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
to
himselfe
.
Psal.
7.10
.
Jer.
17.10
.
And
therefore
in
relation
to
this
Internall
Government
,
our
Saviour
Christ
himselfe
doth
expresly
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
Intrinsecall
thoughts
and
conceipts
of
the
mind
,
or
the
inward
desires
and
affections
of
the
heart
would
be
an
usurpation
upon
Christs
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
externall
and
worldly
power
and
preheminence
over
the
externall
and
corporeall
actions
of
those
who
are
under
their
Jurisdiction
and
Government
:
yet
to
us
(
saith
he
)
us
,
who
are
Spirituall
,
and
whose
profession
relates
principally
to
the
Intrinsecall
affaires
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
onely
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
lawes
,
of
what
qualitie
soever
they
be
,
whether
Ecclesiasticall
or
Civill
,
or
by
what
wisdome
soever
they
be
composed
,
whether
Divine
or
Humane
.
For
even
when
God
himselfe
did
institute
both
the
sorts
of
humane
Lawes
in
the
Mount
,
and
commanded
Moses
to
write
them
(
for
a
perfect
rule
of
worship
and
policie
to
the
Israelites
,
and
for
a
perfect
pattern
for
all
other
Nations
,
whereby
to
frame
a
Government
both
in
their
Ecclesiasticall
and
Civill
affaires
)
he
therein
taught
onely
the
Orderings
and
Regulating
of
their
outward
actions
,
which
the
Ecclesiasticall
and
Civill
Magistrate
(
to
whom
the
execution
of
these
Lawes
pertained
)
were
able
to
judge
of
,
proportioning
the
extent
of
these
humane
Lawes
,
according
to
the
extent
of
that
Government
,
which
he
was
pleased
to
communicate
unto
humane
creatures
,
whom
he
doth
constitute
and
ordaine
his
Lieutenants
and
Duputies
for
the
externall
Government
of
this
inferiour
and
Sublunarie
world
:
And
therefore
doth
refer
the
execution
of
all
humane
Lawes
unto
them
,
yea
even
that
part
also
of
his
Morall
Law
which
relates
to
outward
actions
.
For
indeed
the
Ceremoniall
and
Judiciall
Lawes
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
Publicke
Societies
in
matters
concerning
worship
and
policy
,
according
as
the
Morall
Law
had
done
in
briefe
and
generall
termes
,
for
regulating
the
externall
actions
of
every
private
man
in
particular
,
in
relation
to
the
same
end
.
But
when
the
wisedome
of
God
did
compose
that
compleate
and
absolute
Law
,
which
should
be
a
Rule
for
his
owne
Immediate
Government
and
our
Universal
obedience
,
he
therein
prescribeth
us
directions
,
(
not
onely
for
outward
actions
,
of
which
also
he
is
the
Supreame
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
Morall
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
Fathers
Law
,
affirmes
this
brief
exposition
to
be
the
very
summe
&
substance
of
the
first
and
greatest
Commandment
.
Mar.
12.31
.
In
which
text
our
Saviour
likewise
reciteth
Moses
his
brief
Commentarie
upon
the
second
table
expressed
in
Levit.
19.18
.
in
these
words
,
Thou
shalt
love
thy
neighbour
as
thy self
:
which
second
Commandment
Christ
affirmes
to
be
the
very
summe
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
thy self
)
which
prescribes
the
proportion
of
that
affection
which
must
be
exhibited
to
our
neighbour
.
Now
we
al
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
wel
as
upon
the
outward
members
of
the
body
.
Nay
this
Internall
obedience
(
which
relates
to
that
Internall
Government
which
is
peculiar
unto
God
himself
)
is
the
onely
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
pernitious
and
destructive
folly
of
his
onely
sonne
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
teares
(
even
unto
Hazael
himself
)
the
horrid
and
inhumane
crueltie
which
Hazael
should
afterwards
practise
upon
the
children
of
Israel
;
yet
could
not
by
that
Patheticall
premonition
prevent
Hazaels
future
fury
and
dogednesse
unto
them
;
although
at
the
present
Hazael
seemed
to
abhorr
the
very
thought
of
such
Inhumanities
.
2
Kin.
8.12.13
.
Nay
our
Saviour
Christ
in
the
parable
of
Dives
and
Lazarus
expresly
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
,
Apollos
may
water
by
Learning
and
Eloquence
,
but
God
alone
must
give
the
increase
of
sincere
and
saving
Faith
and
repentance
.
1
Cor.
3.
Onely
it
pleased
Almighty
God
to
Invest
his
own
dear
Sonne
with
this
Royall
Prerogative
,
giving
all
things
and
all
power
over
all
creatures
into
his
hands
,
and
such
a
Kingdome
and
Dominion
as
should
have
no
end
.
Esai
.
9.6
.
Psa.
2.
Luke
.
1
32.33
.
Iohn
.
13.3
.
