and seditions in relation to the subjects And directlie contrary to Gods Law and Commandments And the actions of the Polarchists who are interested in the passive part of Government must needs be of the same nature so farre as they are consenting and assisting unto their usurping Governours in these Polarchical and sinful actions But I desire the Reader to consider that my discourse relates to Ancient Common-wealthes and not to our new Plantations who may indeed erect a Polarchy without any guilt of Rebellion or intrusion upon another mans right because happily the places may be void of Inhabitants and so void of all Government But yet those Polarchyes cannot be free from such factions and divisions as our Saviour Christ doth make Essential even to the least Polarchy though it be but onely Oeconomical And a minore ad majus the common principles of a Logick make a valid Argument And upon these grounds I conclude all Polarchies of what kind soever to proceed from Divine Malediction and therefore to be directly a curse and judgement of God upon a Nation And that therefore the vocation and profession of Polarchs is cursed unlawful and unwarrantable by the word of God either in themselves or their partakers And I hope there is sufficient matter alledged in the premises to warrant this conclusion And yet to adde a greater lustre to this truth I shall in the next Chapter resolve two queries or cases of conscience concerning these two opposite kinds of Government viz the blessing of Monarchie and curse of Polarchy CHAP V. Of the Resolution of two Quaeries concerning a mutual transmutation betwixt these two opposite kinds of Government I Confesse the cases of conscience which may be proposed concerning these two opposite kinds of Government are very numerous But yet I suppose a judicious Reader may frame a resolution of any one or all of them out of the premises together with what I shal further adde in the resolution of the two subsequent quaeries 1. Quaere Whether a Monarch or King and his people may not either severallie or by joynt consent endeavour the change of that Government into a Polarchy salvis utriusque partis conscientijs when there appeares a manifest cause for so doing As in the King a consciousnesse of his own disability to execute the dutyes of his calling In the people a sense of their own sufferings under an evill and Tyrannicall Government the fruits of that disability Sol. This querae consists of 3. parts 1. Concerns the King severally 2. Concerns the people severally 3. Concernes both King and people joyntly unto each of which parts I shall frame a severall answer 1. The Kings sole endeavours for such a change do render him guilty of a five-fold iniurie 1. To himself which is the most unnaturall kind of obloquie therefore an offence of the highest nature amongst those which relate immediately to man 2. To his posterity wherein the Holy Ghost declares him more notoriously criminous then an Infidell 1. Tim. 5.8 For an Infidell is even naturally studious to preserve the honour both of himself his posterity and family 3. To the faith of Christ the renunciation whereof Saint Paul in the prementioned Text imputes to him who doth renounce that Legal Authority and Power wherewith God hath invested him for the just defence of that faith according to Esaiah's prophesie Cha. 49 23. Kings shal be thy nursing Fathers 4. To the Saints and Church of Christ whose wants ought to be supplyed out of his abundance 2 Cor. 8. and 9. Ch. 5. To his people changing their blessing into a curse As for the Kings disabilities It was never intended by the Law either of God or man that they should be the ground and measure of his Power and Prerogative for then most Kings should transferre their Supreamacy in matters civil unto the Lawyers and in Ecclesiastical unto the Divines whereas both Divine and humane Lawes invest the King with a Supreamacy in both presupposing the supply of his defects in either by a Councel composed of the most knowing men in both Lawes Civil and Ecclesiastical For which the Lord himself supplyed us with a president in the Jewish Sanedrim which was the great Councel instituted by God himself to assist Moses in matters of Importance and difficulty when such grew numerous and after him all the Judges Monarchs and Kings of Israel which Councel consisted both of priests and Princes or chief Elders in every tribe as you may read 2 Chron. 19. 2. Sol. The peoples sole endeavour for transmutation of Monarchie into Polarchy cannot be free from a triple guilt 1. Of injustice to their own selves in depriving themselves of that which God ordained for a blessing and a meanes of their happinesse and security and contracting upon themselves that curse which is the fruits of Divine Malediction and ordained by God for a Punishment of sinne 2. Of Manifest Disobedience to the Kings Power and Authority in acting things contrary to his commands 3. Of Manifest injustice to his person by intruding upon his just and lawfull Inheritance As for the peoples sufferings by the Kings evil and Tyrannicall Government that can be no ground or warrant for them to act any thing prohibited by the Lawes of God For though such sufferings be Mala poenoe that is afflictions and punishments from which we are taught by Christ to pray deliverance and from which we ought also to endeavour a deliverance by all such lawful meanes as are warrantable by the word of God Yet in regard all Mala poenae are a part of Gods justice whereby he is honoured And all Mala culpae such as disobedience and rebellion against Authority and the endamagement of our neighbour much more of our Soveraign in his estate or honour are transgressions of Gods precepts wherein God is dishonoured and the Devil the flesh and the world preferred before and above him No man ought to endeavour a deliverance from the most horrid Tyranny and oppression by the least act of injustice or rebellion As for the arguments and objections alledged by the oppugners of this doctrine to legitimate their acts of injustice and rebellion under the pretences of self-defence I shal recite and resolve the most material of them in the eleventh Ch. of this book which speaks of the subordination of the ends of Monarchie manifesting also the Kings Honour to have the Right of preheminence ante salutem populi that is above the peoples welfare 3. Sol. The joynt endeavours of both although they carry the fairest shew of equity and conscience in regard there is no injustice done but to those that are willing to receive it who by Aristotles rule are incapable of an injury but that must be understood ab Extrinseco and in foro judicij yet are altogether unwarrantable in this case For first they are directly felons de se and as guilty of self-robbery as he that kils himself is of self murder As we shewed in the
