renovation of the Original and native gifts and blessings of nature in the creatures in such a measure and proportion as is most conducible to those three General and common ends and uses for which he hath destinated all creatures capable of the benefit of this Grace and Mercy of Redemption by Christ, and these are, 1. To be monuments of Gods infinite mercy and goodness towards mankind in this great work of Redemption by Christ, for whose sake God hath reprinted some of the obliterated Characters of nature in the soul of every Intellectual and natural Agent.  
2. To be Instruments and Ministers of the good and benefit of God's Elect, to whom alone the Spiritual grace and favour of God doth make these outward and material means, formally effectual unto life and salvation. 3. To be witnesses against themselves at the day of judgement, for their inexcusable Ingratitude in the Renovation of their former disloyalty and rebellion against God, after the publication of so general and gracious a pardon of mercy, being notified unto all men in the common gifts and dispensations of the Spirit, the Characters whereof every man may find written in his heart, Rom. 2. v. 12. and that sufficient to leave him without excuse. Rom. 1.20. Now although these common gifts and graces of renewed nature in man, be most properly Spiritual and not Natural, in regard all of them do proceed ab Extrinseco from the Spirit of God, and none of them all ab Intrinseco from the corrupted nature and Essence of man, for than they should now be parallel and similer in all men as they were in our first Parents, and had been also in all their posterity, if they had persisted in their Original Integrity. Whereas now we see they are distributed variously according to the good pleasure of God, to some one sort of gifts, to some another, and those also in different degrees of perfection. For Plato, Aristotle, Hipocrates, and Galen, did much exceed most men in the perfection of their Intellectuals. Diogenes, Cato, Fabritius, & Scevola did much exceed others in the powerfulness of command over their affections.  
And Hercules, Hector, Achilles, and Alexander did as much exceed others in the Magnanimity of their Heroic spirits, yet are these spiritual gifts usually termed natural (and that not without warrant of Scripture) in two respects. 1. In respect of the subject which is the nature of the creature which by these common gifts and Graces of the Spirit is renewed in all men in some degree of perfection, though never in any unto that height of perfection wherein they were communicated unto men in their native and created state of happiness before the fall. No not in the most absolute knowing natural men that ever lived, for we see with what great difficulty Aristotle and Plato (though the most learned amongst the heathen Philosophers) attained to an Imperfect and obscure knowledge of the esse, the Unity, and Eternity of God. All which Adam in Innocence clearly and punctually understood by nature. 2. These common gifts and Graces of the Spirit are termed natural in respect of their object, which is only natural and created Entities in their natural and created capacity: Of which natural things S. Paul speaketh, Rom. 8.1.2. But as for Christ the Mediator and ground of the new Covenant of Grace, in regard he was no natural creature, he could not possibly be the object of any natural knowledge whether native or renewed. Nay the natural knowledge of Angels themselves could not reach him before it pleased God of his special Grace and mercy to reveal him. For after God had completed that Royal opifice of nature (his six day's work) there was not such a creature as Christ to be heard of amongst all those numerous and wonderful varieties of nature. Neither could men or Angels possibly imagine how or by what means such a person as Christ should receive a being. For as Christ was not an ordinary work of nature, but a new miraculous work of mercy, so neither was the manner of his production natural (either by Creation or generation) but supernatural and Mystical, by an incomprehensible Obumbration of the Holy Ghost. And as the person and conception of Christ did transcend the knowledge both of men and Angels, so likewise did the offices of Christ, and all his Acts of Mediation and all those Divine Graces (viz: Faith, Hope, Charity) which invest it with a real Right and interest therein. And therefore there was never one syllable so much us muttered by any heathen Philosopher or other profane writer concerning any of these, nor is it possible to attain the least glimpse of knowledge concerning them by any other means, than the Immediate revelations of the spirit of God.  
Quaere. It may be demanded how these mere natural gifts and blessings in heathens should be a means of salvation, seeing no man by them can possibly attain the knowledge of Christ, the sole fountain of life: And therefore why heathen men should be damned, to whom God never (since the publication of that General pardon by Christ) Imparted the means to be saved?  
Sol. Though these natural gifts and blessings in heathens be not the direct and Immediate means to attain the knowledge of Christ, yet they are the Remote and occasional means, because they are sufficient lights to discover unto men the insufficiency of their own abilities, to perform those duties which the Law of God and nature exacteth. And by that means to occasion to seek for life and Salvation elsewhere; as the Aethiopian Eunuch did, and the converted Thief, who acknowledging his own unrighteousness sought to Christ for refuge, and (according to the rule of Petenti Dabitur) obtained what he sought, though he never knew the Scriptures.  
And therefore it is but justice that those heathens who do not rightly employ that one talon (which S. Paul affirmeth they have received from God. Rom. 1.) should receive their wages with the evil and slothful servants, though these woes shall not be equal to the woes of those caitiffs who have misemployed five talents. viz.  
1. The talon of natural gifts and blessings, 2. The talon of Religious Education, 3. The talon of God's Word and Sacraments, 4. Of Religious Magistracy, 5. Of a learned Ministry.  
Now this Jus Divinum is that which doth properly claim a place in that Government which concerneth heathen men without the bosom of the Church, and Ignorant of the will of God Revealed concerning Christ the Mediator. Which is the ground of Jus Divinum Immediatum.  

2. Immediate Divine Right is that which is grounded upon Subdivision 7 the will of God concerning the manifestation of his mercy in Christ, by vouchsafing unto men the direct and Immediate means unto life and Salvation in the Revelations of God's spirit concerning Christ and his merits, and all other matters which relate to him. And this Jus Divinum is twofold, Extraordinarium & Ordinarium.  
1. Extraordinary Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercy in Christ, by the Immediate & extraordinary revelations of his spirit, concerning the mystery of salvation by Christ, which was the means which God vouchsafed unto Adam, & divers of the patriarches, Prophets and Disciples of Christ, and the converted Thief also, before the knowledge of Christ's Gospel was fully completed in the writings of the Prophets and Apostles: of which the Apostle maketh mention Heb. 1. And this Ius Divinum in regard it relateth either to particular times, particular persons, or particular occasions, cannot properly claim a place in Government, which concerneth the constant Ordering of a society of men.  
2. Ordinary Divine Right is that which is grounded upon the will of God concerning the Manifestation of his mercy in Christ, by the Ordinary Revelations of his Spirit, declared in the writing of the Prophets and Apostles, which we commonly call the Scriptures, which were published by the special mercy of God, for a light and guide to his visible Church, in all truths requisite to Salvation by Christ. And this Jus Divinum is twofold, Supernaturale & Naturale.   
Subdivision 8 1. Supernatural Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Supernatural truths which are the proper and Immediate means of Salvation by Christ, and not attainable by any other means but only by Divine Revelations. And these are of two sorts. 1. Such truths wherein Christ hath expressly made any of his love to us. And these again are twofold, 1. Such as are the object of Christian faith, and those are such things as Christ hath done and acted for our sakes, for the Reconciliation of us to God, as the assumption of our nature, and the offering it up again for a sacrifice to God, and all other natural acts of Mediation, which is the substance and contents of a Christians Creed. 2. Such as are the object of Christian hope, and those are such blessings as Christ by his act of Mediation hath made us capable of, and which for his sake we expect by prayer to receive from God, and those are the Supernatural blessings and habits of Faith, Hope, and Charity; which enable us for the performance of our Christian duties, and all those Supernatural blessings which are the reward of those duties, and these are the substance and contents of our devotions. 2. The second sort of Supernatural truths revealed in Scriptures, are such wherein we retain an express of our love to Christ, proportionable to those blessings which we have received of his love to us. And those are such truths which are the object of our Charity and rules of Christian duties: of which truths Christ meant when he said, If you know these things, happy are ye if ye do them. Now these Christian duties are of two sorts, viz: either merely or mixedly Evangelicall. 1. Merely Evangelicall, are those which consist in the right use of Evangelical and Supernatural gifts and blessings, such as are the gifts of prophesying, healing, working of miracles, and the like mentioned by Saint Paul, 1. Cor. 12. which duties were of no use at all under the old Covenant of works, but were instituted by God since the fall of man for the benefit of his Church, and for helps and furtherances to Christian men in the performance of Christian duties. 2. mixedly Evangelical duties, are those which consist in the right use of Natural blessings, and which received their first sanction from God in Paradise before the Apostasy of man: upon which Apostasy, that law of nature was absolutely abolished as to that use, to be a Rule and ground for the Salvation and damnation of man; For no man is now damned because he transgresseth that law of nature, but because of Infidelity, Despair, and hatred of Christ; which are the opposite vices to Faith, Hope, & Charity, which consist in the knowledge, confidence, and love of Christ, which that law never any way related unto.  
But yet the same law and Rule received a new Evangelical sanction from God the Redeemer, who as he renewed the nature of man, so did he also renew the same law of nature for a new Evangelicall law and rule, whereby to measure these new Evangelicall duties, which are as necessary to Salvation now under the Gospel (as S. Paul proves 1 Cor. 13.) as the Legal duties were under the Law and old Covenant of works, which several duties are the same in substance being measured by the same Law and Rule, but different in circumstances. First in their Objects. For whereas under the old Covenant of works, God the Creator was the adequate and Immediate object of our love and duty: Now the Immediate and adequate object thereof is Christ the Redeemer, 2. Circumstance wherein they differ, is in the manner of performance; which under the old Covenant was to be proportioned to the utmost exactness of a most perfect Law, but now under the new, to the utmost exactness only of our most Imperfect abilities. And this new Evangelical Law is that whereupon Christ will pronounce that fatal sentence of Eternal life or death upon all men at the day of judgement, as himself affirmeth: Mat. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you; will Christ say to them on his Right hand. Not because they were Wise, or valiant, or Rich, or Noble, nor yet because they had preached and wrought Miracles, and cast out Devils, and prophesied in Christ's name; but because they had fed the hungry, clothed the naked, comforted the sick, relieved the stranger, fatherless, and widow. And therefore because this new Commandment of Charity, which is the ground of these duties, is of so necessary concernment for the Salvation of all men: The Holy Ghost did always express those practical truths which relate to Charity in plain Grammatical words and precepts, as well before as after Christ's Incarnation, whereas these speculative truths, which are the Object of our Faith, and these blessings also which are the proper Object of our Hope, were commonly represented unto the Church in the old Testament by Types and Figures.  
Ob. S. Paul in disputing this point of Faith and works in his Epistles to the Romans, and the Galatians, concludes Faith alone to be sufficient to Salvation; and excludes works as Impediments rather than helps thereunto.  
Sol. There be three sorts of works grounded upon three several Laws. 1. Ceremonial works which were grounded upon the Ceremonial Law which was abrogated by Christ, and these S. Paul utterly excludes as altogether unprofitable. 2. Legal works, which were grounded upon the Law of Nature, which was the ground of the old Covenant of works. And these S. Paul excludes as altogether Impossible. 3. Evangelicall works which are grounded upon that new Law, which Christ prescribed, john. 13.34. A new Commandment give I you, that you love one another. Which new Commandment cannot be understood of that Love which was the compliment of that law which was the ground of the old Cou. of works, for that was an old Commandment given by God at the first Creation, before Christ was thought on either by man or Angels, but must necessarily concern this Evangelical love and Charity which relateth to Christ the Redeemer, and is the Compliment of this new Evangelical Law, whereupon this new Covenant of Grace is grounded. And these Evangelicall works are as necessary to Salvation as either Faith or Hope, from which it cannot possibly be separated, as is evident in the converted Thief. For I am sure the Salvation of that Thief was achieved by as great a mercy from God, and as little merit in himself, as could be expected in any man that is saved. For we never read of any grace that he had, or any good work that he did, till he was upon the Gallows; when the shortness of his life could not afford opportunity for many: and yet in that short history of his short life, we shall find a record of his Charity, as well as of his Faith and Hope: For in the first place he rebuked his blasphemous companion, there was an act of his Charity; Secondly, he justified Christ's innocence, and acknowledged his power and donimion, there was an act of his Faith; Thirdly, he prayed to receive the blessing of life by Christ, there was an act of his Hope, Luk. 13.39. And therefore by reason of the inseparable connexion of these three Evangelicall Graces, the holy Ghost doth sometimes attribute salvation to one of them alone, but that is in opposition to all Ceremonies or legal duties and perfections, but never in opposition to any one of the other two concomitant graces of the Gospel.  
Before I pass from this point of Charity, I shall crave the Readers leave to digress a little in the recommendation of her results, (arising from the circumstances observable in Christ's new Commandment of Charity) to the observation of our new Pharisaical Gospelers, who disdain all men of a different persuasion from themselves as Heathens and Publicans.  
1. That the Traitor Judas was amongst the twelve when Christ gave them this new Commandment to love one another: & therefore it was never Christ's intent to prohibit communication in public and Christian duties with any who did publicly profess themselves members of Christ's Church, unless where the parties obstinately either persevere in such heretical opinions as are manifestly destructive to the grounds and principles of Christian faith: Or else obstinately persist in such notorious and scandalous courses of life, as publicly declare them void of Christian Charity. For after this Commandment, Christ himself did administer the Sacrament of his body and blood to Judas, as appears Luk. 22. although Christ himself was not then ignorant that Judas intended to betray him that night.  
2. That Saint Paul was not amongst the twelve when Christ commanded them to love one another, though he was then a Chosen vessel, and Judas then a Reprobate. And therefore Christ did never privilege us to Judge or Condemn any man (much less to injure or defraud any man under pretence that he is a Reprobate, and an Enemy to God) for such presumptuous Intrusions into the Counsels and secrets of God, is an Idolatrous Arrogancy, which the very Angels of God dare not adventure upon. For what man could have judged Saint Paul to be a member of Christ, at eleven of the clock that day which was the day of his conversion, when he was posting to Damascus with strong Commission from the high Priest, and a stronger Resolution in himself to persecute all people of all sexes, who professed Christ, Acts 9 And when Christ told the twelve of that abominable treason which should be acted that night against himself by one of them, the eleven no more suspected Judas then they did one another, as appears John 13. 2●. And therefore seeing these high Saints could not determine either of the salvation of Paul, or damnation of Judas; no not six hours before the Lord himself publicly declared his own determinations concerning the same unto the world, What a prodigious and horrid pride and arrogancy is it in the petty Saints of our fanatic age, to pass a definitive sentence in these points upon their Brethren? I could willingly permit my pen to expatiate in the further Illustration of Evangelicall Graces and Immunities (to resolve the doubts, and prevent the mistakes of many poor deluded Souls, who only understand, or rather indeed do only misunderstand, sufficient concerning the same, to be a ground for the erection of many erroneous and prodigious fantasies and Chimaeras) if the point were as pertinent to my purpose as to these times. But my Resolution is with all studiousness to avoid impertinent digressions in this discourse. Now this Jus Divinum supernaturale although it concern Christian men within the verge of the Church, yet in regard it doth concern them only in their Christian and spiritual vocation as members of Christ's visible Church, doth not properly and Immediately claim a place in Politic Government which concerneth men as members of a politic society.  
2. Natural Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Natural truths which are the Remote and mediate means of Salvation by Christ, of which truths Christians and Heathens are equally capable by nature, and whereof Adam in innocency participated in full perfection, and since his Apostasy the same are renewed unto all men in some proportion, yea even unto the most ignorant and savage Indians: but yet are made more clear and manifest unto Christians by Revelations of Scripture (in those particulars which the holy Ghost hath judged necessary to communicate for the benefit of the Church.) And this Jus Divinum Naturale is twofold: Implicitum & Explicitum. But I shall refer the more punctual discussion of this Jus Divinum Subdivision 9 Naturale, together with the species thereof, unto a more proper place for an Immediate Introduction to the latter book of this Treatise, which shall Demonstrate the Divine Right of Monarchy.  
2. Vindicative Divine Right is that which is grounded upon the will of God, concerning the Manifestation of his justice, in the due Retribution of a proportionable vengeance upon those, who have not made a due return of those Talents, which they have received by the mercy of God in Christ. 1. To Heathens (who have missapplied that one Talon of natural gifts and blessings, which they have received from the Spirit of God, by the Renovation of the obliterated Characters of nature in every one of their souls in some proportion) a proportionable measure of truth and nourishment. 2. To Christians (who have received and misemployed the two Talents, one of Natural gifts and blessings, which they enjoy in common with the Heathens: and another of the benefit of God's Word and Sacraments, a double proportion of wrath and vengeance. 3. To Christians (who have abused that great trust of their Lord and Master, who hath committed unto them five Talents wherewith to traffic for God's glory, the good of their brethren, and the Salvation of their own souls. (viz. 1. The Talon of natural gifts. 2. Of the Word and Sacraments. 3. Of a Religious Education. 4. Of a Religious Magistracy. 5. Of a Learned and Religious Ministry) For an exceeding measure of wrath and vengeance; surely those souls which have been watered with the dews of all these Divine and Celestial Graces and blessings, and yet bring forth nothing but the brambles and briers of sin and iniquity, shall receive a most heavy and dreadful Doom of wrath and vengeance at the great day of account. Heb. 6. And this Jus Divinum is twofold, Supernaturale & Naturale.  
The further explication of which division, I shall refer unto that part which declareth the nature and Maledictive properties of the curse of polarchy, and in the interim proceed in the Treatise of Government.   

THE FIRST BOOK OF THE Divine Right of Government in its General acception, as it relates to the three Jmmediate species of the Vnivers. viz. Angels, Men, and natural Agents.  

CHAP. I. Of the nature of Government in general.  
THe first thing my Method leads me to insist upon, is the nature and Original of Order and Government in general, which may be appositely thus described.  
Government is the Administration and exercise of that power and authority which the Superior hath over the Inferior; Where we may observe that Government is a word of Relation, which, by the rules of Logic, necessarily requires a Correlatum, and that is subjection, each of them being grounded upon several qualities, the former upon Power and Authority, the latter upon Submission and Obedience the one of which cannot exist without the other: And therefore before the Creation whilst there was nothing in being but one only God (whose unity could not admit of any degrees of Superiority or subordination) there could be no manner of Government or subjection. But upon the very instant of the first Creation, this Relation took place in the world; For God neither did nor could make any thing, either in nature and Essence identical, or in perfection and excellency equal, or in power and authority parallel himself; so that the very first creatures which God made, which (by reason of the independency of their subsistence upon any other creatures) I suppose were the most glorious Angels (for the Rule and Method which God observed in the work of Creation, was to frame that last, whose subsistence depended upon the former, and that first which had no such dependency upon the latter) being inferior unto God both in glory and power, became subject unto his guidance, rule, and Government, as likewise all the rest of the Creatures did as soon as they received a being from him, whose Actions and motions were altogether ordered and disposed by his wisdom and providence. And therefore the Grecians do upon very good grounds use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify principality or Government: which in its proper and native acception signifies Principium, thereby expressing the Antiquity of Government which had its being as soon as the world had a beginning.   

CHAP. II. Of the divers kind of Government, and first of Internal.  
BUt that we may further Illustrate the nature of Order and Government in general, it will be requisite to take a view of the several Species or kinds of Government the first and Immediate division whereof is into Internal and external Regiment.  
Internal Regiment is the Administration and excercise of that Power and Authority which God hath over the Intrinsical Acts and Effects emanating immediately from the form and Essence of the Creature: (which form in man we know to be the soul, and in all other creatures an Intrinsical form Anologicall to the soul in man.)  
And this kind of Regiment is proper and peculiar unto God alone, and in no sort communicable unto any creature whatsoever, for the knowledge and trial of the heart and Reins is a prerogative which the Lord doth claim entirely to himself. Psal. 7.10. Jer. 17.10. And therefore in relation to this Internal Government, our Saviour Christ himself doth expressly inhibit his Disciples Mat. 23.9. to call any man father upon earth, for (saith he) you have one Father which is in Heaven, to whom alone that Religious and inward honour which reacheth the very thoughts and cogitations of the heart is properly due. And in the same sense also he Interdicts them the Arrogation of the title of Rabbi or Master in the subsequent verse of the same Chapter, because that kind of rule and mastership over the Intrinsical thoughts and conceits of the mind, or the inward desires and affections of the heart would be an usurpation upon Christ's own right and prerogative, even as he is God Omniscient and Omnipotent, and the same with the Father. And S. Paul in the discussion of a case of Conscience concerning meats offered unto Idols maketh this more plain, 1 Cor. 8. Though there be many (saith he) that are called Gods and Lords, by reason of an external and worldly power and pre-eminence over the external and corporeal actions of those who are under their Jurisdiction and Government: yet to us (saith he) us, who are Spiritual, and whose profession relates principally to the Intrinsecall affairs and acts of the soul and conscience) there is but one God the Father, and one Lord Jesus Christ: who hath any Right or Power to judge us, as concerning these matters pertaining only to the soul and conscience.  
A further confirmation of all which we have in the extent of that obedience which the Moral Law prescribeth, beyond the obedience exacted by any humane laws, of what quality soever they be, whether Ecclesiastical or Civil, or by what wisdom soever they be composed, whether Divine or Humane. For even when God himself did institute both the sorts of humane Laws in the Mount, and commanded Moses to write them (for a perfect rule of worship and policy to the Israelites, and for a perfect pattern for all other Nations, whereby to frame a Government both in their Ecclesiastical and Civil affairs) he therein taught only the Ordering and Regulating of their outward actions, which the Ecclesiastical and Civil Magistrate (to whom the execution of these Laws pertained) were able to judge of, proportioning the extent of these humane Laws, according to the extent of that Government, which he was pleased to communicate unto humane creatures, whom he doth constitute and ordain his Lieutenants and Duputies for the external Government of this inferior and Sublunary world: And therefore doth refer the execution of all humane Laws unto them, yea even that part also of his Moral Law which relates to outward actions. For indeed the Ceremonial and Judicial Laws of Moses are no other but (as it were) Commentaries upon that part of the first and second Table of the ten Commandments, which relates to outward actions, setting down more ample and particular rules of instruction, whereby to order and regulate the outward actions of Public Societies in matters concerning worship and policy, according as the Moral Law had done in brief and general terms, for regulating the external actions of every private man in particular, in relation to the same end. But when the wisdom of God did compose that complete and absolute Law, which should be a Rule for his own Immediate Government and our Universal obedience, he therein prescribeth us directions, (not only for outward actions, of which also he is the Supreme Lord and Master, as I shall demonstrate hereafter, but even) for the most secret and inward desires and cogitations of the heart, whereof he is the sole and entire Judge and Ruler: all which is more fully declared by Moses (who received that Law Immediately from the hand of God himself) in his exposition thereof Deut. 6.5. Where Moses thus Comments upon the first Table. Thou shalt love thy Lord thy God, 1. with all thy heart, this imposeth an obligation upon the will and affections to submit to the commands of God, expressed in the first Table of the Moral Law. 2. With all the soul. This extends the same obligation to the understanding. 3. With all thy might and strength. This lists all the outward members of the body under the same command. Yea and our Saviour Christ himself, who best knew the intent and scope of his Father's Law, affirms this brief exposition to be the very sum & substance of the first and greatest Commandment. Mar. 12.31. In which text our Saviour likewise reciteth Moses his brief Commentary upon the second table expressed in Levit. 19.18. in these words, Thou shalt love thy neighbour as thyself: which second Commandment Christ affirms to be the very sum and substance of the second Table, exacting an obedience parallel to that which is mentioned in the first) by this short but sweet & effectual expression (as thyself) which prescribes the proportion of that affection which must be exhibited to our neighbour. Now we all know by experience, that self-love cannot be confined within the narrow limits of outward respects, but hath its constant influence upon both the heart and soul, & every faculty thereof, as well as upon the outward members of the body. Nay this Internal obedience (which relates to that Internal Government which is peculiar unto God himself) is the only acceptable sacrifice unto God, and that which he accounts his chiefest honour and glory, and wherein he would never admit of a partner; for it was never known since the Creation of the world, that ever God Imported this power and command over the heart and soul unto any creature whatsoever, though never so dear a Saint and favourite. Godly Samuel mourned greatly for wicked Saul, but had not power to make him good. 1 Sam, 15.35. Wise Solomon perceived the pernicious and destructive folly of his only son Rehoboam, but had not power by reforming his understanding to prevent the mischievous effects which ensued thereof. 1 Kin. 12. The Prophet Elisha foresaw, foretold, and lamented with tears (even unto Hazael himself) the horrid and inhuman cruelty which Hazael should afterwards practise upon the children of Israel; yet could not by that Pathetical premonition prevent Hazaels' future fury and dogednesse unto them; although at the present Hazael seemed to abhor the very thought of such Inhumanities'. 2 Kin. 8.12.13. Nay our Saviour Christ in the parable of Dives and Lazarus expressly affirmeth, that though a Saint should descend from Heaven to preach and admonish Impenitent and wicked men, yet could not his words be effectuail for their conversion, or to secure them from these flames wherein Dives was tormented; If the Lord himself did not effect it by that word of truth which Moses and the Prophets had left upon Record for that very purpose. For Paul may plant by Miracles and Documents, Apollo's may water by Learning and Eloquence, but God alone must give the increase of sincere and saving Faith and repentance. 1 Cor. 3.  
Only it pleased Almighty God to Invest his own dear Son with this Royal Prerogative, giving all things and all power over all creatures into his hands, and such a Kingdom and Dominion as should have no end. Esai. 9.6. Psa. 2. Luke. 1 32.33. john. 13.3. Which places as likewise all other places of Scripture which attribute any Sovereignty or Dominion unto Christ, are to be understood only of this Internal government: for of all external and worldly power and authority, Christ utterly declined and disclaimed the administration and exercise, reproving the giddiness and precipitancy of the people's 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 kingdom (as himself acknowledged to Pilate) 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 precedent of meekness 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 Internal Regiment of Right appertaineth; and upon a further scrutiny and inquisition concerning particulars, it will appear that the practice thereof hath always gone accordingly, and the actual administration and exercise of all power and authority over the Intrinsical Acts and Effects of the soul, hath always been the peculiar privilege and prerogative of God. But for an Introduction hereunto, it will be requisite to premise the several sorts of divisions and Subdivisions which are Incident to this Internal 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 Intrinsical 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 means 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 means, exercise his power upon these Intrinsecall acts and effects of the soul.  
1. The first division then of this Internal Regiment is taken from the diversity of the object or matter thereof: viz: the Intrinsecall acts and effects of the soul, which are differenced by virtue 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 diversity of the subordinate object or matter whereunto they relate, which may be either Spiritual or temporal matters. So that from this first division and Subdivision do arise these four kinds of Internal Regiment. 1. That kind which respects the understanding in reference to Spiritual matters. 2. That which respects the same in reference to temporal matters. 3. That kind which respects the will in reference to Spiritual matters. 4. That which respects the same in reference to temporal matters.  
2. Again every one of these four sorts of Internal Regiment (being considered in relation to the manner how God doth exercise his power upon the Intrinsical acts and effects of the Soul) are capable of a second Subdivision, for God doth work upon the several acts and effects both of the will and understanding after a twofold 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 virtue of which several sorts of operation upon the understanding and will, These four kinds of Internal Regiment above mentioned may be Subdivided into eight subalternate species.  
3. Again every one of these eight sorts of Internal Regiment, may yet be Subdivided in reference to the means whereby God doth work upon all these several objects, after all those several ways: for either God doth operate immediately by the special and extraordinary means of his Spirit, or mediately by the common and ordinary means of the Creature: Each of which means being applicable to every one of the eight species of Internal Regiment before recited, may branch out those eight species into sixteen particulars.  
4. As for the last Circumstance to which this Internal Regiment doth relate. viz. The end for which God doth exercise his power upon the Intrinsical acts and effects of the soul, I conceive it doth rather qualify than multiply the seveall species or kinds of Internal Regiment: for the end is the very reason and cause wherefore, and the very rule and square whereby God doth by this or that means, in this or that manner exercise his power upon the several acts and effects, either of the understanding or the will, whether it be in Spiritual or in temporal matters. And this end being primarily his own glory, It is the very Primum Mobile which giveth motion and action to all the wheels of God's providence: for as in all other reasonable Agents, so in God the most reasonable; The end is Primum Intention (though ultimum executione) and that which incites his will to every action. Now God's glory as it respects humane creatures (of which we now speak, as being the object wherein both the nature and parts of God's internal Regiment are made most conspicuous to us) is manifested two waves. First by his mercy. Secondly by his justice: which two do constitute two several ends of God's internal Regiment. viz. First the manifestation of his mercy and goodness in the exhibition of blessings and benefits to the godly, Secondly, The manifestation of his power and greatness in the accumulation of curses and judgements upon the wicked. And therefore wheresoever we find any particular acts of Gods internal Regiment (in any of all the forementioned kinds thereof) recorded in Scripture (as indeed there is no one kind amongst all the sixteen several sorts whereinto it is distinguished, but God hath upon some one or other occasion left us an express 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 Internal Government to be some mere Logical or Metaphysical Notions, it will not be Impertinent by instances in particular acts of God's providence, relating to every particular kind of Internal Government, to demonstrate all the foresaid divisions to be expressly grounded upon the word of God. And because the first eight of the foresaid species of Internal Regiment relate unto the understanding, the latter eight species unto the will; I shall (for a more distinct and Methodical proceeding herein) give you first a brief Analysis of that part of Internal Government which relates to the understanding, whereunto I shall suit the instances of Scripture.  

God doth Govern the Intrinsical acts of the understanding either by way of  
Illumination. 

Immediate. 

1. In spiritual matters. 

As in Revealing unto Adam that blessed seed which should break the Serpent's head Gen. 3. and reiterating the same unto Noah, Sem, and Abraham in the same manner: Nor was the Immediate power of God less seen in inspiring the minds of the Apostles, (most of whom were rude illiterate men) and thereby enabling them not only to record the mysteries of Salvation for edification of his Church, and to prescribe rules of faith and manners, which should be oracles of instruction and direction unto all future ages, but also to utter extemporary words of wisdom, against which all their adversaries were not able to reply. Mat. 10.19.    
2. Or in temporal 

By revealing unto his Prophets even all those temporal afflictions & deliverances which should befall his own people, long before they came to pass, as the bondage of and deliverance from Egypt unto Abraham. Gen. 15.13. The beginning and ending of the captivity of Babylon unto jeremiah. Ch. 25.8. unto John in Patmos all those imminent calamities which should befall the Church of Christ till the time of his second coming in the end of the world; As we may read in the book of the Apocalypse.      
Or mediate 

3. In spiritual matters. 

First by sending visions unto Daniel, and after sending the Angel Gabriel to expound them, and thereby to let Daniel understand the number of the years which were determined for the persecution of the Jews by several Tyrants, for the space of 490 years after their return from the Captivity of Babylon, at the end whereof Messiah the Prince should work that great deliverance for all that did or should believe in him. Dan. 9    
4. Or in temporal 

So Moses became learned in all the wisdom of the Egyptians. Act. 7. And Daniel had Caldean Tutors, by whose Lectures he attained unto wisdom, learning, and understanding in all visions and dreams. Dan. 1.17.        
Or infatuation. 

Immediate 

5. In spiritual matters. 

As in those who made a dumb idol by their own act, and then worshipped the same: Esay 44. in the Scribes and Pharisees and obstinate Jews, whose eyes the Lord blinded that they could not see nor understand those things concerning Christ, which many of the Ignorant people knew and believed. joh. 10.42.    
6. Or in temporal 

For it is the Lord who frustrateth the tokens of the soothsayers and maketh Diviners mad: making that knowledge (which they would seem to have in future events, for the prediction of good or bad success in men's affairs and fortunes) appear to be foolish and vain. Esay 44.25.      
Or mediate 

7. In spiritual matters. 

As in those false Prophets, and ignorant Priests which prophesied lies, and neglected the instruction of the people: of whom the Lord vehemently complaineth in the Prophet Micha 3.5. Mal. 2.8.    
8. Or in temporal 

As in Absaloms' embracing the destructive counsel of Hushai the Archite, and rejecting the safe and politck counsel of Achitophel, for (saith the text) The Lord had determined to destroy the good counsel of Achitophel to the intent the Lord might bring evil upon Absalon. 2 Sam. 14.         
Now as concerning Gods actual administration of Power and Authority in ordering and regulating the acts and effects of the will of man (whether by way of obduration and perseverance in evil, as in Pharaoh, Nabuchadnezzer, and Belshazzar. Or by way of mollification and conversion unto good, as in Manasses, Mary Magdalen, and Paul) the Maxims of Philosophy (declaring the necessary dependence of the will upon the understanding, and the  power of the understanding over the acts and effects of the will, by enforcing (as it were) the will to embrace or refuse whatsoever the understanding shall propose unto the will, under the notion of a good or evil, truly eligible or avoidable) do so plainly demonstrate all the power and command over the will of man in every respect, both of matter, manner, and means, to be the right and prerogative of God (in regard of his absolute power and command over the understanding which is the master and guide of the will) that I conceive it not pertinent to produce any expresses of Scripture, (though it be plentiful in instances to that purpose) to evidence a truth so clear and obvious. For I desire to avoid prolixity where the perspicuity of the matter doth rather recommend brevity to my judgement.  
And here I should conclude this chapter of Internal Regiment and the parts thereof, and enter upon a polemical discourse, concerning some important doubts arising from the premises. But that our former division (extending the power and authority of God unto the Intrinsical acts and effects issuing from the form and essence of all other creatures as well as of men) doth require that for method sake we should in this place speak a word or two of the actual administration and exercise thereof, both in Supernatural and natural Agents. As for the absoluteness of God's power and command over the acts and effects of Angels, our Saviour Christ himself is a sufficient witness thereof, teaching his Disciples Mat. 6. to pray that their obedience here in earth, might be parallel to the obedience which is performed to God in Heaven. And the prophet David maketh it the very property of the Angels in Heaven to fulfil the Commandments of God, and to hearken unto the voice of his words. Psa. 103.20.  
Neither are the Devils less subject unto the commands of God, as appears by their attendance thereupon, concerning the trial of job, Ch. 1. and the seducing of Ahab, 1 Kin. 22. their worshipping of Christ, and proclaiming him to be the Son of the most High God. Mar. 5. Luk. 8.28. And by that testimony which the evil spirit possessing the Damsel of Thyatyra gave unto the callings and Doctrine of Paul and Sylas: Act. 16.16. And by the different respects of the evil spirit unto the adjurations of Paul, and of the seven sons of Scaeva: Act. 19 And as for God's actual Administration of power and authority over the Intrinsical acts of the natural Agents, the holy Ghost doth sufficiently demonstrate it, in recording the readiness of many of them to execute the commands of God, even in such particular acts as are no way suitable to their natural Inclinations: as in Ravens to feed Elijah: 1 Kin. 17. In the whales attendance to receive Jonah and transport him safe to dry land: Jonah Ch. 1. & 2. In that fire which exercised its natural heat and fury upon the King's Officers, and yet altogether restrained the same towards the three children: Dan. 3. And those hungry Lions which would not touch Daniel in a whole night's space, yet devoured his accusers in an instant: Dan. 9   

CHAP. III. Of the resolution of some doubts arising from this Doctrine of God's Internal Regiment.  