Which
places
as
likewise
all
other
places
of
Scripture
which
attribute
any
Sovereignty
or
Dominion
unto
Christ
,
are
to
be
understood
onely
of
this
Internall
government
:
for
of
all
externall
and
worldly
power
and
authority
,
Christ
utterly
declined
and
disclaimed
the
administration
and
exercise
,
reproving
the
giddiness
and
precipitancy
of
the
peoples
affections
,
who
would
have
obtruded
the
honour
of
a
King
upon
him
,
when
they
were
transported
with
admiration
of
his
miracles
,
feeding
of
five
thousand
men
with
five
loaves
and
two
fishes
.
John
.
6.15
.
For
his
kingdome
(
as
himself
acknowledged
to
Pilat
)
was
not
of
this
world
,
and
therefore
he
taught
his
Disciples
by
his
own
example
to
eschew
the
affection
of
that
kind
of
power
and
domination
,
which
the
Kings
of
the
Gentiles
exercised
over
their
people
,
leaving
them
a
perfect
president
of
meeknesse
and
humility
in
himself
,
by
taking
upon
himself
the
form
,
and
practising
the
duties
of
a
servant
,
not
disdaining
to
wash
the
very
feet
of
his
Disciples
.
John
.
13.
Whereby
it
is
evident
to
whom
the
propriety
of
Interest
and
title
to
this
Internall
Regiment
of
Right
appertaineth
;
and
upon
a
further
scrutiny
and
inquisition
concerning
particulars
,
it
will
appear
that
the
practise
thereof
hath
alwaies
gone
accordingly
,
and
the
actuall
administration
and
exercise
of
all
power
and
authority
over
the
Intrinsecall
Acts
and
Effects
of
the
soul
,
hath
alwaies
been
the
peculiar
priviledge
and
prerogative
of
God
.
But
for
an
Introduction
hereunto
,
it
will
be
requisite
to
premise
the
severall
sorts
of
divisions
and
Subdivisions
which
are
Incident
to
this
Internall
Regiment
,
by
reason
of
the
various
circumstances
whereunto
it
doth
relate
with
one
Objectum
,
modus
,
media
&
finis
.
1.
The
first
Circumstance
is
the
object
or
matter
whereupon
God
doth
exercise
his
power
,
and
that
is
upon
the
Intrinsecall
acts
and
effects
of
the
soul
.
2.
Circumstance
is
the
manner
how
God
doth
exercise
his
power
upon
these
acts
and
effects
of
the
soul
.
3.
The
meanes
whereby
God
doth
exercise
his
power
upon
these
acts
and
effects
of
the
soul
.
4.
The
end
for
which
God
doth
,
in
this
or
that
manner
,
by
this
or
that
meanes
,
exercise
his
power
upon
these
Intrinsecall
acts
and
effects
of
the
soul
.
1.
The
first
division
then
of
this
Internall
Regiment
is
taken
from
the
diversitie
of
the
object
or
matter
thereof
:
viz:
the
Intrinsecall
acts
and
effects
of
the
soul
,
which
are
differenced
by
vertue
of
the
different
faculties
from
whence
they
proceed
,
which
are
,
the
understanding
,
and
the
will
,
each
of
whose
acts
do
likewise
admit
of
a
Subdivision
,
by
reason
of
the
diversitie
of
the
subordinate
object
or
matter
whereunto
they
relate
,
which
may
be
either
Spirituall
or
temporall
matters
.
So
that
from
this
first
division
and
Subdivision
do
arise
these
four
kinds
of
Internall
Regiment
.
1.
That
kind
which
respects
the
understanding
in
reference
to
Spiritual
matters
.
2.
That
which
respects
the
same
in
reference
to
temporall
matters
.
3.
That
kind
which
respects
the
will
in
reference
to
Spirituall
matters
.
4.
That
which
respects
the
same
in
reference
to
temporall
matters
.
2.
Againe
every
one
of
these
four
sorts
of
Internall
Regiment
(
being
considered
in
relation
to
the
manner
how
God
doth
exercise
his
power
upon
the
Intrinsecall
acts
and
effects
of
the
Soul
)
are
capable
of
a
second
Subdivision
,
for
God
doth
work
upon
the
severall
acts
and
effects
both
of
the
will
and
understanding
after
a
two-fold
manner
:
upon
the
understanding
,
either
by
way
of
Illumination
,
or
by
way
of
Infatuation
;
upon
the
will
,
either
by
way
of
Obduration
,
or
by
way
of
Mollification
and
conversion
,
by
vertue
of
which
severall
sorts
of
operation
upon
the
understanding
and
will
,
These
four
kinds
of
Internall
Regiment
above
mentioned
may
be
Subdivided
into
eight
subalternate
species
.
3.
Againe
every
one
of
these
eight
sorts
of
Internall
Regiment
,
may
yet
be
Subdivided
in
reference
to
the
meanes
whereby
God
doth
work
upon
all
these
severall
objects
,
after
all
those
severall
wayes
:
for
either
God
doth
operate
immediately
by
the
speciall
and
extraordinary
meanes
of
his
Spirit
,
or
mediately
by
the
common
and
ordinary
meanes
of
the
Creature
:
Each
of
which
meanes
being
applicable
to
every
one
of
the
eight
species
of
Internall
Regiment
before
recited
,
may
branch
out
those
eight
species
into
sixteen
particulars
.