excellency worth and goodnesse which God doth communicate unto men for the Regulation of their owne private affections and the exercise of a pious and vertuous life of which Honour every man in the Common-wealth is equally capable 2. Politicall Honour is that excellency worth and goodnesse which God doth communicate unto men for the Regulation of the externall actions of men in order to the preservation of society and the exercise of a peaceable and quiet life which is that Honour which the King doth receive from God and which doth supereminence him above all others in the same society and Common-wealth And this is also two fold viz. Primarius Secundarius 1. Primarie Honour is that excellency of power and authority which doth enable the King for execution of the duties of his Calling in the Rule and Government of his people and Subjects And this is two-fold viz. Legislativus Judiciarius 1. Legislative Honour is the power and authority to constitute and enact Lawes and Statutes for the Publike good and benefit of the Common-wealth And this againe is twofold viz. Ecclesiasticus Civilis 1. Ecclsiasticall Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the first Table of the Morall Law according to the patterne exhibited by God in the frame and composure of the Ceremoniall Law instituted by God for that purpose 2. Civill Honour is the power and authority to enact Lawes and Statutes for the Regulation of mens words and actions in order to the externall performance of the duties of the second Table of the Morall Law according to the patterne exhibited by God himselfe in the frame and composure of the Judiciall Law Instituted by God likewise for that purpose 2. Judiciarie Honour is the power and authority to put all these Lawes in execution And this is two-fold Compensativus Vindicativus 1. Compensative Honour is the power to encourage and remunerate the integrity of pious and just men with titles of Honour and offices of state and the like according to the merits of their service and obedience which is the pastorall duty and office of Kings signified principally by their Scepter which is is called in Christs Govenment A Scepter of righteousnesse because of Christs Government over the Saints and Church triumphant wherein there is no use at all of the Sword but onely of the Scepter and by the exercise of his pastorall office to reward the faith and patience of the Saints Which passage I doe here insert to shew that the Scepter doth principally import the Pastorall and not the Imperiall and Magisteriall office of a King which relateth properly to his Militarie power 2. Vindicative Honour is the power to correct and punish the delinquences of disobedient and evill men which is the Magisteriall office and duty of Kings signified by their sword 2. Secondarie Honour which is a spece also of Politicall Honour is that Honourable and Magnificent maintenance which God hath assigned unto the King for support of his Royall power and dignity for as our lives Gen. 5.9 so our estates and fortunes are not ours but Gods For heaven and earth are his and all riches and honours come from him and he is Lord over all 1 Chron. 29.10 11 12. Psal 50.10 11. Psal 95.4 For a manifest of which Prerogative God in all his distributions reserved some part which he ordained to be sacred and holy unto himselfe as in that charter and grant made unto Adam in Innocency when there was no King or Priest but onely Adam himselfe the Lord in that grant reserved the Tree of Knowledge So that the law for honouring God with our substance Prov. 3.8 was an eternall law of nature and not any positive emergent law for before the Institution either of the Ceremoniall or Judiciall lawes of Moses This Prescript and Rule was observed by the Patriarchs as Cain and Abel both which did render unto the Lord a tribute out of their several possessions Gen. 4.3 4. And Abraham by this law paid Tythes to Melchisedec Gen. 14.20 And by the same law Jacob vowed unto the Lord the retribution of a Tenth of that which the Lord should give him Gen. 28. last as an acknowledgement that hee received it from God the Lord of all for Jacob had nothing of his owne at that time but a staffe Gen. 32.10 Now as God did delegate unto Kings a power over our persons in his ordinance for their Primarie honour of power and authority so did he likewise give them a power over our estates for support of that honour which is their Secondarie honour of Maintenance and Revenue which was the ground of Christs command to render a tribute of our goods unto Caesar Mat. 22.21 intimating that this temporall honour of tribute was by virtue of Gods delegation as due unto Caesar as the spirituall honour of praise and worship was unto God And upon the same ground Saint Paul commands to render custome and tribute to Kings not as a gift and favour but as a due and just debt Rom. 13.7 and gives this reason for it because they are Gods Ministers appointed to supply his place in Ruling and Judging us And seeing God hath transferred the greater power to Kings viz a power over our lives by putting the sword i. e. the Militia or Military power of the Common-wealth into his hands Rom. 13.4 the Apostle thence concludes their Investiture with the lesse viz a power over our estates Ver. 6. And this power was all the title which Christ had to that Asses-Colt which he sent his Disciples to fetch for his use Luke 19.30 for it appeares in the Text that Christ was not the proprietour of that colt yet he did not give order to his Disciples either to buy or hire or begge or borrow the colt of the owners but onely to tell any that profered to interrupt them that the Lord had need of him for it was a sufficient title to dispossesse the private owner that the publike Lord of all did command him and upon that answer the private owner did not resist the Disciples in taking him away Ver. 34. And the like power we see exercised by Pharaoh in that ordinance for storing up a fift part of all the Corne of Egypt for seven yeares together which law was enacted by Pharaoh upon the single Counsell of Joseph with the approbation onely of Pharaoh's servants or Councell and not by the generall consent of the people Gen. 41.34 Neither can we pretend this law to be Tyrannicall amd contrary to the law of God and Nature for it proceeded from the wisdome of God which in this businesse directed the mind of Joseph Gen. 45.57 Psal 105. Nor can any man imagine but the state and magnificence of Saul David Jeroboam and others who of private persons were advanced by God himself to Regall honour and dignity was supported by this meanes