Dub.  THE subject of that Polemical discourse, which I mentioned in the last Chapter to be grounded upon the premises, is a quaere concerning the causality of sin, which our former proofs and assertions do seem to fasten altogether upon God, by investing him with the sole and total power and authority over both the understanding and will of man, in reference to all their Intrinsical acts, of what sort or kind soever they be, or in what manner, or by what means soever they be performed, from whence undoubtedly do proceed all manner of sins, whether they be sins against the truth and verity of God, as Errors and Heresies, which are acts of the Infatuated understanding: or against the justice and Sanctity of God, which are acts and effects of the vitated and obdurate will.  
Sol. The Schoolmen are much perplexed to steer an equal course (in the solution of this doubt) between the goodness and the Omnipotency of God. And out of a seeming solicitude to avoid the Charybdis of impiety which makes God accessary to the least circumstance of sin, they fall into that Scylla of Heresy, which makes man master of his own will, conceiving that without such freedom of will, man could not be capable of sufficient guilt, to render God sufficiently innocent: and so out of an ignorant and impious zeal to defend and Vindicate the Honour of God in relation to his goodness and Sanctity, they dangerously wound the same in derogating from his Power & Omnipotency.  
But the examination and confutation of these Scholastical Impertinencies would be too great a digression from my purpose, and therefore I shall seek no other solution for this doubt, than what the Scriptures themselves suggest: which presents all Moral actions under a capacity of the two opposite qualifications of good and evil, the former proceeding from the principal, the latter from the Instrumental Agent: and therefore the former must of necessity be a Positive and Essential property of every humane action, whether i● relate to the understanding or the will, because (as we have already proved) both of them are wholly guided and ordered by the wisdom and providence of God, the principal Agent. For which cause, even the most sinful and wicked actions are good in their substance and essence, and effectually tend to the manifestation of God's glory, either as acts of mercy to the Godly (in whom sin produceth punishment, punishment repentance, repentance Faith, Faith the favour of God, and the favour of God life and Salvation) or as acts of justice to the wicked (in whom sin produceth punishment, punishment hardness of heart, hardness of heart Incredulity, Incredulity hatred of God, and hatred of God death and destruction) all which is manifest in the different effects which sin produced in Godly David, and in wicked Pharaoh. David's murder and adultery occasioned many reproofs and corrections from God. 2 Sam. 12, Psa. 6. Psa. 22. And these corrections and punishments wrought sorrow and repentance in David's heart. Psa. 5. that repentance faith and trust in God. Psa. 30. Psa. 31. Psa. 52. Psa. 23. That faith and trust obtained love and favour from God. Psa. 27. And that love and favour an assured hope of life and Salvation. Psa. 12. Again, Pharaohs oppressions provoked God to send his judgements and plagues upon him: Those plagues and judgements hardened Pharaohs heart: That hardness of heart caused incredulity: And that incredulity the hatred of God: and that hatred occasioned Pharaohs ruin and destruction in the Red Sea. All which appears in the first fourteen Chapters of the book of Exodus: Yea the goodness of God, made the very drunkeness and incest of Lot, the ensuing Incest of judah, the malice of the Jews, the treason of Judas, and the injustice of Pilate the happy and blessed means of life and salvation to man. Yea even adam's fall, the Original cause and fountain of epidemical corruption, sin, and misery in man, was by the wisdom and providence of God, made a means of greater glory and happiness to the godly, 
Seotus.  than his perseverance and continuance in innocence could have been. For (as the wittiest of the Scoolmen most wittily argueth) if life had been given as a reward of our just works; the reward must have been proportioned according to the work, and our works being finite, could not have merited the infinite joys of Heaven for their reward: the enjoyment and fruition whereof for one minute, would have far exceeded the proportion of the merits of our works; whereas life Eternal and the Infinite joys of Heaven being now conferred upon the faithful and elect children of God, not by way of debt, or recompense of merits, but by the free grace and mercy of God; this Infinite gift is proportioned, not according to the mean and invalid merits of the receiver, but according to the Infinite and unvaluable grace and mercy of the Donor.  
Nay it is most certain, that all sins in the Saints do through God's wisdom and providence become a means to increase their sanctification and glory, in the wickd to increase their woe and condemnation, in both to increase the glory of God, and are in all these respects perfectly and purely good. But yet we do not deny but the Scriptures do record all these for transgressions of the Law of God, and do thereupon pass sentence of death and damnation upon all those who do such things, or are the Authors of such evils; But than we affirm, all this obliquity and irregularity (which adds this secondary and accidental qualification to these actions) not to be any thing Essential to the action, but a casual and Extrinsecall defect, occasioned by some malignity in the means whereby, or some imperfection in the object whereupon God doth work in these irregular actions; All which the Apostle maketh more plain, James 1.13. God (saith the Apostle) is not tempted of evil (all his intentions and actions are good,) But than comes the evil when man's lust or wrath (by the temptation and instigation of the Devil) interveneth and enticeth man to filthiness and superfluity of naughtiness; And from this malignity in the Devil, and corruption in ourselves, proceeds a constant deficiency in respect of some circumstance, which entitles all our actions (even the most upright and best) unto some Degree of sinfulness and irregularity.  
Repl. But then hence again you will infer, that the actual administration of God's Power over the understanding and will of man is not absolute in relation to every circumstance; For that which is already spoken makes it plain out of Saint James, that partly the Devil, and partly our own lusts have a share in the guidance and government of all our actions.  
Sol. It is true they have a share, but not in the substance of the action, but in some accidental and Extrinsecall circumstance, and in that also not as principal, but as instrumental Agents only, being ordered and regulated by a superior Agent, even in that very viciousness whereby they work, and from whence all evil actions derive their denomination, God so restraining or permitting the course and fury of their viciousness and irregularity, that it shall work its effects in the action, only to such a Degree of evil, as may serve best for Gods own end and purpose therein. As we may observe in the Devil's malice against job, Ch. 1. And Laban's and Esau's against Jacob: Gen. 32. None of which could effect the intended destruction, either of job, or Jacob: So in Absaloms' against David, which did not ruin David, but himself: 2 Sam. 18. And in the malice of the Jews against Christ, which could not (with all their care in watching and sealing the sepulchre) detain Christ's dead body in the grave one minute beyond the appointed time of the resurrection. So that as Austin and Thomas Aquinas rightly observe, All actions, (even those which are most vicious and irregular in regard of their deviations from, and their inconformity unto the particular Law of God's precepts, yet) are righteous and regular in respect of their conformity unto the general Law of God's providence. And the same 
Deviations.  Father in his confessions, sums up all this in these few words. Deus non est causa efficiens & positiva peccati operando malitiam, sed causa sine quae non & permissiva, non Impertiende miseri●ordiam. Which answer suits directly with Christ's own words, Mat. 18.7. where he fully stateth this very question. It m*st needs be that offences do come. There is a necessity that God should permit such enormities in the world, in regard of that Essential goodness which ariseth from God's ends in all these offences and evils. But woe be to that man by whom the offence cometh. Mark it, woe to the man, who is the author of the sin: There lies the blame, thence comes the evil, and there falls the curse and punishment.  
Repl. But this answer occasioneth yet a further doubt concerning the sin of the Apostate Angels, for though the viciousness and irregularity of humane actions might proceed from humane corruptions; And those corruptions from Adam's sin, occasioned likewise through the lies & temptations of the Devil; yet we cannot possibly find any precedent evil, whereunto to impute the sin and Apostasy of the Angels but the very Innate and Original imperfection and viciousness of their own proper wills and inclinations, which must needs be the sole and Immediate work of the Creator: for if God had made their understandings and wills Originally good and perfect, the fruits thereof could not have been corrupt and vicious. Mat. 7.18.  
Sol. God made all sorts of creatures whatsoever absolutely good and perfect in their kind, and according to such a Degree and measure of perfection as was most suitable to their own natures and those ends for which God created them: And therefore the Angels as they exceeded all other creatures in the excellency of their Nature, & eminency of those high offices to which God had appointed them, so did they also far exceed all others in the excellency and eminency of their perfection and goodness; But yet all this was but a created and dependant perfection in Angels, it was not such an absolute Essential and inseparable perfection as God himself is possessed of, and which should exempt them from the acts of Gods continual and everlasting providence: For all creatures (because creatures) have still a dependency upon their Creator, not only in their actions, but even in their very being and existence: And therefore the wisdom of God (to demonstrate his own perfection and glory to be absolute and Essential, the creatures only dependant and of an accidental continuance, durante suo beneplacito) left both men and Angels (at the instant of their fall) unto themselves, not absolutely, (for then they must have been absolutely Annihilated.) But in such a measure as God himself thought fit to proportion the greatness of their fall, (even as a Nurse doth sometimes partly let slip the child's sleeve, purposely to make it understand the better who supports it, that it may not grow too proud and confident of its own strength) for no sooner had God thus deserted the Angels, but their Universal self-insufficiency & impotency appeared; For whereas a principal part of their office and service appointed them by God, was the Admiration and praise of the Excellency and Omnipotency and Glory of God in all his works, these Angels Immediately upon this desertion, diverting their thoughts from God's glory and excellency, fixed the same upon their own; And forgetting God their Creator, began to Deify themselves his creatures: which was their sin, which caused their ruin: Which ought to be an Everlasting Caution both to men and Angels not to Deify, or place any idolatrous trust or confidence in any created Entity, although beautified and enriched with Angelical and Celestial perfection and glory.   

CHAP. IU. Of Externall Regiment, wherein First of Miraculous Regiment.  
HAving finished the tract of Internal Regiment, my method in the next place presents the delineation of Externall; wherein I shall not  from my former Order, declaring first the nature and Original, Secondly the parts thereof.  
1 Externall Regiment is the opposite species to Internal, being distinguished from Internal by the difference of its object, for whereas the object of Internal Regiment was the Intrinsical acts of the soul, the object of Externall is the Extrinsecall acts of the body or Externall substance; so that Externall Regiment may be appositely thus defined. Externall Regiment is the exercise and Administration of that Power and Authority which the Superior Agent hath over the Externall actions and motions of the substance or Externall members of the Inferior. Which Externall actions and motions are guided and Governed immediately by the intrinsical acts of the soul in man, and of that intrinsecall form in other creatures which is Analogical to the soul in man, (for it is an Infallible rule in Philosophy, that no free or voluntary Agent doth move or act in any appetible object, but what the understanding first presents, and the will receives as good and eligible, nor in any Inimicitious & detestable object, but which the understanding first presents, and the will resents as noxious and avoidable: and in natural Agents it is more manifest, that their Externall motions do proceed from the Intrinsical acts of their form and nature, as in the ascent of light things, and the descent of heavy.) And therefore in regard these Intrinsical acts are the proper and peculiar Right and Prerogative of God (as is already proved) it follows by the rules of Logic, that God must needs have a principal share and interest in the guidance and Government of the Extrinsecall actions and motions, which are only fruits and effects of the former. But this will be made more plain in the species or parts of this Externall Regiment: Which (by reason of the various manner after which God doth exercise his power in ruling and ordering the Extrinsecall actions and motions of the creature, sometimes doing it in an extraordinary and miraculous manner, sometimes only in a common and ordinary) is distinguished into these two species. 1. Miraculous and Extraordinary Regiment. 2. Common and Ordinary.  
1. Miraculous Regiment is the exercise▪ and Administration of Power and Authority over the Externall motions and actions of the Creature, after an extraordinary and miraculous manner. Concerning which it is not difficult to determine in whom the propriety of interest and Title remaineth; For even the Magicians of Egypt themselves (although they used their utmost endeavour before Pharaoh to advance the reputation of their Magical art and power derived from the Devil, and to make that power whereby the Devil wrought in them, seem as great and miraculous as that power whereby God wrought in Moses) yet did they at length acknowledge Moses his miracles to be wrought by the finger of God, and to exceed their own and all other created power whatsoever. Ex. 8.18. For all these seeming miracles which are done by Magicians and Witches through the Devil's assistance, are but mere fantasies and delusions, and are either nothing at all in reality, or at leastwise nothing such as they seem to be. For though the Devil be conscious of the limitation of his own power by God, and of his own Inability to do any thing exceeding the limits of Art and Nature, yet hath it always been the Devils greatest ambition to work an opinion in man of his own Omnipotency, and in that particular to share with God in his glory: And therefore the Devil is more God's Ape in this kind of Government, and more diligent and solicitous to Imitate God in his miraculous works, then in any other. And whereas the object of God's miraculous power is either substances, or quantities, or qualities (which three indeed comprehend all things which have absolute being and existence, for all those relative Entities which are placed in the other seven predicaments are but only circumstantial superadditaments grounded upon one of these three) in every one of which we find by the Records of Scripture, that God hath exercised his power after a miraculous and extraordinary manner. 1. In substances, and that either by a miraculous creation (as in the several sorts of noxious creatures which God produced upon a sudden for the plaguing of Pharaoh and the Egyptians. Exod. Ch. 8.9. and 10. And the Manna and Quails which fell amongst the tents of the Israelites. Exo. 16. and those Pillars of fire and cloud, which conducted the Israelites in their way both by day and night. Exod. 14) or else by a miraculous Annihilation (as in Elijahs sacrifice, and the twelve stones upon which he offered it, and the twelve barrels of water which he poured upon it. 1. Kin. 18.38.) or else by a miraculous transmutation, (as in the water of Egypt changed into blood. Exod. 7. and in that water which Christ changed into wine. john. 2. 2. In quantities, and that either by a miraculous Augmentation (as in the multiplication of the loaves and fishes. Mat. Ch. 14. and 15. & of the oil and meal of the widow of Sarepta by Elijah. 1 Ki. 17. and of the oil of the Prophet's widow by Elisha, to pay her debts. 2 Kin. 4.) or else by a miraculous diminution (as in reducing that overplus and exuperancie of Manna unto the appointed measure of an Omer, which some of the Israelites out of greediness had gathered, fare exceeding that proportion. Exo. 16.18.) or else by a miraculous division (as in dividing the Red sea for the passage of the Israelites. Exo. 18. and the waters of jordan for the passage of Elijah and the return of Elisha; 2 Kin. 2.) 3. In qualities by a miraculous alteration (as in turning floods into wilderness, and the wilderness again into a standing water: making also a fruitful land barren, for the wickedness of them that dwell therein. Psa. 107. In interrupting the course, and stopping the motion of the Sun and Moon. Jos. 10. In inverting the Sun's usual course, causing the retrogradation of ten degrees. 2 Kings 19 In Converting the rudeness and simplicity of the Apostles into a Superlative eloquence in variety of Languages, and most profound knowledge in the mysteries of Salvation, as their own writings testify. In reunion of Soul and body, and raising the dead to life, as in the widow's son. 1 Kings, 17. The Shunamites son, 2 Kings, 4. and in Lazarus, john, 11.) Now although the Devil's power really extend not to the production of the least of these miraculous effects: (unless it be by way of subordinate and Instrumental Agency, as the Prophets, Apostles and other creatures have done and still may do, when and where it pleaseth God for the promotion and advancement of his own glory, to make use of their ministry and service to that purpose) yet doth he (by delusive virtue of his art & dexterity, & those transcendent faculties wherewith God hath enriched his Angelical nature, wherein the Devil is not inferior to the persevering and Celestial Angels) endeavour to possess men with an idolatrous opinion of his ability to effect the greatest; whether it be in substances, or in quantities, or in qualities. 1. In substances, as in those phantasms which he presents before witches, and those which be in Covenant with him, to satisfy their desires and wishes: which he doth either by assuming the shape of such a Creature (for that power the Devil hath, though the form thereof be never so beautiful or Angelical, as when by the conspiration of the witch of Endor, the Devil appeared unto Saul in the form of Samuel, 1 Sam. 28. but such spectras and apparitions are no real bodies, but only appear such to the sight, as Christ himself proveth by that Argument which he allegeth to satisfy the fears & doubts of his Disciples concerning himself, when they supposed him to have been a spirit, Luk. 24.39. handle me and see (saith he) for a spirit hath not flesh and bones as ye see me have, or else by entering & actuating in the real body of some other corporeal Creature; and so indeed the Devil may appear in a true and real body (as he did in the Serpent which deceived Eve, Gen. 3. and thus he entered, and moved, and spoke in the dumb Idols which were the Oracles of the heathen: And so he sometimes acts in the very bodies of dead or murdered men and women: Which he doth, not by way of information, but of inlocation only:) neither the Devil nor any created power is able to make one real body or any part thereof, no not so much as one hair white or black, for that Christ himself intimateth to be the very prerogative of God alone, Mat. 5.36. 2. In quantities (as when the Devil maketh witches believe that he reduceth their bodies into the forms of such minute creatures as may pass through key holes like Bees or flies, or other small passages like Cats or Hares, which is done merely by possessing their fantasies with such conceits; and the Devil himself acting for them the same things which the witches believe that they act themselves; for as the Devil cannot add one cubit unto a man's stature, so neither can he diminish any thing thereof, Mat. 6.27. For the very reason which Christ useth in that Text to persuade 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 fare exceeding our capacity and apprehension, that we through our ignorance account them Miracles, partly by virtue of such transcendent faculties as God hath enriched his Angelical nature withal, whereby he hath power not only to move himself with incredible swiftness, but the bodies also of other creatures; as when he transported Christ from the wilderness to a pinnacle of the Temple, and thence again to an exceeding high mountain. Mat. 4. Or by virtue of his power over Inferior Devils, and so he helps the Demoniac. Mat. 9.34. Bat the accurate discussion of these points (concerning the miraculous power of God, and the manifold delusions of the Devil in Imitation thereof) would require volumes, whereas my purpose is but only 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 superior hath over the Extrinsecall Actions and Motions, of the inferior, after a common usual and Ordinary manner. Now this Ordinary and usual sort of Externall Regiment may be considered two ways, 1. In its Primitive and Original capacity. 2. In its Derivative and Executive capacity. 1. I say in its Primitive and Original capacity; and so it is the peculiar Right and Prerogative of God, who is the principal Agent, and by his constant and continual wisdom 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 affairs both of the Godly and wicked (whether at sea or land, whether in City or wilderness, 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 fare less value and estimation than men: For he plentifully feeds the very Sparrows, and doth sumptuously  the very Lilies) Secondly, because God doth carefully protect us from all injuries, in regard he hath taken the number of the very hairs of our heads, not one whereof without his will & pleasure can be pulled away by our most potent & violent enemies. Nay the Lord himself in his disputation with job, allegeth 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 job from Ch. 38. unto the last.  
2. This usual 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 actual Government and Rule of the Extrinsecall actions and motions of the creatures of this inferior world, A further Illustration whereof is presented unto us in the explication of the several parts of this second sort of Externall Government, arising from the several degrees of superiority and subordination amongst the creatures, which considered together with the Creator do constitute a complete Category of this Ordinary sort of Externall Government, wherein we have the very form and Method of God's usual and ordinary Government of the world and the creatures therein, and in what manner God doth make use of the Ministry 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 category comprehends these four degrees of superiority and subordination.  

1. The summum Genus, and that is God, who hath the superiority and pre-eminence over all other Entities, in relation to this Externall Government, but hath not any superior to command or Govern him.  
2. The first subalternate species, and that is the supernatural and Spiritual Agents, which are the Angels, who in relation to God are subordinate, and have a superior Guide and Ruler over them: But in relation to all other creatures, themselves are the supreme Guides and Rulers, and do always give, but never receive any commands from any other creature.  
3. The second subalternate species, and that is the Intellectual Agents, viz: Men, who in relation both to God and Angels are subjects and inferiors, and are by them ordered and commanded: but in relation to mere natural Agents are Kings and Governors, receiving sufficient Commission from God for that purpose, Gen. 1.28. and Cham 9.2.  
4. The last & lowest (and indeed the Infima) species in this predicament is the natural Agent, which comprehends all other particular kinds of creatures of this inferior world, which in relation to all the three former sorts of Agents, are altogether subordinate and inferior, neither have they any other specifical 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 General 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 Excellency 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 virtue of their several degrees of Excellency and perfection observed in their natures) into three general kinds, viz. 1. Celestial, 2. Intellectual, and 3. Natural. The Moralists in relation to policy do ascribe unto each of these a several degree of order and subordination; the Supreme and highest to Angels. 2. to men. 3. to Natural Agents: For Angels as they exceed all other creatures in perfection and Excellency, so do they also in power and Sovereignty, concerning both which, we have a most evident Demonstration in that vision of Ezekiel, mentioned in the first Ch. of his prophecy, where likewise (besides the degrees of superiority and subordination, arising from the different perfections of the creatures) we have another direct ground for that Category or Predicament of Government formerly premised: for this vision represents unto us a perfect Idea of the two first kinds of this Externall Government. 1. By God, the Supreme King and Ruler, 2. By Angels, his Immediate Deputies and Vice-gerents, neither of whose Persons nor yet their Immediate ways and actions being obvious to humane eyes; we could not attain to any knowledge or judgement of their manner of Government, by any sense or experience or any other means, but that which God hath revealed Immediately unto us of his special Grace and Favour: Wherefore for our better instruction & Information herein, It pleased God by these sensible and visible forms, to make known unto his Church and People these two first kinds of this Externall Government. For in this vision there is presented unto Ezekiel an Appearance of four beasts, of four wheels, & of a Spirit which had power & preeminence over both the beasts and the wheels, 1. The principal & chiefest of these than must be the Spirit, which is the Lord himself, whose power & Maj. is set forth in the latter part of that Chap. by the sensible similitude of a glorious Throne, and a glorious man sitting thereupon; For the glory of God doth infinitely more exceed the glory of all the creatures in the world, than the glory of the most puissant Prince sitting in his Throne of Majesty, doth surpass the glory of beasts or Inanimate bodies.  
And therefore by reason of the surpassing glory and Majesty in God beyond all the creatures in the world, this vision doth represent him as the Supreme and absolute King and Governor both of the beasts and wheels, of all things both in Heaven and earth, but yet God (as a Lord and Prince of so great a family and Kingdom) doth exercise this Externall Government either Immediately by himself over those creatures which are of greatest perfection and eminency, or mediately by the Instrumental Agency of the creatures, the Lord ordaining those creatures whom he hath made superior to others in Wisdom and Excellency, to be his Agents and Officers in the Rule and Government of those whom he hath made inferior to them in those respects: And therefore (because the Angels are more Excellent and Glorious than all the rest of their fellow creatures, and in that respect nearest unto God) God doth Rule and Govern them Immediately by himself, and doth also constitute them his Immediate Lieutenants and Deputies for the Government of both the Intellectual and Natural Agents: Which Order and Method of Externall Government is by the Holy Ghost admirably and completely represened unto us in this vision of Ezekiel's, wherein the four beasts (signifying the Angels) do express their diligent observance of the orders and commands of the Spirit, whereby they Immediately framed their own Actions and Motions: And wherein likewise the four wheels upon the earth (signifying all other creatures of this inferior world) do express their diligent observance of the actions and motions of the four beasts, as a Rule whereby to frame their own, whether in Station or Elevation, whether in Progression or Retrogradation: All which we shall more fully explain, in handling the three several kinds of this Externall Government: 1. that which God doth Immediately exercise over the Angels, 2. that which the Angels do Immediately exercise over men, 3. That which men do Immediately exercise over the Natural Agents.  
But because the exercise of God's Immediate Power and Authority in the Rule and Government of the Extrinsecall actions and motions of the Angels, is not directly our purpose in this book, but only as it were a preface (as I said before) unto that kind of Government which we intent principally to insist upon in the body of this Treatise, and in regard also we have in all the former Chapters of this book insisted principally upon God's Immediate Government, as well of Angels as also of all other creatures, not only in their Intrinsical, but partly also in their Extrinsecall actions and motions: I will omit all further discourse concerning this first kind of Ordinary and Externall Government, lest I should seem to be unnecessarily and Impertinently voluminous; And so proceed in the next Chapter to the exposition of the latter part of Ezekiel's vision, wherein is fully represented the Nature and quality of this second sort of Externall and Ordinary Government, and of that Power and Authority which the Angels do exercise over the Extrinsecall actions and motions of all Terrestrial and Sublunary creatures; the true and lively Portraiture of which kind of Government, is indeed the very scope and intent of the Holy Ghost in this vision.   

CHAP. VI Of the second sort of Externall and Ordinary Government which Angels do exercise over all other Creatures.  
Angel's may be considered two ways. First according to their Nature and Essence, Secondly according to their Office and Ministry; the former consideration of Angels doth not fall within the scope either of Ezekiel's vision or this Treatise: Both which intent only to declare that Power and Authority which they exercise in Ordering and Ruling the Externall motions and actions of all the creatures of this Inferior world: For the Government whereof God hath constituted and ordained the Angels his Immediate Deputies and Vicegerents: All which will more fully appear in the explications of the particulars of this vision: Wherein by two sorts of visible things, are represented, First the Celestial creatures Governing, Secondly the Terrestrial creatures Governed. The Celestial creatures which are the Angels of God, are here represented by four Beasts; in the description of whose persons the Holy Ghost doth diligently set forth unto us those perfections & excellencies wherewith God hath enriched their Angelical Nature, purposely to fit and enable them for the execution of that office & service which he hath appointed unto them in the Immediate Rule and Government of this inferior world: For which purpose in the description of the persons of these four Beasts, there are five things observable: 1. The substance of their proportion. 2. Their faces. 3. Their wings. 4. Their feet. 5. Their hands.  
1 The substance of their proportion, wherein the Beasts are said to resemble a Man, whereby is expressed the Majestical and glorious presence of the Celestial Angels; beings quality requisite in the carriage and demeanour of a Governor.  
2. Their faces which are many and several, to signify the multiplicity and variety of those gifts and faculties wherewith God hath endowed the Angels; & that also in such an eminent degree of perfection as is fit and requisite for the Immediate officers and ministers of so great and glorious a King, to enable them for the performance of that service and duty which he hath appointed unto them; for which cause every one of the four Beasts are said to have four faces, resembling those four living creatures which are most eminent in those four several properties and qualities which are required in a compleatly-qualifyed Governor (viz. Knowledge, Prudence, Valour, and Diligence) as necessary for the judicial part of his office and calling. One of their faces is the face of an Eagle. Whereby in the Excellency of the eagle's sight, is represented the perfection and exquisiteness of the Angel's knowledge in all worldly affairs, where nothing is done or acted, which can be hid from their eyes, which can be concealed from the Angel's knowledge; my meaning is only concerning outward actions; for I formerly showed, that the knowledge of the secret thoughts of the heart, is Gods own prerogative; and doth not fall within the compass of the Angels privileges, nor of their Government: 2. Face is the face of a man, whereby is signified their prudence discretion and wisdom to order and dispose all the Externall actions and motions of the creatures committed unto their tuition and Government for the honour of their Lord and Master, and the good of his children.  
The third face is the face of a Lion, whereby is signified their Courage, Valour and Ability to conquer and subdue whatsoever is repugnant to their masters will. The fourth face is the face of an Ox, whereby is signified their constant Industry, Labour and travel in their Master's service, for the Angels are ready and attendant day and night, every hour and minute upon their Master's business, which they diligently perform and dispatch without wearisomeness, without grudging, or Complaining.  
3. 4. 5. As for the three last parts to be observed in the composition and description of these four Beasts: viz. 1. Their wings, 2. Their feet, 3. Their hands. They signify those three properties which are requisite in a Governor, as to the executive part of his office, which is after judgement is passed, to act and execute the decrees thereof. And these properties are 1. quickness, 2. Deliberatenesse, 3. Accurateness. In each of which respects the Angels are provided to act as occasion requires: 1. If it be a Decree of sudden vengeance to the wicked, or like deliverance to the Godly, they have wings to speed the execution thereof. 2. If it be a Decree of Patience and long suffering, till the transgressions of the wicked have fulfilled the measure of their sin: Or the afflictions of the ungodly have exhibited a sufficient trial of their Faith; they have Calves feet to proceed with slower paces. 3. If it be to sever and segregate the Godly from the wicked, in the exhibition of mercies to the one, or judgements to the other: they have men's hands to use such accurateness in gathering the Tares into bundles to be burnt, that not one of them shall escape the fire of Hell. And in gathering the Wheat into God's barn, that not one corn shall be scattered, which shall not be carefully laid up, and reserved unto Eternal happiness in the Kingdom of Heaven. Nay not one Righteous Lot shall be lost or neglected amongst millions of Sodomites, as appears by the declaration made by the two Angels of their own disability to do any thing against Sodom and Gomorrah till Lot was separated and safe in Zoar. Gen. 19.22.  
The last particular of this vision of ezekiel's is the four Wheels upon the earth, which represent all the Creatures of this inferior world, as well Intellectual as Natural Agents, whose Externall actions and motions are Immediately Governed and directed by the Ministry of Angels: In which description the Holy Ghost doth set forth the grounds of the Insufficiency of these Terrestrial creatures, to order and direct their own actions and motions, and thereupon with what readiness and reverence they submit themselves unto the rule & government of Angels. For which purpose in the description of these four wheels, there are three things observable, viz: 1. Their figures, 2. Their order, 3. Their Ornaments.  
1. Their figure, and that is Circular, suitable unto the things of this world in two respects. 1. Of various inconstancy and alteration in relation to particulars. 2. Of similar revolution and Renovation, in relation to the Universe. Their first similitude is in alteration and inconstancy: For as in a wheel sometimes one part is up & sometimes another, and that which was just now the highest, is turned down into the place of the lowest, and the lowest up again into the place of the highest: So it comes to pass in the affairs of this world, whether they relate to particular persons or to public states, as is amply and perspicuously declared in the prophecy of Daniel, both in the Prophet's exposition of Nabuchadnezzers Image. Chap. 2. And then the Angels expositions of the Prophets own visions, representing under the forms of several beasts, all the most eminent rises and falls in the Empires of the Babylonians, Persians, and Grecians, both in Alexander and his successors, the Lagidae and the Seleucidae, from Chap. 7. to the last. A confirmation whereof we may find in every Nationall Chronicle. Nay alas, even the present experience of our own Nation is unhappily plentiful in miserable instances to this purpose; upon the relation whereof, I need not here insist, they having been too obvious to the eyes of all men in every corner of this kingdom. The second Analogy and resemblance between the sublunary things & these wheels in relation to their figure, is their Circular revolutions and Renovations: For of a wheel, the same part which is now the highest, after some Degrees of turn and change, obtaineth the same place again, and the lowest after many rises falls down by Degrees likewise to the same place again; so experience showeth us the like circular returns and revolutions to obtain a place both in Natural and Politic affairs: For we see that days, and nights, and months, and years, and summer, and winter, and seed time, and harvest, do we come and go and return again according to the Ordinance of God. Gen. 8.22. And the reason of this Circular order observed in their motions, is the like order observed in the motions of the Sun, the Moon, the rest of the Planets, and all the Celestial Orbs and fixed Stars, which God did ordain to guide and rule these times and seasons. Nay the Astrologers (who attribute the Rule and guidance of all humane affairs unto the Stars) do affirm every fourth, eighth, twelfth and nineteenth year to renew the like misfortunes or successes unto men, by reason of the similar conjunctions and aspects of the Planets, which are Incident to these Revolutions, as is at large expressed in Whickerus. But though I acknowledge the Celestial bodies to have an influence upon all sublunary bodies, yet I do not make such Astrological conclusions any part of my faith, for that Sapiens Dominabitur Astris, was the persuasion of a learned heathen, which the Lord himself confirms out of his own mouth, wishing us to observe how he himself doth manifest his own prerogative in all humane affairs, by frustrating the tokens of the Soothsayers, and making diviners mad, Esay 44.25. And therefore we see that all the Astrologers and Soothsayers in Caldee could not foretell the septenarian madness of Nabuchad-nezzar, inflicted by God for destroying that septenarian work of Solomon (his holy Temple.) Neither when he was mad could they Divine when he should be restored either to his senses or his Kingdom. Dan. 4. Nay though the fertility of the earth doth manifestly depend upon the influence of the Heavens, and the sterility of the earth proceed of the undue obstruction of the Heavens, as Moses declareth. Deut. 28. Yet could not all the Astrologers in Egypt foretell the preceding plenty of the first seven years, and the succeeding famine of the next seven, prefigured in Pharaoh's dream, Gen. 41. But though these Revolutions in humane affairs, do not so necessarily depend upon the Stars, yet that such do come to pass, we have solomon's own Testimony. Eccles. 1. and that also grounded upon his own experience; wherein ours also cannot be wanting, if we observe but the courses and changes falling out amongst our selves in the fashions of habits and other matters, wherein we altar from one to another, till that which was the furthest out of date, become the most in request again.  
2. The second thing observable in these Wheels, is their order which is very confused and Intricate; For the Text saith, that the appearance of the Wheels and of their work, was as it were a Wheel in the middle of a Wheel, thereby representing the darkness and confusedness of man's understanding and knowledge in the mysteries of God's providence, being fare unable to apprehend or discern all the turn and wind of the Wheels, that is, all the waves and courses which the wisdom of God doth pursue in the Government of the inferior world: For men, (the wisest of all earthly creatures) do only discern things that are present and near at hand, and those also, but only in a superficial and imperfect manner, and accordingly they judge. We see Joseph sold into a strange country, and there cast into a desolate Dungeon, and like his evil and unnatural Brethren we judge him as surely lost, as if he had been indeed devoured by some wild Beast. We see just job miserably afflicted and tormented by the Devil, and left as naked of all worldly helps and comforts, as he was the first minute which God took him out of his Mother's womb: And like his three miserable comforters, we judge him to be made an exemplary precedent by God, not only of worldly misfortune and misery, but even of God's Eternal wrath and fury. Yea what man (Ignorant of future Events) would not have judged haman's estate happier in the King's palace, then Mordecai's who begged at the King's gates: Proud Herod securer upon his Throne, than Peter a prisoner in Chains and fetters: And pilate's condition better upon his Judgements seat, than Christ's when he was nailed to the fatal Cross? For alas, the judgement and knowledge of man in all worldly matters, reacheth no further than the very present and outward face thereof; As constant experience daily Demonstrates.  
3. The third and last thing observable in these Wheels is their Ornaments, and those are the numerous eyes in the Rings of the four Wheels. For the Text saith, Their Rings were full of eyes, which eyes do not signify any foresight, wisdom or knowledge to be in the earthly creatures, for the Rule and direction of their own actions but their vigilant observance of all the actions and motions of the Angels, as a rule whereby to order and frame their own actions and motions of what nature soever, whether it concern their station, or progression, or elevation: For saith the Text, When the living creatures went, the wheels went by them, when the living creatures were lift up from the earth, the Wheels were lift up, and when those stood, these stood: which passages express the exact and diligent conformity of earthly creatures to the commandments of Angels, and the Angel's power over them to guide them in all their ways, whether good or evil: yea and that in evil of sin as well as evil of punishment. First for evil of sin, there are evil Spirits to seduce and misled men: An evil Spirit led the men of Shechem into Traitorous Attempts against their King. Jud. 9 An evil Spirit seduced Ahab: 1 Kin, 22. Satan provoked David to number the people. 1 Chro. 25.1. Again in the punishments of the wicked, the Angels are the executioners of God's judgements, as upon the Sodomites, Gen. 19 upon the Adulterous and Idolatrous Israelites, Num. 22. Upon the blasphemous Assyrians. 2 Kin. 19 Nay Christ himself giving a caution concerning the offending of little children, Mat. 18.6. allegeth this ground for it, that the Angels (whom God appointeth for the tuition and guard of these little ones) are continually solicitors to God in their behalf, Imprecating vengeance upon such pittylesse injustice, and severely revenging the injuries done to such Innocents', so that (as it is expressed in the Text) It were better for a man to have a millstone hanged about his neck, and to be drowned in the depth of the sea, then to undergo the punishments inflicted by the Angels upon such offenders. Lastly the Angels are not less solicitous for the preservation of the Godly in all their ways, though it be in the midst of the fire, as in the three children, Dan. 2. Or in a Den of hungry Lions, as in the Prophet Daniel himself, Dan. 6. Nay the Prophet making a large declaration of God's care and providence towards his children in all sorts of dangers, as in war, in pestilence, and all manner of Epidemical judgements, inflicted by God for the Epidemical sin of a nation, Psal. 91. reciteth this as a sure ground of confidence for their safety in the midst of all dangers (Even when thousands fall beside them, and ten thousand at their right hand) that the Angels of God have a charge to protect his children in all their ways, (not only in the time of imminent and (as it may seem) inavoidable dangers, when their preservation is miraculous, but even in every common and cursory action, as in their walks and footsteps, that they do not at any time hurt their foot against a stone, verse 11. whereas david's progenitors had a satisfactory experiment in that Angel which God appointed for their guide in the wilderness, who through care of their security provided a Pillar of fire, and a Cloud to guide and direct their wand'ring steps in unknown paths, both day and night. Ex. 14. and Ch. 23. But yet the Angels are but only Instrumental Agents in this External Regency, acting always by the order and appointment of their Generalissimo the Lord of Hosts, whose Host and Army the Angels are; for as the Wheels are regulated in their motions by the four living creatures; So are the four living creatures by the Spirit of him that sits upon the Throne, to whom alone appertaineth the Entire knowledge, disposal and management of all designs and destinies concerning the earthly creatures; whereof the Celestial joy expressed for the conversion of one penitent sinner, rather than the perseverance of ninety and nine just persons, Luk. 15.7. is a manifest Argument: For if the knowledge of the Angels concerning the fate and destiny of that repenting sinner, or their Power and Ability to order the same, were equivalent to Gods, they would no more have doubted that Sinners future happiness, or the future fruition of his society in Heaven, in the very midst and height of all his Impieties, then after his conversion, nay then after his glorification. But these profound secrets & Eminent abilities are Gods own prerogative. And therefore the Holy Ghost (to prevent our sinful mistakes in this instrumental Regency of the creatures, who through our own Ignorance and the Devils subtle temptations, are apt to look with an idolatrous eye upon the Immediate and Instrumental Agents, (as appears in the men of Lystra, who could scarce be restrained from offering sacrifice to Paul and Barnabas; Acts. 14.18.) Especially when those Agents are the glorious Angels, as appears in the Idolatrous zeal of the Apostle S. John, who fell down at the Angel's feet which declared to him those High and wonderful Mysteries and Revelations john 22.8) doth most usually attribute the whole Regency of our actions unto the principal Agent the Lord himself, who by his Omnipotency, Wisdom, and Providence doth guide, order, and dispose all the particulars, fates, and accidents which befall the earthly creatures, (according to the general and infallible Rules of his mercy and justice) unto such particular ends as are most commodiously subservient to his own glory, the good of his children, and the shame and confusion of his enemies. Wherefore in the forerecited stories of Joseph & Job, the Scriptures mention no other Agent but only the Lord himself, who by his wisdom and providence in fine, made Joseph's bondage and Imprisonment a means of his advancement in Pharaoh's Court, for the preservation of himself, his Father, and undeserving Brethren: and Jobs poverty a means to double his wealth, and the approbrious contempts and reproaches of his friends a means to advance his honour; Nay indeed the Scriptures impute it solely to the justice and mercy of God, that all the afflictions of the Righteous conclude in joy and happiness, all the prosperity of the wicked in sorrow and misery. Psa. 73. Rom. 8. etc.  
Q. Happily the Curiosity of some may occasion yet a further quaere concerning this vision, viz: Why the Holy Ghost should represent the Universal society of Angels and earthly creatures by a quaternarian number, as four beasts, and four wheels, rather than by any other number.  
Ans. The reason I conceive is, because all Authors, as well Divine as humane, do both divide and complete both the Globes of the world by four dimensions, viz East, West, North, and South; as well the Globe of the Heavens, which are the habitations of Angels, as of the Earth, which is the habitation of all Terrestrial creatures. An instance of the latter we have 1. In God's Universal providence over his children in the whole earth, which the Prophet David expresseth in extending the same unto the East, West, North, and South. Psal. 107.3. And 2. In the Persian conquest of the whole earth, represented by a Ram pushing and subduing Northward, and Southward, and Westward, where the East is to be presupposed, because the Persians were Emperors of the East before. Dan. 8. And an instance of the former we have in Psal. 75. Where the Prophet David (proving God alone to be the fountain of all Honour and happiness, (& no creature in the world) which the vain Idolaters of his time, Notwithstanding expected, from the Sun which they therefore worshipped as their God) telleth them, that Promotion cometh neither from the East, nor from the West, nor yet from the South, where the North is to be understood for the fourth dimension of the Heavens, wherein the Sun moveth, though it be not here expressed, because the land of Canaan, when those Idolaters lived, was situated Northward from the Tropic of Cancer, and therefore they did never turn their faces toward the North to behold the Sun, but only towards the other three parts of the Heavens.  
And thus you see by the Exposition of this vision of Ezekiel's what the nature of this second sort of Externall Regiment is, and in what sort it pertaineth to the Angels, and what the grounds are, why God hath delegated this power unto the Angels over all earthly creatures, as well Intellectual as Natural Agents. It followeth now (by the Rule of our premised Method) that we should speak of the third and last sort of Externall Regiment, wherein God doth make use of the Instrumental Regency of the Intellectual Agents, for ordering and directing the Extrinsecall actions and motions of the Natural Agents, of which very briefly.   