4.
As
for
the
last
Circumstance
to
which
this
Internall
Regiment
doth
relate
.
viz.
The
end
for
which
God
doth
exercise
his
power
upon
the
Intrinsecall
acts
and
effects
of
the
soul
,
I
conceive
it
doth
rather
qualify
then
multiply
the
seveall
species
or
kinds
of
Internall
Regiment
:
for
the
end
is
the
very
reason
and
cause
wherefore
,
and
the
very
rule
and
square
whereby
God
doth
by
this
or
that
meanes
,
in
this
or
that
manner
exercise
his
power
upon
the
severall
acts
and
effects
,
either
of
the
understanding
or
the
will
,
whether
it
be
in
Spirituall
or
in
temporall
matters
.
And
this
end
being
primarily
his
own
glory
,
It
is
the
very
Primum
Mobile
which
giveth
motion
and
action
to
all
the
wheeles
of
Gods
providence
:
for
as
in
all
other
reasonable
Agents
,
so
in
God
the
most
reasonable
;
The
end
is
Primum
Intentione
(
though
ultimum
executione
)
and
that
which
incites
his
will
to
every
action
.
Now
Gods
glory
as
it
respects
humane
creatures
(
of
which
we
now
speak
,
as
being
the
object
wherein
both
the
nature
and
parts
of
Gods
internall
Regiment
are
made
most
conspicuous
to
us
)
is
manifested
two
waves
.
First
by
his
mercy
.
Secondly
by
his
justice
:
which
two
do
constitute
two
severall
ends
of
Gods
internall
Regiment
.
viz.
First
the
manifestation
of
his
mercy
and
goodnesse
in
the
exhibition
of
blessings
and
benefits
to
the
godly
,
Secondly
,
The
manifestation
of
his
power
and
greatnesse
in
the
accumulation
of
curses
and
judgements
upon
the
wicked
.
And
therefore
wheresoever
we
find
any
particular
acts
of
Gods
internall
Regiment
(
in
any
of
all
the
forementioned
kinds
thereof
)
recorded
in
Scripture
(
as
indeed
there
is
no
one
kind
amongst
all
the
sixteen
severall
sorts
whereinto
it
is
distinguished
,
but
God
hath
upon
some
one
or
other
occasion
left
us
an
expresse
from
his
own
Spirit
to
evidence
his
Right
and
Title
thereunto
,
materia
,
modo
,
&
medijs
predictis
,
as
I
shall
demonstrate
in
the
next
place
)
there
we
shall
find
likewise
one
of
these
two
ends
recorded
for
the
ground
and
cause
of
that
particular
act
of
Government
and
providence
in
God
.
But
least
the
reader
should
imagine
these
divisions
and
Subdivisions
of
Internall
Government
to
be
some
meer
Logicall
or
Metaphysicall
Notions
,
it
will
not
be
Impertinent
by
instances
in
particular
acts
of
Gods
providence
,
relating
to
every
perticular
kind
of
Internall
Government
,
to
demonstrate
all
the
foresaid
divisions
to
be
expresly
grounded
upon
the
word
of
God
.
And
because
the
first
eight
of
the
foresaid
species
of
Internall
Regiment
relate
unto
the
understanding
,
the
latter
eight
species
unto
the
will
;
I
shall
(
for
a
more
distinct
and
Methodicall
proceeding
herein
)
give
you
first
a
brief
Analysis
of
that
part
of
Internall
Government
which
relates
to
the
understanding
,
whereunto
I
shall
suit
the
instances
of
Scripture
.
God
doth
Govern
the
Intrinsecall
acts
of
the
understanding
either
by
way
of
-
Illumination
.
-
Immediate
.
-
1.
In
spirituall
matters
.
-
As
in
Revealing
unto
Adam
that
blessed
seed
which
should
break
the
Serpents
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
extemporarie
words
of
wisdom
,
against
which
all
their
adversaries
were
not
able
to
reply
.
Mat.
10.19
.
-
2.
Or
in
temporall
-
By
revealing
unto
his
Prophets
even
all
those
temporall
afflictions
&
deliverances
which
should
befall
his
own
people
,
long
before
they
came
to
passe
,
as
the
bondage
of
and
deliverance
from
Aegypt
unto
Abraham
.
Gen.
15.13
.
The
beginning
and
ending
of
the
captivity
of
Babylon
unto
Ieremiah
.
Ch.
25.8
.
unto
John
in
Patmos
al
those
imminent
calamities
which
should
befall
the
Church
of
Christ
til
the
time
of
his
second
coming
in
the
end
of
the
world
;
As
we
may
read
in
the
book
of
the
Apocalyp●
.
-
Or
mediate
-
3.
In
spirituall
matters
.
-
First
by
sending
visions
unto
Daniel
,
and
after
sending
the
Angell
Gabriel
to
expound
them
,
and
thereby
to
let
Daniel
understand
the
number
of
the
yeers
which
were
determined
for
the
persecution
of
the
Jewes
by
several
Tyrants
,
for
the
space
of
490
years
after
their
return
from
the
Captivity
of
Babylon
,
at
the
end
whereof
Messias
the
Prince
should
work
that
great
deliverance
for
all
that
did
or
should
beleeve
in
him
.