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 sinn and of Gods wrath and vengeance for the same Just like the murmuring and ungrateful Israelites who whilst they were fed with bread from Heaven cryed out for returning to the fish garlick onyons and cucombers of Egypt Num. 11.5 2. Quaere Whether both Polarchs that is the Governours and Rulers in a Polarchy and Polarchists that is the subjects who live under such Rulers be joyntly and severally obliged in conscience to endeavour the Reducement of that Government to a Monarchie 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 sinne yet do they admit of diverse qualifications in relation to their Institution and Original For some sorts are erected upon a more Legal and warrantable or rather indeed a less sinfull ground then 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 Governour in Authority to chang that Government either in part as when any City Province or Kingdome under the command of some great King or Monarch doth obtaine either by composition or donation a freedome from all subjection unto the jurisdiction of that King and thereupon do conferre the Supream Power over that society upon moe then one or in whole as when both Monarch and subjects by joynt consent do change a Monarchie into a Polarchy In all which sorts of Polarchy both Polarchs and Polarchists are obliged in conscience to endeavour the reducement of that Government to a Monarchie by all lawful meanes But in this case all endeavours are not lawful For 1. First indeed all Polarchs which are interested in the active part of Government are obliged in conscience to endeavour this transmutation by any meanes which are conducent and effectuall thereunto because first their actions are not liable to the guilt of rebellion 2. They are Intrusted by the people who are their Electors to councel 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 councel 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 Governours cannot be obliged to endeavour this mutation thereby to devest 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 then 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 it self a curse and punishment as Polarchy is already demonstrated to be neither ought any man to endeavour a private good out of that which is a publique and National damage and mischief 2. The endeavours of all Polarchists who are Interested onely in the Passive part of Government For such a Reducement must be onely prayers to God and petitions to Superiors and such meanes as do not transgresse the rules of obedience For all Polarchists are equally engaged to the obedience of all those Polarchs 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 Monarchie 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 dissention between the Polarchs about this Reducement of such a Polarchy to a Monarchie 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 Governours who Impede and oppose it Sol. These divisions and dissentions 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 dissentions spring from that or any other occasion it is utterly unlawful and contrary to the commands of God For though both parties be our Superiours and we obliged to the obedience of both yet not to the active obedience of either party where both their Commands enjoyn 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 sinne 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 sinne in such a case but a passive obedience to both by suffering with patience as from the hand of God whatsoever shal 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 alleigance to their lawful King and Monarch either in part by the rebellion and disloyalty of some particular City Province or Kingdome 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 wayes 1. In order to those Polarchs 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 Polarchs and Polarchists are joyntly and severally obliged to
be Orthodox and what Hereticall neither may he under the sanction of any personall or pecuniarie mulct or penalty enjoyne his Subjects to professe and sweare such Creeds and Articles of Faith and Religion as those Lawes shall make Orthodox or by virtue of those Lawes punish any of his Subjects who out of conscience doe professe themselves of another different Faith and Religion The Reasons for confirmation hereof are three The first whereof appeares partly in the premises declaring no humane power or authority to extend unto the acts of the soule because the soule doth derive its being immediately from God himselfe and not from our parents Ob. Saint Paul exhorteth not every body but every soule to be subject to the higher powers Rom. 13.1 thereby importing the Kings power to extend unto the acts of the soule as well as the acts of the body so that not onely the Externall but also the Internall duties of the Morall Law must come within the sphere of Politicall Cognizance Sol. That exhortation of Pauls is not directed unto Kings but unto Subjects and therefore doth not relate unto the Kings power but unto the Subjects obedience For though the King cannot judge the acts of the soule or punish the thoughts of the heart how unjust impious or Atheisticall soever yet doth not that priviledge the Subjects to performe their acts of obedience out of hypocrisie and dissimulation