CHAP. VII. Of Man's Dominion and Power over Natural Agents.  
THough God made man lower than the Angels, Psal. 8.5. yet did he make man superior to all other sublunary creatures, putting all them in subjection under his feet, even all sheep and oxen, and the Beasts of the field, the fowls of the air, and the fishes of the Sea; as it is expressed in the four last verses of that Psalm. By virtue of which Divine Ordinance, all the creatures of this Inferior world became subject and serviceable unto man; with the remembrance whereof, the Lord himself doth solace Noah and his three sons, after their twelve months and ten day's Peregrination in the deeps. Gen. 9.2, 3. For indeed the end why God made all these Irrational and Inanimate creatures, was that they might be useful and serviceable unto man. And although there now be many noisome and noxious creatures in the world, who have utterly rejected this yoke of obedience and subjection unto man, and do express a certain Antipathy and malignancy in their dispositions towards him: Yet none of those creatures were such in their native and Original constitution as they were created by God; which appeared by their readiness to come before Adam and do him homage, and in further token of their subjection, to receive names from him: For Imposition of names was always amongst the Ancients a Cognizance of Power and Authority (which was the cause why Conquering Kings usually gave names unto such as they subdued; so the King of Egypt when he had vanquished Joachaz, and made his brother Eliakim King, he changed his name to Jehojakim. 2 Kin. 24. And when the King of Babylon carried Jehojakin, that man's son, into captivity, substituting his Uncle Mathanias in the Kingdom, he gave him a new name with his new Kingdom, changing his former name of Mathanias into Zedekias, 2 Chron. 36. And the same custom he observed in giving new names unto Daniel and the three children, Dan. 1.) Whereby it is evident that the fierceness and cruelty of the savage Beasts towards man, is no Natural but merely an adventitious quality, issuing from that Divine malediction which was the fruits of Adam's disobedience, whereby man lost part of that Prerogative wherewith he was Originally invested by God: who punished the Rebellion and Disloyalty of man to himself, by the like Rebellion and Disloyalty in these creatures to man to become Masters over us, making them whom he had ordained to be servants to us, because we disdained to be servants to him, who by Right was Master both over them and us.  
You will say, if the Antipathy and Malignancy in those Beasts towards Man were not natural, than the preservation of Daniel from the hungry Lions, had not been miraculous; for if Daniel had been shut up for a night's space with so many Oxen, Dogs or Horses, King Darius would not have been so ravished with astonishment to have found him alive the next morning.  
Qualities may be termed Natural in two respects, 1. Propriè ratione causae. 2. Analogicè ratione consuetudinis. In the former sense those are only termed Natural, which flow from the very nature and Essence of their subject, receiving both their being and Annihileation together with it, and so the Antipathy and Malignancy in these evil beasts towards man, cannot be termed Natural: For when all the beasts came to do Homage unto Adam, these noxious creatures were as absolutely void of these Malignant qualities as Sheep and Oxen, and Adam might at that time with as much safety and Indemnity have accompanied or been shut up with Lions and Bears, as we may now with Lambs and Pigeons. But in the latter sense, those adventitious qualities which proceed only from some Extrinsecall cause, may be termed Natural; by reason of that similitude which they have with Natural qualities, in respect of custom and continuance, and Inseparability from their subjects: In which sense sin is said by the Holy Ghost to be Natural unto man, which had its birth the same day with the other, these Malignant qualities in the creatures being only the effects of that Divine Malediction which adam's sin had contracted upon himself, his posterity, and all those creatures which God had made for his use and service: By reason whereof, the influence of this Divine Malediction is more or less effectual in the creatures, as man is more or less defective in his native and Original Innocency: As Moses doth at large declare, Leu. 26. Deut. 28. In the promises of blessings, which the Lord by means of these creatures will confer upon them who observe his Laws, and of curses which the Lord by the same means will inflict upon them who contemn and despise the same. An experiment whereof we have in the Martyrs of the Primitive times, and in their persecutors; For as these blessed Martyrs had this native and Original Innocency renewed in their souls by grace, (the fruits whereof appeared in their diligent observance and obedience unto God's Commandments, which they earnestly preferred before the safety of their own lives) so accordingly did these savage beasts express their native Reverence unto these Martyrs, refusing to touch or hurt their naked bodies, being thrown to them to be devoured: And yet at the very same instant exercising the fierceness of their rage and fury upon the bodies of the persecuting Tyrants, who had cast off all fear and reverence to God, all regard to his truth, all humanity to his servants, as you may read at large in Rabanus, Eusebius, and other Ecclesiastical Historians.  
By all which we may see the Original donation of that power and Dominion which Man hath over all other earthly creatures, (which was by Divine Ordinance) as also the ground of that donation (which indeed is the very same with that which was the ground of God's delegating a Power and Authority to Angels over both men and them) and that is the perfection and Excellency of man's nature, which by the mercy of God doth fare exceed the perfections of other earthly creatures; for only man amongst all earthly and sublunary creatures obtained the prerogative favour from God, to be made after his own Image, whereby is meant the native Majesty, understanding, and goodness which man then received of the bounty of his Maker, which made him worthy and capable of this Rule and Dominion over all other Corporeal creatures. But when man by sin defaced that Image, God in justice recalled that Grant, and deposed man from that Prerogative Office: Which yet of mercy God renewed again to all such of man's posterity as would list themselves under the Command of his Son Christ Jesus: From whom we now derive all the Right and Interest which we have in the creatures, witness S. Paul, 1 Cor. 3. last. All things are yours (that is, yours who are in Christ, for to such alone the Apostle intended that Epistle) because you are Christ's, and Christ is Gods.  
Now the result of all the expresses contained in the precedent Chapters of this Book, (declaring the Divine Right of Order and Government in General, as it hath its effects in the Immediate species of the Universe, viz: in Angelical, Intellectual, and Natural Agents,) is but briefly this; That the God of Peace and Unity to the end to establish and preserve Peace and Unity amongst his creatures of different kinds and natures (without which it had been impossible for them to have continued their being and existence in the world, but that a confusion in their order should have Introduced a dissension in their natures; and that dissension in their natures, the destruction of their persons,) did by his Wisdom and Providence create all their several kinds in several degrees of Excellency and perfection, to be a ground for several degrees of Superiority and subordination, to the intent, that as one kind did even Naturally exercise a Rule and Government, so the other might as Naturally yield their Submission and Obedience.  
And thus having finished that part of this discourse which concerns the Divine Right of government in the three Immediate species of the Universe, both in their General relation to God, and also in their specifical relation to one another: My Method in the next place requires the Manifestation of this Divine Right in that Government which concerns the particular societies of each of these three species, in their particular and mutual Relations. Now in regard the Original Impresses of the footsteps of nature do still remain perfect and conspicuous in the Angelical and natural Agents, (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 Intellectual Agents, (for even the very Devils retain the native Integrity and perfection of their Intellectuals, though their wills 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 wills and understandings,) the scrutiny of that Jus Divinum which is proper to the Government observed in the mutual relations of Angelical or natural Agents) cannot be obstructed with the like difficulties, as are Incident to humane policy. And in regard also the Externall Government observed in the mutual relations of Angelical and natural 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 only 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, Natural Agents, and men in their particular and Mutual Relations.  
THE Wisdom of God which saw the preservation of the Universe, to have a necessary dependence upon the mutual Peace and Unity of these three several kinds of creatures (viz: the Angelical, Intellectual, and Natural Agents) whereof the Universe was composed, & that Peace and Unity to have the like dependency upon their Order and Government, did likewise see it necessary that the same means should have the same efficacy in the particulars of each of these three species, lest confusion in particulars should through their mutual dissension 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 Maxim 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 means 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 knows that Order and Government is even essential to an Army, where some must necessarily command, and others as necessarily obey. And the obedience of Angels (I mean not the general 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 practice and use whereof he enjoined 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 God's will is not terminated in the obedience of the species unto God, but comprehends also the mutual respects and duties between Inferiors and superiors, whether it be in Political or paternal Government; For which we have an express in the first Commandment.  
And these degrees of order and subordination are yet more manifest in the natural 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, (only where Divine Malediction, the fruits of man's wickedness, to which all these creatures are subordinate, doth occasionally subvert their Natural courses, for a punishment of man's unnatural 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 Lion is invested with a certain natural 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 Air, 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 wild herds (saith he) do follow their leaders, yea the Bees have their King, and the Cranes fly all after one, like an Alphabet of letters.  
But this Wisdom 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 Intellectual creatures, which is the ground of Politic 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 profane.) which have been penned since Moses the Prothistorian of the world. But that some Government hath always been observed amongst all nations and societies of men (yea even the most Barbarous and Savage Indians) the undoubted Authorities both of Experience and Authentic Historians have engrafted an Indisputable persuasion in the minds of men. From which very fountain they likewise derive as strong an assurance, that one and the same Government hath not been always observed amongst all nations and societies. For though we find no other kind of Government but Monarchy, so much as once mentioned either in the Old or new Testament, (both which are stored with variety of passages concerning Monarchy and Kings) And surely if any polarchy, even the most laudable sort that ever was devised, either by the Athenians, Lacedæmonians, Syracusans, or Romans, had been capable of any of those Divine sanctions whereof Monarchy doth participate, the Holy Ghost would never have passed over all them in such a profound and Universal silence, and have mentioned only Monarchy, the only received Policy, both amongst the Jews and all other Nations, who upon any occasion are honoured with a place in those sacred Records) but though no polarchy be honoured with any Divine sanction, either native or Redemptive, (being in itself a mere curse in Nature, inflicted upon a Nation by Divine Malediction for a punishment thereof; as War, Famine, or Pestilence is, (as I shall show more at large in the Subsequent Book;) Yet in Regard many sorts of polarchy have been honoured with the humane sanction of practice, Prescription, and Custom, (both before the Incarnation of Christ by those famous and Renowned Commonwealth's prementioned, and also of late years by some Christian Commonwealths.) Although there be no more Divinity in any sort polarchy, 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, than 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 Original thereof, as a vice, corruption, and Privation of Monarchy (the only 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 MONARCHY.  

CHAP. I. Of the Nature of Monarchy 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 paths, 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 specifical relations of the three different kinds of creatures to one another,  
3. In the mutual 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) unsatisfactory (although I will not Apologise for mine own disabilities, whereof I am too abundantly conscious, yet) I desire the Reader to consider that my first Intention was to premise only a Cursory explication of these parts and species of Natural Government, as procognita for an introduction to the treatise of Monarchy; (which I shall manifest to be the only sort of Politic 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 Frontispiece of this Treatise, representing the scope and substance thereof, wherein we promised a manifesto of the Divine Right of Monarchy, in Relation unto; 1. It's Original and Efficacy. 2. It's Form and Essence. 3. It's Ground and matter. 4. It's end and use. Which several particulars do present us with a superficial survey of the nature of Monarchy, which may be described two ways, 1. Grammatically, by the derivation of the word. 2. Logically by the prementioned causes.  
1 The derivation of the word Monarchy, is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principatus; Which word relateth to the active and more noble part of Government, according whereunto Monarchy is described to be a Politic Government, wherein one person is supreme and chief, and this indeed is the usual description approved by most Authors.  
2. But that description which is more expressive of the nature of Monarchy, may be Logically thus completed of the prementioned causes thereof.  
Monarchy is a politic Government Instituted by God for the preservation of humane society by the Administration and Exercise of the Supreme 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 Monarchy; the latter the two internal; 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 Monarchy; For Monarchy doth not only 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 Monarchy then are Recorded by any Author that I have read upon this subject, yet) lest I should incur the guilt of that absurdity in my present discourse, as to extend my superstructures further than my foundation: I shall present the Reader with another description, which shall reach all that my pen doth aim at in this present discovery of the nature and Divine Right of Monarchy, which is this.  
MONARCHY is a Politic Government Instituted and approved by God, consisting in the prudential administration and exercise of the supreme Power and Authority of one Person over all others within the same society, for the preservation of Peace and Unity in Order to God's glory, the King's honour, and the people's welfare.  
Which description I conceive to be a full expression of all the parts and causes of Monarchy; the explication whereof, I purpose to be the entire business of my ensuing discourse, wherein I shall observe the same Method expressed in this present Description.  
1. Showing this blessing of Monarchy to derive its Original 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 Monarchy, from the curse of polarchy; all which particulars I have designed for the five first Chapters of this Book, which shall declare the nature and Divine Right of Monarchy in its Moral 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 Monarchy in Relation to the efficient and formal causes thereof, which are the first two particulars expressed in the definition of Monarchy  
2. In the next place I shall speak of this blessing of Monarchy in its natural capacity, as it relateth to that supremacy which doth pre-eminence the Monarch above all others within the same society, which I term natural (not so much because it is the material cause and ground of this Natural blessing of Monarchy, (every Monarch deriving his title to the Crown from this supremacy.) but rather because Supremacy itself doth ordinarily proceed from a mere Natural cause, viz: Birthright and hereditary succession, and not from the people's election or any other means (i. e. justly and Legally, for conquest is unlawful, unless where it is Legitimated by Gods special warrants, as I shall demonstrate in the eighth Chapter of this Book.) And this I purpose to be the errand of the three following Chapters.  
3. In the third and last place I shall speak of Monarchy in its Theological capacity, as it relateth to those ends which qualify all Monarchical actions, concerning which I shall declare, first their nature, what the Monarchical honour due to God & the King is, & wherein both that honour and salus populi doth consist; Secondly their due order, and that the King's honour is to have the pre-eminence above salus populi in all the Monarchical actions both of King and subjects; in the former of which I shall Intimate the duty of Kings in the due limitation of their Power in order to all Extra Regalia and Metapolitical matters, and in the latter, the duty of subjects in the due extension of their obedience in order to all matters within the sphere of Political cognizance: The explication of which particulars shall be completed in the four last Chapters of this Book.  
The first point which my Method invites me to insist upon in this Chapter, hath an influence upon all our ensuing discourse, and that is the Jus Divinum Naturale, which I mentioned in the Introduction to this Treatise, but referred the more punctual explication thereof unto this place, purposely thereby to usher the Readers apprehension into the more facile and perfect understanding of that Divine Right which is incident to Monarchy in all the prementioned Respects.  
I shall not need to make a repetition here of the several divisions & subdivisions of Jus Divinum specified in the Introduction, for if the Reader please to reperuse the same, there he may find to what species of Jus Divinum, this Natural Divine Right which doth claim a place in Monarchy properly appertaineth: Which there he shall find to be a species of Jus Divinum gratiosum, and thus described.  
Natural Divine Right, is that which is grounded upon the will of God revealed in the Scriptures, concerning those natural truths, whereof Heathens and Christians are equally capable by nature, only the same are made more clearly known and Manifest unto Christians by Revelations of Scripture,) in those particulars which the Holy Ghost hath judged requisite to be communicated for the benefit of the Church) than they can now in this Elapsed and Apostate condition be possibly known unto man by any natural means and helps. And this Jus Divinum Naturale is twofold, viz. Implicitum & Explicitum.  
1. Implicit Divine Right is that which is grounded upon the will of God revealed in the Scriptures, concerning natural blessings conferred upon us by God, as pledges and expresses of his love to us, which blessings are notified unto us in Scripture by clear and manifest intimation of the acceptability thereof unto God, and Recommendations of the utility thereof unto man: Which sanction doth not make a thing absolutely and Essentially Divine and necessary, excluding all humane option and prudence, and not admitting of any case, wherein the Conscience may dispense with the contrary, without manifest guilt of sin.  
But only it makes it naturally and Religiously eligible, and desirable of a means and help to the performance of those duties which are absolutely and Essentially Divine and necessary, and those blessings which are capable of this recommendatorie sanction, are the same whereof Adam in innocency did participate, as natural helps and means for the due performance of his duty unto God, (The curses or opposite privations of which blessings being the fruits and effects of that Divine Malediction which adam's prevarication and Apostasy contracted upon himself and his Posterity.) Now though every man be not obliged in conscience to have and enjoy these blessings (in regard they are no proper and Immediate part of our duty unto God) nor yet to eschew the opposite curses (in regard they are not properly sins against God) yet is every man obliged in conscience to desire and pray for these gifts and blessings, and to attempt and endeavour the attainment of the same, by all such lawful and warrantable, ways & means, as do not transgress any of God's Precepts & Commandment (which do impose a sanction of a higher nature upon all such matters as are capable thereof) so that those gifts and blessings are the proper and Immediate object of our natural desire, and the Remote and Mediate object of Christian hope. And therefore are included in a part of that Divine Orison composed by our Saviour himself, for the General use of all Christians, summarily comprehending the whole matter of all devotions: In the fourth petition whereof, we pray for these natural gifts and blessings in that expression of daily bread. And in like manner also every man is obliged in conscience to deprecate the curses which are the opposite privations of these blessings, and to endeavour the avoidance thereof by all such lawful and warrantable ways and means as do not transgress any of God's precepts and Commandments, because in their own nature they are mala poenae, that is curses and punishments for sin, and Impediments to the exact performance of those duties which are absolutely and Essentially Divine: And therefore the last petition of the prementioned Orison deprecates these curses in this expression; Deliver us from evil. Now these natural blessings which participate of this Implicit Divine Right are of two sorts, viz. Internal and Externall.  
1. Internal blessings, are those which Aristotle terms bona animi: And these again are of two sorts. 1. Moral habits which are seated in the will. 2. Intellectual which are seated in the understanding.  
The Intellectual habits are of two sorts. 1. Speculative, which are three, viz. Sapientia, Intelligentia, & Scientia. 2. Practical, which are two, viz. Ars & prudentia.  
Which habit of Prudence according to Aristotle is Recta ratio in agendis, directing the disposition, and guidance of humane affairs. And this habit of Prudence is threefold.  
1 Prudentia Ethica, which directeth the Moral actions and matters of particular Persons.  
2. Prudentia Oeconomica, which directeth the actions and matters of a particular family consisting of divers Persons,  
3. Prudentia Politica, which directeth the actions and matters of a public society consisting of divers families, which kind of Prudence is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, because Politic Government is the very esse and being of a multitude, without which it cannot subsist: And is the very form and Essence of Monarchy, which ordereth and directeth the actions and matters of a public society by the Prudence of one supreme person: Who for this cause is termed in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the very foundation of the people, because the subduction of the King produceth necessarily the ruin and destruction of the people.  
And this Jus Divinum Implicitum, which relateth to these internal blessings, or bona animi, and particularly to this habit of Prudence (the fountain of all Moral acts) is that which directly and properly claims a place in Monarchy in its Moral Capacity.  
2. Externall blessings, are those which Aristotle terms bona corporis & fortunae, the blessings of the body are temporal life, health and beauty, the blessings of Fortune, Riches and Honour: Whereof one particular is a Royal descent, and another part of that honour is Primogeniture, which doth entitle a man to that supremacy which is the material cause and ground of Monarchy.  
Now this Jus Divinum Implicitum, which relateth to Externall blessings and particularly to the blessing of Primogeniture in a Royal Progeny is that which doth properly claim a place in Monarchy, in its Natural capacity.  
2. Explicite Divine Right, is that which is grounded upon the will of God revealed in the Scriptures concerning those duties which we are to perform to God as returns of the former exprese of his love to us; the Revelation of which duties is contained in express precepts and Commandments. Which sanction doth make a truth absolutely and Essentially Divine, excluding all humane option and prudence, and admitting of no case wherein Conscience may dispense with the performance thereof, without the guilt of Eternal death and Damnation: the least deviation from such a precept, being malum culpae, that is, an evil of sin; And therefore this sanction imposeth an obligation upon every man's conscience for the performance of such duties as are thus precisely commanded in what estate or condition soever he be, whether Rich or poor, sick or healthful, bond or free, in time of war, or in time of peace. And these truths which are capable of this preceptive sanction, are such whose entire perfection both Immediate and ultimate, consists in action, and are the returns of God's love to us, and the very expresses of our love to him, Of which truths Christ meant, when he said, If you know these things, happy are ye if ye do them. For knowledge of these truths without performance doth but aggravate our guilt, it being only our performance of them which can make us happy. And these are the duties of every man's calling, wherein he is obliged in conscience so to demean himself, that every action which relateth thereunto, may be a Testimony of his love to God and his neighbour, by squaring it according to that Rule which God hath prescribed for the Regulation thereof.  
But for the further Illustration of this Jus Divinum explicitum, you must observe that there are two sorts of express precepts and Commandments recorded in Scripture, which do impose two sorts of Explicite and Essential Divine sanctions upon these practical truths. 1. Are absolute and General precepts of the Moral Law, which concern the duty of man towards God and his neighbour, which is still the same in Essence both under the Law and Gospel, and do Generally oblige all men in all places & at all times, & this kind of precepts it is which adds an absolute & general sanction unto those duties which are the end of Monarchy. 2. are particular & Circumstantial precepts, which are not Universally obligatory, but do concern either some men at all times, as the judicial & Ceremonial Laws did the Jewish Nation, & Jewish, Profelites, or some men only, and at some times only, as all personal Commands given upon particular occasions; As that to Saul for destruction of the Amalekites with all their substance. 1 Sam. 18. And that to Ionas, for Proclaiming the destruction of Nineveh. Jonah Cham 1. And that to the Prophet which God sent to Bethel, for abstinence both from meat and drink in that place. 1 Kin. 13. Now though these precepts be temporally or personally obligatory, and therefore the contempt or neglect thereof, a sin which strikes at the very face of God in his prerogative Royal, yet (in regard the performance of them is not a natural, but only a preternatural duty) they are not equally obligatory to the Conscience as the precepts of the Moral Law are, nor doth the transgression of such Commands render a man equally guilty or liable to those punishments of Eternal death and Damnation, which the transgression of Moral precepts doth, and therefore the severest punishments which any Scripture doth annex to such offences, is, that the transgressor shall be cut off from his people: As it fell out in that disobedient Prophet slain by a Lion, 1 Kin. 13. But I have no warrant of Scripture to judge him damned for that offence; A confirmation whereof, we have from God's express declaration of his different regard to the duties of the Moral and of the Ceremonial Law, 1 Sam. 15.22. Hos. 6.6. Where God prefers Mercy and Obedience before sacrifice and burnt-offerings.  
Querae Seeing the precepts of the Moral law are more absolutely obligatory than any other, and the transgressions of those precepts more severely punishable than any other; Whether ought Gods particular and Extraordinary Commands to be obeyed, when they enjoin an Act contrary to the precepts of the Moral Law, as in Abraham's offering of Isaac for a sacrifice to God?  
sol. The will of God being the ground of all Law, when it is declared concerning any particular Act, doth dispense with the obligation of any Law as to that particular, and exempt the party commanded both from the guilt and punishment. And therefore the Lord Commended Abraham's Resolution to kill his son in obedience to his particular Commands: although the very thought and resolution of homicide, be directly a transgression against the Moral Law.  
Querae. But is not God than the Author of sin in such commands; for seeing there is a transgression of the Moral Law which must necessarily be a sin, and seeing that sin is not imputed to the man that acts the transgression, because God's Commands do exempt him: Must not this sin then be imputed to God?  
sol. God in such cases is a Judge which passeth the deserved sentence of death upon that person who is to suffer, (for neither Isaak, nor the justest man that liveth, is innocent in the eyes of God) the party who obeys these Commands is the executioner. And therefore, as neither Judge nor Hangman is guilty of murder in the homicide of a Malefactor deserving death, so neither was God nor Abraham guilty of sin in that resolution of Abraham's to kill his son at the particular Command of God. And this Jus Divinum Explicitum doth properly claim a place in Monarchy in its Theological capacity, in Relation to those duties which are the proper and Native ends of Monarchy, which are God's glory, the King's honour, and salus populi, or the people's good and welfare.  
And thus you see of what sort of Jus Divinum Monarchy is capable: 1. In its Moral capacity as it relates to the habit of prudence: 2. In its Natural capacity, as it relates to the supremacy of Power: 3. In its Theological capacity, as it relates to those duties which are the end of Monarchy. Concerning every one of which acceptions I shall exhibit a more particular explication in the subsequent Chapters of this Book: Whereof the next four shall finish the discourse of Monarchy in its first acception, the first whereof shall declare the several sanctions wherewith this blessing of Monarchy is honoured in the Scriptures, from whence the Reader may receive satisfaction concerning the Divine Right of Monarchy; in Reference to its Original and Efficient cause. The second shall declare the Nature, Original and grounds of polarchy, which is the opposite privation of this blessing of Monarchy; the third shall declare the several Divine Maledictions Incident to the curse of polarchy: the fourth shall unscruple two material difficulties or cases of Conscience concerning Monarchy: 1. How fare every man is obliged in conscience to endeavour the Reducement of a polarchy to a Monarchy: 2. Whether any man may lawfully & saluà Conscientiâ endeavour the alteration of a Monarchy into a polarchy.   