Dan.
9.
-
4.
Or
in
temporal
-
So
Moses
became
learned
in
all
the
wisdom
of
the
Aegyptians
.
Act.
7.
And
Daniel
had
Caldean
Tutors
,
by
whose
Lectures
he
attained
unto
wisdom
,
learning
,
and
understanding
in
all
visions
and
dreames
.
Dan.
1.17
.
-
Or
infatuation
.
-
Immediate
-
5.
In
spirituall
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
Jewes
,
whose
eies
the
Lord
blinded
that
they
could
not
see
nor
understand
those
things
concerning
Christ
,
which
many
of
the
Ignorant
people
knew
and
beleeved
.
Ioh.
10.42
.
-
6.
Or
in
temporal
-
For
it
is
the
Lord
who
frustrateth
the
tokens
of
the
sooth-sayers
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
mens
affaires
and
fortunes
)
appear
to
be
foolish
and
vain
.
Esay
44.25
.
-
Or
mediate
-
7.
In
spirituall
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
counsell
of
Hushai
the
Archite
,
and
rejecting
the
safe
and
politck
counsell
of
Achitophel
,
for
(
saith
the
text
)
The
Lord
had
determined
to
destroy
the
good
counsell
of
Achitophel
to
the
intent
the
Lord
might
bring
evill
upon
Absalom
.
2
Sam.
14.
Now
as
concerning
Gods
actuall
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
evill
,
as
in
Pharaoh
,
Nabuchad-nezzer
,
and
Belshazzar
.
Or
by
way
of
mollification
and
conversion
unto
good
,
as
in
Manasses
,
Mary
Magdalen
,
and
Paul
)
the
Maximes
of
Philosophy
(
declaring
the
necessary
dependance
of
the
will
upon
the
understanding
,
and
the
irresistable
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
evill
,
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
meanes
,
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
plentifull
in
instances
to
that
purpose
)
to
evidence
a
truth
so
clear
and
obvious
.
For
I
desire
to
avoid
prolixity
where
the
perspicuitie
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
Polemicall
discourse
,
concerning
some
important
doubts
arising
from
the
premises
.
But
that
our
former
division
(
extending
the
power
and
authority
of
God
unto
the
Intrinsecall
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
actuall
administration
and
exercise
thereof
,
both
in
Supernaturall
and
naturall
Agents
.
As
for
the
absolutenesse
of
Gods
power
and
command
over
the
acts
and
effects
of
Angels
,
our
Saviour
Christ
himself
is
a
sufficient
witnesse
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
fulfill
the
Commandments
of
God
,
and
to
hearken
unto
the
voice
of
his
words
.
Psa.
103.20
.
Neither
are
the
Devils
lesse
subject
unto
the
commands
of
God
,
as
appeares
by
their
attendance
thereupon
,
concerning
the
triall
of
Iob
,
Ch.
1.
and
the
seducing
of
Ahab
,
1
Kin.
22.
their
worshipping
of
Christ
,
and
proclaiming
him
to
be
the
Sonne
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
sonnes
of
Scaeva
:
Act.
19.
And
as
for
Gods
actual
Administration
of
power
and
authority
over
the
Intrinsecall
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
sutable
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
Kings
Officers
,
and
yet
altogether
restrained
the
same
towards
the
three
children
:
Dan.
3.
And
those
hungry
Lyons
which
would
not
touch
Daniel
in
a
whole
nights
space
,
yet
devoured
his
accusers
in
an
instant
:
Dan.
9.
CHAP.
III.
Of
the
resolution
of
some
doubts
arising
from
this
Doctrine
of
Gods
Internall
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
sinne
,
which
our
former
proofes
and
assertions
do
seem
to
fasten
altogether
upon
God
,
by
investing
him
with
the
sole
and
total
power
and
authoritie
over
both
the
understanding
and
will
of
man
,
in
reference
to
all
their
Intrinsecall
acts
,
of
what
sort
or
kind
soever
they
be
,
or
in
what
manner
,
or
by
what
meanes
soever
they
be
performed
,
from
whence
undoubtedly
do
proceed
all
manner
of
sinnes
,
whether
they
be
sinnes
against
the
truth
and
verity
of
God
,
as
Errours
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
equall
course
(
in
the
solution
of
this
doubt
)
between
the
goodness
and
the
Omnipotency
of
God
.
And
out
of
a
seeming
solicitude
to
avoid
the
Charibdis
of
impiety
which
makes
God
accessory
to
the
least
circumstance
of
sinne
,
they
fall
into
that
Scylla
of
Heresie
,
which
makes
man
master
of
his
own
will
,
conceiving
that
without
such
freedome
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
,
then
what
the
Scriptures
themselves
suggest
:
which
presents
all
Moral
actions
under
a
capacity
of
the
two
opposite
qualifications
of
good
and
evill
,
the
former
proceeding
from
the
principal
,
the
latter
from
the
Instrumentall
Agent
:
and
therefore
the
former
must
of
necessity
be
a
Positive
and
Essentiall
propertie
of
every
humane
action
,
whether
i●
relate
to
the
understanding
or
the
wil
,
because
(
as
we
have
already
prooved
)
both
of
them
are
wholly
guided
and
ordered
by
the
wisdome
and
providence
of
God
,
the
principall
Agent
.