and with eye-service as the Apostle speaketh Ephes 6.6 And not out of sincerity and singlenesse of heart for wrath and not for conscience sake The Reason is because this duty of obedience and subjection to Kings is not meerly a service to Kings but principally to God himselfe whose person the King doth represent who seeth and judgeth the secrets of our soules and measureth the merits of our duty not by our outward worke but by our inward faith and love And therefore though the Kings power cannot yet our obedience must be extended even to the acts of the soule that it may be an acceptable sacrifice to God as well as the King but this doth not authorize the King to exercise his power over the acts of the soule The second Reason is grounded upon Christs ordinance for the plantation and promulgation of the Gospell and faith of Christ Marke 16.15 Goe ye into all the world and preach the Gospell 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 beleeved any thing at all either of Christ or Scripture or any principles of that Faith and Religion nor were any way inclined to seeke after such knowledge It 's true indeed that Christ endowed his Apostles with a power farre beyond the power of Magistrates for it was a power to worke 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 shewed which was a fit meanes to perswade and convince their understandings but wee never read that Christ did delegate any Legislative or Judiciarie power unto his Apostles to punish any mis-beleevers or enforce the profession of those truths and points of faith which they could not perswade nay indeed he peremptorily inhibited them the affectation of any such power Mat. 20.25 whereupon Saint Peter chargeth Presbyters not to demeane themselves in the execution of their office as lords over Gods heritage And yet it is the duty of Ministers and not of Magistrates to reforme errours in matters of Faith and Doctrine for we doe not read that ever Christ gave any rule or command to Kings or Magistrates to plant or propagate his Faith and Gospell and therefore in relation to these duties the Ministers and not the Magistrates are stiled Fathers because it is the duty and office of Ministers and not of Magistrates to beget men in Christ Jesus through the Gospell 1 Cor. 4.15 Ob. Esay prophecying of the flourishing estate of Christs Church among the Gentiles under the Gospell reciteth this for a speciall meanes of the encrease thereof that Kings shall be the nursing fathers and Queenes the nursing mothers of the Church in those dayes Esay 49.23 whose office it is by power to compell and not by preaching to perswade men to forsake the errour of their wayes 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 Judiciarie 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 expresse the duty of Christian Kings towards their Subjects in reference to their Christian and spirituall vocation and profession For Kings are not here simply stiled fathers as in other places of Scripture which relate directly to their power and soveraignty over their Subjects but with the addition of this Epithet of Nursing they shall be saith the Text Nursing fathers now a Nurse you know doth not beget a child but onely protect and nourish it after it is both begotten and borne And such a power indeed a Christian King may and ought 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 Gospell he both may and ought to use his power to protect them from the wolvish enemies of Christs Church and to nourish them by gracious expresses of his Royall favour But I cannot finde any warrant for the King in that Text to enact any Lawes or Statutes to compell men of another Faith and Religion to become such as himselfe or to punish them that will not nor can I beleeve 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 professe and beleeve what his owne phantasie doth suggest and judge Orthodox in such high and sacred mysteries will fill the Church with absurd and blasphemous errours and heresies and by consequence the Common-wealth 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 mischiefe sparing neither Scepter nor Mitre Ephod nor Diadom fancying the cause to be Gods and that themselves doe 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 Common-wealth doth so directly depend thereupon Secondly The Primitive Church hath
the same unto the world What a prodigious and horrid pride and arrogancy is it in the petty Saints of our fanatick age to passe a definitive sentence in these points upon their Brethren I could willingly permit my pen to expatiate in the further Illustration of Evangelicall Graces and Immunities to resolve the doubts and prevent the mistakes of many poore deluded Soules who onely understand or rather indeed do only misunderstand sufficient concerning the same to be a ground for the erection of many erroneous and prodigious phantasies and Chymera's if the point were as pertinent to my purpose as to these times But my Resolution is with all studiousnesse to avoid impertinent digressions in this discourse Now this Jus Divinum supernaturale although it concerne Christian men within the verge of the Church yet in regard it doth concerne them onely in their Christian and spirituall vocation as members of Christs visible Church doth not properly and Immediately claime a place in Politick Government which concerneth men as members of a politick society 2. Naturall Divine Right is that which is grounded upon the will of God revealed in the Scriptures concerning those Naturall truthes which are the Remote and mediate meanes of Salvation by Christ of which truthes Christians and Heathens are equally capable by nature and whereof Adam in innocency participated in full perfection and since his Apostasie the same are renew'd unto all men in some proportion yea even unto the most ignorant and savage Indians but yet are made more cleare and manifest unto Christians by Revelations of Scripture in those particulars which the holy Ghost hath judged necessary to communicate for the benefit of the Church And this Jus Divinum Naturale is twofold Implicitum Explicitum But I shall referre the more punctuall discussion of this Jus Divinum Subdivision 9 Naturale together with the species thereof unto a more