CHAP. II. Of the six several sanctions whereof Monarchy doth participate.  
AMongst all the Natural and common gifts and blessings of the Spirit, I do not find any one honoured with greater variety of Implicit sanctions than this of Monarchy, which I shall demonstrate (in this Chapter) to participate of as many, as any such blessing is capable of, (the Holy Ghost thereby manifesting the excellency and pre-eminence of this blessing of Monarchy above all other natural blessings whatsoever.) And those sanctions are six, viz. 1. Divine Institution, 2. Divine prescription, 3. Divine Stipulation, 4. Divine Assimilation, 5. Divine Accommodation, 6. Divine Regulation.  
1. The first sanction Incident to Monarchy is Divine institution, God himself being the Original Author of this blessing of Monarchy, in the very first beginning of the world, Investing Adam with a Monarchical Supremacy, not only Economical over that one created family in Paradise, but Political over a society consisting of many families which were to descend of Adam: For the same Law which Commanded obedience of children to Parents, servants to Masters and subjects to Kings in Paradise did oblige all Adam's posterity for the space of 930. years, to perform this duty of obedience to Adam, within which space Adam became a Father and Governor not only Economical of one family, but Political of many families, (which as we shown before, is the very ground of Political Government, and particularly of Monarchy. Now although this Government be styled most commonly paternal, because all Adam's subjects could derive their Pedigree from the blood Royal: Yet is it the very same in substance with that which we term Regal, (Monarchy or Regal Government, being described by most Authors to be a Political Government over a society wherein one person is supreme and chief.) And the Holy Ghost to demonstrate unto us that the name did not create any real difference between this Paternal Government, (which continued till the confusion of Languages) and Regal Government (which style the Scripture useth for the policies observed by societyes, after the dispersion of the seventy families of Noah's posterity, being divided by so many several Languages) did afterwards in the penning of the Decalogue upon Mount Sinai, use only the word Father, to express all sorts of Governors, as well Kings and Monarches as others.  
But to unscruple all vocabular doubts and difficulties, let us but look into the fourteenth Ch. of Gen. and there we shall find a King of Gods own making, and his Regal Power of Gods own Institution. For Sem, alias Melchisedech was by God's special Ordinance a Type of Christ, both in his Regal and Sacerdotal office: Heb. 7. And therefore is styled by the Holy Ghost, the King of Righteousness, and King of Salem, which is Jerusalem, where this Melchizedech reigned till jacob's time, who at his death (though then a bondman in Egypt) did in his last Will and Testament declare the Ordinance of God concerning the establishment of a Monarchy amongst the Israelites his own posterity, and that Judah should sway the sceptre of the Kingdom, and Reign in that very City, whereof Melchizedech was King, Gen. 49.10. Of which Royal tribe, that great King (the true Lion of Judah) and the true Shiloh, our Saviour Christ himself should descend, who by Gods own Ordinance likewise was to be born truly and Legally King of the Jews: As the Angels declared to the Wisemen, who by the Angel's direction enquired at Bethlem, for him that was born King of the Jews. Mat. 2.2. Which is also Manifested by the Holy Ghost in the derivation of Christ's Pedigree from Abraham and David. Mat. 1. and even from Adam himself. Luk. 3. And this also was acknowledged by Christ himself unto Pilate. John 18.37.  
Again we shall find that several persons received their Regal Investiture from God's Immediate and particular consignation, who had no other title to that Monarchical honour and supremacy: As Saul, David, and Solomon Kings of Israel; Jeroboam, and Jehu, Kings over the ten Tribes: And amongst the heathens also, Hazael was made King of Syria by God's particular appointment; And Cyrus was both named and ordained by God to be the Monarch and King (which should erect that Monarchy, which Historians make the second of the four Monarchies of the world) above seventy years before he was born. Esay 45.1.  
Ob. God was angry with the Israelites for ask a King. 1 Sam. 8. And did further declare his dislike thereof by a miraculous Thunder and Rain. 1 Sam. 12.18. Whereupon the people did acknowledge their sin in ask a King, and desired Samuel to pray for them. 1 Sam. 12.19.  
Sol. Two things are observable in that desire, 1. The object of the people's desire, which was Monarchy, or a Regal Government: And in relation to this, the desire was good, being the very Ordinance of God himself. Deut. 17.14. And therefore was also sanctified unto the people with the promise of a blessing, 1 Sam. 12.14. and was afterwards also confirmed unto them by God himself in his own particular Election of another King (even King David a man after Gods own heart) to succeed Saul, and also in his son Solomon to succeed him, both which two were Types of Christ, and Prophets of God. 2. The end of the people's desire, and that was Idolatrous and sinful, the people therein looking upon a King as the only means whereby they might attain deliverance from the fears and pressures under which they groaned at that time, through the Tyranny of the Philistines, who had subdued them; which was the very end why they desired a King, looking for deliverance from him, and not from God: As God declared unto Samuel, 1 Sam. 1.7. They have not rejected thee (saith the Lord) but they have rejected me; Imputing more to the power of a King for their deliverance, then unto my Power. And therefore to punish this Idolatrous trust of this people, he gave them then a King of that Tribe which jacob's prophecy did make Tyrannical, viz: of the Ravening Wolf of Benjamin. Gen. 49.27. To whom alone that prophecy of Samuel's relateth, 1 Sam. 1.10. concerning the Tyranny of the King that should Reign over the people who desired a King for this Idolatrous and sinful end. For neither David nor Solomon were such Tyrants.  
2. The second sanction whereof Monarchy doth participate is Divine prescription, God himself continuing that Government to his Church and people, from the very beginning of the world, till their sins made them uncapable of any Policy, and condemned them to perpetual captivity.  
For Monarchy began in Adam, and so continued in his posterity successively till the flood, when Noa'hs Monarchy was reduced by the deluge to an Oeconomie. And after the earth was again replenished by his three sons, the Church, (by Noah's blessing) was limited to Sem & his posterity, which Sem was king of Salem alias Jerusalem, where he reigned till Jacob, who was the twelfth from Sem, was fifty years of age. Jacob and all his posterity the twelve Patriarches and their wives and children, went down into Egypt, where they lived in bondage and slavery, till God raised up Moses, whom he made their Monarch, Judge, and Ruler, by whose hand he delivered the Israelites from the bondage of Egypt.  
And this Moses did Govern them for the space of forty years in the wilderness; upon the death of Moses, God ordained Joshua to succeed him in that Monarchical Regency, Num. 27.18. By whose hand the Lord settled the Israelites in the land of Canaan within the space of seventeen years after the death of Moses: From Joshua to Saul the Israelites were Governed only by occasional Judges and Monarches, which God raised up for some special and particular deliverance. In Saul God restored that formal Monarchy or Regal Government which the Church enjoyed in the days of Melchizedech, which the Lord himself transferred from Saul and the Tribe of Benjamin, unto David and the Tribe of Judah according to jacob's prophesy: Where the supremacy of Regal Power continued whilst God continued his favour unto that people: till their sin and Ingratitude made them unworthy and incapable of the great blessings and favour of Monarchical Government, and brought upon them that heavy curse of Anarchy and want of a policy amongst themselves, and made them slaves and captives under Monarches and Kings of other Nations, according to Moses his prophecy, Deut. 29.28. which Anarchy was that very mark and Stigma of God's wrath and vengeance, whereby all Nations (whither they should be led captives) should know them to be a people abhorred and forsaken of God, as Moses declareth in the latter part of that Chapter.  
3. The third sanction Incident to Monarchy is Divine Stipulation, God himself honouring this blessing of Monarchy with many gracious pactions and promises to those who were partakers thereof, as to David, 2 Sam. 7. to Solomon, 1 Kin. 3. yea even to wicked Saul, 1 Sam. 12. and Idolatrous jeroboam 1. Kin. 11. conditionally they did make a right use of this high and honourable calling, whereunto they were advanced by God. Which sanction is an infallible token of God's approbation of that calling of Monarchy, as a natural gift and blessing requisite to humane perfection, for the Lord did never thus directly declare his approbation of any curse or privation of these blessings, which was an effect of sin; nor of any calling which was directly grounded thereupon, such as that Monkish mendicancie, which is used in the Church of Rome. For that Command of Christ's to the young man in the Gospel was principally probatory, and all Christ's promises made either to him or his Disciples, for Remuneration of their Piety who forsake all for his sake, relate primarily & properly to the love of Christ, & to such disvaluations and disertions of worldly and Natural gifts and blessings, only accidentally and in a secondary sense, when they come in competition with Christ, who is to be preferred above all other things whatsoever, though they be as dear and precious to us as Brother or Sister, or Father or Mother, or even as our own eyes, or our own lives, Mat. 16.25. But I say such curses and privations of worldly and Natural gifts and blessings were never directly and positively honoured with the sanction of a Remunerative promise (as Monarchy is in the prementioned Text.) being in themselves properly a part of Jus Divinum Vindicativum.  
4. The fourth sanction whereof Monarchy doth participate, is divine Assimilation, Monarchy being a resemblance of the most exact Model, in Divinity, Nature, and Art.  
1. In Divinity, or divine policy, and that both creative and redemptive, For first when God had framed the world, and stored it with such a numerous variety of creatures; God claimed the Prerogative of an Universal Monarch to himself alone; consigning both Devils and men to everlasting torments, for entertaining but a thought of competition with him in this his Monarchical honour. 2. When he Redeemed the world, and transferred the Government thereof unto his Son, yet was the same policy still retained, nor did Christ ever admit of any competitor in his Government. Phil. 2.10, 11.  
2. Monarchy is a resemblance of the most exact Model in Nature, and that is man, both in his numerical and specifical capacity: First in his numerical capacity, (whereby I understand the frame of his own body, termed by Philosophers Microcosmus) by reason of the Analogy the body of man hath with the Universe in relation to order and Government: For though it be composed of many parts of different qualities, and which are subservient to the body in different offices, yet it hath but one head for the guidance and direction of all, unless it be in Monsters, which are therefore justly termed Errors in Nature, as all Polarchies are in Policy. Secondly in his specifical capacity, (whereby I understand the multiplication of his seed and issue, which is the continuation of his species) which though never so numerous yet is but one man the Father of all; even as a Monarch is one Ruler over many subjects. I confess indeed the unlawful, various, and insatiate desires of the Mother, may be a means why the children of one family may have many Fathers: And indeed the very like desires in a country (which is our politic Mother) I conceive to have been the very first ground for the erection of Polarchies, by the constitution of many Supreme heads and Fathers in one Commonwealth.  
3. Monarchy is a resemblance of the most exact Model in Art, and of that Policy which is the Masterpiece of the most Artificial Imitator, and the most curious Artist in the world viz. the Devil. And I confess it is an Argument which hath no weak or mean influence upon my understanding and judgement to persuade the Divine Excellency of Monarchy, that Satan doth make it the object of his option, as the most glorious disguise for that grand Impostor the man of sin, wherein to act his Antichristian and blasphemous tragedies in the latter days: which Saint Paul speaks of 2 Thes. 2. For though Satan be the greatest Maligner of all Divine truths, yet we are sure he is the most exquisite knower, and the most Artificial Imitator thereof. And therefore to create the greater esteem and Reverence in men's hearts, of the Power and Majesty of his Eldest and best beloved Son, he will be sure to usurp that form of Government which is most glorious, Divine, and plausible in the eyes of men, to make his delusions more Potent and Effectual.  
Now the Text plainly declares that Antichrists Government shall be Monarchical, and that he will admit of no competitor, but will exalt himself above all that is called God, or that is worshipped, so that he as God, shall sit in the Temple of God, showing himself that he is God: The meaning is, that Antichrist shall Reign as an Universal and absolute Monarch here on earth.  
And the same happiness which the erroneous expectations of the Jews are fixed upon, and hope to receive by the Government of the Messiah at his coming, (who as they conceive shall be absolute King and Monarch of the whole world, and exercise an absolute Power and Authority over all Kings and Nations both in Spiritual and temporal matters, as Priest and King to fulfil the Type of himself prefigured in Melchizedech, and as King and Prophet to fulfil that Type of himself prefigured in David and Solomon) the same will Antichrist pretend to communicate by his Government to all his Disciples and subjects, both Jews and Gentiles: Usurping the same temporal and Spiritual Power and Sovereignty, which the Jews through misinterpretation of Scriptures Attribute unto Christ: And practising all the lying Miracles and Delusions, which the power of Satan can effect, for confirming the belief of his Monarchical and just Power and Majesty in the minds of men.  
5. The fift sanction whereof Monarchy doth participate, is Divine Accommodation; God himself sitting and apportioning this blessing of Monarchy for the most commodious Instrument and means to advance virtue & Piety, and more especially unity and concord (the Basis and foundation Salutis Populi) and to suppress vice and iniquity, more particularly civil discords and dissensions (the very Morbi laethales populi, & Rei publicae) whereof the Lord himself exhibited a manifesto to the Israelites, after they were settled by Joshua in the full possession of the land of Promise, when the Lord (to the intent the Israelites might take a more full and perfect Estimate of this blessing of Monarchy) did (after his customary Method in conferring blessings upon his people, by making first the opposite curses or privations thereof an Introduction thereunto) first make them sensible of the mischiefs and inconveniencies which accrued to a Nation through want thereof, whilst there was no King in Israel. For in those days (saith the Text) every man did that which was right in his own eyes, which right was measured by the law of their own lusts, as appears in the Theft and Idolatry of Micah, Jud. 17. In the Idolatry and Rapines of the Danites, Jud. 18. In the abominable Beastialities of the men of Gibeah, Jud. 19 And those bloody Intestine dissensions and civil wars which accrued thereupon between the Benjamites and the rest of their brethren, Jud. 20. All which enormities the Holy Ghost justly imputeth to the want of a King and Regal Government in Israel: Notwithstanding the Sanhedrim or great Counsel of the Israelites was not wanting in those days, as appears Jud. 21. Where mention is made of that Court of Elders which was composed of the select Elders of every tribe, which only had cognizance of those High and Capital offences; from which they undertook to free the six hundred exiled Benjamites, which none of the Inferior Courts of justice could do, which yet were not then wanting neither in all or most of the Cities in Israel, as in Succoth, Judg. 8. And in that City which Boaz inhabited. Ruth 4. But although all these subordinate Magistracies and Courts of justice were then in Israel, yet the Holy Ghost in every passage inculcateth the defect of a King to be the cause of those many and grievous enormities and offences incurred by the People, which were the cause of many grievous judgements upon that Nation: For when they forsook the ways of God and followed their own inordinate lusts, God likewise forsook them, giving them over to the lusts of heathen tyrants, and making them which hated them lords over them.  
Now after God by his judgements had humbled them, and made them capable of the renewal of his mercy in their deliverance, it pleased the wisdom of God always to raise them some one man to be a Judge, Monarch, and Captain over them, by whose hand he wrought that deliverance for them; No doubt God could have wrought their deliverance by divers other means, as he did in the days of Hezekiah, when he delivered both King and people by an Angel, 2 Kin. 19 Or in the days of joshua when he slew the Amorites by hailstones from Heaven, Ios. 10. Or in the days of Samuel, when he slew the Philistines by thunder. 1 Sam. 7. Or as Christ delivered himself from the first attempt of the Soldiers who came to apprehend him, whom he overthrew with a blast of the breath of his mouth, john 18.6. As he shall likewise overthrow Antichrist and all his power at the last day, 2 Thes, 2. But yet it pleased God in all their ceptivity's and distresses, during those sinful times wherein they wanted a King and Regal Government, to raise them up occasional Monarches and Judges for their occasional deliverances, thereby to manifest unto them the benefit of Monarchy, and how conducent Regal and Monarchical Government was to their constant security and happiness.  
6. The sixth Sanction whereof this blessing of Monarchy doth participate is Divine Regulation, God himself prescribing Rules and Laws for the mutual deportment of the parties interested in this Relative blessing of Monarchy, which are the Relatum or Monarch, and the Correlatum or Monarchists and subjects: and that first concerning the Monarch's consignation and election unto that Dignity, Deut. 17. (but the punctual discussion of this point pertains more properly to another place, where we treat of Monarchy in its Natural acception as it relates to that Supremacy which doth pre-eminence the Monarch above all others within the same society.) Secondly concerning the Relative duties of Monarches and Monarchists, in which point both the old and new Testament are very plentiful, but the punctual discussion of this also, pertains properly unto that part which speaks of Monarchy in its last and Theological acception, as it relates to those duties which are the end of Monarchy.  
And these are the grounds whereupon I conclude Monarchy to be Jure Divino, (not Explicito, which is proper only unto duties, whose Immediate esse consists in action, but) Implicito, which is proper unto blessings, whose Immediate and proper esse consists in enjoyment, (although their ultimate and principal esse doth also consist in action; For the end and reason why God doth confer any blessing upon man, is that the same may be useful unto him, and enable him for the performance of some duty) an honour which no polarchy in the world is capable of, not the most laudable sort that ever was devised by any Polarchicall Commonwealth; For as I declared before, there is no kind of polarchy so much as once mentioned in the Scriptures from whence we must derive all Divine sanctions; but of this we shall speak more fully in the next Chapter, which is designed purposely for manifestation of the Nature, Original, and Maledictions Incident to this curse of polarchy.   

CHAP. III. Of the Nature of polarchy, and the Divine Maledictions Incident thereunto.  
IN the Introduction to this Treatise, I demonstrated every thing, (whether it were good or bad, whether it were curse or blessing) to participate of some sort of Jus Divinum (because it did proceed from the will of God, which is the Universal cause of all things except sin, of which it is only a permissive cause, but of all other things an Efficient and Positive cause) which will of God is also the true and proper ground of Jus Divinum.  
And therefore lest any man from thence should erroneously imagine the curse of polarchy to be capable of some Divine sanction, I will here premise a more punctual division of that Jus Divinum Vindicativum which is Incident to polarchy, which I mentioned in that Introduction, but referred the more punctual explication thereof unto this place, for the very same reason which I there omitted the explication of Jus Divinum Naturale, which was a species of Jus Divinum Gratiosum, whereof Monarchy doth participate, as we have already showed.  
You may remember that Jus Divinum Redemptivum (which is the only Jus Divinum which hath now any Right or Title to a place in the Government and providence of God over both the Intellectual and Natural Agents) was distinguished in that Introduction in Gratiosum & Vindicativum.  
1. Gracious Divine Right is that which is grounded upon the will of God, concerning the Manifestation of his mercy, partly in the Renovation of those Natural gifts and blessings unto man, whereof Adam in Innocency did participate, as helps and means for the performance of his Natural duties to God: Of which Jus Divinum Monarchy doth participate, as we have already manifested.  
2. Vindicative Divine Right (which indeed is properly a Divine Malediction) is that which is grounded upon the will of God, concerning the manifestation of his justice in the infliction of those curses and punishments which were the fruits of Divine Malediction, for the Apostasy and disloyalty of our first Parents. And this Jus Divinum is twofold, viz: Supernaturale & Naturale.  
1. Supernatural Divine Malediction, is that which is grounded upon the will of God, concerning the Manifestation of his justice in the Infliction of Spiritual and Supernatural judgements and curses, which are the opposite privations of those Supernatural and Spiritual blessings which Immediately relate unto Christ. And this sort of Vindicative Divine Right cannot claim any place in polarchy, in regard it concerns men only in their Spiritual and not in their Politic and sociable capacity.  
2. Natural Divine Malediction is that which is grounded upon the will of God, concerning the Manifestation of his justice in those judgements & curses, which are the opposite privations of natural gifts and blessings, whereof Adam in innocency did participate, as helps and means for the performance of his Natural duties to God. And this is that Divine Malediction which doth properly claim a place in polarchy.  
Dub. If either Monarchy be a blessing of God, or polarchy a curse of God, why then is not Monarchy Recorded amongst the blessings which Moses promised to the Israelites for the recompensation of their obedience? Nor Polarchy amongst those curses wherewith Moses Menaced their disobedience to God's Laws and Statutes? Leu. 26. and Deut. 28.  
Sol. The holy Ghost in those two Chapters mentions only those beatitudes and curses, which the Israelites were at that time sensible of, that so the one sort might be a Motive to the performance of their duties to God, the other a Caution for the avoidance of the contrary offences against God. But as yet the Israelites were not truly sensible of the blessing of Monarchy (in that capacity which jacobs prophesy had designed it for that Nation, which was that Royal Government wherein Judah of whom Christ was to descend, was to be honoured with the sceptre and Supremacy.) Nor yet of the opposite curse of Polarchy, and the manifold mischiefs and inconveniences of the same; concerning which, God did afterwards tutor them by many experiments in the Interregnums of their Judges, for that space of three hundred thirty nine years, wherein the Nation was Governed only by occasional Monarches and Rulers. But afterwards when the appointed time was come, wherein God had determined to felicitate that Nation with the blessing of a constant Monarchy or Regal Government, you shall then find that Government honoured with many gracious promises: Only indeed for the curse of Polarchy, there is no species or sort thereof, so much as once mentioned in the whole Scripture, neither before, nor in, nor after the time of their Regal Government. The reason whereof, was because God had promised to preserve the Prerogative Royal entire unto Judah, (and particularly unto David's family) until Shiloh came, as it is manifest both in jacobs' prophecy, and Gods particular promises unto David; from whose son Nathan, who was Solomon's younger brother, Christ descended, whose Right and Title to that Kingdom of Judah, the Holy Ghost doth clearly manifest, showing how solomon's house ended in Ieco●iah, and then how Christ descended from Zorobabel who was the rightful Prince of Judah, as descended of Nathan, who was next heir to Solomon. And therefore though the Prophet Esay, Cham 3. and divers others of the Prophets did threaten many heavy judgements to fall upon the Jews for their sins by wicked and Tyrannical Kings, which accordingly came to pass by Ahaz, Manasses, Ammon, joachaz and all his successors till the captivity; yet did none of them ever mention this curse and judgement of Polarchy, & that for this very cause.  
Ob. But you will say that cannot be the cause, for the sceptre did departed from Judah and the family of David long before Shiloh came, for Atheliah the daughter of Ahab reigned six years in Judah upon the death of her son Ahaziah; and the conspirators who slew Amaziah either reigned themselves, or at least did not suffer Vzziah the true heir to that crown to reign, for the space of eleven years. 2 Chron. 26. Nor was there ever any King of Judah which reigned over the Jews after the captivity of Babylon, which fell out five hundred twenty six years before the birth of Christ: and yet within that time the Jews sometimes had Kings over them, as Aristobulus who was of the family of the Maccabees, and of the tribe of Levi, whose posterity was rooted out by Antipater an Idumean (and a servant to the Maccabees) of whom descended Herod, who was King of Judah when Christ was born.  
Sol. There are two things to be regarded in all Gods temporal promises to the Israelites, 1. The substance of the promise, which was the Spiritual blessing principally intended by God, and in this God was always very punctual in every Circumstance; and of this principally the promise of the sceptre, and of the perpetuity of David's Throne is to be understood, that is, of a Spiritual Kingdom; For such a King Christ was, and such a Kingdom Christ only claimed, that is a Kingdom of Righteousness, and of this Kingdom of Christ's, there shall never be an end. And this sceptre and the Prerogatives thereof, never departed from Judah till Christ came, for that Tribe enjoyed the Spiritual Prerogatives of the Gospel (though under Types and Figures) and was not transferring from the Jews to the Gentiles, till after Christ's death. 2. The shadow and type of the promise, which was the temporal blessing prefiguring and pointing out that Spiritual blessing, and in this God purposely failed the Israelites expectation oftentimes, thereby to draw their minds from temporal to Spiritual matters (which was the cause also why Christ never pretended to as earthly Kingdom, although he was truly and really heir to the Crown of Judah.) And though the actual administration of the outward sceptre and supremacy promised to Judah was often Intermitted, for the foresaid reason, yet was his actual Right and Title still manifested by God, not only by exact records of the genealogies of the Royal family, whereof Christ descended, but also by severe judgements upon those who presumed to usurp the sceptre: For all the brethren of the Maccabees died by the sword, and their posterity was rooted out (as you read before) by their own servant; And Herod in his latter days lived a miserable life, and died a miserable death. So that even the temporal part of that promise of supremacy to Judah (which was the Type of the Spiritual) was performed exactly in the realty, though not in the Modality thereof, that is, in the manifestation of a clear and undoubted title to the crown, though not in the actual administration of Power and Authority, and the outward pomp which is an appendage thereof. For Christ was proclaimed by Angels, King of the Jews, as soon as he was born: Which must needs relate to his temporal Right, For in his Spiritual Right, he was King of the Gentiles as well as the Jews.  
And thus you see what that Jus Divinum is, whereof Polarchy doth participate viz: Jus Divinum Vindicativum, which is indeed a Divine Malediction, for the further Illustration whereof, I will show you first what Polarchy is in this present Chapter, secondly how many several Maledictions are Incident thereunto, in the ensuing Chapter.  
Polarchy (in its proper genus) is neither described by Aristotle nor any of those Statists, who from his principles have framed discourses thereupon, because all of them proceed upon that principle in Policy, which Divinity manifesteth to be false and erroneous: For all of them generally take it pro Concesso, that these kinds of Polarchies (which Aristotle placeth amongst the laudable sorts of Policy) are gifts and blessings of God as well as Monarchy, and different only in degrees of goodness. All which Polarchies out of the principles of Divinity & warrant of Scripture (the only infallible Rule and ground of truth) (and wherein a judicious Textuary shall find a more exact prescript and Model of Policy and Monarchical Government, than ever was set forth, either by Plato in his fancied Republic, or Aristotle in his Politics, or Xenophon in Cyropaedia, or Cicero, or Livy, or Dionysius Halycarnasseus, or Cornelius Tacitus, or the most exact Politician that ever writ purposely of this subject.) I place amongst the curses and judgements which God doth inflict upon a Nation for sin. And if Aristotle had well considered the nature of a Polarchy (although he constitute but two species thereof, viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Rule and Government of the Nobles. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Rule and Government of the people. The opposite privations whereof by his Doctrine are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet) he should have found Polarchy directly capable of that boundless multiplicity which himself makes the reciprocal property of an evil, & Monarchy of that simplicity which himself makes the reciprocal property of a good, according to that Maxim of his own Eth. lib. 2. Ch. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now it is apparent there can be but one sort of Monarchy (I mean in relation to the subject of power and supremacy, which is the ground of variating the species of Policy.) But there may be as many sorts of Polarchies as there are People in a commonwealth. For by the same Rule that Rome erected three sorts of Polarchy, they might as Legally have erected thirty thousand sorts: For when they constituted two Consuls, why might not they have constituted three, or four, or ten, or a hundred, or indeed a hundred thousand? and so in their Decemvirates, and Triumvirates, which were but mere devices without any grounds either in nature or Religion. But though they do not set down any exact definition thereof, yet I shall endeavour to describe the nature thereof, by those properties and causes which are the principle ingredients of that unnatural composition, thus; Polarchy is a Politic Government, invented by the Devil, for the destruction of humane society, by the Administration and exercise of the Supreme Power and Authority of a multitude over the rest of the same society; the disputable part of which description expressed in the former clause thereof, I shall make good in the ensuing Chapter, declaring the Divine Malediction incident to Polarchy.   

CHAP. IU. Of the sixth Malediction Incident to Polarchy.  
COncerning the Divine Maledictions Incident to this curse of Polarchy: It is necessary by the rule of contraries, that as the blessing of Monarchy doth participate of six several sanctions, so that the curse of Polarchy should participate of six several Maledictions; opposite to those sanctions. 1. Cursed Institution. 2. Cursed Prescription. 3. Cursed Stipulation. 4. Cursed Assimilation. 5. Cursed Accommodation. 6. Cursed Regulation.  
The first Malediction incident to Polarchy is a Cursed Institution and Original. I have often admired the gross mistake of all those Authors which I have read upon this subject, concerning both the time and manner of the Institution of Polarchies, but especially of that learned and judicious Statist Sir 
* Commonwealth of England: lib. 1. Cap. 13. and 14.  Thomas Smith, who makes all those three kinds of Government, (which Aristotle terms 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 pre-eminence amongst them, were only in precedency of time: As if an Aristocracy had even naturally and of necessity succeeded a Monarchy in the second age of the Patriarches, 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 Antiquary in the world, cannot produce any Authentic Record to evidence the Original of any Polarchy, within the space of three thousand years, after the first Institution of Monarchy 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 sceptre of the Kingdom or to exercise the supreme Power and Authority of the Commonwealth: but only for Inferior Courts of justice a subordinate to that supreme 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 always subject to such occasional Judges, Rulers, and Monarches, as God appointed to be supreme Rulers and Governors over his people, as joshua, Othniel, Ehud, and the rest of the Judges.  
Indeed the first face of any Government which looks like a Polarchy, presents itself 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 Kingdom) whose son Vzziah was not admitted to his just and rightful inheritance, till the seven and twentieth year of the said jeroboam: During which time there was an Intermission of Regal Government in the Kingdom of Judah; but who the Traitors 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 Traitors) seek to secure themselves from the punishment due for their offence, by their voluntary incurment of a more criminous guilt. Only 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 God's 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 Gentleman's Tenants can without manifest Injustice possess 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 Sovereign; and possess 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 council with those Senators who erected the first Polarchy in Rome, (which was one of the most ancient in the world) I shall desire the Reader to judge by one act of those Senators; concerning the business 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 Tarqvinius superbus the Tyrant, they found one Tarqvinius a Nobleman in Rome, who was a man of an exceeding upright and unblamable conversation, whom those reforming politicians would not permit upon any entreaties or means 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 persuaded 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 john of styles had killed a man, the King should hang all johns 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 Christ's time, but only Heathens and Infidels, to whom God never vouchsafed the understanding & knowledge of divine Mysteries revealed in his word, (containing the Immediate outward means of salvation) Nor after Christ's time, neither till of late years, 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 fanatic humours) by Heathenish precedents erected some sorts of Polarchies in their Commonwealths (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 unnatural 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 showed) yet are those cursed sins which are both the foundation and associates of all Polarchies (in any Kingdom of eminency and Antiquity) Stigmatised with many dreadful Menaces and Maledictions in several parts of Scripture, especially Rebellion (which is the constant foundation, and pr●p of every Ancient and Eminent Polarchy) which the holy Ghost compares to witchcraft, which is an utter renunciation of all Relation to God, and obliging ourselves 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 is a cursed Assimilation, Polarchy being a resemblance of the grossest absurdities both in Divinity, Nature, and Art.  
1. In Divinity, A multiplicity of Gods was an Absurdity which not only the Jews and Christians, but even the wiser and more knowing sort of Heathens (as Plato and Aristotle) did abominate and deride. And the Supreamacy in Government is the most Immediate resemblance of Divine Majesty upon earth, (For which cause the Kings in Scripture are styled Gods) And therefore a multiplicity of Supreme Rulers must needs be an abominable and ridiculous absurdity even by the judgement of the wiser sort of Heathens.  
2. Polarchy is a resemblance of the greatest Absurdity in Nature. For though the body of man, which is the most exact Model of Nature, consists of two hands and Arms, and two feet and legs, and though each of them also have five toes and fingers, yet doth one head direct the actions and motions of all these. Nay though a man have more fingers or more toes then usual, yet is not that esteemed such an absurdity in Nature, as to have two heads: And certainly, the more heads that a man hath, the greater monster he is; And the more Supreme Governors there are in a state, the more prodigious is the Government.  
3. Polarchy is a resemblance of the greatest Absurdity in Art. 
* Ad Rusticum Monachum.  Saint Jerome when he endeavoured to persuade the necessity of a Monarchical Government in the Church, and thereupon the necessity of Episcopacy, he shown how both in Nature and Policy, and Arts, all things tended to Monarchical Government. The dumb beasts (saith he) and wild herds follow their leaders. The Bees have their King, and the Cranes fly after one another like an Alphabet of letters; one Emperor and one Judge of each province: Rome as soon as it was built, could not admit of two brethren to be Kings, and Jacob and Esau fought in one womb. In a house is but one Master, in a ship but one Pilot; in an Army (though never so great) the sign of one General is expected. And what inconveniencies may accrue from diversity of Generals in an Army, or the diversity of Masters in one family; the same and greater do accrue from diversity of Supreme Governors in one Commonwealth. By the Representation of which Inconveniencies to the Authors own consideration (who Importuned Lycurgus for the erection of a Democratical government in the Lacedaemonian Com: wealth) that prudent Prince quickly altered his desires. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith he) do thou first make trial of that kind of Government in thine own family, and if thou find it advantageous to make thy servants Masters of thy family, then renew this suit, and I will hearken to it. But this injunction quite altered the case; For he that desired to be advanced above his own Master, had no desire that his own servants should be made Masters and Rulers over himself.  
5. The fifth Malediction Incident to Polarchy is Cursed Accommodation, Polarchy being the most Commodious Instrument whereby the Devil may work discords and divisions (which as I said before, are the very morbi laethales populi & Reipublicae.) For it is one of Christ's own Maxims, that a Kingdom divided against itself cannot stand, Mat. 12.24. But every Polarchy must necessarily divide a Kingdom against itself. Ergo. No Kingdom can continue under such a Government but must necessarily be brought to desolation. The minor of that syllogism is proved from another of Christ's own Maxims, Mat. 6.24. No servant can serve two Masters, (much less three or four or four hundred Masters) but in every Polarchy there are (at least) two Masters (and sometimes many more.) And therefore no man can be a true subject or servant in such a Commonwealth, but (as Christ saith there) must necessarily be factions, by loving one and hating all others, and adhering to one, and rebelling against others.  
Ob. Though a Polarchy be constituted of many Natural bodies, yet all these are but one Politic body aggregated of those many Natural bodies, and so in that sense but one Politic Master, and so may be served: Because though some differ in opinion and so in votes, yet the laws by which they rule, being concluded by the Major part, are the Act of the entire body, and so obeyed as an unanimous Result.  
Sol. If ever God had created one entire Politic and aggregate Soul, to act in that enitre Politic body, without a difference of opinions or affections; Or had by his laws enjoined us obedience and honour only to an abstract Power, and not to the subject in whom it is: Then such a Politic body might be capable of a Supreamacy of Power, to which men might exhibit obedience without necessity of Incurring the guilt of disobedience to any person Invested with that Supreamacy upon their strifes and dissensions: But God's Commandments enjoin honour to Parents, not to paternity: to Kings, not to Regality: And therefore (seeing divers Kings have divers souls, and divers minds, from whence do issue divers commands, which are always inconsistent with a perfect obedience) it is impossible for one man to serve and obey both as a faithful and dutiful subject and servant.  
And this is that known principle which is asserted both by 
b in Cap. 1. ad Titum, & Ep. ad Evagrium.  Jerom and 
c lib. 1. De unitate Ecclesiae lib. 1. Cap. 3.  Cyprian, & even judicious 
d lib. 4. Instit. Cap. 4.  Calvin himself, (although a favourer of Polarchy) to be the ground of all mischiefs and Intestine dissensions in Polarchies, Divers men have divers minds and divers meanings, and therefore amongst a multitude of Governors, Emulation and Dissension are no rare springs. Nay (both Jerom and Cyprian) record it for a probatum in daily experience, that so many leaders, so many followers; so many Rulers, so many factions do tear and rent in pieces the Peace and Unity of all societyes: To which agrees Calvin, affirming an equality amongst Governors to be the Mother of Factions. And therefore it is observable that in Christ's time, when Esay had prophesied that there should be an Universal peace over the whole earth, that then there was not any kind of Polarchy in any Kingdom of the world: Because a Polarchy in its own nature is inconsistent with Peace and Unity: And therefore the end and conclusion of all Polarchies is Ruin and Desolation, (the common fate of all divided Kingdoms) if the mercy of God do not prevent the same, by the opportune Reducement of that Polarchical Government to a Monarchical; a manifest experience whereof we have both in the Athenian, Syracusan, Lacedaemonian, and Roman Commonwealths; whose Polarchical dissensions occasioned many Intestine wars and Tragical conflicts, which in fine must necessarily have produced the Ruin and Desolation of them all, if the Reducement of those Polarchies to Monarchies had not prevented it. For if Caesar's Monarchy had not been established by the overthrow of Pompey (one of his fellow triumvirs, as peremptorily resolved to endure no Superior, as Cesar was to admit of no equal.) And the Monarchy of Octavius Augustus, by the overthrow of Anthony (a similer competitor) what can any man imagine in probability to have proved the conclusion of those Polarchical differences, but the utter ruin and desolation of that flourishing and renowned Commonwealth? For if you read 
* Lib. 6. De Bell. Juda●.  josephus, you shall find that the ruin and desolation of that famous nation of the Jews was occasioned rather by the civil, Intestine and bloody dissensions of the three factions in Jerusalem, created by the Tritarchie of Simon, john, and Eleazar; then either by the valour or policy of the Romans.  
Ob. Solomon (himself a King) saith, that where no Council is the people fall, but in the multitude of Counsellors there is safety. Prov. 11.14. Whereby it appears that the security of the people is more or less, according to the greater or lesser number of Councillors. Now you know, in a Monarchy the people are ruled by the wisdom and prudence of one man, but in a Polarchy by the wisdom and prudence of a multitude. Therefore salus populi is better provided for in a Polarchy; And by consequence a Polarchy is the better Government.  
Sol. There are two sorts of Counsellors. 1. Subordinate and obeying Counsellors, the approbation of whose Counsels depend upon a superior Monarch; and a multitude of these Counsellors Solomon found by experience to be exceedingly conducent to the safety of the people, and the honour of the King.  
2. Supreme and ruling Counsellors, the results of whose Counsels were sufficient for the constitution of a decree or Law, without the approbation of any Superior Monarch. And such Councillors as these Solomon had no experience, nor thought of. Now there are two reasons why the Counsels of the former are to be preferred to the Counsels of the latter sort of Councillors.  
1. Because those Counsels which proceed from subjects, have the advantage of two opposite dangers, of each side one, to guide their Counsels in the safe way of Moderation, between the King's Prerogative, and the People's safety and benefit. First the danger of self-prejudice, being equally interested with the People in the grievances and sufferings which proceed from the Tyranny of an unlimited (or rather an unduly limited) prerogative, by Laws which may tend to the oppressions of the subjects in their estates or persons, not warrantable by any Law of God, which obligeth the King in a Reciprocal bond of love, to regard the people's safety as well as they are obliged to regard his honour. And therefore no wise men will administer any Council of this nature, which is destructive to themselves as well as the people. Secondly the danger both of the King's displeasure and the frustration and rejection of their Counsels, if they should present any advice to the King which tended to his own dishonour, or to disinable him for the protection of his people. But the Counsels which proceed from a multitude of Governors have neither of these bridles to guide them in an equal and moderate way. For though their Counsels be never so prejudicial to the Commonwealth, yet they have no Superior whose displeasure they are afraid of. And as for the sufferances and oppressions of the people, it is the Basis and support of their greatness and Power.  
Repl. Whatsoever the Counsels be which are given to a King, yet his Resolutions may be as exorbitant as the Results of these ruling Councelours: For the oppressions and grievous impositions which are laid upon the people, are his benefit, as well as they are the benefit of Ruling Councillors.  
Sol. The case is much different. For the Honour and Power of a King (saith Solomon) is in the multitude of his people, and the wealth of a King in the prosperity and riches of his people, because they have all an equal relation of subjection and friendship to the King. But the Power and safety of the Supreme Rulers is in the multitude of their factious friends, and paucity of their adversaries of a contrary faction. For (as we formerly demonstrated from Christ's own words and Maxims) it is impossible but there must be some differences and divisions in every Polarchy, which though they be smothered for a while, (either through fear of a common enemy, or some other respects of common advantage) yet will burst out at length; when the different care & regard of the different Governors, will not be to see the people numerous or wealthy, but their friends numerous and wealthy; & their enemies few & miserable. And the prevalency of malice makes always this latter their greatest & chiefest care: so that by the several Governors of different factions, the calamity and overthrow of the whole Commonwealth, comes at last to be the chiefest and Universal care and endeavour in every Polarchy.  
2. The second reason why the Counsels of a multitude of subjects are more conducible to the happiness both of the King and people, than the counsels of a multitude of Rulers, is because the Laws which are compiled and framed by their counsels, are grounded upon the validity of their reasons and grounds which satisfy the King's judgement, though they proceed but from the single opinion and vote of one, and one though the opinions and votes of four hundred others be contradictory thereunto; whereas the Laws that are framed by the other Counsels are grounded only upon the multiplicity of votes, although they be never so absurd: and how absurd the votes of the Major part may be in a multitude, yea even of the chief and principal amongst them, the Scripture affords us plentiful testimony; For in the case of the two Angels, all the men of Sodom voted against one Lot. Gen. 18. And six hundred thousand Israelites voted against one Moses, for the Deifying of the golden Calf. Ex. 32. Baal had four hundred and fifty votes to be the God of Israel, when the Lord himself had only Elijah's. 1 King. 18. And Ahab obtained four hundred votes for his safe return from Ramoth-Gilead, when only Micajah did vote against it, 1 Kin. 22. Nay did not all the Priests and Elders and multitudes of people vote Jesus Christ himself to be a grand Malignant and Delinquent, even worthy of death? Mat. 27. And therefore you see where the energy of a Law doth depend totally upon the multiplicity of votes, how ordinary and frequent it is, even for the most absurd Impieties, and the most detestable injustice to attain the pre-eminence, either through the simplicity or partiality of judgements, which is never wanting in a Polarchy.  
6. The sixth and last Malediction Incident to Polarchy is cursed Regulation: Every Polarchical action in the Polarches (who are Interested in the active part of Government) being rebellious & intrusive both in the Institution and management of a Polarchical Government, (in Relation to the lawful Monarch, who is by them deposed from and deprived of his just and Legal inheritance and birthright) and factions and seditions in relation to the subjects. And directly contrary to God's Law and Commandments. And the actions of the Polarchists (who are interested in the passive part of Government) must needs be of the same nature, so fare as they are consenting and assisting unto their usurping Governors in these Polarchical and sinful actions. But I desire the Reader to consider that my discourse relates to Ancient commonwealths, and not to our new Plantations, who may indeed erect a Polarchy without any guilt of Rebellion or intrusion upon another man's right, because happily the places may be void of Inhabitants, and so void of all Government: But yet those Polarchyes cannot be free from such factions and divisions as our Saviour Christ doth make Essential, even to the least Polarchy, (though it be but only Oeconomical) And a minore ad majus the common principles of a Logic make a valid Argument.  
And upon these grounds I conclude all Polarchies of what kind soever, to proceed from Divine Malediction, and therefore to be directly a curse and judgement of God upon a Nation. And that therefore the vocation and profession of Polarches is cursed, unlawful and unwarrantable by the word of God, either in themselves or their partakers. And I hope there is sufficient matter alleged in the premises, to warrant this conclusion. And yet to add a greater lustre to this truth, I shall in the next Chapter resolve two queries or cases of conscience concerning these two opposite kinds of Government viz: the blessing of Monarchy and curse of Polarchy.   