For
which
cause
,
even
the
most
sinfull
and
wicked
actions
are
good
in
their
substance
and
essence
,
and
effectually
tend
to
the
manifestation
of
Gods
glory
,
either
as
acts
of
mercy
to
the
Godly
(
in
whom
sinne
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
sinne
produceth
punishment
,
punishment
hardnesse
of
heart
,
hardnesse
of
heart
Incredulity
,
Incredulity
hatred
of
God
,
and
hatred
of
God
death
and
destruction
)
all
which
is
manifest
in
the
different
effects
which
sinne
produced
in
Godly
David
,
and
in
wicked
Pharaoh
.
Davids
murder
and
adultery
occasioned
many
reproofes
and
corrections
from
God
.
2
Sam.
12
,
Psa.
6.
Psa.
22.
And
these
corrections
and
punishments
wrought
sorrow
and
repentance
in
Davids
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
ruine
and
destruction
in
the
Red
Sea
.
All
which
appeares
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
Iudah
,
the
malice
of
the
Jewes
,
the
treason
of
Judas
,
and
the
injustice
of
Pilate
the
happy
and
blessed
meanes
of
life
and
salvation
to
man
.
Yea
even
Adams
fall
,
the
Original
cause
and
fountaine
of
epidemicall
corruption
,
sinne
,
and
misery
in
man
,
was
by
the
wisdome
and
providence
of
God
,
made
a
meanes
of
greater
glory
and
happiness
to
the
godlie
,
Seotus
.
then
his
perseverance
and
continuance
in
innocencie
could
have
been
.
For
(
as
the
wittiest
of
the
Scoolmen
most
wittilie
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
joyes
of
Heaven
for
their
reward
:
the
injoyment
and
fruition
whereof
for
one
minute
,
would
have
farr
exceeded
the
proportion
of
the
merits
of
our
works
;
whereas
life
Eternall
and
the
Infinite
joyes
of
Heaven
being
now
conferred
upon
the
faithfull
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
meane
and
invalid
merits
of
the
receiver
,
but
according
to
the
Infinite
and
unvaluable
grace
and
mercy
of
the
Donor
.
Nay
it
is
most
certaine
,
that
all
sinnes
in
the
Saints
do
through
Gods
wisdome
and
providence
become
a
meanes
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
then
we
affirme
,
all
this
obliquity
and
irregularity
(
which
addes
this
secondary
and
accidentall
qualification
to
these
actions
)
not
to
be
any
thing
Essentiall
to
the
action
,
but
a
casuall
and
Extrinsecall
defect
,
occasioned
by
some
malignity
in
the
meanes
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
evill
(
all
his
intentions
and
actions
are
good
,
)
But
then
comes
the
evill
when
mans
lust
or
wrath
(
by
the
temptation
and
instigation
of
the
Devill
)
interveneth
and
entiseth
man
to
filthinesse
and
superfluity
of
naughtinesse
;
And
from
this
malignity
in
the
Devill
,
and
corruption
in
our selves
,
proceeds
a
constant
deficiencie
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
inferre
,
that
the
actuall
administration
of
Gods
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
Devill
,
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
accidentall
and
Extrinsecall
circumstance
,
and
in
that
also
not
as
principal
,
but
as
instrumentall
Agents
onely
,
being
ordered
and
regulated
by
a
superior
Agent
,
even
in
that
very
vitiousness
whereby
they
work
,
and
from
whence
all
evil
actions
derive
their
denomination
,
God
so
restraining
or
permitting
the
course
and
fury
of
their
vitiousness
and
irregularity
,
that
it
shall
work
its
effects
in
the
action
,
onely
to
such
a
Degree
of
evil
,
as
may
serve
best
for
Gods
own
end
and
purpose
therein
.
As
we
may
observe
in
the
Devils
malice
against
Iob
,
Ch.
1.
And
Labans
and
Esaus
against
Jacob
:
Gen.
32.
None
of
which
could
effect
the
intended
destruction
,
either
of
Iob
,
or
Jacob
:
So
in
Absaloms
against
David
,
which
did
not
ruine
David
,
but
himself
:
2
Sam.
18.
And
in
the
malice
of
the
Jewes
against
Christ
,
which
could
not
(
with
all
their
care
in
watching
and
sealing
the
sepulchre
)
detain
Christs
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
vitious
and
irregular
in
regard
of
their
deviations
from
,
and
their
inconformity
unto
the
particular
Law
of
Gods
precepts
,
yet
)
are
righteous
and
regular
in
respect
of
their
conformity
unto
the
generall
Law
of
Gods
providence
.
And
the
same
Deviations
.