proper place for an Immediate Introduction to the latter book of this Treatise which shall Demonstrate the Divine Right of Monarchie 2. Vindicative Divine Right is that which is grounded upon the will of God concerning the Manifestation of his justice in the due Retribution of a proportionable vengeance upon those who have not made a due returne of those Talents which they have received by the mercy of God in Christ 1. To Heathens who have missapplied that one Talent of naturall gifts and blessings which they have received from the Spirit of God by the Renovation of the obliterated Characters of nature in every one of their soules in some proportion a proportionable measure of truth and nourishment 2. To Christians who have received and misimployed the two Talents one of Naturall gifts and blessings which they enjoy in common with the Heathens and another of the benefit of Gods Word and Sacraments a double proportion of wrath and vengeance 3. To Christians who have abused that great trust of their Lord and Master who hath committed unto them five Talents wherewith to traffick for Gods glory the good of their brethren and the Salvation of their own soules viz. 1. The Talent of naturall gifts 2. Of the Word and Sacraments 3. Of a Religious Education 4. Of a Religious Magistracie 5. Of a Learned and Religious Ministerie For an exceeding measure of wrath and vengeance surely those soules which have been watered with the dewes of all these Divine and Celestiall Graces and blessings and yet bring forth nothing but the brambles and briers of sinne and iniquity shall receive a most heavy and dreadfull Doom of wrath and vengeance at the great day of account Heb. 6. And this Jus Divinum is twofold Supernaturale Naturale The further explication of which division I shall referre unto that part which declareth the nature and Maledictive properties of the curse of Polarchie and in the interim proceed in the Treatise of Government THE FIRST BOOK OF THE Divine Right of Government in its Generall acception as it relates to the three Jmmediate species of the Vnivers viz. Angels Men and naturall Agents CHAP. I. Of the nature of Government in generall THe first thing my Method leades me to insist upon is the nature and Originall of Order and Government in generall which may be appositely thus described Government is the Administration and exercise of that power and authoritie which the Superiour hath over the Inferiour Where we may observe that Government is a word of Relation which by the rules of Logick necessarily requires a Correlatum and that is subjection each of them being grounded upon severall qualities the former upon Power and Authority the latter upon Submission and Obedience the one of which cannot exist without the other And therefore before the Creation whilst there was nothing in being but one onely God whose unity could not admit of any degrees of Superiority or subordination there could be no manner of Government or subjection But upon the very instant of the first Creation this Relation took place in the world For God neither did nor could make any thing either in nature and Essence Identicall or in perfection and excellencie equall or in power and authoritie parallel himselfe so that the very first creatures which God made which by reason of the Independancie of their subsistance upon any other creatures I suppose were the most glorious Angels for the Rule and Method which God observed in the work of Creation was to frame that last whose subsistance depended upon the former and that first which had no such dependancie upon the latter being inferiour unto God both in glorie and power became subject unto his guidance rule and Government as likewise all the rest of the Creatures did as soon as they received a being from him whose Actions and motions were altogether ordered and disposed by his wisdome and providence And therefore the Grecians do upon very good grounds use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie principalitie or Government which in its proper and native acception signifies Principium thereby expressing the Antiquitie of Government which had its being as soon as the world had a beginning CHAP. II. Of the diverse kind of Government and first of Internall BUt that we may further Illustrate the nature of Order and Government in generall it will be requisite to take a view of the severall Species or kinds of Government the first and Immediate division wherof is into Internall and externall Regiment Internall Regiment is the Administration and excercise of that Power and Authoritie which God hath over the Intrinsecall Acts and Effects emanating immediately from the forme and Essence of the Creature which forme in man we know to be the soul and in all other creatures an Intrinsecall form Anologicall to the soul in man And this kind of Regiment is proper and peculiar unto God alone and in no sort communicable unto any creature whatsoever for the knowledge and triall of the heart and Reines is a prerogative which the Lord doth claime entirely
of their severall degrees of Excellency and perfection observed in their natures into three generall kinds viz. 1. Celestiall 2. Intellectuall and 3. Naturall The Moralists in relation to policy do ascribe unto each of these a severall degree of order and subordination the Supreame and highest to Angels 2. to men 3. to Naturall Agents For Angels as they exceed all other creatures in perfection and Excellencie so do they also in power and Soveraignty concerning both which we have a most evident Demonstration in that vision of Ezekiel mentioned in the first Ch. of his prophesie 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 Supream King and Ruler 2. By Angels his Immediate Deputies and Vice-gerents neither of whose Persons nor yet their Immediate wayes 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 meanes but that which God hath revealed Immediately unto us of his speciall 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 then 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 then the glory of the most puissant Prince sitting in his Throne of Majesty doth surpasse 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 Supream and absolute King and Governour 