CHAP V Of the Resolution of two Queries concerning a mutual transmutation betwixt these two opposite kinds of Government.  
I Confess the cases of conscience which may be proposed concerning these two opposite kinds of Government are very numerous: But yet I suppose a judicious Reader may frame a resolution of any one, or all of them, out of the premises, together with what I shall further add in the resolution of the two subsequent queries.  
1. Quaere Whether a Monarch or King and his people may not (either severally or by joint consent) endeavour the change of that Government into a Polarchy (salvis utriusque partis conscientijs) when there appears a manifest cause for so doing. As in the King, a consciousness of his own disability to execute the duties of his calling. In the people a sense of their own sufferings, under an evil and Tyrannical Government, the fruits of that disability.  
Sol. This querae consists of 3. parts. 1. Concerns the King severally. 2. Concerns the people severally. 3. Concerns both King and people jointly: unto each of which parts I shall frame a several answer.  
1. The King's sole endeavours for such a change, do render him guilty of a  injury.  
1. To himself, which is the most unnatural kind of obloquy, & therefore an offence of the highest nature amongst those which relate immediately to man.  
2. To his posterity, wherein the Holy Ghost declares him more notoriously criminous than an Infidel. 1. Tim. 5.8. For an Infidel is even naturally studious to preserve the honour both of himself, his posterity and family.  
3. To the faith of Christ, the renunciation whereof, Saint Paul (in the prementioned Text) imputes to him who doth renounce that Legal Authority and Power, wherewith God hath invested him for the just defence of that faith; according to Esaiah's prophecy, Cham 49 23. King's shall be thy nursing Fathers.  
4. To the Saints and Church of Christ, whose wants ought to be supplied out of his abundance, 2 Cor. 8. and 9 Ch.  
5. To his people, changing their blessing into a curse.  
As for the King's disabilities, It was never intended by the Law either of God or man, that they should be the ground and measure of his Power and Prerogative, for then most Kings should transfer their Supreamacy in matters civil unto the Lawyers, and in Ecclesiastical unto the Divines; whereas both Divine and humane Laws invest the King with a Supreamacy in both, presupposing the supply of his defects in either, by a Council composed of the most knowing men in both Laws, Civil and Ecclesiastical. For which the Lord himself supplied us with a precedent in the Jewish Sanedrim, which was the great Council instituted by God himself, (to assist Moses in matters of Importance and difficulty (when such grew numerous) and after him all the Judges, Monarches, and Kings of Israel) which Council consisted both of priests and Princes or chief Elders in every tribe, as you may read 2 Chron. 19  
2. Sol. The people's sole endeavour for transmutation of Monarchy into Polarchy cannot be free from a triple guilt. 1. Of injustice to their own selves, in depriving themselves of that which God ordained for a blessing and a means of their happiness and security, and contracting upon themselves that curse, which is the fruits of Divine Malediction, and ordained by God for a Punishment of sin.  
2. Of Manifest Disobedience to the King's Power and Authority, in acting things contrary to his commands.  
3. Of Manifest injustice to his person, by intruding upon his just and lawful Inheritance.  
As for the people's sufferings by the King's evil and Tyrannical Government, that can be no ground or warrant for them to act any thing prohibited by the Laws of God; For though such sufferings be Mala poenoe, that is afflictions and punishments, from which we are taught by Christ to pray deliverance, and from which we ought also to endeavour a deliverance by all such lawful means as are warrantable by the word of God: Yet in regard all Mala poenae are a part of God's justice, whereby he is honoured: And all Mala culpae (such as disobedience and rebellion against Authority, and the endamagement of our neighbour (much more of our Sovereign) in his estate or honour) are transgressions of God's precepts, wherein God is dishonoured, and the Devil, the flesh, and the world preferred before and above him. No man ought to endeavour a deliverance from the most horrid Tyranny and oppression, by the least act of injustice or rebellion.  
As for the arguments and objections alleged by the oppugners of this doctrine to legitimate their acts of injustice and rebellion, under the pretences of self-defence; I shall recite and resolve the most material of them in the eleventh Ch. of this book, which speaks of the subordination of the ends of Monarchy, manifesting also the King's Honour to have the Right of pre-eminence; ante salutem populi, that is, above the people's welfare.  
3. Sol. The joint endeavours of both (although they carry the fairest show of equity and conscience, in regard there is no injustice done, but to those that are willing to receive it, who by Aristotle's rule, are incapable of an injury; (but that must be understood ab Extrinseco, and in foro judicij, yet) are altogether unwarrantable in this case; For first they are directly felons de se, and as guilty of self-robbery as he that kills himself, is of self murder. As we shown in the two former answers.  
2. They are guilty of most notorious Ingratitude and unthankfulness to God, in despising his blessings, and preferring those curses before them, which are the badges of their sin, and of God's wrath and vengeance for the same. Just like the murmuring and ungrateful Israelites, who (whilst they were fed with bread from Heaven) cried out for returning to the fish, garlic, onions, and cucombers of Egypt. Num. 11.5.  
2. Quaere. Whether both Polarches (that is, the Governors and Rulers in a Polarchy) and Polarchists, (that is, the subjects who live under such Rulers) be jointly and severally obliged in conscience to endeavour the Reducement of that Government to a Monarchy.  
Sol. To frame a resolution to this question, we must premise some distinctions of Polarchy; For though all Polarchies in their proper constitution be mala poenae and curses for sin, yet do they admit of divers qualifications in relation to their Institution and Original. For some sorts are erected upon a more Legal and warrantable, or rather indeed a less sinful ground than others are.  
The safer and more warrantable grounds are two.  
1. First, Plantation where there are no Inhabitants, nor former kind of Government, but the Election and Resolution of any kind, is free and Arbitrary to that society (who consent for the population of the place, and the Institution of a Policy) without the dissent or prejudice of any other in Authority.  
2. Consent of the Monarch or Governor in Authority, to change that Government, either in part (as when any City, Province, or Kingdom under the command of some great King or Monarch, doth obtain (either by composition or donation) a freedom from all subjection unto the jurisdiction of that King, and thereupon do confer the Supreme Power over that society upon more than one) or in whole (as when both Monarch and subjects by joint consent do change a Monarchy into a Polarchy.)  
In all which sorts of Polarchy, both Polarches and Polarchists are obliged in conscience to endeavour the reducement of that Government to a Monarchy by all lawful means; But in this case all endeavours are not lawful; For,  
1. First indeed all Polarches which are interested in the active part of Government, are obliged in conscience to endeavour this transmutation by any means which are conducent and effectual thereunto; because first, their actions are not liable to the guilt of rebellion, 2. They are Entrusted by the people, (who are their Electors) to council and act those things wherein they may best provide for the peace and safety of the people: Notwithstanding happily those things which they resolve and council, sometimes may not arride the Major part of the ignorant multitude.  
Ob. Every man is bound in conscience in the first place to regard his own honour and benefit, and therefore these Governors cannot be obliged to endeavour this mutation, thereby to divest themselves of the honour and benefit of such a Government, out of a care to provide for the good and benefit of the people rather than of themselves.  
Sol, It must be in things lawful and warrantable that men must seek honour and benefit; for no man ought in pursuance of those ends, to make a vocation and calling of any thing which is in itself a curse and punishment, (as Polarchy is already demonstrated to be) neither aught any man to endeavour a private good, out of that which is a public and National damage and mischief.  
2. The endeavours of all Polarchists, (who are Interested only in the Passive part of Government.) For such a Reducement, must be only prayers to God, and petitions to Superiors, and such means as do not transgress the rules of obedience; For all Polarchists are equally engaged to the obedience of all those Polarches, as the subjects of a Monarch are to their King, they all being Invested with a supremacy of Power, in which respect they represent the Majesty of God, and therefore all acts of resistance or dishonour to them, are dishonourable to God, & damnable to the resisters. Rom. 13.2. Now all such acts being Mala Culpae and Essentially evil: And Polarchy, (which we seek to avoid) being but Malum poenoe and accidentally evil; nor the blessing of Monarchy (which we seek to attain) but accidentally good, we ought not to endeavour the attaining of any such good, or deliverance from any such evil, by acting any thing which may be prejudicial to our neighbour, or dishonourable to God; For we may not do evil that good may come thereof.  
Quaere. But put the case, that there happen a division and dissension between the Polarches about this Reducement of such a Polarchy to a Monarchy, some consenting to it, others not: Ought not the subjects in such a case to assist that party whose endeavours they judge to tend to the good of the Common wealth, against those Governors who Impede and oppose it?  
Sol. These divisions and dissensions are the very calamities which our Saviour himself affirmeth to be the Inseparable accidents and individual concomitants of Polarchy. Mat. 6.24. But for the subjects assistance of such divided parties in a Polarchy (whether the dissensions spring from that or any other occasion) it is utterly unlawful and contrary to the commands of God. For though both parties be our Superiors; and we obliged to the obedience of both, yet not to the active obedience of either party, where both their Commands enjoin a sinful action. Now that assistance of one party cannot be free from the resistance and opposition of others, who are invested with an equal Power and Authority over us, and by consequence not free from sin: And therefore we may not assist in such a case, by any other endeavours then our prayers, nor is any way safe and free from sin in such a case, but a passive obedience to both, by suffering with patience (as from the hand of God,) whatsoever shall be inflicted upon us by either party amongst such divided Powers.  
2. The most unwarrantable and wicked grounds for the erection of a Polarchy, are Rebellion and injustice, when subjects revolt, and renounce their allegiance to their lawful King and Monarch, either in part (by the rebellion and disloyalty of some particular City, Province, or Kingdom under his command) or in whole (by the violent deposition of the King or Monarch, from his total Power and Authority, and the absolute deprivation of him, of all his Rights and Dominions.) In both which the case is the same.  
Again, a Polarchy which is thus erected may be considered three ways. 1. In order to those Polarches and Polarchists, who are the Original Authors thereof, in all and every one of which that foundation is wicked and sinful, proceeding from a transgression of a precept comprehended within the first Table of the Moral Law, which is not capable of Legitimation by any pretence se defendi (as I shall fully demonstrate in the eleventh Chapter of this Book,) from whence I conclude, that all those Polarches and Polarchists are jointly and severally obliged to employ their utmost endeavours for the Reducement of that Polarchy to the Pristine Government, by restitution of their Lawful Sovereign 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 sin Immediately against the Honour of God) every man ought to engage both his life and fortune.  
2. In order to those Polarches 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 sins 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 Polarches & 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 will 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 Governors (though Polarches) 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 Governors, For as he that is lame in his legs and feet (which are gifts of nature) may lawfully use crutches, till it please God to restore him to his native perfection. So must subjects be content to undergo this curse and punishment of a Polarchy, till it please God to restore them unto the blessing of Monarchy; but we must not seek to regain it by rebellion or any sinful means, for that is to forsake God, and to run to the Devil for help and deliverance from our griefs and afflictions.   

CHAP. VI Of the true ground and cause of that Supremacy from which all Monarches do Derive their Titles to the Crown, where first of the Title of popular Election.  
IN Crowns as in all other (nay much more than in any other) possessions, he that entereth 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 wickedness (of zeal and care for the people's 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 satisfy his own ambition and avarice, as the constant event hath manifested in all usurping Traitors, as Abimelech, Absalon, Baasha, Zimri,, Omri, and many others.  
But whether it be lawful to compass 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 twofold 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 means which God doth make use of, for the Immediate collation of this supremacy upon any man, whereby to entitle him to the Regal diadem: and this again is twofold, viz: Extraordinary and Ordinary.  
1, Extraordinary, when God doth declare his will and pleasure concerning the advancement of any person to this Sovereign Power and pre-eminence by Extraordinary revelations, and this again is twofold, viz: Gracious and Vindicative.  
1. Gracious, when the Lord doth thus declare his will by Angel or Prophet, or some such Extraordinary means, 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, joshua, David, Solomon.  
2. Vindicative, when Gods will 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 sins, as in Jeroboam, Jehu, Salmaneser King of Assyria, and Nebuchadnezzer King of Babylon.  
2. Ordinary, when God doth advance a man to this Regal dignity and honour by those ordinary ways and means which are constant Rules for us to judge of, whereby to acknowledge this sovereignty and yield our obedience, & this likewise is twofold, viz: Gracious and Vindicative.  
1 Gracious, when the sovereign Power is attained by those ordinary ways and means 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 ways and means 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 ways of God are fare above our judgement, and further above our Imitation. For God never intended such for a precedent whereby to frame our actions, but only our submissions thereunto. And therefore passing over them, I shall insist only upon those ordinary means which God hath ordained to be a Rule for our actions in this kind (i. e.) both for a ground of the Monarch's claim and Title to the sovereignty, and also for the people's 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 means (as you heard) is twofold, viz, Gracious and Vindicative.  
1 Gracious, when the means are approved and warranted by the word of God, concerning which there are two different opinions.  
1. The former (which I confess 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 Birthright and Hereditary succession: Whereof in the next Chapter.  
The Arguments whereupon they ground the former opinion, are partly Instantial, partly Rational.  
1. The Instances alleged 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 jehoahaz, who (though he was but the second son of josiah, younger than Eliakim) was made King by the people in his father's stead. 2 Chron. 23.20. And Christ, whom the people intended to have made a King. joh. 6. And it must needs be presupposed they had a power to do so, otherwise their attempts had been ridiculous. And to add further weight to this Argument, we find this act of the peoples in making and anointing of Kings to be mentioned sometimes with an express approbation thereof from God, as upon saul's Investiture. 1 Sam. 11.14. And David received this honour from the people by the Lords express Command, enjoining 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 alleged for the ground of this opinion, is, that the honour and submission which Kings receive, is Originally in the people, (for honour est in honorante, & none in honorato, according to Aristotle's 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 yield honour, and submission, and perform duties 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 Sovereign.  
3. To these we may add Saint Peter's testimony, who terms Regality an Ordinance of men, 1 Pet. 2.13. which were false, if it did proceed from God, and not from the people; for than it were an ordinance of God and not of man: And therefore though God be the Universal 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 justify 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 only 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 Allegiance grounded upon that trust and Covenant, and may lawfully provide for their own safety and welfare, either by resistance, deposition, dethronement, or any such means as themselves judge to be most conducent to their own security.  
Before I return particular answers to these Instances, and the reason alleged for the people's right to confer this supremacy, (which doth pre-eminence the King above all others in the same society, and is the ground of the Monarch's title to his Crown) and the two damnable Inferences thence) I will premise those grounds and reasons which enunciate the error and absurdity of this opinion. And thereupon frame answers to all that is or (I suppose) can be alleged for the support of that popular prerogative.  
The Arguments declaring the error and absurdity of this opinion are partly Instantial, partly Rational.  
The Instances of Scripture are of two sorts; the first manifest the people's disprobations not to be Authentic to Illegitimate the title of a lawful King or Monarch. For the Books of Exodus and Numbers record ten several disprobations and murmur 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 nullify David's 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 people's disprobation of his just Power (when the ten tribes forsook David and followed Sheba the son of Bichri) unking David, or Illegitimate his Right and title to the Kingdom of Israel: For the Lord did quickly judge his cause by a sudden vengeance upon that traitor, 2 Sam. 20.  
The second sort of Instances, manifest the people's approbation and endeavours not to be Authentic 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 Calves power and title. Exod. 32. Absalon was proclaimed King by all the thousands of Israel, yet did not that act of the people's 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 Kingdom, because the Lord had designed it for his Brother Solomon. 1 Kings 2.15.  
2. The reasons evincing the error and absurdity of this opinion are four.  
1. The first is taken from the nature of Monarchy, to which this opinion is absolutely destructive: For it is the very Essence of Monarchy, 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, than 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 is taken from the Relations which persons invested with Regal Honour, have unto God; by virtue whereof they are styled in Scripture the children of God. Psa. 82. Ministers and servants of God. Rom. 13.4. Jer. 27.6. But we have no warrant or ground either in nature, reason, or Religion to privilege the people to elect and appoint children or deputies and servants unto God: or to consecrate a person (for the person of the King is sacred) And therefore the election of Kings cannot pertain unto the people. For a sacred effect cannot proceed from a profane cause.  
The third reason is taken from the nature of the King's office, which is to judge the people, for no Judge ought to receive any gift or benefit from those who are to be judged by him, because all engagements occasion partiality in the judgements even of the wisest men. Deut. 16.19. But he that receives a Crown, receives a gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; therefore no King ought to receive his Crown from the people, nor be elected by them. Nay and for this very reason, Moses appointed all the officers who were to judge the people under him. Deut. 1. And David, those who were to judge them under him, either in Ecclesiastical or civil affairs. 1 Chron. 23. unto the 27.  
The fourth reason is taken from the people's Incapacity & unfitness to manage such a prerogative manifested by God himself in three particulars: First in their Ignorance, Secondly their Seditiousnesse, Thirdly their Inconstancy.  
1. Their ignorance and want of judgement to discern between good and evil, and that also in this particular point of Government. A manifest whereof is exhibited in Solomon, who (though he was an Idolater, and so grievously peccant in his duty towards God, yet) doth receive an ample testimony from the holy Ghost, of his justice and munificence towards his people, which was the ground of that Panagyrick pronounced by the Queen of Sheba concerning Solomon's Government. In which particular he was also a Type of Christ. And the object of the Jews expectation till this very day concerning the Messiah, is the enjoyment of a happiness under his Government, Parallel to that of solomon's. Yet were not the people in the days of Solomon contented with his Government, but desired an alteration; complaining of his Tyranny and oppression. 1 Kin. 12.4.  
2. Their factiousness (a constant effect and consequence of their Ignorance.) For there was never any pretence against a present Government, and men in Authority, so absurd and unjust, which did not relish with, and obtain support from the multitude. Witness the conspiracy of Korah against Moses, Numb. 16. Of Absalon against David, 2 Sam. 15. Of the High Priests and Rulers against our Saviour Christ. Mat. 26. Of Thoudas and Judas against Cesar. Acts 5. And indeed the innumerable and horrid mischiefs which ensued upon the people's tumults about the election of their Bishops (which in the Primative times was (for some reasons) permitted to the people) were the very cause for which the Emperor 
a. Novel. Constit. 123.  Justinian translated that privilege from the people to the Priests, & some few of the Citizens; (which afterwards for the like (and some other) reasons the Monarches assume to themselves.) For he that reads 
b. In Epitaph Patris.  Nazianzene, concerning the people's absurdities about the election of Eusebius Bishop of Caesarea. Or 
c. Lib. 1. Cap. 24.  Eusebius concerning the people's outrage about the election of a Bishop at Antioch; which sea was eight years together vacant, by reason the people's differences could not be reconciled in all that space. Or 
d. Lib. 2. Cap. 5.  Euagrius, concerning the horrible murders committed by the people of Alexandria, about the election of a Bishop to that sea, upon the deposition of Dioscorus. Or 
e. Eccles. Hist. l. 2. C. 1●.  Ruffinus, concerning the bloody Intestine wars amongst the people of Rome, about the election of Damascus (where the places of prayer overflowed with the blood of men) will never Judge it safe nor convenient, that any such prerogative as the election and constitution of Kings and Monarches should pertain to the people: whose factions and distempers occasioned such horrid and barbarous mischiefs and murders about the elections only but of their own Bishops.  
3. Their inconstancy; (an inseparable effect and consequence of the two former) For God himself could never please the people long with any of his blessings, though he gave them bread from Heaven, yet their souls soon loathed it, Numb. 11.6. Though the Lord appointed the weakest man upon the earth for their Ruler and Judge, yet they complained of his Tyranny. Numb. 16.3. And you see what great joy they expressed upon the desertion of Moses, and the exaltation of the golden Calf, which 
f. Loc. Com. Class. 4. Ca 20.  Peter Martyr makes the ground of his result concerning the Illegality and Injustice of the placing such a Power in the people in the collation and arbitrary reassumption of this Supreamacy. For saith he, If any such Power were in the people, the most just and gracious Kings could not be safe; For though they Rule never so well, yet they shall never long satisfy the people.  
And now to complete the confutation of this opinion concerning the people's right unto and power in this Royal investiture, I shall return an answer to the Arguments alleged for the propugnation thereof, and to those damnable and execrable Inferences grounded thereupon.  
1. To these Instances of Scripture mentioning the people's making and anointing of Kings, I answer, that these acts of the people were performed two ways, 1. Sometimes as acts of homage and duty, by way of acknowledgement and testification of the Supreamacy already Legally confirmed upon the person to whom these duties are performed. And such acts are expressed upon two several occasions.  
1. Where God did confer this Supreamacy and Regal honour, by any extraordinary ways and means, as in Saul, David, Solomon, and Jeroboam: 2 Where God used their means for the Vindication of the King's just Title against an usurper. As in Joas, whom Jehoiada the Priest, and the Captains and people crowned and anointed King in the Temple; restoring him to his just Rights which had been usurped by his Grandmother Athaliah. 2 Kin. 11.12.13. And in Vzziah the son of Amaziah, whom the people restored to his just Power, which the conspirators (who flew his Father) had usurped: And in both these cases the acts of the people are good and lawful, and approved by God; being declared to be the will of God, upon the former occasion extraordinarily, upon the latter, ordinarily.  
2. These acts of the people are sometimes acts of power and Authority, collating this Supreamacy and Regal power upon some person, who hath no other right or Title thereunto; neither of Birthright, nor of Revelation from God: As upon Absalon, Adonijah, Jehoahaz, Judas, Theudas, and Barchozba (who professed himself the Messiah, and drew the people into rebellion against the Roman Emperor, which occasioned those wars wherein Jerusalem and the Jews were destroyed.) And these acts of the people are sinful and rebellious, and so declared by God's judgements thereupon: For wheresoever the Scriptures mention the constitution of a King after this manner, you shall find that they likewise record (not only the frustrations of the people's endeavours, but also) that they were frustrated by some heavy and sudden judgements from God, both upon the usurper (whereby he was degraded from his undue honour) and the people who presumed to confer that honour upon him without a warrant from God, and so by that means to obtrude a deputy upon God of their own, and not of God's 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 only mentioned where some of these occasions happened, (that is, where there was an Interruption of the ordinary means of conferring this Supreamacy by Birthright and Hereditary succession; either by the Interposition of God's 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 public of the people) but where the Supreamacy and Sovereign Power, (with all the appendages) descended by Birthright, 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, jehosaphat, jehoram and the rest, to whom the people were no less subject and obedient, then to those who were appointed by God) but yet I say in those cases, the people's 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 means, of Birthright and Hereditary succession.  
2. To the reason alleged for the people's 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 ask any consent from the people.  
3. To S. Peter's testimony, I answer, that the Apostles expression there doth relate partly unto the subject of sovereignty, & 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 Original 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. Senseless and destructive in Policy. 3. Groundless and damnable in Divinity.  
1. In Nature, for a King's Power must needs be the same with a Fathers in substance, (only the Kings is more absolute and more obligatory, as I shall show hereafter) both being grounded upon the same precept, and expressed in the same words: And can any believe, that, if a Father have thirteen sons, seven of those mayby joint 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 Corollary should be so served by his own sons, he would not commend them for dutyful children.  
2. In Policy, It is senseless and destructive. For if the Major part of the people be superior to the King, than the Government is not Monarchical, but democratical; 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 always the conclusion of such a Government, both experience, and the general consent of Politicians, 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 evil, nor speak in a cause to decline after many. Where God plainly declares that the universality of the offenders cannot legitimate the fault; as appears also in the sin of erecting the golden Calf, Absaloms' conspiracy, and the forecited Instances. For though it be a maxim in Policy, that multitudo pecca●tium tellit peccatum. (i. e.) poenam pec●ati. It is as true a Maxim in Divinity, that multitudo peccantium aggravat peccatum (i. e.) culpam, the guilt of sin: 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 God's 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 twofold. 1. Ex qua, and that is the Laws and Rules of justice: 2. Circa quam, and that is the people who are the objects of all Acts of justice grounded upon these Laws.  
2. The end of that Covenant is twofold. 1. Principalis, which is either primus, and that is God's glory; or à primo-ortus, and that is the King's honour; who is God's Deputy. 2. minus principalis, and that is salus populi.  
3. The form of the Covenant, which is the obligatory part, and (as they truly alleged) implieth a mutual engagement of the parties therein concerned. Now the parties Primarily and Originally concerned in this Covenant are two, viz: God upon the one party, and the people upon the other party; as Moses declareth when he reciteth that Original and general Covenant, (which is indeed the ground of all other particular Covenants) Leu. 26. Deut. 28. And therefore Solomon maketh this Covenant a ground why people should obey the King's Commandments, not as the Kings, but as God's Commandment, which he termeth the oath; Eccles. 8.4. is not so much between the King and people, as between God and the people; For the King is only the Deputative party (assigned by God, and entrusted by him for the performance of this Covenant upon God's part.) And therefore the Lord doth make the King gracious or Tyrannical to the people according to their own deserts, and their regard to this Covenant upon their own part: as Solomon declares, Prov. 21.1. The King's heart (saith he) is in the hand of the Lord, as the rivers of water, he turns it which way soever he will. viz: either for a vengeance or recompense to the people, as the Lord himself judgeth of their merits. And though the King may spare the wicked, and persecute the Righteous even unto death, as Pilate did our Saviour, yet even in that the King doth but execute Gods decrees, as the holy Ghost declareth concerning that unjust judgement of pilate's, Acts 4.28. For Pilate did nothing but what God had determined before to be done. And therefore when the King passeth a judgement which we imagine to be unrighteous, we must not look upon the King's judgement, and consider that it cometh from him, and still refrain both our mouths and hearts from cursing the King. Eccles. 10.20. For when the King doth that which by the public law is not warrantable and just, he is not therein unjust to us, but to himself; For though he do not observe the Rule which God hath set for him to judge by, (and therefore must account to God for the breach of the trust received from him) yet he cannot transgress the Rule of God's Eternal Decrees which God hath appointed us to be judged by; According to which Law, God (by the King's mouth and sentence) doth punish even our most secret sins: For every man's judgement is from the Lord, and not from the Judge or Ruler. Prov. 29.26. So that in a word the King may do male, (that▪ s a wrong to himself, for which he is accountable to God;) but he cannot do malum, that is, any wrong to us, by inflicting any thing upon us, which is not just, and according to our deserts from God; whose place the King supplies in judgement, which is the ground of Solomon's assertion, that The King's lips do pronounce Divine sentences, and that his mouth transgresseth not in judgement. Prov. 16.10. Now therefore upon these grounds of solomon's, it is manifest, that there is no sense, why the people should claim any power over the King by virtue of this Covenant. 1. Because he is not their Deputy but Gods, and every man must account to him for his actions, who doth constitute and depute him; As when the King doth depute a Judge for any Province or City, the people under his command have no power to question him for any act which they conceive unjust, but either by petition to that Judge, or else by their addresses to the King his Master, whose trust all corrupt Judges do deceive, and not the trust of the people; For they never received any Power or Authority from the people, but from the King: And in like manner the people for redress of their grievances from the king's oppressions, must address themselves to the King by petition, and if that prevail not, then to God by prayer, (who is the King's Lord and Master, and from whom he receives his power, and whose trust he breaks by acts of injustice) which is ultimum Refugium, as Samuel declares when he prophesieth of saul's Tyranny, whereby the people should be grievously oppressed, as the Prophet foreshoweth, for redress whereof the people (when the King would not hear them) should cry unto the Lord. 1 Sam. 8.18. Other means of remedy than which the prophet Samuel did not dream of, nor could not prescribe to the people to make use of, and whereas if he had conceived resistance to be lawful, he might soon have found out that way, and have advised the people so to provide for their own security.  
2. Because the people never received injustice from the King if they look upon themselves, for the judgement is the Lords who cannot do injustice, nor break the Covenant upon his part, although the minister or Deputy may fail and offend in the execution of his office in his own particular, which is his own guilt. As a Hangman that executes the just sentence of death upon a malefactor, if in doing his office his intentions have not reference to the sentence of justice, but the satisfaction of some private grudge, or some covetous design or the like; that officer is guilty of murder, although the Malefactor receive from his hands nothing but his due deserts.  
And thus much I hope may be sufficient to declare the error and vanity of that opinion that the people's consent and approbation are the ordinary and Instrumental means and causes of that supremacy and Sovereign power, which doth pre-eminence the Monarch above all others within the same society, and from whence he derives his title to the Regal Diadem. I shall in the next place proceed to speak of the just efficacy and virtue of birthright as to this purpose.   

CHAP. VII. Of the Title of Birthright.  
THE second opinion concerning the efficient cause and means of this Supremacy and Regal Dignity, is that which Imputes it to Birthright and Hereditary succession. The efficacy whereof as to this purpose the Scriptures do set forth in five particulars.  
1. In the prerogatives of the firstborn, who were ho●● 〈◊〉 by God with a double fanction. 1. Ceremonial, which did merely Typical, and common to man and beast, Exod. 13. 2● 〈◊〉 this sanction did not qualify a man in relation to any temporal honour, but prefigured only the Spiritual prerogatives of Christ, the firstborn amongst many brethren. 2. Natural, which sanction did pre-eminence the firstborn above all his brethren in honours and possessions, as the Lord declared to Cain Gen. 4.7. And Isaac to Jacob, who (although he was younger than Esau, yet) obtained that prerogative by promise from God. Gen. 25.23. Which by composition was confirmed from Esau himself. Gen. 25.33. which was the ground and cause why those prerogatives of honour, Sovereignty, and possessions were confirmed unto him by his father's blessing. Gen. 27.28.29. And Jacob acknowledged the same honour and Supremacy to pertain unto Reuben his eldest son; but because Reuben had forfeited that honour by defiling his father's bed, and Simeon and Levi (the second and third brothers) by their bloody cruelties upon the Shechemites: Therefore by special Inspiration from God, Jacob conferred it upon judah, as the next heir and successor. But it was not in the Father's power either for love or hatred, to alter this Law of the firstborn, and to transmit the honour and inheritance due to him, to his younger brother. Deut. 21.15.  
2. In that statute which the Lord himself made for ordering the descent of honours and possessions, Numb. 27. which the Lord directed to be conferred by birthright upon the next in blood, and not by the election or discretion either of Moses or the people. For you see if a man had sons, God had declared the supremacy and prerogative to pertain to the eldest. And now here in Zelophehads case, he prevents all further scruples about the right of inheritance, in case of defect of Issue male. For where a man hath no son (saith the Lord) the Father's inheritance (whereby we may understand both honour and possessions; For the Israelites were to regard the preservation of the honour of their families, as well as their possessions, that the Royal de●●●t of Christ might be manifest to the world) shall pass unto 〈◊〉 daughter, (from whence by the way we may note the Inju●●●●f the Salic Law:) If he have no daughter, than ye shall 〈◊〉 is inheritance to his brethren, if he have no brethren, than you shall give this inheritance to his Father's brethren; & if his Father have no brethren, then to the kinsman that is next in blood, v. 7. unto 12.  
3. In the Lords promises of perpetuating these honours and royal dignities unto any family, which were always grounded upon the perpetuation of the Royal Issue, in giving sons that should sit upon the Throne, as appears in his promises to David, 2 Sam 1.7.12 Psal. 98.3. to Solomon, 1 Kings 9.4. to jehu, 2 Kin. 10.30. And most manifestly in jacobs' prophecy, which upon this very ground doth entail the Crown and Sceptre unto judah until Shiloh came. Gen. 49.10.  
4. In the Lord's performance of the same gracious promises by perpetuation of the Royal Issue, who inherited the Crown by virtue of this birthright, without the concurrence of any other Instrumental cause or means: So Abijah succeeded Rehoboam, and Asa him, and jehosaphat him, and Iehoram him, and so in the rest, as the Sacred Chronicle doth at large relate.  
5. Lastly God's approbation of this Title of birthright, is further manifested in his distribution of the Kingdoms of the earth unto those seventy families of Noah's posterity, which the Lord divided by seventy languages, observing a most wonderful order in that confusion. For when the Lord determined to frustrate their design for building a Tower, (which should secure them from such another deluge, as had swallowed up all the Inhabitants of the earth about a hundred years before) by confounding their languages, Gen. 11. The Lord did not give one language to the Father, and another to the Mother and children; but gave to every one of those families mentioned in the tenth Chapter a several language; so that every entire family upon this dispersion inhabited together, and erected a Kingdom, wherein the Father of that family was the King and Ruler, who enjoyed that honour by Birthright, and not by election; which thereupon is an order observed amongst the Heathens to this day: And the Lord to evidence to the world that these principal Fathers did enjoy this honour and prerogative by birthright, did cause the several Kingdoms which these families did plant & erect, to be recorded under the names of those men, who are mentioned by their genealogies, chief of the families, as we may read in Esay 66. Ezek. 27. and Cham 38. & Jer. 51. Where we shall find several Kingdoms mentioned by the names of those very men, who are Recorded in Gen. 10. to be chief of the families, upon the confusion of Languages.   