Father
in
his
confessions
,
summes
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
Christs
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
Essentiall
goodnesse
which
ariseth
from
Gods
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
sinne
:
There
lies
the
blame
,
thence
comes
the
evill
,
and
there
fals
the
curse
and
punishment
.
Repl.
But
this
answer
occasioneth
yet
a
further
doubt
concerning
the
sinne
of
the
Apostate
Angels
,
for
though
the
vitiousness
and
irregularity
of
humane
actions
might
proceed
from
humane
corruptions
;
And
those
corruptions
from
Adams
sinne
,
occasioned
likewise
through
the
lyes
&
temptations
of
the
Devil
;
yet
we
cannot
possibly
find
any
precedent
evill
,
whereunto
to
impute
the
sinne
and
Apostacy
of
the
Angels
but
the
very
Innate
and
Originall
imperfection
and
vitiousness
of
their
own
proper
wils
and
inclinations
,
which
must
needs
be
the
sole
and
Immediate
work
of
the
Creator
:
for
if
God
had
made
their
understandings
and
wils
Originally
good
and
perfect
,
the
fruits
thereof
could
not
have
been
corrupt
and
vitious
.
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
sutable
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
Essentiall
and
inseperable
perfection
as
God
himself
is
possest
of
,
and
which
should
exempt
them
from
the
acts
of
Gods
continuall
and
everlasting
providence
:
For
all
creatures
(
because
creatures
)
have
still
a
dependancie
upon
their
Creator
,
not
onely
in
their
actions
,
but
even
in
their
very
being
and
existence
:
And
therefore
the
wisdome
of
God
(
to
demonstrate
his
own
perfection
and
glory
to
be
absolute
and
Essentiall
,
the
creatures
onely
dependant
and
of
an
accidentall
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
himselfe
thought
fit
to
proportion
the
greatness
of
their
fall
,
(
even
as
a
Nurse
doth
sometimes
partly
let
slip
the
childes
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
Gods
glory
and
excellency
,
fixed
the
same
upon
their
own
;
And
forgetting
God
their
Creator
,
began
to
Deifie
themselves
his
creatures
:
which
was
their
sinne
,
which
caused
their
ruine
:
Which
ought
to
be
an
Everlasting
Caution
both
to
men
and
Angels
not
to
Deifie
,
or
place
any
idolatrous
trust
or
confidence
in
any
created
Entitie
,
although
beautified
and
enriched
with
Angelicall
and
Celestiall
perfection
and
glory
.
CHAP.
IV.
Of
Externall
Regiment
,
wherein
First
of
Miraculous
Regiment
.
HAving
finished
the
tract
of
Internall
Regiment
,
my
method
in
the
next
place
presents
the
delineation
of
Externall
;
wherein
I
shall
not
varie
from
my
former
Order
,
declaring
first
the
nature
and
Originall
,
Secondly
the
parts
thereof
.
1
Externall
Regiment
is
the
opposite
species
to
Internall
,
being
distinguished
from
Internall
by
the
difference
of
its
object
,
for
whereas
the
object
of
Internall
Regiment
was
the
Intrinsecall
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
intrinsecall
acts
of
the
soul
in
man
,
and
of
that
intrinsecall
form
in
other
creatures
which
is
Analogicall
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
elegible
,
nor
in
any
Inimicitious
&
detestable
object
,
but
which
the
understanding
first
presents
,
and
the
will
resents
as
noxious
and
avoidable
:
and
in
naturall
Agents
it
is
more
manifest
,
that
their
Externall
motions
do
proceed
from
the
Intrinsecall
acts
of
their
form
and
nature
,
as
in
the
ascent
of
light
things
,
and
the
descent
of
heavy
.
)
And
therefore
in
regard
these
Intrinsecall
acts
are
the
proper
and
peculiar
Right
and
Prerogative
of
God
(
as
is
already
proved
)
it
followes
by
the
rules
of
Logick
,
that
God
must
needs
have
a
principal
share
and
interest
in
the
guidance
and
Government
of
the
Extrinsecall
actions
and
motions
,
which
are
onely
fruits
and
effects
of
the
former
.
But
this
wil
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
onely
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
Magitians
of
Egypt
themselves
(
although
they
used
their
utmost
endeavour
before
Pharaoh
to
advance
the
reputation
of
their
Magicall
art
and
power
derived
from
the
Devill
,
and
to
make
that
power
whereby
the
Devill
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
Magitians
and
Witches
through
the
Devils
assistance
,
are
but
meer
fantasies
and
delusions
,
and
are
either
nothing
at
al
in
reality
,
or
at
least-wise
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
alwaies
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
Gods
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
Gods
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
onely
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
suddain
for
the
plaguing
of
Pharaoh
and
the
Egyptians
.
Exod.
Ch.
8.9
.
and
10.
And
the
Manna
and
Quailes
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
powred
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
.
Iohn
.
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
oyl
and
meal
of
the
widdow
of
Sarepta
by
Elijah
.
1
Ki.
17.
and
of
the
oyl
of
the
Prophets
widdow
by
Elisha
,
to
pay
her
debts
.
2
Kin.
4.