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 Kingdome 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 superiour to others in Wisdome and Excellency to be his Agents and Officers in the Rule and Government of those whom he hath made inferiour to them in those respects And therefore because the Angels are more Excellent and Glorious then all the rest of their fellow creatures and in that respect neerest unto God God doth Rule and Govern them Immediately by himselfe and doth also constitute them his Immediate Lieutenants and Deputies for the Government of both the Intellectuall and Naturall Agents Which Order and Method of Externall Government is by the Holy Ghost admirably and compleatly represened unto us in this vision of Ezekiel's wherein the four beasts signifying the Angels do expresse 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 inferiour world do expresse 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 Naturall Agents But because the exercise of Gods 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 onely as it were a preface as I said before unto that kind of Government which we intend 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 Gods Immediate Government as well of Angels as also of all other creatures not onely in their Intrinsecall 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 Terrestriall and Sublunarie 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 ANgels may be considered two wayes First according to their Nature and Essence Secondly according to their Office and Ministery the former consideration of Angels doth not fall within the scope either of Ezekiels vision or this Treatise Both which intend onely 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 appeare in the explications of the particulars of this vision Wherein by two sorts of visible things are represented First the Celestiall creatures Governing Secondly the Terrestriall creatures Governed The Celestiall 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 Angelicall 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 inferiour 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 Majesticall and glorious presence of the Celestiall Angels beings
of Government which Aristotle termes the just and laudable sorts of Policy to be indifferent and Arbitrary as if they had all an equal ground both in Divinity and nature and that the sole preheminence amongst them were onely in precedency of time As if an Aristocracy had even naturally and of necessity succeeded a Monarchie in the second age of the Patriarks and Democracie upon the like grounds obtained the like honour amongst men of the third generation Whereas first concerning the difference of their Antiquity I am most assuredly confident that the learnedest Antiquarie in the world cannot produce any Authentick Record to evidence the Original of any Polarchy within the space of three thousand yeares after the first Institution of Monarchie by God in Paradise It is true indeed that God did Institute the Synedrion or great Counsel of seventy Elders in the time of Moses as also other particular orders of Magistracy in every Tribe and City consisting of different numbers of Elders but none of these were ordained with any intention to sway the scepter of the Kingdome or to exercise the supream Power and Authority of the Common-wealth but onely for Inferior Courts of justice a subordinate to that supream and Regal Honour and Power which God had designed for the Tribe of Judah And therefore from the time of their first Institution under Moses they were alwaies subject to such occasional Judges Rulers and Monarchs as God appointed to be supream Rulers and Governors over his people as Ioshua Othniel Ehud and the rest of the Judges Indeed the first face of any Government which looks like a Polarchy presents it self upon the death of Amaziah King of Judah who was murdered by a conspiracy of some of his Nobles in the fifteenth year of Jeroboam King of Israel which was about two hundred and fifty years after the first institution of a Regal Government in that Kingdome whose sonne Vzziah was not admitted to his just and rightful inheritance till the seven and twentieth year of the said Ieroboam During which time there was an Intermission of Regal Government in the Kingdome of Judah but who the Traytors were that withheld the King from his Right and usurped the Royal Power the holy Ghost doth not specify how ever it is not Improbable that those conspirators who slew his Father might according to the usual Policy of Traytors seek to secure themselves from the punishment due for their offence by their voluntary incurment of a more criminous guilt Onely thus much I am assured of that if this were the first Institution of a Polarchy the Devil was the Author of it for the foundation of it was laid in Rebellion Murder Usurpation which were never any of Gods works or if no Polarchy can pretend to so great Antiquity yet whensoever the first was erected I am sure it had neither other foundation nor other Author For every lawful Monarch which was the Ancient and Primitive Government in every Kingdom of the world was as Legally and justly possessed of his Crown as any Private Gentleman is of a Lordship descended from his Ancestors or otherwise made his by any just and warrantable course of Law And therefore as no Gentlemans Tenants can without manifest Injustice possesse themselves of their Landlords lawful inheritance upon any Allegation that he is a hard master or a deboist and lewd man or any the like pretence how true and just soever no more can any subjects having a greater obligation upon them of obedience to their King then any Tenants have to a Landlord upon the like Allegation depose their Soveraign and possesse themselves of the Supremacy and Royal Power without manifest guilt of Rebellion and Sacrilegious usurpation in the highest Degree And therefore all Polarchy must needs proceed from that old grand Rebel and Author of all mischief the Devil and whether he was not of councel with those Senators who erected the first Polarchy in Rome which was one of the most ancient in the world I shal desire the Reader to judge by one act of those Senators concerning the businesse of that pretended