CHAP. VIII. Of the Title of CONQUEST.  
THE second Instrumental cause and means of this supremacy which creates a Right and Title to the Crown, is Vindicative. And that is sword and Conquest, which the Lord declareth to be one of the severest and heaviest of his Curses and Judgements upon a Nation. Leu. 26. Where you shall find this Curse placed in the fift and highest degree of God's judgements. And in Esay 10.5. the Lord styled the victorious King of Assyria the rod of his Wrath, and staff of his Indignation; because by his sword he was resolved to pour out the Vials of his fierce Wrath upon the ten tribes for their Idolatries and Abominations.  
Quaere. It may be here demanded, Whether Conquest be a lawful and good Title, and Whether any King who doth claim from thence be a lawful King, or only an usurper?  
Sol. Conquest in itself makes no better Title to a Crown, than Ahab had to Naboths vineyard, or then the Robber hath to the travellers purse. For as it is an affliction and punishment to the passive party, so it is a sin and injustice in the active party; and directly contrary to the Law of God which prohibits all injuries to our neighbours. But yet such a Title may be Legitimated and made lawful by the declaration of Gods will (which is the ground of all Law) concerning the same. Now Gods will in this case is declared two ways. 1. Extraordinarily by Immediate Revelation. And so Jeroboam's, and Jehu's, and Nebuchadnezzer's Titles were Legitimated. 2. Ordinarily, by the extinguishment of the Issue Royal, which is a declaration of his wrath and vengeance upon that family; And so the Lord did Legitimate Baasha's Title, as himself acknowledgeth, by the exstinguishment of jeroboams house. 1 Kings 15.29. and Cham 16.2. Now where the Lord hath declared his will by either of these ways, the Conquerors Title is good and Legal; and all those who claim from that Conqueror, are good and lawful Kings. But where the Conqueror's Title is not Legitimated by one of these two ways, the Conqueror is but a mere usurper, and it is not only lawful, but a necessary duty in the people to resist him, and to use their utmost endeavours for the deposition of that usurper, and the restitution of their Lawful Sovereign to his just Rights, as Jehojada and the people restored Jehoash, by the deposition and murder of Athaliah, after she had reigned peaceably for six years. 2 King. 11. And as the people restored Vzziah by the deposition of those Conspirators who slew his Father Amaziah, after they had reigned peaceably eleven years. 2 Chron. 26.  
Ob. Christ was the true heir to the Crown of Judah, as is sufficiently proved both Mat. 1. Luk. 3. joh. 18.37. Yet he both taught and acted obedience to Cesar, who was but a Conqueror, and therefore the Conquerors Title may be good, and our subjection due to him, though the Royal Issue be not extinct.  
Sol. Christ himself answereth this objection, john 18.36. denying his Kingdom to be of this world, meaning the actual administration of an earthly Kingdom; For though his Title was just and good to such a Kingdom, yet he, to express his humility and contempt of all worldly pomp, for a pattern to his Disciples, would not seek nor endeavour the attainment of that honour, although if he had endeavoured the same, yet it had been no rebellion in him, for if he would have claimed it, his servants would and might lawfully have fought against his enemies, but the reason why they did not, was because Christ did deny them a commission, Joh. 18.11. But for the justness and Legality of Christ's Title to the Crown of Judah (Notwithstanding Caesar's title of Conquest) all those places cited out of Matthew, Luke, and John, do sufficiently declare it. And therefore seeing Caesar's conquest of that Kingdom, could not so, Legitimate his Title, as to destroy Christ's Right to the Crown; I do thence conclude that Conquest is not a lawful Title in itself, nor a sufficient warrant for us to withdraw our obedience from our lawful and native Sovereign, before God hath declared his will and pleasure concerning the same by one of the two prementioned ways, unless, where it pleaseth the Prince himself to submit, as Christ did to Cesar, and then our submission to that Conqueror, is a part of our duty to our own Prince, and an act of obedience Primarily to his Commands, and by virtue of the Princes Commands to the Conquered. For it is our duty to honour them whom the King will honour.  
Quaere If it be not lawful for the people to elect their own King, nor any other means assigned by God for collation of this honour, but either Birthright or Conquest; What is to be done where the Royal Issue is extinct, and no Conqueror doth Claim? Or else where a mixed multitude (amongst whom there is no relation of blood to pre-eminence one above the rest) do consent to make a Plantation, and to erect a new Commonwealth?  
Sol. Samuel hath set us a precedent in this Case. 1 Samuel 10.20.21. For though the Lord had revealed his will to Samuel concerning his own election and appointment of Saul to be King. 1 Samuel, 9.15. Yet because Samuel knew that King should be a Tyrant to plague the people for their Idolatrous trust in a King, 1 Samuel 10.18. he concealed that Revelation, and would not nominate their King, lest the people should afterwards (when they suffered by saul's oppression) blame Samuel for appointing him: But used the means of lots to declare the will and pleasure of God unto the people. And the like course was used by the eleven Apostles, when they had no warrant from God to appoint or elect another Apostle, nor durst presume to confer that high calling upon any man without a warrant from God, as you may read, Acts 1.23.  
So that in both those cases mentioned in this question, we are to use the means of lots; For that means is likewise warranted by God, where his will is not otherwise declared. Proverbs 16.33. But the people's election is absolutely unlawful (as the premises (I hope) have sufficiently manifested) either in those or any other cases.  
And thus much of Monarchy in its Natural acception, as it relates to that supremacy, which doth Supereminence the Monarch above all the rest of the society; and thereby entitle him to the Crown. My Method now in the last place, presents the consideration of Monarchy in its Theological conception, as it relates to those ends which qualify all Monarchical Actions; And these are God's glory, the King's honour, and salus populi.   

CHAP. IX. Of the nature and species; of the ends of Monarchy.  
IN the sixth Chapter of this Book, I distinguished the adequate end of Monarchy into Principalem, & minùs principalem.  
1. The principal end is that whereunto both Monarches and Monarchists are principally obliged to have a regard in all their Monarchical and mutual duties; and this again is twofold: viz. Primus, & à primo ortus: Or according to the scholastical expressions of others, Originans, & originatus.  

1. The originant principal end (which indeed is the end paramount, and the Alpha and Omega of all other ends, and the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all politics) is the glory of God.  
2. The originated principal end (whis doth spring from this) is the King's honour.   
2. The less principal end (which is the result of both the former) is salus populi.  
Now concerning the ends there are two things considerable.  

1. Their nature, and wherein they do consist; whereof we shall speak in this present Chapter. And for a further explication of this point, we shall in the next Chapter insist upon the Resolution of an emergent Quaere concernning the due limitation of Regal Power.  
2. Their order and subordination amongst themselves, where we shall demonstrate the pre-eminence of the King's honour above salus populi, or the people's safety; and therein also declare the just extension of the subjects obedience: whereof, in the eleventh Chapter. And for the further illustration of all, we shall likewise declare, what influence, oaths, and covenants, aught to have upon the duty either of King or Subject; In the last Chapter of this Book, which shall conclude our discourse of Monarchy.   
Now concerning the first principal end which is God's glory, it is to be understood, that we do not speak of it here in that sense which the Apostle doth Rom. 11. last; that is, in its extent and latitude, as it is the universal end of all things, but only as it is limited to Monarchical actions and duties; in which sense, God's honour and the Kings, are not really but only modally and circumstantially different, like the substance and the shadow, or the waters in the fountain, and the waters in the channel. And therefore, both of them do consist in the very same duties, and are of the very same nature, in all their speces, in reference to Monarchy, as the ensuing divisions will manifest; whereof, the first is the division of Honour in Fundamentalem & Symbolicum.  
1. Fundamental Honour, is that true and real excellency, worth, and goodness, which doth make the Subject truly honourable, and is twofold: viz. Originans & originatus.  

1. Originant and radical Honour, is that excellency, worth, and goodness, which is in God the honorante, or person giving honour; whereunto that Doxology of david's doth allude, 1 Chron. 29.10, 11, 12. And those words of Christ's to the young man, Mat. 19.17. denying any to be good but one, even God, i.e. radically and essentially good: for the persevering Angels participate of a derivative goodness without the least mixture of evil; but only God himself of a radical, primitive, add essential goodness. For some Angels lost their goodness, but it is impossible for God to be divorced from his goodness.  
2. Originated and derivative Honour, is that excellency, worth, and goodness, which God doth communicate personae honoratae, or to the person receiving this honour; and this again is twofold: viz. Ethicus & Politicus. 

1. ethical Honour, is that excellency, worth, and goodness, which God doth communicate unto men for the Regulation of their own private affections, and the exercise of a pious and virtuous life; of which Honour, every man in the Commonwealth is equally capable.  
2. Political Honour, is that excellency, worth and goodness, which God doth communicate unto men for the Regulation of the external 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 Commonwealth. And this is also two fold; viz. Primarius, & Secundarius.    
1. primary 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 twofold: viz. Legislativus; & Judiciarius. 

1. Legislative Honour, is the power and authority to constitute and enact Laws and Statutes for the Public good, and benefit of the Commonwealth. And this again is twofold: viz. Ecclesiasticus, & Civilis. 

1. Ecclsiasticall Honour, is the power and authority to enact Laws and Statutes for the Regulation of men's words and actions, in order to the external performance of the duties of the first Table of the Moral Law; according to the pattern exhibited by God in the frame and composure of the Ceremonial Law instituted by God for that purpose.  
2. Civil Honour, is the power and authority to enact Laws and Statutes for the Regulation of men's words and actions, in order to the external performance of the duties of the second Table of the Moral Law, according to the pattern exhibited by God himself in the frame and composure of the Judicial Law; Instituted by God likewise for that purpose.    
2. judiciary Honour, is the power and authority to put all these Laws in execution. And this is twofold: 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 pastoral duty and office of Kings, signified principally by their Sceptre, which is is called in Christ's Govenment, A Sceptre of righteousness, because of Christ's Government over the Saints and Church triumphant, wherein there is no use at all of the Sword, but only of the Sceptre; and by the exercise of his pastoral office, to reward the faith and patience of the Saints. Which passage I do here insert to show, that the Sceptre doth principally import the Pastoral, and not the Imperial and Magisteriall office of a King, which relateth properly to his Military power.  
2. Vindicative Honour, is the power to correct and punish the delinquences of disobedient and evil men; which is the Magisteriall office and duty of Kings, signified by their sword.    
2. Secondary Honour, (which is a spece also of Political Honour) is that Honourable and Magnificent maintenance, which God hath assigned unto the King for support of his Royal 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 himself; as in that charter and grant made unto Adam in Innocency, (when there was no King or Priest but only Adam himself,) 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 eternal law of nature, and not any positive emergent law; for before the Institution either of the Ceremonial or Judicial laws of Moses,     
This Prescript and Rule was observed by the Patriarches; 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 Tithes 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 he received it from God the Lord of all: for Jacob had nothing of his own at that time but a staff, Gen. 32.10. Now as God did delegate unto Kings a power over our persons in his ordinance for their primary honour of power and authority; so did he likewise give them a power over our estates for support of that honour, which is their Secondary honour of Maintenance and Revenue: which was the ground of Christ's command, to render a tribute of our goods unto Caesar, Mat. 22.21. intimating that this temporal honour of tribute was (by virtue of God's delegation) as due unto Caesar, as the spiritual honour of praise and worship was unto God. And upon the same ground Saint Paul commands to render custom 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 Commonwealth) into his hands, Rom. 13.4. the Apostle thence concludes their Investiture with the less: 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 appears, 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 beg, or borrow the colt of the owners; but only to tell any that proffered to interrupt them, that the Lord had need of him: for it was a sufficient title to dispossess the private owner, that the public 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 Corn of Egypt for seven years together; which law was enacted by Pharaoh upon the single Counsel of Joseph, with the approbation only of Pharaoh's servants or Council, and not by the general consent of the people, Gen. 41.34. Neither can we pretend this law to be Tyrannical, and contrary to the law of God and Nature; for it proceeded from the wisdom of God, which in this business 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 Regal honour and dignity, was supported by this means of Custom and Tribute, (for their own private patrimonies could not be sufficient for maintaining such Kingly magnificence) nor do we find any particular Law or Statute for the particular endowment of these Kings, but only that general Right and Prerogative which they derive from God, investing them with a power over both our estates and persons: which was the cause that God prescribed not in the Law any settled or certain maintenance for Kings, as he did for Priests. For though both were his anointed Servants and Deputies, (and Kings also in a higher degree, for they had power over the Priests as well as the people; for Moses was not only a god to the people, but to Aaron, Exod. 4. And Moses, David, Solomon, Jehoshaphat, and other godly Kings exercised this power over both Priests and Levites; yea, even over the high Priests themselves, and that in the highest manner, deposing one and advancing another to that Pontifical honour, 1 King. 2.26.) Yet in regard Kings had power to provide for themselves in that manner as themselves judged requisite, for their own honour, and the people's safety; whereas the Priests had no power at all in any secular matters, but what the King did delegate unto them by Commission; therefore it pleased God to consign a set portion for the Priest's maintenance, and not for the Kings.  
Ob. The Lord blamed the Kings of Judah for imposing taxes upon the people, Ezek. 45.8, 9 And when Moses prescribed the King's duty, Deut. 17. he prohibited the multiplication of horses, and of gold and silver, whereby to spoil and oppress the people.  
Sol. The Lord both in these and many other places prohibiteth the imposition of all Illegal taxes and exactions, such as Tyrannical and wicked Kings usually laid upon the people, for the support of their own insatiate lusts and vanities; and such as Samuel told the Israelites would be imposed upon them by Saul, in his Tyrannical government, 1 Sam. 8.10. But never prohibited such as were intended for the honour of himself and the King, and the benefit and welfare of the people, though they seemed never so heavy and grievous, (as that tax was which Pharaoh by Joseph's advice imposed upon the Egyptians for seven years together) which use and end is not to be determined by the people's discretion, but the Kings; as appears in that instance concerning Pharaoh's act. And therefore though it be unlawful for the King to demand such taxes, for any other intent but the honour of himself, and the good of his Subjects; yet is it not lawful for the people to deny them, or resist the King's authority, when they suppose and judge them to be demanded for other wicked ends: as appears by those addresses which Samuel told the people they should make unto the Lord for redress of saul's Tyranny, by prayers and tears, 1 Sam. 8.18. For neither Samuel nor the people in those days dreamt of these means of resistance and dethronement of Kings, which the Devil hath since suggested unto his disciples. For surely had those ancient Statists understood these new redresses of Tyranny to be just and lawful, they would never have enslaved and subjected themselves unto such pressures, as are recorded in that Text.  
Repl. Naboth did justly deny his vineyard unto Ahab, 1 King. 21.3. and therefore the people's disobedience to the King's unjust demands of any part of their estate is not unlawful but commendable.  
Sol. That denial of Naboths was grounded upon a particular law of Gods concerning Inheritances in Israel, as Naboth there declareth: God forbidden, (saith Naboth) that I should give the Inheritance of my fathers unto thee. For God had prohibited by his Law that any man should alienate the hereditary possessions of his family, which by his appoitntment were to be reserved entire, to continue the distinction of the families in Israel, Numb. 36.  
And again, Ahab did not command that vineyard from Naboth as a King, but as a private purchaser, entreated Naboth to exchange or sell it to him for a private conveniency, and not for any public use: in which case, Naboth might justly deny it. For though a King be always a King, yet he doth not always act as a King in his Politic capacity, but sometimes as a private person in his natural capacity; as in the scholastical discussion of any point in question, or in any contentious recreations; as in Wrestling, or Tennis, and the like: in which cases it is not unlawful to oppose the King, both in words and actions. And of this nature also are such private bargains for private uses and conveniencies, as Ahab desired to make with Naboth, and as David did make with Araunah for his threshing-floore, which he would not take by his power, but bought with his money, 2 Sam. 24. because it was to pacify God for his own private offence, and not for the peoples, Ver. 17. (For though the people were punished, it was David alone that offended. Delirant Reges, plectuntur Achivi.) But in whatsoever the King acts in his Politic capacity as a King, he may not be resisted or opposed, either in words or actions, or denied any service, either from our estates or persons: because in that capacity he is a God over us, and may claim the same obedience from us, which is due to God himself, in all Political matters whereunto his Commission doth extend, (as the eleventh Chapter of this Book shall more fully manifest.) So that if Ahab had demanded this vineyard of Naboth for any public use concerning the King's honour, and the people's safety; Naboths pretence of Inheritance could not have warranted and justified his denial thereof to Ahab. (For inheritances might be sold in Israel till the year of Jubilee, in case of private necessity, as appears. Leu. 25.25. and therefore much more might be commanded by the King, in case of public necessity: For a public necessity must needs be a stronger supper seed as for any Law, than a private can be. As also the description of saul's Government by Samuel doth further evidence, 1 Sam. 8.10. for what that Tyrant did to satisfy his lusts, a good King may do to preserve the public.) And it is not improbable that the pretence of such a denial, was the blasphemy whereof Jezabell caused Naboth to be falsely accused; for the Text doth not say, that it was blasphemy immediately against God but against God and the King; which argueth, that those witnesses accused Naboth of some disloyal speeches not consistent with the duty of a Subject: which for aught appears in the Text, might relate to Naboth's denial of that vineyard, which the false witnesses might pretend to have been demanded for such uses, and in such a manner as that the denial thereof might render Naboth guilty of a capital dishonour and disobedience to the King.  
And thus much briefly of the nature and spece's of Fundadamentall Honour, the other spece of Honour opposite to this, is Symbolical, whereof in a word.  

2. Symbolical Honour, is the signal exhibition of respect and reverence unto any person, whose merits we conceive to make a just title thereunto: and this is that Honour whereof Aristotle's Maxim is to be understood, that honour est in honorante, & none in honorate. And this Honour is twofold, Fictitius & Verus. 

1. Fictitious Honour, is that which is grounded upon a mere pretence of some excellency, worth, and goodness in honorato, the true ground thereof being indeed only interest and self-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 than the praise that cometh of God, John 12.43. regarding the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shadow more than the substance.  
2. True and real Honour, is that which is grounded upon a real persuasion of some excellency, worth, and goodness in honorato, and is a result of Fundamental Honour, relating thereunto, as the shadow doth unto the substance. And this is twofold: viz. Ethicus & Politicus. 

1. ethical Honour, is that which is grounded upon a persuasion of personal virtue, in honorato, either Intellectual, as wisdom, knowledge, prudence, and the like: or Moral, as liberality, temperance, fortitude, justice, and the like.  
2. Political Honour, is that which is ground upon a persuasion of those Royal excellencies in honorato, which do supereminence him above all others in the same society. And this again is twofold: viz. Primarius & Secundarius. 

1. primary Honour, is that which is grounded upon a persuasion and knowledge of Supremacy of power and authority, in honorato. And this is twofold: viz. Activus & Passivus. 

1. Active Honour, is a willing endeavour to perform all his commands expressed in Ecclesiastical, or Civil Laws, and Statutes, when we conceive them to be just and honest, and agreeable to the Law of God.  
2. Passive Honour, is a voluntary submission to his judiciary decrees and censures, for our non-performance of those Commands which we conceive to be dissonant to the Law of God.    
2. Secondary Honour, is the payment of Tribute, Custom, and the like contributions out of our estates for the maintenance and support of the Royalty, and Magnificence of the Person invested with Royal power and dominion.         
And thus much briefly of the nature and species of the principal end of Monarchy, which is God and the King's Honour. It follows now that we should declare the nature and species of the less principal end, which is Salus populi.  
2 Salus populi, which is the less principal end of Monarchy, (though it be really distinct from the King's Honour, as the Relatum is from the Correlatum, yet) is an individual Concomitant thereof, and indeed a mere result and product of the same; for salus populi can never be effected by any other means, but those which in the first place do effectuate and energate the King's Honour whether we look upon the Monarchical actons of King or Subjects, both which are versed about the same object and matter, only in a divers manner. For the King by reason of the Supremacy of his power and authority, is interested only in the active part of Government, and therefore he acts for his own honour and the people's welfare, by composing Laws and Statutes, wherein he commands things tending to the preservation of peace and unity in that society, (a principal ground of both the former ends.) The people are interessed only in the Passive part of Government; and therefore they act for the King's Honour and their own welfare, by their obedience and submission to the Kings commands expressed in those Laws and Statutes; the violation whereof is a direct means of dishonour to God and the King, and of ruin and destruction to the people. For which cause Jeremy exhorted the captive Jews in Babylon to pray for the peace and prosperity of that King, because their own peace and welfare depended upon his, Jer. 29.7. And Paul also pressed Timothy and the Ephesians unto the practice of the same duty (in behalf of their Kings and Magistrates) for the same reason, 1 Tim. 2.1, 2.  
Now though this salus populi (being a result of the King's Honour) be capable of the same parts and divisions with the King's Honour, the fountain thereof; yet to avoid prolixity, I shall refer the actual 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 brief Analysis of God and the King's honour, and (salus populi, or) the people's welfare, I hope may be sufficient for a general survey of the nature and parts of the ends of Monarchy; 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 King's power.   

CHAP. X. Of the due limitation of the King's 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 do 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 national crimes, which have drawn upon us these national calamities, (a subject fit for an entire Tract, than a particular Chapter;) But my design 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 punctual and satisfactory discussion and determination of this point, so profoundly mysterious both in Divinity and Policy.  
Quaere. What matters are within the sphere of Political Cognizance, and what are res extra-regales, and metapoliticall matters wherein the King cannot exercise either his Legislative or judiciary power, without guilt of sacrilegious intrusion?  
Sol. This Quaere consists of two parts; the latter consequential of the former, and both of them immediate expedients to enunciate the quality and extent of the King's Commission from God; the sole ground both of the King's Power and the Subjects Obedience. For though Kings be styled Gods in Scripture, Psal. 82.6. and are indeed really so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in their Politic capacity, referring to their power over their Subjects: yet we all know that they are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in their physical capacity, referring to their nature and essence, for they shall die like men, Psal. 82.7. And therefore the right understanding of the nature of the King's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. reddendi (aesari, quae sunt Caesaris. 2. For Kings more especially, that they may truly understand the due limitation of this Commission, and in what things God hath reserved the power entire to himself; and to conscience, (his highest and most immediate deputy and substitute) for direction of the King's 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 Political Cognizance, which is twofold: viz. Objectum per se, & Objectum per accidens.  
1. Objectum per se, which is the direct and immediate Object of Political Cognizance, consists in the Fundamentals and Essentials of Politic Government; being such causes and matters wherein the King may lawfully exercise both his Legislative and judiciary power over all persons within his Dominions, both Ecclesiastical and Civil.  
2. Objectum per accidens, which is the indirect and accidental Object of Political Cognizance, consists in the Contingentials of Politic Government, being such causes and matters, wherein the King may lawfully exercise both his Legislative and judiciary power over some persons of both sorts, whether Ecclesiastical or Civil: but not over some of either sort, although they be his native Subjects, inhabiting within his own Dominions.  
The discussion of which two points, manifesting what doth fall directly, and what ex accidenti, within the sphere of Political Cognizance, will be a full and direct Solution of the former part of this Quaere: from whence it will be easy to conclude, what are extra-regalia, and Metapoliticall matters. The judgement whereof, God hath reserved immediately to himself, and conscience, (his immediate Deputy and Vicegerent in all humane affairs) and wherein the King cannot exercise, either his Legislative, or judiciary 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 Political Cognizance; which (as we said) consists in the Essentials and Fundamentals of Politic Government: which are twofold; viz. Nativa, & Praeternativa.  
1. The Native Fundamentals and Essentials of Politic Government, are such causes and matters as were of Political Cognizance upon the first original Institution of that Government, when man's innate knowledge, and native light of understanding, was sufficient for the direction of his duty, without the help of positive Laws and Statutes; and the native rectitude and inclination of man's will, was sufficient to excite the performance of his duty, without the help of any judiciary 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 Politic Government was first instituted by God.  
1. The time when Politic Government was first instituted, was immediately upon man's first creation in the state of Innocency, and under the old Covenant of Works: for Politic Government, (as we formerly manifested) is a natural blessing, enabling man for the due performance of his natural duties, and grounded upon the fifth Commandment of the Moral Law; prescribing honour to Parents, which commenced upon man's first creation, before Adam's Apostasy: by virtue of which law of Nature, the Heraldry of Sub & Supra did then receive a being amongst men; and Parents by virtue of that natural 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 Adam's sinful prevarication had never devested himself and his posterity of their native Prerogatives, yet this gradual Heraldry of Sub & Supra (supereminencing Parents above their Children) should have had its due and natural influence upon mankind. For even Christ himself (although totally exempted from all manner of enormous guilt, both actual and original, 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 only natural duties, consisting in the right use of those natural blessings, wherewith God did invest man upon his first creation, before his Apostasy, 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 Works. And therefore, as the duties which God did then require of man, were partly Internal, partly Externall; so did he confer upon man two sorts of natural blessings correspondent unto these duties. 1. Internal blessings, which are bona animi, or the blessings of the soul. 2. Externall, which are bona corporis, & fortunae; the right use of which two sorts of natural blessings, is the very sum and substance of all the natural duties expressed in the Decalogue or law of Nature, which was the Rule of all humane actions before Adam's Apostasy.  
For the regulation of all Internal acts of the understanding and will, (which are the faculties of our souls) 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 natural creatures which God made for the use and service thereof, was prescribed in the other eight. And other duties than these, were not at that time either known unto man, or required of him by God; so that no Political or Monarchical power, could possibly at that time be extended to any other matters, but only these natural 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 Politic Government, which is the grounds whereupon it was instituted.  
2. The grounds of the institution of Politic Government are two: viz. Primarie, and Secondary.  
1. The primary 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 ourselves, therefore we must wholly devote ourselves to his worship and service, as his people and servants, Psal. 100.2. And the reason why the Holy Ghost prohibited the exhibition of any honour or reverence unto Idols, is, because they cannot give any being unto man nor frame any man in the womb, Esay 44.24. so that the primary and original ground of Politic Government is the power to communicate a being and existence; which power God delegated unto man immediately upon his first creation, by that propagatorie benediction, Crescite & multiplicamini, Gen. 1.28. From which fountain did flow the other secondary and immediate ground of Politic Government.  
2. The Secondary ground is the gradual and distinctive Heraldry of Sub & Supra (above mentioned,) supereminencing one man above another: For as God did ordain parents to be his instruments in the communication of a being unto their children, so did he likewise ordain, that children should be so fare forth subject and inferior unto their parents, from whom they do derive their being, as they do depend upon their parents for the same. For whereas God himself by way of creation did communicate unto Adam the entire being both of soul and body, (in both which respects, Adam is styled the son of God, Luke 3. last;) so did he thereupon ordain, that Adam should be subject and obedient unto himself, in all the actions and motions both of soul and body: and whereas God did ordain Adam and all his descendants to be God's instruments, (by virtue of that propagatorie benediction) in the communication of the corporeal part of being unto their children, so did God likewise ordain the subjection and obedience of children unto their parents, to be extended unto all the extrinsecall actions and motions of the body; (God reserving still the power and command over the intrinsical acts of the soul of every man entire to himself, because every soul doth still derive its being immediately from God, and not from our parents.)  
Whence it is manifest in the second place, that those Native Fundamentals and Essentials (which are the proper and adequate Object of Political Cognizance,) are only the Externall duties of the Moral law, consisting in the right use of the Externall blessings of nature: viz. bona corporis, & fortunae, which are the only blessings hereditarily descendable, and communicable unto children from their parents. For seeing all Politic Government is grounded upon paternal, (as a Policy is upon an Oeconomie, which are not essentially, but only circumstantially different, (both of them regulating the same duties and actions, only whereas an Oeconomy doth regulate the actions of one family, a Policy doth regulate the actions of many families.) And seeing all paternal Government is grounded upon this Heraldry of Sub & Supra, established between Parents and Children by the fifth Commandment; and this gradual and distinctive Heraldry upon the power to communicate a being and existence, delegated unto parents by God's propagatory benediction, Gen. 1 28. which benediction reacheth only the corporal, and not the spiritual part of man: It doth necessarily follow, that no Political or Monarchical power can be directly extended to any other matters, but only the corporeal and external duties of the Moral Law.  
Ob. If the communication of a being and existence were the ground of this Heraldry of Sub & Supra, than all children should be subject and inferior unto their parents; but Asa King of Judah was not subject to his grandmother Maacha, but did depose her, and yet was not reproved but commended for that act, 2 Chron. 15.16. And so was Joash for the deposition of Athaliah his father's mother, 2 Chron. 23. and therefore, the communication of a being cannot be the primary ground, either of that subordination, or of the institution of Government.  
Sol. All men as men, and in their natural capacity, are inferior, and aught to be subject unto their parents; but men as Kings, and in their Politic capacity, cannot be children unto any man, nor have any father but God; and therefore are styled by the Holy Ghost, the children of God, Psal. 82.6. I have said, Ye are children of the most high, and therefore in this sense they cannot be inferior or subject unto any but God alone, and so by consequence must be above their own natural parents, in Rule, Dominion, and Power: and in case of justice, must not respect that natural relation, no more than Asa did respect it in his grandmother Maacha, who in this Politic relation was not a Parent or Judge, but a subject and child to her own natural grandchild; and so was Athaliah to Joash. And the Virgin Mary to her son Christ Jesus, who rebuked his own mother when she presumed to command in matters above her sphere, for a miraculous supply of the defect of wine, john 2 Woman what have I to do with thee? He doth not here give her the stile of Mother, but of Woman; as if she had no relation of a parent and governor to him: because that command or desire which she transmitted to him, could not be performed by him, as he was a man, and her natural son, but only as he was a God, and so a spiritual father to his own natural mother.  
And thus much briefly of the Native Fundamentals and Essentials of Politic Government; the next point to be spoken of is the Preternative.  
2. The Preternative Fundamentals and Essentials of Politic Government, are those matters which fell directly within the sphere of Political Cognizance upon the restitution of that Government, when that blessing (amongst others which are the ground and object thereof) was renewed unto man by the mercy of God in Christ, after Adam's sinful prevarication had devested both himself and his posterity of all those blessings wherewith God had enriched his created nature: which blessings of nature were not renewed unto man in their native integrity and perfection, but only in such a measure as the wisdom of God saw most expedient to immind man of his own infirmity, and selfe-insufficiency: whereby to occasion the application of himself to seek for happiness in the mercy of God in Christ, and not in any natural perfections, worth, or excellency of his own. For which purpose, God was pleased to leave the understanding of man in statis suo restituto, so much obnubilated, that his natural knowledge is not sufficient for direction of such natural duties, as are requisite to peace and unity, the means to preserve humane society, which is one of the ends of Politic Government: which defect therefore in natural knowledge, God ordained to be supplied by the exercise of the King's Legislative power, in the composure of Laws and Statutes for man's direction, both in Ecclesiastical and Civil affairs. And for the same purpose, did likewise leave the will of man so much depraved, that his natural inclination is not sufficient to excite him to the performance of such natural duties, as are requisite unto the preservation, peace and unity of humane societies; (though he did know and understand them) but rather unto those opposite sins and transgressions, which tend to the dissolution and destruction thereof: which defects in our natural inclinations, God ordained to be supplied by the exercise of a judiciary power, whereby to excite us to the performance of these natural duties, either by the remuneration of our merits of obedience, or the punishment of our crimes of disobedience, unto the Laws and Statutes, composed for man's direction, both in Ecclesiastical and Civil affairs: so that the exercise both of the Legislative and judiciary power of Kings, were mere emergencies of man's Apostasy. 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 men's hearts, that it was sufficient to direct all Political and Monarchical duties; and the natural rectitude of their wills, to excite the performance of them) there was no occasion at all for the exercise, either of the Legislative or judiciary power for direction of Political and Monarchical duties, or restraint of Political and Monarchical exorbitances: neither should there ever have been any more occasion (if man had persisted in that his native Innocency and integrity) for any such direction or restraint, than there was to direct the duties, or restrain the exorbitancies of Christ himself, (whose innocency and integrity, both in his nativity and conversation, was parallel to adam's 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 laws 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 judiciary power in actu signato, yet) the actus exercitus, or exercise thereof, was a mere emergency of man's prevarication and Apostasy, which did not occasion God to ordain and institute any new sort of humane policy, or any new laws, for direction of Political duties, but only to ordain the actual use and exercise of his Legislative power, to supply and help the defects, imperfections, and infirmities of his understanding, in the laws of nature, by the composure of Positive Laws 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 Laws and Statutes.  
The result of all which, is but briefly this, that the Objectum per se, or the direct and immediate Object of Political Cognizance, (consisting in the Fundamentals and Essentials of Politic Government) is only the external duties prescribed in the Moral Law; in reference unto which duties, Kings both may and aught to exercise both their Legislative and Judiciary power, over all persons within their Dominions, whether Ecclesiastical or Civil.  
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 sin; 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 Creditor: so that the exercise of the vindicative part of Judiciary power in Magistrates, inflicting punishment for offences, must needs be unlawful, and destructive to the principles and privileges of the Gospel of Christ.  
Sol. I answer, that the punishments inflicted by Magistrates, are not intended for the satisfaction of God's justice for our offences against God, but for the instruction of our obedience in order to the public peace: for no temporary punishments or tortures how extremely inhuman and barbarous soever, can possibly be satisfactory for the least sin against the law of God, whose merits in the court of God's Justice, are eternal death. Neither doth any man suffer now in earth, nor shall any man suffer hereafter in hell, for any sin against God and his law of nature, but only for sins against Christ, and his law of the Gospel; that is, for infidelity, despair, 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 sin committed against God, (for that satisfaction is peculiar to the sufferings of Christ,) but for prevention of future mischiefs, either in the offender, or others, or both, that men may live together in peace and unity, following all godliness and honesty, according to the commands of the Gospel, and law of Christ; which, as I said before, is not different from the Moral law, (given by God at the first creation) in Essence, (for both of them enjoin the same duties) but only in circumstance and the manner of performing these duties. For whereas the law of God doth require an exact and legal performance, according to the letter of the law; the law of Christ doth require only an equitable and Evangelicall performance, according to the measure of our abilities. And therefore, whereas the offences against God's law were determinable only in a Court of Justice, and so punished according to the quality and merit of the trespass; the offences now against Christ's law, are determinable only 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 we have received by Christ, (who hath renewed by his Spirit in every man's soul, some of the obliterated characters of nature, whereof they were deprived by Adam's sinful prevarication.) And according to this law of Christ, are all the Nations and Kingdoms 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 Christ's Lieutenants and Deputies, (for what Solomon attributed to Christ's power indefinitely in the consignation of Kings, Prov. 8.15. By me Kings reign: David expressly extendeth to Heathens as well as Christians, Psal. 2.8. I will give thee the Heathen for thine inheritance. And Saint John expressly affirmeth Jesus Christ to be Prince of all the Kings of the earth, Apoc. 1.5.) And therefore, all Kings do 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 only upon the quality of the offence: For no Prince in the world, whether Heathen or Christian, do punish Idiots and Madmen for the same offences, which sometimes are made capital 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 King's Judiciary power, is not intended for satisfaction for sin, (for which Christ died) but merely for restraint of such enormities, as are destructive to peace and unity, and by consequence, to all Politic Association.  
2. The second spece of the Object of Political Cognizance, is Objectum per accidens, which is the indirect and mediate Object of Politic Government, consisting in the Contingentials thereof, being such causes and matters, wherein the King may exercise both his Legislative and judiciary power over some persons, both Ecclesiastical and Civil, but not over other some of either sort: And these are those supernatural and Evangelicall duties, which were never known nor any way useful upon the first institution of Politic Government under the old Covenant of Works; but were instituted afterward, and made ordinances of the new Covenant of Grace, (not directly for helps of Politic Government, but) for the immediate means and helps to life and salvation by Christ, and the advancement of his mystical kingdom. Such as were the Sacraments both of the Old and New Testament, which were symbolical ordinances, instituted by God, merely, as seals and confirmations of this new Covenant of Grace: and also, all Evangelicall forms of Worship, Government, and Discipline, relating immediately unto Christ. All which, are supernatural duties, wherein the light of nature (though it were restored to its native and pristine purity) is no way conducent to guide or direct us, without particular revelations of the Spirit of God, declared either by Scripture, or some other extraordinary and supernatural means: which duties therefore cannot be known to Heathens, to which God never vouchsafed the benefit of such revelations, nor be possibly capable of any legal sanctions, from the most prudent and intelligent Legislator, that ever sat at stern in any Heathenish Commonwealth.  
And yet though Heathens cannot be good Christians, they may be good Kings, as the Holy Ghost testifieth of Cyrus, whose Government is much magnified, Esay 45. although he understood nothing of these Evangelicall duties which relate to Christ: the like Panegyrics are recorded (not only by the Heathenish, but also) by Christian Authors, of the government of Solon of Athens, Lycurgus, of Lacedaemon, and Servius Tullius, of Rome. And this is further manifested by that judicious and rational answer, which Gallio the Roman Deputy returned to the complaints of the Jews against Paul, for preaching against the Jewish Ceremonies, and the outward form of worship prescribed by Moses, Acts 18.14, 15. If it were a matter of wrong or injustice, (saith Gallio) (which importeth sins against the law of the second Table) or of wicked lewdness, (which importeth sins against the law of the first Table of the Moral law) than reason would (O ye Jews) that I should bear with you. But if it be a Question of your law, look ye to it, for I will be no Judge of such matters. Whence it is observable, that though this wise Heathen was persuaded, that it was a part of his office and duty to judge of offences against the law of nature, (whether they were transgressions of the first Table, and so immediately against God; or of the second Table, and so immediately against our neighbour,) ye he did conclude from the principles of sound reason, that the judgement of these Jewish Ceremonies, (which were not natural but Evangelicall duties) did not pertain to his Office or Calling: So that these Evangelicall duties cannot be directly and per se the Object of Political Cognizance, or the subject of any positive Law or Statute, generally obligatory unto all persons.  
But yet these Evangelicall duties, may and do fall within the sphere of Political Cognizance indirectly, and per accidens, that is, in such persons to whom God doth vouchsafe the benefit of these supernatural revelations; for in regard the service and worship of God, aught to be the first and principal care of all Kings, as well Heathen as Christian, (according to the Maxim of that 
* Arist. pol. lib. 7 c. 8.  knowing Heathen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Religion must be the foundation of all Policy, being the most important business amongst the affairs of State, cementing all societies, and energating all laws, as Plutarch well observeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And in regard also, that they to whom God hath vouchsafed the knowledge of these Evangelicall and supernatural duties, cannot with a safe conscience, serve and worship God after any other manner, but that which in their opinion is most consonant to his word and will: therefore it is both lawful and expedient for Kings to exercise both their Legislative power in composure of Laws and Statutes, for directing a laudable conformity amongst these persons in the religious observation and practice of these Evangelicall, and supernatural duties, of the Religion and piety whereof they are already sufficiently persuaded and satisfied in their consciences: and also their Judiciary power, in punishing the contempt or neglect thereof; because to such persons there is no medium, between the practice of these duties, and that wicked lewdness or profaneness; the restraint and reformation whereof, Gallio did acknowledge to be directly a part of the duty of the Magistrates office and calling.  
But for other persons, who are not of the same persuasion concerning the Religion of these Evangelicall duties, but believe the practice thereof to be superstitious and dishonourable to God, and another form of worship to be the only acceptable service unto him: in regard the practice of Evangelicall duties in such persons, cannot proceed from faith and trust in God, whereby they may expect a blessing from him upon their service and devotion, but rather that curse and damnation, which Saint Paul affirmeth to be the just merits of all acts of worship which are not of faith, but either of doubtfulness, or (which is worse) of perfect hypocrisy and dissimulation, Rom. 14. last; The enforcement of such a conformity by the Magistrate in Evangelicall worship and service in such persons contrary to their consciences, must necessarily render him guilty, not only of their sins, (and thereby liable to that curse and damnation which is due to their hypocrisy and dissimulation, whereof he is in some sense the efficient cause) but also of sacrilegious intrusion upon those sacred prerogatives which God hath reserved wholly unto himself, (that is, the command and power over men's consciences, over which, he never appointed any lord or master besides himself; as the expressions and exhortations both of our Saviour, Mat. 23.8, 9 and of Saint Paul, 1 Cor. 8.6. do purposely insinuate) and whereunto the King's Commission did never extend.  
Whence it is manifest, that Christian Kings may exercise their Legislative power in the composure of Laws and Statutes, to direct a conformity of Evangelicall worship and service in those persons, unto whom God hath vouchsafed the true understanding thereof, and thereby satisfied their consciences of the Legality and Religion thereof: and also his judiciary power, in rewarding the pious and due observance, and punishing the impious contempt and neglect of such duties in the same persons; But may not exercise either his Legislative or Judiciary power, to prescribe Laws for to enforce the practice of such duties upon other persons, to whom God hath not vouchsafed that understanding & knowledge concerning these duties.  
But now for a further illustration of the premises; and to frame a more direct, full, and satisfactory answer to the Quaere concerning the due limitation and extent of the King's power, I will here set down a brief Analysis of the whole duty of man; the regulation whereof, is the very design of that Power and Dominion which God hath either delegated unto the King, or reserved unto himself and conscience, touching humane affairs: And from thence demonstrate,  
1. Unto what duties the King's power doth properly and directly extend, so that he may lawfully exercise the same over all persons within his Dominions, whether Ecclesiastical or Civil, for the regulation of such duties.  
2. Unto what duties the King's Power doth extend only indirectly and per accidens, so that he may lawfully exercise his power over some persons within his Dominions of both sorts; but not over other some of either sort, for the regulation of those duties.  
3. Unto what duties the King's Power doth no way extend, neither directly nor indirectly; so that he may not exercise the same over any person within his Dominions, whether Ecclesiastical or Civil, for the regulation of those duties.  