)
or
else
by
a
miraculous
diminution
(
as
in
reducing
that
over-plus
and
exuperancie
of
Manna
unto
the
appointed
measure
of
an
Omer
,
which
some
of
the
Israelites
out
of
greedinesse
had
gathered
,
farre
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
Iordan
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
fruitfull
land
barren
,
for
the
wickednesse
of
them
that
dwell
therein
.
Psa.
107.
In
interrupting
the
course
,
and
stopping
the
motion
of
the
Sunne
and
Moone
.
Jos.
10.
In
inverting
the
Suns
usuall
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
widdows
sonne
.
1
Kings
,
17.
The
Shunamites
sonne
,
2
Kings
,
4.
and
in
Lazarus
,
Iohn
,
11.
)
Now
although
the
Devils
power
really
extend
not
to
the
production
of
the
least
of
these
miraculous
effects
:
(
unlesse
it
be
by
way
of
subordinate
and
Instrumentall
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
ministery
and
service
to
that
purpose
)
yet
doth
he
(
by
delusive
vertue
of
his
art
&
dexterity
,
&
those
transcendant
faculties
wherewith
God
hath
enriched
his
Angelicall
nature
,
wherein
the
Devill
is
not
inferior
to
the
persevering
and
Celestiall
Angels
)
endeavour
to
possesse
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
phantasmes
which
he
presents
before
witches
,
and
those
which
be
in
Covenant
with
him
,
to
satisfie
their
desires
and
wishes
:
which
he
doth
either
by
assuming
the
shape
of
such
a
Creature
(
for
that
power
the
Devill
hath
,
though
the
form
thereof
be
never
so
beautifull
or
Angelicall
,
as
when
by
the
conspiration
of
the
witch
of
Endor
,
the
Devill
appeared
unto
Saul
in
the
form
of
Samuel
,
1
Sam.
28.
but
such
spectra's
and
apparitions
are
no
reall
bodies
,
but
onely
appeare
such
to
the
sight
,
as
Christ
himself
proveth
by
that
Argument
which
he
alledgeth
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
mee
have
,
or
else
by
entring
&
actuating
in
the
real
body
of
some
other
corporeall
Creature
;
and
so
indeed
the
Devil
may
appeare
in
a
true
and
real
body
(
as
he
did
in
the
Serpent
which
deceived
Eve
,
Gen.
3.
and
thus
he
entred
,
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
onely
:
)
neither
the
Devill
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
Devill
maketh
witches
beleeve
that
he
reduceth
their
bodies
into
the
formes
of
such
minute
creatures
as
may
pass
through
key
holes
like
Bees
or
flies
,
or
other
smal
passages
like
Cats
or
Hares
,
which
is
done
meerly
by
possessing
their
fantasies
with
such
conceits
;
and
the
Devill
himself
acting
for
them
the
same
things
which
the
witches
beleeve
that
they
act
themselves
;
for
as
the
Devill
cannot
adde
one
cubit
unto
a
mans
stature
,
so
neither
can
he
diminish
any
thing
thereof
,
Mat.
6.27
.
For
the
very
reason
which
Christ
useth
in
that
Text
to
perswade
men
to
a
confidence
in
God
,
is
,
because
he
alone
is
able
to
do
those
things
for
us
.
)
3.
In
qualities
,
wherein
the
Devils
delusions
are
most
common
and
frequent
,
partly
by
reason
of
his
Art
and
dexterity
,
whereby
he
effecteth
things
(
though
feasible
in
their
own
nature
,
and
by
Humane
art
)
so
farre
exceeding
our
capacity
and
apprehension
,
that
we
through
our
ignorance
account
them
Miracles
,
partly
by
vertue
of
such
transcendant
faculties
as
God
hath
enriched
his
Angelicall
nature
withall
,
whereby
he
hath
power
not
onely
to
move
himself
with
incredible
swiftnesse
,
but
the
bodies
also
of
other
creatures
;
as
when
he
transported
Christ
from
the
wildernesse
to
a
pinnacle
of
the
Temple
,
and
thence
again
to
an
exceeding
high
mountaine
.
Mat.
4.
Or
by
vertue
of
his
power
over
Inferiour
Devils
,
and
so
he
helps
the
Demoniack
.
Mat.
9.34
.
Bat
the
accurate
discussion
of
these
points
(
concerning
the
miraculous
power
of
God
,
and
the
manifold
delusions
of
the
Devill
in
Imitation
thereof
)
would
require
volumns
,
whereas
my
purpose
is
but
onely
for
Method
sake
,
to
touch
upon
these
things
by
way
of
preface
and
Introduction
to
that
which
followeth
.
CHAP.
V.
Of
Ordinary
Regiment
.
THE
second
sort
of
Externall
Regiment
which
is
the
opposite
species
to
Miraculous
Government
;
whereof
we
have
already
spoken
,
is
Ordinary
and
Common
Regiment
,
which
may
be
thus
described
.
ORDINARY
REGIMENT
is
the
Administration
and
exercise
of
that
Power
and
Authority
which
the
superiour
hath
over
the
Extrinsecall
Actions
and
Motions
,
of
the
inferiour
,
after
a
common
vsuall
and
Ordinary
manner
.