Reformation of Government for ex pede Herculem by their prudence justice and conscience expressed in this one you may judge of their grounds and reasons for other of their actions After these Reformers had banished Tarquinius superbus the Tyrant they found one Tarquinius a Noble-man in Rome who was a man of an exceeding upright and unblamable conversation whom those reforming politicians would not permit upon any intreaties or meanes that could be used to live in Rome although no man in the City could bring in any accusation against him but immediately banished him also because they judged him to be a man of a dangerous and Tyrannical name and therefore would not be perswaded that Tyranny was sufficiently extinguished whilst there was any man of that name living in Rome wherein they expressed as much justice as if because Iohn of styles had killed a man the King should hang all Iohns in England to prevent homicide 2. The second Malediction Incident to Polarchy is cursed prescription For we never find the curse of Polarchy received by any nation before Christs time but onely Heathens and Infidels to whom God never vouchsafed the understanding knowledge of divine Mysteries revealed in his word containing the Immediate outward meanes of salvation Nor after Christs time neither till of late yeares which Ecclesiastical Historians make the declining and languishing age and state of Christianity when Christian societies abounded with blasphemous Heresies in Doctrine Idolatrous Innovations in Discipline for the just punishment whereof God did send this curse of Polarchy amongst them so that some Christian societies have now of late through giddy fanatick humours by Heathenish presidents erected some sorts of Polarchies in their Common-wealths which yet are none of the most eminent 3. The third Malediction Incident to Polarchy is Cursed stipulation Christ himself menacing the Eradication and utter extirpation of every plant which his Heavenly Father hath not planted Mat. 15.13 And that Polarchy is one of these unnaturall and spurious plants declared in the cursed Institution thereof And though neither Polarchy in General nor any species thereof be once mentioned in the Scripture the reason whereof I formerly shewed yet are those cursed sins which are both the foundation and associates of all Polarchies in any Kingdome of eminency and Antiquity Stigmatized with many dreadful Menaces and Maledictions in several parts of Scripture especially Rebellion which is the constant foundation and prâ—p of every Ancient and Eminent Polarchy which the holy Ghost compares to witch-craft which is an utter renunciation of all Relation to God and obliging our selves by Covenant to be the children and servants of the Devil And what rewards can such men expect of their cursed vocation and profession but horror of conscience here to and horror of Hellish and everlasting torments hereafter 4. The fourth Malediction Incident to Polarchy
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 priviledge 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 prophane cause The third reason is taken from the nature of the Kings 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 affaires 1 Chron. 23. unto the 27. The fourth reason is taken from the peoples Incapacity unfitnesse 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 discerne 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 Solomons Government In which particular he was also a Type of Christ And the object of the Jewes expectation til this very day concerning the Messias is the enjoyment of a happinesse under his Government Paralel to that of Solomons Yet were not the people in the dayes of Solomon contented with his Government but desired an alteration complaining of his Tyranny and oppression 1 Kin. 12.4 2. Their factiousnesse 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 Witnesse the conspiracy of Korah against Moses Numb 16. Of Absalom 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 mischiefes which ensued upon the peoples tumultes 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 Emperour a. Novel Constit 123. Justinian translated that priviledge from the people to the Priests some few of the Citizens which afterwards for the like and some other reasons the Monarchs assume to themselves For he that reads b. In Epitaph Patris Nazianzene concerning the peoples absurdities about the election of Eusebius Bishop of Cesarea Or c. Lib. 1. Cap. 24. Eusebius concerning the peoples outrage about the election of a Bishop at Antioch which sea was eight yeares together vacant by reason the peoples 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 warres amongst the people of Rome about the election of Damascus where the places of prayer overflowed with the blood of men wil never Judge it safe nor convenient that any such prerogative as the election and constitution of Kings and Monarchs should pertaine to the people whose factions and distempers occasioned such horrid and barbarous mischiefs and murders about the elections onely but of their own Bishops 3. Their inconstancie 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 soules 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 gratious Kings could not be safe For though they Rule never so well yet they shall never long satisfie the people And now to compleat the confutation of this opinion concerning the peoples right unto and power in this Royal investiture I shal return an answer to the Arguments alledged for the propugnation thereof and to those damnable and execrable Inferences grounded thereupon 1. To these Instances of Scripture mentioning the peoples making and anointing of Kings I answer that these acts of the people were performed two wayes 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 dutyes are performed And such acts are expressed upon two several occasions 1. Where God did conferre this Supreamacy and Regal honour by any extraordinary wayes and means as in Saul David Solomon and Jeroboam 2 Where God used their meanes for the Vindication of the Kings just Title against an usurper As in Joas whom Jehoiada the Priest and the Captaines and people crowned and anointed King in the Temple restoring him to his just Rights which had been usurped by his Grand-Mother 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 wil 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 Birth-right nor of Revelation from God As upon Absalom Adonijah Jehoahaz Judas Theudas and Barchozba who professed himself the Messiah and drew the people into rebellion against the Romane Emperor which occasioned those warres wherein