The duty of man is twofold,  
1. Natural, which is the duty of man, quà homo rationalis; and is expressed in the law of nature, divided by Christ, Mat. 22. into two parts, or tables. 

1. Contains the duty of man towards God, and consists in a love exceeding all self-love Ver. 37. And this duty is twofold, 

1. Internal, consisting in the service and worship of God by the inward acts of the soul, (i. e. of the understanding, will, and affections of man) and in a due return of the bona animi, which God hath conferted upon man. And this part of man's duty is prescribed in the first Commandment.  
2. Externall, which consists in honouring God by outward actions, and in a due return of those hona corporis, & fortuna which God hath conferred upon man: And this is twofold, 

1. Original and primary, which is that honour, worship, and service, which both Moses, Deut. 6.13. and Christ, Mat. 4.10. smits solely unto God And is twofold, 

1. Private, consisting in personal honour and worship of God: which is twofold, 

1. Corporall, consisting in the outward gestures of the body. Prescribed, Commandment 2.  
2. Vocal, consisting in reverend speeches & praises of God. Prescribed, Commandment. 3.    
2. Public, consisting in the practice of these duties at solemn times, and in solemn assemblies. Prescribed, Commandment 4.    
2. Representative and Secondary, which is the honour, worship, and service, due unto Parents, Kings, and Magistrates, as God's Deputies and Lieutenants: Prescribed, Commandment 5. which I shall fully demonstrate in the next Chapter, to be a Precept of the former Table of the Moral Law; and that Kings and Parents (in that capacity as Kings and Parents) do relate unto their children and Subjects as Gods, and not as Neighbour.        
2. Contains the duty of man towards his neighbour, and consists in a love inferior unto the love of ourselves: And is twofold; 

1. Externall, which consists in the performance of external offices of love, and restraint of external injuries to our neighbour, 

1. In his own person. Commandment 6.  
2. In his second self. Commandment 7.  
3. In his god's Commandment 8.  
4. In his good name, Commandment 9    
2. Internal, consisting in the inward inclination, and desire to perform these duties, and in the restraint of all inward motions to the sins prohibited in these precepts. Commandment 10.    
2. Evangelicall, which is the duty of man, quà homo Christianus: And is expressed in the Gospel or Law of Christ. Which duty is twofold, 

1. Merely Evangelicall, which consists in the right use of Evangelicall and supernatural blessings conferred upon particular men for the advancement of the Gospel of Christ; as the power of working miracles, of prophesying, and the like, mentioned by Saint Paul, 1 Cor. 12.  
2. mixedly Evangelicall, which consists in the right use of those natural blessings which enable men for the performance of the law of nature; (And therefore these mixtly Evangelicall duties, are the same in substance (as I shown before) with natural duties, and are differenced after the same manner, and regulated by the same precepts of the Moral Law) but the difference consists (as to our present purpose) in the Object and terminus ad quem, whereunto these Evangelicall duties do refer, which is Christ the Redeemer, whereas natural duties do relate unto God the Creator both as their object and erred.     
Now from these premises, I shall return a direct answer to the Quaere concerning the extent and limitation of Regal power in three brief Theses or Corollaries, showing, 

1. What are omnimodò Regalia.  
2. What are partìm Regalia, and partim extra-regalia.  
3. What are omnimodò extra-regalia.    
Only by the way I shall premise another brief praecognitum to facilitate the understanding of these ensuing Corollaries; 
Note.  viz. That (in regard the opinions of Heathens, Jews, and Christians, do generally concentre in the due extent, and limitation of Regal power, in order to the duties of the second Table,) my present discourse shall only refer unto the duties of the first Table of the Moral Law, for two reasons:  
1. Because the people are most subject to offend in these duties, and that two ways: 

1. Through error; because these duties do most transcend their natural reason.  
2. Through zeal; because they conceive these duties most nearly to concern their eternal, and spiritual happiness, and welfare.    
2. Because Kings and Magistrates are, or at least wise aught to be most diligent in the reformation and punishment of offences, which immediately concern God and Religion; because the promotion of God's honour, worship, and service, is the principal part of the office and calling of Kings and Magistrates; the direction of whose precipitate zeal in this point, is the absolute design of this Chapter.  
The first Thesis declaring what are omnimodò Regalia, is this. 
Thesis' 1.  All Externall duties prescribed in the four last precepts of the first Table of the Moral Law, are directly and properly of Political Cognizance; so that the King may lawfully exercise his Legislative power in the composure of Laws and Statutes, for direction of honour, worship, and service, both to God and himself, and that concerning both public and private acts of honour and worship, whether of the body, or of the tongue: and here the disposal and ordering of our estates, (i. e. the bona fortunae, as well as bona corporis) must be presupposed to be directly of the same cognizance, and to pertain to the same power. For Solomon commands to honour the Lord with our substance, Prov. 3.9. and God ordained parents and Kings to be his instruments in the impartment of these outward blessings of fortune, as well as the blessings of the body, unto their children and subjects: and therefore it is lawful for them to command in the one as well as the other, in order to all outward duties. And in whatsoever he may lawfully exercise his Legislative power, in the same he may likewise exercise his Judiciary; for that is the life of the Law, which without execution, is but a dead letter, like a man without a soul.  
I shall not need to insist upon the confirmation of this Corollary, because I presume the grounds already premised in the former part of this Chapter, may be sufficient to warrant this conclusion. And besides the professed design of this Chapter, is not so much the extent as the limitation of the King's power, in order to Evangelicall duties, which are extra-regalia. and Metapoliticall matters, whereof we shall speak in the two following Theses.  

Thesis' 2.  The second Thesis which declares what are partì Regalia, and partìm extra-regalia, relates to matters of Evangelicall worship, Government, and Discipline; which is this.  
No Evangelicall ceremonies or forms of worship, nor any Ecclesiastical Government or Discipline which relateth unto Christ, is directly, and per se of Political Cognizance, but only indirectly, and per accidens. And therefore the King cannot lawfully enact any Laws or Statutes concerning these matters, which shall be generally obligatory unto all persons within his Dominions; but only unto such persons whom God hath enlightened by his spirit, and thereby satisfied their consciences of the lawfulness and Religion of such Worship, Government, and Discipline.  
The Reasons are two.  
The first whereof is fully declared in the former part of this Chapter, demonstrating all Ceremonies which relate unto Christ, and are any ways significative, either of his person, his offices, or acts of mediation, to be supernatural matters, and therefore such, wherein the light of nature cannot be a sufficient guide, so that they cannot be ranged amongst the Essentials, but only the Contingentials of Politic Government.  
The second Reason is, because conscience is the only law and rule whereby the merits of these duties are to be judged; as Saint Paul declareth, Rom. 14. last; where speaking of Evangelicall Privileges and Ceremonies, he enjoineth the dictates of conscience to be observed under no less sanction than damnation to him that disobeyeth: of which doctrine, his own practice concerning the Sacrament of Circumcision is a manifest confirmation; for though he caused Timothy to be circumcised because of the Jews who were persuaded, that none who contemned that Ceremony, were members of the true Church, or fit for their association, Acts 16.3. yet he would not permit Titus to be circumcised, because the Grecians should be satisfied, that he did not esteem these Ceremonies so essential to life and salvation, that they ought to be obtruded upon those, whose consciences were not satisfied concerning the same, Gal. 2.3. And you may observe, Acts 15. that when the Apostles consulted of sending decrees, concerning the observation of Ceremonies to the Gentiles; upon whom the Jews would have obtruded the observation of Circumcision, as necessary to salvation; they were careful to enjoin neither Circumcision nor any other Ceremony, but such as those, of the Religion whereof the Gentiles were formerly satisfied in their consciences. And therefore, if the Magistrate shall by any Law or Statute compel men to practise those Ceremonies or Forms of worship, concerning the Religion and lawfulness whereof they are not satisfied in their consciences, he doth compel them to sin, and thereby render himself guilty of that damnation, which Paul affirmeth to be the merits of all injuries done to the conscience.  
Ob. All the godly Kings of Judah; as, David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah, did impose the observation and practice of the Jewish sacraments, and other Evangelicall forms of worship upon the whole nation of the Jews, and also punish the neglect thereof: and therefore Kings may lawfully exercise their power in these matters, over all subjects within their Dominions.  
Sol. God had revealed, and expressly enjoined the use of these Sacraments, and set Forms of Worship, Government, and Discipline, unto the whole nation of the Jews; and therefore the Jews were obliged thereunto, (not by the Laws of the King, but) by the immediate law of God, within whose cognizance, both these Evangelicall ceremonies, and conscience itself also, the Judge of all these, doth directly fall; over which, God only, and not the King is Judge: so that when these Kings did exercise their Judiciary power concerning these Jewish rites, it was only in pursuance of the law of God, which made these duties generally obligatory unto that Nation. But it was not lawful for those Kings, to force the practice and observance of these duties upon any other people, though they lived within their Dominions; nor do we find in Scripture, that any of these godly Kings did force the Gibeonites who were their subjects, (but not Israelites) either to be circumcised, or to eat the Passeover, or observe any other Jewish Rites. Only indeed, if any stranger became a Proselyte, and so a professor of that Religion, not by constraint, but of their own voluntary inclination and desire, than it was lawful for the Magistrate to force such to observe the Jewish Ceremonies, Exod. 12.48. because then the neglect thereof, was an act of profaneness in such (as well as in the Jews) which is directly of Political Cognizance, and pertains to the Magistrate both to judge and punish.  
But in regard the inward satisfaction of conscience concerning these Evangelicall Forms of Worship, Government, and Discipline, is that alone which doth naturalise these supernatural duties, and thereby quarter them in praedicamento Regalium, and transform them into matters of Political Cognizance. And the inward dissatisfaction of conscience that which impedeth their naturalisation, and the removal of their quarters de praedicamento extra-regalium, the proper sphere of all Metapoliticall matters; (which inward qualification of conscience is properly a point of faith, and so a duty of the first Commandment of the Moral law:) for till we be so fully satisfied concerning the Religion of these Evangelicall Ceremonies, and Forms of Worship, that the practice thereof may proceed from faith, neither can we adventure upon the voluntary practice thereof, or the Magistrate enforce the same upon us, without the incurment of the guilt of damnation to both.) I shall therefore refer the more punctual discussion of this point unto the next Thesis, which concerns the omnimodò extra-regalia, whereunto it doth more properly appertain.  
The third Thesis declares what are omnimodò extra-regalia. 
Thesis'. 3.  And this relates to Internal duties and matters of Evangelicall faith and doctrine, which is this: No internal duties prescribed in the first Commandment of the Moral Law, do either directly or indirectly fall within the sphere of Political cognizance, so that the King cannot lawfully exercise either his Legislative or judiciary power in matters of faith and doctrine; nor by any positive Laws and Statutes, determine what points shall be Orthodox, and what Heretical: neither may he under the sanction of any personal, or pecuniary mulct, or penalty, enjoin his Subjects to profess and swear such Creeds, and Articles of Faith and Religion, as those Laws shall make Orthodox: or by virtue of those Laws punish any of his Subjects, who out of conscience do profess themselves of another different Faith and Religion.  
The Reasons for confirmation hereof are three.  
The first whereof appears partly in the premises, declaring no humane power or authority, to extend unto the acts of the soul; because the soul doth derive its being immediately from God himself, and not from our parents.  
Ob. Saint Paul exhorteth (not every body, but) every soul to be subject to the higher powers, Rom. 13.1. thereby importing the King's power to extend unto the acts of the soul, as well as the acts of the body; so that not only the Externall, but also the Internal duties of the Moral Law, must come within the sphere of Political Cognizance.  
Sol. That exhortation of Paul's is not directed unto Kings, but unto Subjects, and therefore doth not relate unto the King's power, but unto the Subject's obedience: For though the King cannot judge the acts of the soul, or punish the thoughts of the heart, (how unjust, impious, or Atheistical soever;) yet doth not that privilege the Subjects to perform their acts of obedience out of hypocrisy, and dissimulation, and with eye-service, (as the Apostle speaketh, Ephes. 6.6.) And not out of sincerity and singleness of heart: for wrath and not for conscience sake. The Reason is, because this duty of obedience and subjection to Kings, is not merely a service to Kings, but principally to God himself, (whose person the King doth represent) who seethe and judgeth the secrets of our souls, and measureth the merits of our duty, not by our outward work, but by our inward faith and love. And therefore (though the King's power cannot, yet) our obedience must be extended even to the acts of the soul, that it may be an acceptable sacrifice to God, as well as the King; but this doth not authorise the King to exercise his power over the acts of the soul.  
The second Reason is grounded upon Christ's ordinance for the plantation and promulgation of the Gospel and faith of Christ, Mark 16.15. Go ye into all the world, and preach the Gospel. This is all the commission which the Apostles had, (and which other Ministers still have) for the conversion of men to the Faith and Religion of Christ. And yet they were sent to convert the Gentiles, a people who neither understood or believed any thing at all, either of Christ, or Scripture, or any principles of that Faith and Religion; nor were any way inclined to seek after such knowledge. It's true indeed that Christ endowed his Apostles with a power fare beyond the power of Magistrates; for it was a power to work miracles, but that was not for the punishment or destruction of any, but for the benefit and preservation of all such, upon whom they were showed, which was a fit means to persuade and convince their understandings: but we never read that Christ did delegate any Legislative or judiciary power unto his Apostles, to punish any misbelievers, or enforce the profession of those truths and points of faith, which they could not persuade; nay indeed, he peremptorily inhibited them the affectation of any such power, Mat. 20.25. whereupon Saint Peter chargeth Presbyters, not to demean themselves in the execution of their office as lords over God's heritage. And yet it is the duty of Ministers, and not of Magistrates, to reform errors in matters of Faith and Doctrine; for we do not read that ever Christ gave any rule or command to Kings, or Magistrates, to plant or propagate his Faith and Gospel: and therefore in relation to these duties, the Ministers, and not the Magistrates, are styled Fathers, because it is the duty and office of Ministers, and not of Magistrates, to beget men in Christ Jesus through the Gospel, 1 Cor. 4.15.  
Ob. Esay prophesying of the flourishing estate of Christ's Church among the Gentiles, under the Gospel, reciteth this for a special means of the increase thereof, that Kings shall be the nursing fathers, and Queens the nursing mothers of the Church in those days, Esay 49.23. whose office it is by power to compel, and not by preaching to persuade men to forsake the error of their ways: And therefore Kings being fathers to the Church of Christ, may execute the duties of their calling over the members thereof; and by consequence, may exercise both their Legislative and judiciary power in matters of Christian Faith and Doctrine, which is that which constitutes men members of this Church, and gives the nomen & esse to a Christian, quà talis.  
Sol. The attribute which this Text giveth unto Kings, doth admirably express the duty of Christian Kings towards their Subjects, in reference to their Christian, and spiritual vocation, and profession. For Kings are not here simply styled fathers, as in other places of Scripture, which relate directly to their power and sovereignty over their Subjects; but with the addition of this Epithet of Nursing, they shall be (saith the Text) Nursing father's: now a Nurse you know doth not beget a child, but only protect and nourish it, after it is both begotten and borne.  
And such a power indeed, a Christian King may, and aught to exercise over his Subjects; that is, after they are begotten and borne children of the Faith and Church of Christ, by the preaching of the Gospel; he both may and aught to use his power to protect them from the wolvish enemies of Christ's Church, and to nourish them by gracious expresses of his Royal favour. But I cannot find any warrant for the King in that Text, to enact any Laws or Statutes, to compel men of another Faith and Religion to become such as himself, or to punish them that will not; nor can I believe it to be any part of his commission or calling.  
Repl. It may be replied against this, first, That such a liberty, for every man to profess and believe what his own fantasy doth suggest and judge Orthodox in such high and sacred mysteries will fill the Church with absurd, and blasphemous errors, and heresies; and by consequence, the Commonwealth with distractions and divisions. For it is a probatum of daily experience, that when the people are madded and instigated by mad Sheba's and Sectaries, they will adventure upon any mischief, sparing neither Sceptre nor Mitre, Ephod nor Diadom, fancying the cause to be Gods, and that themselves do God good service, when they rage against his Anointed, and kill his Prophets with the sword, in the furious pursuit of their fanaticke opinions.  
And therefore, there is a necessity that Kings should exercise their power to settle an Uniformity in matters of Faith and Doctrine, because the peace, and unity, and preservation of the Commonwealth, doth so directly depend thereupon. Secondly, The Primitive Church hath afforded us many laudable precedents to this purpose, in many Creeds, and brief forms of Confessions, purposely composed by the Fathers and Counsels of those times, to the end, that a professed Uniformity of Faith and Doctrine in such Fundamentals, might preserve the peace and unity of the Church, and by consequence of the Commonwealth. And therefore, there wants neither reason nor authority to warrant the exercise of Regal power in matters of Faith and Doctrine.  
Sol. This Uniformity of Faith and Religion, is more to be desired then hoped for; for Saint Paul hath expressly declared the necessity of such a dissonancy amongst Christians in the principles of Faith and Religion, as shall also introduce divisions and discords amongst them, 1 Cor. 11.18, 19 in which Text, the Apostle allegeth the providence of God to be the ground thereof, who thereby provides for the manifestation of the sincere and faithful, and also for their better information and knowledge in matters of faith. And surely the Gospel had never been so perfectly radicated in the minds of Christians, without oppositions and disputes concerning the same; and therefore it proceeded from the wisdom, providence, and goodness of God towards his children, that these divisions should be the fruits and effects of the Gospel, (as Christ himself did forewarn his Disciples) for christian's are always best principled in those points which are most controverted; for the disputes concerning Jewish Ceremonies in the times of the Apostles; concerning the Trinity in the times of the Fathers; concerning the nature of Justification, of the Sacraments, and other points of Popery, of later times; and concerning forms of Worship, Government, and Discipline of the Church, in these present times, hath begotten a more exact understanding in Christians in all these points, than ever they had in probability attained unto, if Satan had not sowed these seeds of discord amongst them. As for the dangers and inconveniencies to Church and Commonwealth, pretended for the necessity of the exercise of a Regal power in these matters; it is but a piece of Jeroboam's policy, in erecting golden Calves to secure his kingdom: for to pretend a necessity of unwarrantable means, for the security of Church or State, is but to appeal from God to the Devil for succour; which will certainly bring our fears upon us: For it is just with God to pour down those judgements upon the true Professors, which are due to such Heretics, when the former sort out of diffidence of God's wisdom, power, and goodness, will anticipate his Justice in the latter, and out of a precipitate zeal to God's honour, obtrude their undesired, (and therefore unwelcome) help and assistance upon him. Whereas if we could but let them alone (as Christ exhorteth, Mat. 15.14.) and wait God's time with patience, the Lord will not fail to root out such spurious plants, which are not of his own planting, but of the Devils, as all such Heresies most undoubtedly are. Yet I deny not but the Magistrate both may, and aught to exercise his power for the restrain and punishment of those divisions, (which are the fruits and effects of these erroneous and Heretical opinions,) when they come to be of Political Cogni●●n●● i. e. a●●● of violence and injustice, disturbing the peace of the Commonwealth; but the errors themselves which are the causes and productives of these mischiefs in State, are not at all of Political, but of another higher Cognizance. As for the concise forms of Faith and Confession, mentioned in the latter part of the Objection, I do acknowledge such short Creeds, (as that of the Apostles, of the Nicene Council, of Athanasius, and many other Orthodox Creeds, devised, some by Counsels, some by particular Fathers, against such particular Heresies as reigned in their times,) to be of admirable use and expediency for the Church's edification: but for any Magistrate to constrain his Subjects by virtue of any Law or Statute, to swear the truth of these Creeds, or of any other Article of Faith, of the truth whereof the deponent is not first fully satisfied in his conscience, (but doth either believe or doubt the same to be false) must needs be an offence of a very high nature in any Magistrate; because he doth not only render himself accessary to the perjury of him that swears, but guilty also of a sacrilegious intrusion and usurpation upon those sacred prerogatives which God hath reserved entire unto himself: viz. of the power and command over the conscience, which God never imparted unto any Creature, Man, or Angel; neither of whom (how great and glorious soever) is able to pacify an injured, incensed, and wrathful conscience.  
The third Reason is taken from the inefficacy of compulsive means to plant the faith of Christ, manifested in Saint Paul's exhortation to Timothy, concerning his demeanour towards those who should oppose themselves against the truth and Gospel of Christ, not only of infirmity and ignorance, but of obstinacy and maliousnesse, 2 Tim. 3. towards whom he exhorteth Timothy to be gentle, and instruct them with meekness, 2 Tim. 2.24, 25. And yet we know that Saint Paul did not want experience of the efficacy and virtue of compulsive and violent courses to force a conformity in others, to his own faith, belief, and profession: and therefore, surely he would never have so carefully prescribed this rule to Timothy, if he had found persecution, and the exercise of secular power to be a better expedient to convert men to the faith of Christ, or to convince an erroneous conscience; the incongruity of which means also, the Lord himself hath further manifested, by rendering all such inordinate endeavours, (not only fruitless and inefficacious for the eradication of Heresies, but also) advantageous to confirm them in the parties persecuted, and to multiply the professors of the same Heretical opinions; as the Histories of the Primitive Persecutions do sufficiently declare. For there is so much disproportion between an immaterial conscience and a material sword, that the weakest judgements are apt to conclude, that those who make use of such absurd and improper arguments to convince the consciences of others, are not provided of better grounds and reasons whereupon to build their own Faith and Religion. And he that consulteth the Narratives of the Spanish proceed in the Conversion of the Indians, shall find that Saint Peter added more souls to the Church of Christ by one Sermon, than the Spaniards were able to do by seven year's persecution, although it was not defective in any point of savage and inhuman cruelty.  
Ob. Many perverse natures have been converted to the faith of Christ by rigorous means, upon whom persuasions and argumentations could have no such influence: and we find by daily experience, that correction and stripes are a means to infuse documents into some children, in whose souls the most rational instructions with meekness could make no such impression.  
Sol. Balaams' Ass spoke when she was beaten three times with a staff; and yet a man would esteem him an Ass, that should endeavour to make an Ass speak by beating her three times as often. I grant that corrections and punishments may be efficacious to engraft knowledge and belief in men's minds, of those principles whereof nature doth make them capable, and where negligence or lewdness are the only impediments, as it happeneth in some children; but for a Magistrate to endeavour the engraftment and plantation of Christian principles in the heart of an Infidel, (who is prepossessed with a prejudicated opinion of their fond and superstitious vanity) by rigour and extremity, would be an absurdity no less ridiculous, then to endeavour to make an Ass speak, by beating her three times with a staff. In regard nature doth afford no more capacity in men for the belief of these points of faith, than it doth in Asses to speak, or in stones to live, whereof only God (who enabled Balaams' Ass to speak) is able to raise up children unto Abraham: That is, God is only able to implant the faith of Abraham, in the hearts of Infidels, who are as incapable thereof by nature, as stones are of life and motion. And the means which God hath ordained for this purpose, (and whereupon therefore we can only expect a blessing from God to make them effectual) is not rigour and compulsion, but meekness and persuasion, as Saint Paul declares, 2 Tim. 2.25.  
Repl. Though the Magistrate may not punish the misbelief or incredulty of his Subjects, concerning Articles of Christian faith, the understanding and belief whereof, is a supernatural gift: yet he ought to punish all idolatrous forms of worship, because the light of nature is sufficient to monstrate the absurdness and impiety thereof; as Saint Paul declareth, Rom. 1. where the worship of Images is demonstrated to be a sin against the light of nature: upon which ground also, the Judicial Laws of Moses, (which are mere Commentaries of the external part and duty of the law of nature) did decree all Idolatries to be punished by death. And therefore the Magistrate may exercise both his Legislative and Judiciary power, for the restraint and suppression of all Idolatrous worship, and particularly of Images, which is the Idolatrous form of worship practised by Papists.  
Sol. There is a twofold fountain and original of Idolatrous Worship.  
1. The will: when the error and obliquity doth proceed either from a wicked lewdness, or else from a perverse and wilful negligence; and such were all the Idolatries of the Isralites, because God himself had published Laws and Statutes for the information of their understandings in that point; the Justice and Religion whereof was not disputable, because they were immediately from God: And therefore, these Idolatries were punishable in the Israelites, because they did proceed from the error and obliquity of the; the Reformation whereof, is indeed the very absolute and adequate end of all punishments, and of the exercise of all Political power.  
2. The understanding: when the error and obliquity doth proceed from an invincible ignorance, and misapprehension of the Religion of the duty; (as in the Papists, whose forms of worship, (how Idolatrous soever in the eyes of Protestants, yet) in their own eyes appear to be the only service acceptable to God: And in the Gentiles, whose ridiculous and senseless Idolatry, was had in the like religious and reverend estimation amongst themselves;) the punishment of which Idolatry is no less incongruous, then to beat a natural fool for liking his own painted coat better than my rich suit, or a blind man for judging that to be white, which I that have eyes can discern to be perfectly black. For though the light of nature in its perfection (in which sense Saint Paul speaketh of it, Rom. 1.) be a sufficient guide in all these particular things, (that is, to discern the errors of these Idolaters, as well as the mistakes of fools and blind men) yet is it not sufficient to do that in these particular men, who do not participate of such a perfection of natural light and knowledge: and therefore (till it please God to enlighten their understandings) it is as impossible to cudgel these Idolaters out of an opinion of the Religion of their own forms of worship, or to make them believe any other to be more innocent, and acceptable unto God, as with a hammer to drive wit into a fool's head, or sight into a blind man's eyes. And therefore (seeing punishments were never ordained for the Information of the understanding, but merely for the Reformation of the will;) it cannot be just nor equitable in Magistrates, to punish the errors and obliquities of Papists, or any other Idolaters, (which have their foundation and ground in the understanding,) till first their understanding be rightly informed, and themselves convinced of the error of their ways. And to warrant this Doctrine, we have first a precedent in Saint Paul's own practice, in the conversion of the Athenians, who did not make use of powder and bullets, but of demonstrations and arguments, to effect that great work of Reformation in those Idolaters; as we may read, Acts 17. Secondly, the testimony of Claudius Lysias who judged no accusations concerning these Ceremonies alleged by the Jews against Paul, to be worthy of death, or bonds, or any punishment, Acts 23.29.  
Repl. Papists have the benefit of Scripture for their information, which apparently condemn their Idolatrous forms of worship: and therefore their Idolatry cannot be excused by the pretence of an invincible ignorance, no more than the Idolatries of the Israelites could be.  
Sol. The Aethiopian Eunuch had the benefit of Scripture too, when he understood little enough of Christ; and for aught I know, might have continued an Idolater all his life, if Philip, in stead of expounding and reasoning, had fallen upon cudgelling that ignorant Eunuch into a right understanding thereof. And therefore it is requisite, that they should first be convinced by reason, that the Scriptures do condemn their forms of worship as Idolatrous, before they be punished for the practice thereof. Neither again, is the reason and equity of that Law for punishing Idolatry the same in the Papists, as it was in the Israelites, for two causes.  
1. Because of the different nature of the sin; for the Idolatry principally intended by that Law to be punished in the Israelites, was the worship of an Idolatrous object, (as appears, Deut. 13.) whereof the Papists are no ways guilty, (for they worship the same God in the Unity of Essence, and Trinity of Persons, which the Protestants do.)  
2. Because of the different nature of the guilt, (though the sin should be acknowledged to be the same in both, and the Idolatry punishable in the Israelites, to relate to the forms of worship of the true God, which is the only spece of Idolatry that can be charged upon the Papists.) For the Israelites under the Law, had set forms of worship prescribed by God, from which the least deviation was inexcusable in them; but under the Gospel, those Ceremonies were abrogated, and all forms of worship left unto the discretion of the Church: Now the Papists presuming their Church to be both the true Church, and infallible, and that also by warrant of Scripture, (as they suppose) it cannot be imagined, that they can possibly understand or believe those forms of worship which they practise by the direction of their Church, to be Idolatrous: and therefore their errors in this kind, deserve rather to be the object of our pity, than our wrath.  
Much more is requisite to complete this discourse, concerning the limitation of the King's power in order to these extra-regalia, and Metapoliticall matters; and more particularly, concerning the limitation thereof, in order to the calling and office of Ministers, which is not subordinate, but of a different degree and nature from the office of Kings, both of them being the Anointed of God, and neither of them depending directly and properly upon the other, but only in ordine ad aliquem tertium: viz. God, unto whom they both are servants, and from whom immediately they do both receive their commissions, and neither of them from other. For as the King hath no father or superior but God himself, in his Politic and sacred capacity, (as we have already demonstrated) so neither hath the Minister in his Ecclesiastical and sacred capacity, as Christ himself declareth, Mat. 23.9. And therefore, though the Apostles both taught and practised obedience to Magistrates, in all matters of Political Cognizance, wherein it was lawful for the Magistrate to command; yet did Peter and John refuse to obey the commands of the Jewish Rulers, in matters which immediately related to their office and calling, Acts 4.20. and so did other of the Apostles also, Acts 5.29. For surely, if Ministers were obliged to obey the Magistrates in the execution of the duties of their calling, the Gospel of Christ had never attained unto such a degree of perfection and maturity, nor Christianity ever taken root in the world, especially amongst the Jews; for the two prementioned Chapters of Acts 4. and 5. and many other Texts in the Acts, do sufficiently manifest, by what strict laws and commands, the Jewish Rulers and Magistrates, interdicted the publication thereof. But the accurate discussion of this point, concerning the King's power over Ministers, in reference to their persons, estates, and callings, would swell this Chapter into a larger volume, than was designed for the whole Treatise. And therefore I will conclude this Chapter, with a cautionary supplication to the Reader, concerning the premises thereof, which is that my expresses therein, pleading the exemption of conscience from all secular power, (in reference, first, to matters of Faith and Doctrine, which are neither directly nor indirectly of Political Cognizance: Secondly, to matters of Evangelicall Worship, Government, and Discipline, which are only indirectly, and ex accidenti of Political Cognizance,) may not be so understood, as if thereby I should intent to make the pretence either of conscience, or of an Ecclesiastical calling, to be a sufficient warrant to authorise the resistance of Secular power by any Subject, whether Ecclesiastical or Civil. For as the King's commands in Metapoliticall matters whereunto his Commission doth not extend, do render him guilty of sacrilegious intrusion upon the sacred prerogatives of God; so the Subjects resistance, and denial of a passive obedience, though even in those Metapoliticall mattees, do render them guilty of a sacrilegious intrusion upon the sacred Prerogatives of the King, to whom God hath delegated an absolute, and unlimited power, over both our estates and persons: in resistance whereof, we become guilty of rebellion both against God and the King; as the next Chapter will more fully manifest, speaking the due extension of the Subjects obedience.   