afforded us many laudable presidents to this purpose in many Creeds and briefe formes of Confessions purposely composed by the Fathers and Councels 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 Common-wealth And therefore there wants neither reason nor authority to warrant the exercise of Regall 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 expresly declared the necessity of such a dissonancie 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 alledgeth the providence of God to be the ground thereof who thereby provides for the manifestation of the sincere and faithfull and also for their better information and knowledge in matters of faith And surely the Gospell had never beene so perfectly radicated in the mindes of Christians without oppositions and disputes concerning the same and therefore it proceeded from the wisdome providence and goodnesse of God towards his children that these divisions should be the fruits and effects of the Gospel as Christ himself did forewarne his Disciples for Christians are alwayes 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 formes of Worship Government and Discipline of the Church in these present times hath begotten a more exact understanding in Christians in all these points then 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 Common-wealth pretended for the necessity of the exercise of a Regall power in these matters it is but a piece of Jeroboam's policy in erecting golden Calves to secure his kingdome for to pretend a necessity of unwarrantable meanes for the security of Church or State is but to appeale from God to the Devill for succour which will certainly bring our feares upon us For it is just with God to powre downe those judgements upon the true Professours which are due to such Hereticks when the former sort out of diffidence of Gods wisdome power and goodnesse will anticipate his Justice in the latter and out of a precipitate zeale to Gods honour obtrude their undesired and therefore unwelcome help and assistance upon him Whereas if wee could but let them alone as Christ exhorteth Mat. 15.14 and waite Gods time with patience the Lord will not faile to root out such spurious plants which are not of his owne planting but of the Devils as all such Heresies most undoubtedly are Yet I deny not but the Magistrate both may and ought to exercice his power for the restraine and punishment of those divisions which are the fruits and effects of these erroneous and Hereticall opinions when they come to be of Politicall Cogniâ—â—nâ—â— i. e. aâ—â—â— of violence and injustice disturbing the peace of the Common-wealth but the errours themselves which are the causes and productives of these mischiefes in State are not at all of Politicall but of another higher Cognizance As for the concise formes of Faith and Confession mentioned in the latter part of the Objection I doe acknowledge such short Creeds as that of the Apostles of the Nicene Councell of Athanasius and many other Orthodox Creeds devised some by Councels some by particular Fathers against such particular Heresies as raigned in their times to be of admirable use and expediency for the Churches edification but for any Magistrate to constraine his Subjects by virtue of any Law or Statute to sweare 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 beleeve or doubt the same to be false must needs be an offence of a very high nature in any Magistrate because he doth not onely render himselfe accessary to the perjury of him that sweares but guilty also of a sacrilegious intrusion and usurpation upon those sacred prerogatives which God hath reserved entire unto himselfe viz. of the power and command over the conscience which God never imparted unto any Creature Man or Angell neither of whom how great and glorious soever is able to pacifie an injured incensed and wrathfull conscience The third Reason is taken from the inefficacy of compulsive meanes to plant the faith of Christ manifested in Saint Pauls exhortation to Timothy concerning his demeanour towards those who should oppose themselves against the truth and Gospell of Christ not onely of infirmity and ignorance but of obstinacy and maliousnesse 2 Tim. 3. towards whom he exhorteth Timothy to be gentle and instruct them with meeknesse 2 Tim. 2.24 25. And yet wee know that Saint Paul did not want experience of the efficacy and vertue of compulsive and violent courses to force a conformity in others to his owne 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 meanes also the Lord himselfe hath further manifested by rendring all such inordinate endeavours not onely fruitlesse and inefficacious for the eradication of Heresies but also advantageous to confirme them in the parties persecuted and to multiply the professours of the same Hereticall opinions as the Histories of the Primitive Persecutions doe sufficiently declare For there is so much disproportion betweene an immateriall conscience and a materiall 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 owne Faith and Religion And hee that consulteth the Narratives of the Spanish proceedings in the Conversion of the Indians shall finde that Saint Peter added more soules to the Church of Christ by one Sermon then the Spaniards were able to doe by seven yeares persecution although it was not defective in any point of savage and inhumane cruelty Ob. Many perverse natures have beene converted to the faith of Christ by rigorous meanes upon whom perswasions and argumentations could have no such influence and we find by daily experience that correction and stripes are a meanes to infuse documents into some children in whose soules the most rationall instructions with meeknesse could make no such impression Sol. Balaams Asse spoke when shee was beaten three times with a staffe and yet a man would esteeme him an Asse that should