CHAP. XI. Of the due extension of the Subjects obedience.  
THe ninth Chapter presented the Reader with two proposals concerning the ends of Monarchy: The first whereof concerned their nature; the explication whereof, was the errand both of that and the tenth Chapter.  
The second concerneth their order, in the discussion whereof, our principal design is, to declare in this present Chapter, the due extension of the Subjects obedience, and that it is their duty to prefer the King's honour before their own welfare, in all matters of Political Cognizance.  
You may remember that in that ninth Chapter, I distinguished the adequate end of Monarchy into principalem, & minus principalem.  
The principal end, is either primus, which is God's Glory, or à primo ortus, which is the King's Honour.  
The less principal end, is salus populi.  
Now concerning these three ends of Monarchy, we must observe, that they are not coordinate, but subordinate, and aught all of them to have an influence upon every Monarchical action, whether it proceed from Monarches or Monarchists; amongst which three, the first and principal is the Glory of God, which both parties ought principally to look upon in all their relative actions, whether of power or obedience: for that is the final cause for which God ordained the King to rule and govern, and the people to be ruled and governed. So that the degrees of order and subordination amongst these three ends of Monarchy, in reference to the duties both of King and people, stands thus.  
1. The King ought to consult and endeavour (by way of power) the people's safety, in order to his own Honour; and to endeavour both his own Honour and the people's safety, in order to the Glory of God.  
2. The people ought to endeavour (by way of obedience and submission) their own safety in order to the King's Honour; and to endeavour both the King's Honour, and their own safety, in order to the Glory of God.  
Now because the true understanding of this order and distinction of degrees amongst these ends, doth much conduce to the right understanding of the Subjects duty; I shall endeavour to manifest this subordination by proposing,  
1. The most material Objections and Arguments, which seem to disprove it.  
2. The most material Grounds and Reasons which do confirm it.  
3. By framing Resolutions upon these grounds, to those Objections.  
Indeed the pre-eminence of the first of these ends (which is God's Glory,) is not a point disputable amongst Christians. But whether the King's Honour may justly claim the second place, and aught to be preferred before the people's safety in all Monarchical actions, is not so unanimously agreed upon; for (though many believe that the Monarch may observe this method in his own actions, yet) that the people both may, and aught to prefer their own safety before the King's Honour, is an opinion that hath not wanted store of Patrons in these times: And the principal Arguments whereupon they ground the same, are three.  
Argum. 1 The first is grounded upon the Law of Nature; which is never repugnant (but subordinate and conformable) unto the Law of God; and indeed properly a part of Gods Law. For the will of God, (which is the very adequate Law of God) doth receive divers denominations, from the divers limitations of the same, unto divers objects: as, First, that part of his will which concerneth Angels, is termed the law of Angels. Secondly, that which concerneth men, (I mean in their natural duty towards God and their neighbour;) (for man never received Law, but that before his Redemption, and those Laws which relate to Redemption, are not properly natural, but supernatural Laws) is termed the Law of Nature, (i. e. humane,) or the Law of the rational nature. Thirdly, that part of God's will which concerneth natural Agents, is termed the Law of Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Law of the corporeal Nature.  
Again, this second sort of Law, (which is the Law of humane or rational Nature, and is grounded upon the will of God concerning mankind,) is divided by Christ himself into two parts, which he terms two Commandments, 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 Commandment relates to God, whom we must love above ourselves, and all that we call ours; for God doth not allow any man to value, either life, limb, liberty, or estate, above himself, Mat. 10.37, 39 Luke 14.33. Mark 8.35. and of this nature are all the particular Commandments of the first Table, which are comprehended under this general and great Commandment; the duties whereof are grounded upon a love exceeding the love of ourselves. The second Commandment relates unto our Neighbour; whom we are not obliged to love either above ourselves, or equally with ourselves, but only like ourselves; so that the love of ourselves in this second part of the Law of Nature, is allowed the first place; and we may lawfully value our own life, limbs, estates, and liberties, above our neighbours, and prefer the indemnity of ourselves, before the indemnity of our neighbour, in each of these several respects, (when they chance to come in competition.) And therefore no Law, either of God or man, doth make homicide capital, (no nor culpable) where it is necessitated se defendendo. And of this nature are all the particular Commandments of the second Table, which Christ's exposition comprehends under this second general Commandment, (Thou shalt love thy neighbour as thyself) the duties whereof are grounded upon a love (not exceeding, but) inferior unto the love of ourselves.  
Now the King's Honour being grounded upon the fifth Commandment, (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 ourselves; the people are obliged by the Law of God and Nature, (in all their duties towards the King,) in the first place to look upon their own safety; and by consequence, the King's Honour is (not a superior, 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 General or Governor 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) turn the Canon against the city to destroy it, may lawfully be resisted by the city and Soldiery, (and that by arms and violence) as a traitor to his trust: and therefore if the King shall break the trust reposed in him by God, the people may (like this city and soldiery) lawfully resist him as a a traitor to his trust, and provide for their own safety before his honour.  
Argum. 3 Lastly, they allege out of Scripture, several instances of Kings that have been resisted by the people, in order to their own safety; wherein the actions of the people have been sometimes expressly 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 principal actors therein: (as David in the defence of himself from the rage and fury of Saul, 1 Sam. 22.1, 2. and Chap. 23.7, 8. And Elisha in his advice 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 own safety, before their obedience to the King's commands: And therefore the Subjects may provide for, and regard their own safety, rather than his Honour.  
That Doctrine which I shall here premise, as a ground for the solution of these Arguments, and to evidence the pre-eminence of the King's Honour above the people's welfare, is such a principle in Divinity, as I presume will (prima fancy) hazard the repute of a Paradox, being directly opposite to the opinions of all Christian Authors who writ of the Moral Law; who distinguishing the Ten Commandments into two Tables (according to Christ's rule, Mat. 22.37.) do generally conclude the fift Commandment, (prescribing honour to parents) to be a Commandment 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 only upon such a love, which must not exceed the love of ourselves: which being granted for truth, the Argument taken from the Law of Nature, to prove the pre-eminence of the people's welfare above the King's Honour, (and thereby to legitimate the resistance of Kings, as well as of any other men, when the people do judge their commands to be destructive to their own safety and welfare,) is altogether unanswerable. For Christ in that prementioned division of the Moral Law, Mat. 22.37. makes but two objects of man's duty; one superior, whom we are obliged to love and respect above ourselves, and that is God: another inferior object, whom we are obliged to respect only as ourselves; that is, in the respect of the degrees of extension of our love equally to ourselves; (for we must have a regard unto our neighbour, in his person, and life, chastity, goods, and good name, as well as our own:) but yet we are not obliged to an equality, in reference to the degrees of the intention of our love to our neighbour in any of these particulars; for we may, and aught to love and respect our own life, goods, and good name, above our neighbours: so that every man is set in the middle between these two objects; to the one he looks upward as an object above him, to the other downward, 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 man's duty,) than they are not our superiors but inferiors; nor may we respect their persons, goods, or good name, above our own, as things sacred; but beneath, and after our own, and so to preserve our own, 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 error, (placing this fift Commandment under a wrong genus of the Moral Law, and thereby putting a wrong construction upon all the duties therein prescribed;) I shall endeavour to rectify this Epidemical error, by twelve Reasons or Arguments, demonstrating this fift Commandment, to be a Precept, not of the second, but of the first Table of the Moral Law. Whereof,  
The first four do 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, appears,  
1. By Saint Paul's exposition of that lesser Commandment, whereby Christ divides the second Table from the first; viz. (Thou shalt love thy neighbour as thyself,) under which Commandment (saith the Apostle) are comprehended all the Precepts of the second Table, relating to our neighbour; and particularising them, mentions only the last five, Rom. 13.9.  
Ob. You will say, though he specify no other but the five last Precepts of the Decalogue, yet he intimateth in that verse, that some other Commandment is also comprehended in this saying, Thou shalt love thy neighbour as thyself; which other Commandment must needs be this, of obedience to parents.  
Sol. By other Commandment, 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 Commandments of the second Table, each of which comprehends many particulars under them: and that he doth not thereby understand this fift Commandment, which is an Affirmative Precept, is manifest from the Reason alleged by the Apostle in the subsequent verse; showing 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 ourselves, are the immediate object of the positive effects of our love,) and so the Precepts are all expressed by way of negation. But the duties of the fift Commandment are of a different nature, and consists primarily in the positive effects of our love; and therefore this Precept is expressed 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 ourselves to higher Powers, (that is, to perform and execute their commands, when they are not contrary to God's Precepts,) and this is the immediate and primary duty of this fift Commandment: and in the next verse he prohibits all resistance, (though their commands be such as we judge to be contrary to God's Precepts,) and this is the consequential and secondary duty of the same Commandment.  
A second Reason why this fift Commandment cannot be a precept of the second Table, is, because such a Commandment would be superfluous in the second Table; for if the honour and obedience due to Kings and parents, were duties of the second Table, than they should be grounded upon such a love as is inferior unto, and to be measured by the love of ourselves; and we should yield our obedience and submission to their commands only, 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, than 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 own advantage,) and so this fift Commandment should be altogether superfluous: And therefore cannot be a Precept of the second Table.  
The third reason why this fift Commandment cannot be a Precept of the second Table, is, because God doth not permit us to accuse or testify against our parents upon any occasion, no not in case of Idolatry; wherein we were not to pity or spare any neighbour, how near and dear soever they were unto us; whether it were brother, child, wife, or friend; but were to accuse them, and testify against them, and to execute the sentence of death upon them, with our own hands, Deut. 13.6, 7, 8, 9, 10. yea, if it were a whole city that were guilty of this sin, it was to be destroyed, Ver. 15. Yet in this strict charge concerning Idolatrous neighbours, of so near 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 Solomon's exposition of this fift Commandment, makes this more clear 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 Fools, Tyrants, and Idolaters,) (for when Solomon prohibited the cursing of the King, yea even in the thought; he was not ignorant that Saul had been a Tyrant, himself an Idolater, and that his son Rehoboam, who should succeed him, was a Fool.) But it was never prohibited to speak, or think evil of any friend or neighbour, who was guilty of these crimes; nay, we are commanded to accuse them of evil.  
Ob. You will say, What? must men then think and believe manifest lies? Must we neither say nor think that those Kings are evil and wicked, which manifest themselves to be such in all their actions; such as Jeroboam, Ahab, Manasses, Nabuchadnezzar, whom the Scriptures record for most infamous and notorious sinners: and may not we speak or think that, for which we have the warrant of Scripture?  
Sol. Kings, in reference to their duty towards God, may be more wicked than any other men, because they may offend in a double capacity; 1. In their natural, as men, and professores fidei, by transgressing of God's Commandments, which do oblige them equally, as they do other men. 2. In their Politic, as God's 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 do wicked things, (as I shown 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 sins; as the Holy Ghost testifieth of pilate's sentence against Christ, Acts 4. so that the evil which they do to us, is just in respect of us, though it be never so unjustly executed by them. So that the words of Solomon are to be understood only of Kings, in reference to the exercise of their power upon us; which whether it be for good or hurt, is still from God, whose Deputies all Kings are, and whose heart the Lord ruleth, either for our benefit or prejudice, Prov. 21.4. And therefore we may not think them evil or unjust to us; for the Judgement is not theirs but Gods, Prov. 26.29. who cannot be unjust. And if we look in Esay 3. you shall find that God owneth all the grievous oppressions and violences, which Tyrants exercise upon their Subjects, for judgements and punishments sent upon that people or nation by his own self; and to demonstrate, that all King's act by his immediate direction, he hath made the decrees and ordinances of Heathen Kings subservient to his glory, and his people's good, not only on accidenti, by his providence, but ex proposito, in their own purposes; as is apparent in the decrees of Cyrus and Darius, to build the Temple of God, whom they knew not; and of Nabuchadnezzar, to honour his name: all which three were mere Heathens.  
The fourth and last Reason why this fift Commandment cannot be a Precept of the second Table, is, because it doth not enjoin such a retaliation of love, as every Commandment of the second Table doth; for every Commandment of the second Table, doth enjoin our neighbour to return the like respects and measure of love to us, as we do give to him: but this fift Commandment doth not enjoin our parents to honour and reverence us, as we are bound thereby to honour and reverence them; therefore it cannot be a Commandment of the second Table. And if you do observe it, you shall find this rule of Retaliation to be a perfect note of difference between the duties of the first, and of the second Table; for no duty of the first Table doth oblige God to return the same respects to us, which we are obliged to exhibit to him, for we are bound to worship him, and love him above all, and to express this love in every faculty both of soul and body: but God is not obliged to worship us, nor to love us after such a manner; but our neighbour is obliged to return the same measure of love to us, which we are bound to exhibit unto him, either in his body, goods, or good name.  
I confess indeed that parents are engaged to perform duties to their children, as well as children are to parents; but those are only such paternal duties of protection and provision, as God himself is also obliged to perform unto his dutiful children, by his Covenant for conferring blessings upon them, when they truly honour him, Deut. 28. and 29. for performance of the external part of which Covenant, God doth substitute Kings and parents as his instruments, to convey these blessings unto Subjects and children; but these duties are not so much as intimated in the fift Commandment, but are enjoined only in that general Covenant between God and his people; who therefore doth make Kings and parents indulgent to subjects and children, whereby to express his care for performance upon his part, when Subjects and children are obedient unto God and his Deputies, and thereby careful to perform upon their part.  
The Reasons concluding the Affirmative part, that this fift Commandment is a Precept of the first Table, are eight.  
The first is grounded upon our Saviour's answer to the young man, Mat. 19.18. Mark 10.17. Luke 18.20. In all which places, this Precept, Honour thy father and thy mother, is intended by Christ to enjoin all the duties of the first Table of the Moral Law; for God you know is often in Scripture styled Father: as in Mat. 6. we find him styled Father twelve times, but we never find him styled Neighbour in all the Scripture; for to love God but in the same manner which we are bound to love our neighbour, (that is, like ourselves,) were self Idolatry. And besides our duty to God is oftentimes enjoined in this very expression of Honour: as, 1 Sam. 2.30. where this word Honour importeth the whole duty of man towards God: in which sense this word Honour is also used by our Saviour, John 8.49. And therefore it is manifest, (seeing God is capable of the title of Father, and that this expression of Honour may be properly extended to all the duties due unto God, (which are the duties of the first Table) that this Precept of Honour thy father and mother, may comprehend all the duties of the first Table; and that it doth so in this place, I do prove thus: Christ in his answer must needs mention all those duties which are necessary to salvation, (for else his rule were not perfect:) but the duties of the first Table are equally, (if not more) necessary to life, than the duties of the second Table; and cannot be included in any other Precept which Christ reciteth in those Texts: therefore, all the duties of the first Table, must necessarily be comprehended in this Precept, Honour thy father and mother; upon which premised grounds it doth necessarily follow, that this fift Commandment is a Precept of the first Table. For,  
That Precept which comprehendeth all the duties of the first Table, must needs be a Precept of the first Table; but this very Precept comprehendeth all the duties of the first Table, as the premises demonstrate: ergo.  
The second Reason is grounded upon the nature of God, which is being and existence; for in Exod. 3. he defineth himself by this expression, I am: and upon this ground, both David, Psal. 100LS. Isaiah, Chap. 44. and Saint Paul, Acts 17. proves the Lord alone to be God, because no creature, no not the Angels themselves, are able to give a life, or motion, or being unto man, but only God, whose essence life, and being is, and therefore communicable only from him: so that whatsoever hath a power to communicate a being, doth supply the place of God; but parents have a power to communicate a being unto their children, ergo, they relate unto their children as Gods, and not as men; and by consequence, the duties performed by children unto parents, must be duties of the first Table; and so likewise the Precept which enjoins them, must be a Precept of the same Table.  
The third Reason, (as likewise all the five following, alleged by Saint Paul, Rom. 13. for motives to persuade submission to higher Powers, (every one of which Reasons, do demonstrate Kings and Magistrates (who are Politic parents) to have the relation of Gods unto the people) is taken from the Author of the King's power, and that is God, Ver. 1. For there is no power but of God. Though the men invested with that power be as unjust and wicked as Pilate, whose power Christ himself acknowledged to flow from that sacred fountain, John 19.11. upon which ground, the King in the exercise of his power, is always styled the Minister of God Ver. 4. yea, and oftentimes also a very God; as, Psal. 82.6. And Moses is styled Aaron's God, Exod. 4.16. And of these God's Saint Paul meant, when he affirmed many Gods to be in earth, 1 Cor. 8.8.  
Now in regard the King doth represent the person of God, he is to be honoured, not according to what he is in himself, and in his natural capacity (that is, as a man) but according to what the person is whom he represents, and that is God. For you know the respects which we exhibit to the Mayor of a town, (which happily may be a Cobbler) are not proportioned according to the worth and honour of that Cobbler, but according to the worth and honour of the King whom he represents: and therefore within those limits (where that Cobbler doth represent this Majesty, and exercise this power derived from the King,) he is in all respects preferred above all other men of what quality soever, (though Knights or Lords,) and therefore our duties to the King, cannot relate to him in his natural capacity, as a man; but in his Politic, as he represents the person of God; and by consequence this fift Commandment must be a Precept of the first Table.  
Some Jewish Writers upon this very ground and reason, do concur in this opinion, that this fift Commandment pertaineth to the first Table; because Kings are styled Gods, Psal. 82. and Ministers of God: whereunto that learned and reverend Divine 
* In his Tract upon the Moral Law. p. 105.  Bishop Andrew's, returneth this answer, That not only superiors, but also inferiors are included in that Commandment, which excludes it from the first Table: But with reverence to his great learning, and humble submission to better reason, I cannot in this particular captivate my assent either to his answer, opinion, or reason; for if that were sufficient to seclude the fift, the same reason would exclude also the fourth Commandment out of the first Table; because both son, and daughter, and maid, and manservant; yea, even ox and ass also, are therein expressly mentioned. But that which distinguisheth the two Tables, is the object of the duty to whom it is to be performed, and not the subject who is to perform it. And we do not find that the duties of the fift Commandment are to be performed to any inferiors, but only to superiors. And besides, this judicious Divine himself (who is deservedly honoured, both for piety and knowledge) (although he descent from this opinion, and in his division of the Commandments, doth make this fift Commandment a Precept of the second Table; yet) in that Argument which he allegeth to persuade the sincerity of submission and obedience to Princes, he proves it directly to be a Precept of the first. It pleased God (
a In his exposition of the fift Commandment.  saith he) to give this Commandment room before our goods, yea, before our life, to show that obedience to Princes, must be preferred before either our estate or life: Now if Princes must be dearer to us then ourselves, how can they have the relation of neighbours, upon whom the law of God doth not enjoin us to set any such estimate?  
The fourth reason is taken from the nature of the sin which is the breach and transgression of this Commandment, which is a sin immediately against God; For he that resisteth the power, resisteth the ordinance of God, Ver. 2. and therefore Rebellion against the Prince, is termed a Rebellion against God; as appears, Numb. 14.2, 3, 4. where the Lord doth threaten the punishment of the people's Rebellion, upon the report of the ten spies; not as a sin against Moses, but against himself. And so likewise the Rebellion of Korah is termed a Rebellion, not against Moses, but against God, Numb. 27.3. And Christ saith, those that despise his Messengers, despise him, Luke 11.16. And the Prodigal acknowledgeth his disobedience to his father, to be a sin, first against heaven, Luke 15. And Saint Paul saith, that he that despised the Apostles, despised not man but God, 1 Thes. 4.8. because their calling was God's ordinance, as also the Kings is. And this was the ground of Gamaliels' Argument, whereby he dissuaded the Council from using violence to the Apostles; because if their power were from God, in fight against the Apostles, they should fight against God, Acts 5. And therefore the transgression of this Commandment, being a sin properly against God, as the immediate object; this fift Commandment must needs be it Precept of the first Table.  
The fift Reason is taken from the nature of the punishment due to the sins against this fift Commandment, and that is damnation, Rom. 13.2. which is Saint Paul's third motive to obedience; for that punishment is generally due to all the sins against the first Table, but not to all the sins against the second: For by damnation here in this Text, the Apostle must needs understand the punishment of temporal death, which the Judicial Law ordained to be inflicted for every trespass against God, and the offences against the law of the first Table; which were judged (not according to the damage which ensued upon the offence, like the offences against our neighbour, where a man was to lose eye for eye, tooth for tooth, and the like; but) according to the quality of the person, against whom they were committed; for he that transgressed the fourth Commandment, by gathering only a few sticks, was commanded to be stoned to death, Levit. 24.15. And he that blasphemed or cursed God, was to die the death, Numb. 15.35. Now all transgressions against our parents were to be punished after the same manner, and not according to the damage which ensued; for he that did smite his father or mother, was to be put to death, though no damage ensued, Exod. 21.15. Nay, if he did but curse them, he was to suffer death, Ver. 17. which punishments were not due by the Law, for any such offences against our neighbour, but only against God, and sins of the first Table; and therefore this fift Commandment must be a Precept of the first Table. And the reason why I do judge this damnation to be meant of a temporal punishment, which is inflicted by the Magistrate, and not of eternal, which is inflicted by God; is, because in reference to God's eternal punishments, all sins are alike damnable and punishable with eternal damnation; and so Saint Paul's reason should not be any motive more proper to persuade this duty than any other; but in reference to temporal punishments inflicted by the Magistrate, the sins only against God and the first Table, are made generally and universally capital by the Law of Moses, and the same were also made capital by the laws of other Nations; for men's words against the King, may render them guilty of treason, and so of death, which men's words against their neighbours do not do.  
The sixth reason is grounded upon those acts, which are said to be the duties of the King, which are to revenge and recompense, Ver. 3, 4. which is Saint Paul's fourth motive to obedience. The Argument is this, To whomsoever the power of vengeance and recompense pertaineth, he is a God; for God himself affirmeth those prerogatives to be peculiar to himself, Deut. 22.35, 36. But both these prerogatives pertain unto the King, as Saint Paul affirmeth in this Text; ergo, Kings are Gods, and by consequence the fift Commandment which prescribeth our duty to them, must be a Precept of the first Table.  
The seventh Reason is grounded upon the nature of that obligation, which the commands of Kings do impose upon their Subjects, which bind the conscience, Ver. 5. which is Saint Paul's fift motive to obedience. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. Which reason Saint Peter allegeth also, to persuade this kind of submission to Kings, 1 Pet. 2.13. Submit yourselves for the Lord's sake, because the submission is not to man but to God, Ephes. 6.7. whose Majesty and Authority the King doth represent: and in the latter part of this second Chapter, Saint Peter presseth this kind of submission, for conscience sake, and the Lords sake, by Christ's example, who needed not to have submitted to Pilate or the Jews for wrath, (for he was able to overthrow them all with a blast of the breath of his mouth, as he did the officers, John 18.6. and shall do Antichrist at the last day, 2 Thes. 2. Or to have obtained twelve legions of Angels from his Father for that purpose, Mat. 26.53. whereof one single Angel was able to destroy 185000. Assyrians in one night;) but yet to honour the Substitute and Deputy of his Father, he submitted to their power, knowing it was his Father's will, and that the judgement was not theirs but Gods, Acts 4.28. which is the ground of Nazianzens advise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must submit to good Kings, as to the Lord himself; to bad Kings, for the Lords sake. Upon which grounds it is easy to prove the King to have the relation of a God to his subjects. For he that can command the conscience, is a God; but the commands of the King do oblige the conscience, (i. e. in licitis & politicis, whereunto his Commission doth extend,) and therefore, in reference to all those matters, the King is a God to his Subjects: And by consequence this fift Commandment prescribing the Subject's duty, must be a Precept of the first Table.  
The eight and last Reason is taken from the nature of those acts, whereby Subjects ought to express their obedience to Kings, Ver. 6, 7. which is Saint Paul's fixed motive to obedience; which acts do refer either unto the King's power, or else to his maintenance.  
1. The acts of obedience relating to power, are Fear and Honour, which are due only to God, Deut. 6.13. Mat. 4.10. Mal. 1.6. But Saint Paul commandeth us to perform these duties unto the King in this Text, (to which Solomon addeth another precept, Prov. 24.21. My son fear God and the King. And David likewise commanded the people to worship God and King Solomon, 1 Chron. 29.20. so that God and the King are made a joint object of these duties which are peculiar to God;) ergo, the King must supply the place of God in reference to his Subjects; and by consequence, the fift Commandment must be a Precept of the first Table.  
Ob. Christ forbids us to fear them that can kill the body only, but cannot kill the soul, Mat. 10.28. but Kings can only kill the body and not the soul; ergo, we may not fear Kings.  
Sol. That command of Christ's is not Positive but Comparative, (as appears in the Text) and only prohibits us to fear the King more than God.  
Repl. Then when the King's commands are contrary to Gods, we may resist.  
Sol. We may resist his commands, but not his power; for in those cases we must obey God by an active, the King only by a passive obedience: for which we have the precedent of the Apostles themselves, Acts 4. and 5. who did refuse to obey the commands of the Rulers, prohibiting them to preach in the name of Jesus; but yet submitted to their power, in yielding themselves to be imprisoned and beaten, according to the commands of the Rulers: so that they obeyed both God and the Magistrate; the first by doing, the latter by suffering.  
2. The acts of obedience, relating to the King's maintenance, are Tribute and Custom, whereof I spoke at large in the ninth Chapter of this Book, in the point of Secondary Honour due to the King; where I demonstrated these to be due to God, only Primarily, and to the King, only Secondarily, as he supplies the place of God in Ruling and Judging his people. And therefore seeing we are to perform those acts of submission and obedience to the King, whereof God himself is the proper and immediate object; it followeth necessarily, that the fift Commandment which prescribeth those acts, must be a Commandment of the first Table.  
Now upon these grounds it is easy to frame an answer to the three Arguments alleged for the preeminency of the people's safety above the King's Honour, whereby to legitimate the resistance of Kings, in order to the people's safety.  
To the first Argument taken from the Law of nature, Answ. 1 I answer, that it is grounded upon a false supposition; for the fift Commandment, which is the ground of the King's Honour, is not a Precept of the second Table, but of the first; the duties whereof, are grounded upon a love exceeding the love of ourselves; for the Law of God and Nature, teacheth us to love God above ourselves, Deut. 5.6. Mat. 22.37. and therefore, though the King be a man in his natural capacity, and therefore in that sense hath the relation of a neighbour; yet in his Politic capacity, (in which sense only, he is the object of the duties of the fift Commandment) he hath the relation of a God to us, and not of a neighbour: and therefore we ought to regard his Honour above our own safety, and rather to suffer the loss both of our estates, friends, and life, then dishonour him.  
To the second Argument grounded upon the instance of a General: I answer, Answ. 2 that the case is fare different. For I presume the Argument presupposeth that General to be trusted by the King, for the safety and protection of that city, and not for the destruction of it: and that upon this supposition, they do resist him as a Traitor to his trust: and in this case the resistance is lawful; because his Commission doth not extend to that act, and he is only a Magistrate, so fare as his Commission doth authorise him. But suppose the King should have judged that city to be destroyed, and authorise that General to execute that judgement; in this case it were absolutely unlawful to resist, and all acts of opposition in the city or soldiery, (being the King's Subjects) were absolute treason and rebellion; because the King's Commission from God doth extend absolutely, both to our estates and persons: nor doth he break Gods trust when he destroys a city, because as Solomon witnesseth, Prov. 16. that judgement is Gods▪ and the King is sent by God to destroy those cities, for the Tyrannical Prince is God's servant, for the execution of his judgements, and hath his heart guided by God, Prov. 21.1. as well as the good Prince is for the dispensation of God's mercies: And therefore to resist a Tyrannical King, is to resist God, from whom that Tyrant doth derive his power, (as Christ testifieth of pilate's power, John 19.11.) which we may not do, to save either our lives or estates.  
To the third Argument: I answer, Answ. 3 that ten thousand instances are not sufficient to legitimate one act expressly prohibited by the Law of God; for even the Holy Ghost himself doth record the failings of the most holy men, and that in the most notorious manner: as, in Abraham's lie to the Egyptians, Gen. 12. David's Murder and Adultery, Solomon's Idolatry, and Peter's Perjury. Yea, and sometimes we find their sins passed over without reproof: (as in the Polygamy of Jacob, David, many of the Kings, and others,) yet the silence of the Holy Ghost in passing by this sin of Polygamy without reproof, did not make it lawful. But for the instances of resistance in David, and Elijah, they are all particularly answered by several Authors, who have writ of this subject. Only the resistance and deposition of Rehoboam, is legitimated by Gods express approbation; but if you observe the Text, you shall find that approbation relates to Rehoboams punishment, and loss of the ten Tribes, and not to the people's act of resistance. For (saith the Lord) this thing is from me; that is, the renting the ten Tribes from Rehoboam, according to his own words to Solomon, 1 King. 11.11. but for the people's act of resistance, it is termed a Rebellion, 1 Kin. 12.19. For though the deposition of Rehoboam, and exaltation of Jeroboam, was good and just in itself, (in regard it was the decree of God, and accordingly declared to be his will, 1 Kin. 11.31.) yet in regard the people had no warrant to execute that decree, and in regard Jeroboam did not act in order to God's decree; looking upon the execution of that decree against Rehoboam, (but upon the satisfaction of his ambitious desires,) it was sinful, both in Jeroboam and the people. And that this was Jeroboams end, appears plainly, because he durst not trust God for the preservation of his Honour and Dignity, (although God had promised the perpetuation thereof in the same Chapter, Ver. 38, as well as the donation,) but run to the Devil for the security of his Crown; erecting two Calves for the people to worship, lest, if the people should go up to Jerusalem to worship, the Lord should not be able to continue their affections to him, nor perform his promise, Chap. 12.28. So that God did never approve the act of resistance against the King, unless by those who had a particular warrant from himself, as well for the manner, as the matter, as in Jehu's case, 2 King. 10.30. without which, it is not lawful for any man to endeavour his own safety, by any resistance or opposition of the King's power, or any other acts of dishonour to the King.   

CHAP. XII. What influence Oaths and Covenants, aught to have upon the duties, either of King or Subjects.  
Quaere. SUppose the King have consented to the making of Laws destructive to his own Honour, which prefer the people's Safety before it; and have also obliged himself by Oath, for the observance of those Laws; whether may the King break that Oath, and Rule contrary to those Laws, for the support and vindication of his own Honour?  
Sol. This was the case of the Israelites with the Gibeonites, with whom the Israelites made a Covenant, Josh. 9.15. contrary to a former express command from God, Exod. 23.32. Cham 34.12. Deut. 7.1. which Covenant therefore was (not oney prejudicial to the Israelites, but also) unlawful in itself, yet after it was confirmed with an Oath by the Israelites, they might not break it, Josh. 9.19. (although it was gained by fraud and subtlety, as appears in the Text;) For when Saul did ignorantly, (out of zeal to the children of Israel and Judah,) (imagining the former command of God to lay an higher obligation upon them, than their own Oath so fraudulently procured,) break that Covenant, and destroy the Gibeonites, 2 Sam. 21.1, 2, 3. the Lord revenged that perjurious act of saul's, upon the whole land of Israel, by a constant famine, year after year, till the Honour of God was vindicated by the satisfaction of the Gibeonites, in the blood of seven of saul's sons, Ver. 9 And the Prophet David further resolves this case in express words, Psal. 15.5. Attesting Gods regard of that man's happiness, who doth regard God's honour, (being thus engaged) above all self-respects, by performing what he hath sworn, though it be to his own hindrance: and therefore, the King may not break a Law confirmed by an Oath, although it be destructive to his own Honour. The reason whereof is, Because God's Honour by that Oath is made an hostage for the King's fidelity; and therefore, the King is bound to regard the performance of that Law, as he regards the Honour of God's Name, which must have the pre-eminence above his own Honour. Although all other Laws (not ratified with this high sanction) may, and aught to be revoked by the King, if they be prejudicial to his own Honour; for all such Laws are supposed to be fraudulently procured, like the grant of Mephibosheth's estate to Ziba, 2 Sam. 16.1. (for no man would willingly dishonour himself, for that were against the Law of Nature,) and therefore may be revoked, as that Law of david's was, by himself, upon better information, 2 Sam. 19.19. But a Law confirmed by Oath, though fraudulently procured, may not be revoked upon better information, (for that Joshua received concerning the Gibeonites, Josh. 9.16.) yet all this must be understood of matters capable of this sanction; that is, such as are not destructive to the Honour of God, formerly engaged by himself, even from all eternity; for Holiness is the very Nature and Essence of God, and all wicked Laws which are opposite to this, are destructive to his eternal Honour, and therefore not capable of this sanction of an Oath, for thereby God's Honour is opposed to itself: but where these two do come in competition, the less evil is to be made choice of; we must rather break our Oath, (though that be destructive to God's temporary and adventitious Honour) then act a wicked thing, (which is destructive to his essential and eternal Honour.) But in all matters of indifference, which are capable of this sanction of an Oath, that is the highest temporary sanction, and therefore aught to be regarded above all former promises or resolutions of our own, although they be grounded upon a temporary command from God, which is manifest in this case of the Gibeonites.  
Quaere. Seeing the Laws preferring salus populi, before the King's Honour, (being confirmed by the King's Oath) do oblige the King to act accordingly; whether do not they likewise privilege the people to act things prejudicial to the King's Honour, in order to their own safety; especially if the people have covenanted and sworn the same Laws?  
Sol. The acts of the King, and the acts of the people in this case, are of a fare different nature: For the acts of the King in observance to those Laws, are only prejudicial to himself, and his own Honour, and so are only mala poenae, and therefore capable of this sacramental sanction from him. But as for the acts of the people in this case, they are destructive to the Honour, both of God and the King; which are sins prohibited in the fift Commandment, (which enjoins us to regard their Honour above all self-respects, (as I have formerly declared,) and therefore all acts of the people, either in the procurement or observance of such Laws, are mala culpae: For it is a sacrilege of an high nature, to violate) and invade the sacred Power and Prerogative of Kings, and therefore incapable of this sacramental sanction from them. For all Associations and Covenants, against any of God's Commandments, are directly Covenants with Death, and agreements with Hell; and all the Oaths, Vows, and Statutes, made and framed thereupon, are directly mischiefs, framed by a Law, and Obligations sealed to serve the Devil: And whether it be safer for us to continue in the service of such a Master, (by acting according to such hellish Oaths and Covenants,) or to forsake his service, (by renouncing our sacrilege, and giving Caesar his sacred right and due,) is not a case of any great difficulty to those, who value God and salvation, above the Devil, and the damnation of their own souls.   
FINIS.