Now
this
Ordinary
and
usuall
sort
of
Externall
Regiment
may
be
considered
two
wayes
,
1.
In
its
Primitive
and
Originall
capacity
.
2.
In
its
Derivative
and
Executive
capacity
.
1.
I
say
in
its
Primitive
and
Originall
capacity
;
and
so
it
is
the
peculiar
Right
and
Prerogative
of
God
,
who
is
the
principall
Agent
,
and
by
his
constant
and
continuall
wisdome
and
providence
doth
guide
,
order
and
dispose
all
the
Extrinsecall
actions
and
motions
of
the
Creature
,
for
his
own
glory
and
the
good
of
his
children
,
without
which
no
humane
wisdom
or
experience
,
no
humane
care
or
circumspection
were
able
to
direct
or
bring
them
to
those
ends
.
And
in
this
sense
the
Prophet
David
in
that
Psalm
of
providence
,
Psa.
107.
attributeth
the
Regency
of
all
Extrinsecall
actions
and
motions
in
the
creature
totally
to
God
,
demonstrating
all
the
affaires
both
of
the
Godly
and
wicked
(
whether
at
sea
or
land
,
whether
in
City
or
wildernesse
,
whether
in
or
without
the
body
)
to
be
ordered
and
regulated
by
God
,
according
to
his
rules
of
mercy
and
justice
.
And
Christ
himself
,
Mat.
6.
doth
exhort
us
diligently
to
cast
all
our
care
upon
God
,
for
two
reasons
,
First
because
God
doth
provide
whatsoever
is
necessary
for
the
sustenance
of
our
lives
,
whether
it
be
food
or
raiment
,
(
as
he
proveth
by
instances
in
his
providence
and
care
for
creatures
of
farre
lesse
value
and
estimation
then
men
:
For
he
plentifully
feeds
the
very
Sparrows
,
and
doth
sumptuously
cloath
the
very
Lillies
)
Secondly
,
because
God
doth
carefully
protect
us
from
all
injuries
,
in
regard
he
hath
taken
the
number
of
the
very
haires
of
our
heads
,
not
one
whereof
without
his
wil
&
pleasure
can
be
puld
away
by
our
most
potent
&
violent
enemies
.
Nay
the
Lord
himself
in
his
disputation
with
Iob
,
alledgeth
many
unanswerable
Arguments
to
convince
his
judgement
in
this
point
,
by
Instances
in
his
own
Regency
of
the
Extrinsecall
actions
of
many
creatures
,
who
therein
are
wholly
exempted
from
the
Rule
and
Dominion
of
man
,
as
we
may
read
at
large
in
the
latter
part
of
the
book
of
Iob
from
Ch.
38.
unto
the
last
.
2.
This
usuall
and
Ordinary
kind
of
Externall
Regiment
,
may
be
considered
in
its
Derivative
and
Executive
capacity
,
and
so
it
is
Communicated
by
God
unto
the
creatures
,
to
whom
he
hath
delegated
an
Instrumental
power
,
for
the
Immediate
execution
of
his
will
and
pleasure
,
in
the
actuall
Government
and
Rule
of
the
Extrinsecall
actions
and
motions
of
the
creatures
of
this
inferiour
world
,
A
further
Illustration
whereof
is
presented
unto
us
in
the
explication
of
the
severall
parts
of
this
second
sort
of
Externall
Government
,
arising
from
the
severall
degrees
of
superiority
and
subordination
amongst
the
creatures
,
which
considered
together
with
the
Creator
do
constitute
a
compleat
Category
of
this
Ordinary
sort
of
Externall
Government
,
wherein
we
have
the
very
form
and
Method
of
Gods
usual
and
ordinary
Government
of
the
world
and
the
creatures
therein
,
and
in
what
manner
God
doth
make
use
of
the
Ministery
and
service
of
one
sort
of
creatures
in
the
rule
and
Government
of
another
in
relation
to
their
Extrinsecall
actions
and
motions
;
the
series
of
which
Categorie
comprehends
these
four
degrees
of
superiority
and
subordination
.
-
1.
The
summum
Genus
,
and
that
is
God
,
who
hath
the
superiority
and
preheminence
over
all
other
Entities
,
in
relation
to
this
Externall
Government
,
but
hath
not
any
superiour
to
command
or
Govern
him
.
-
2.
The
first
subalternate
species
,
and
that
is
the
supernaturall
and
Spirituall
Agents
,
which
are
the
Angels
,
who
in
relation
to
God
are
subordinate
,
and
have
a
superiour
Guide
and
Ruler
over
them
:
But
in
relation
to
all
other
creatures
,
themselves
are
the
supream
Guides
and
Rulers
,
and
do
alwaies
give
,
but
never
receive
any
commands
from
any
other
creature
.
-
3.
The
second
subalternate
species
,
and
that
is
the
Intellectuall
Agents
,
viz
:
Men
,
who
in
relation
both
to
God
and
Angels
are
subjects
and
inferiours
,
and
are
by
them
ordered
aad
commanded
:
but
in
relation
to
meer
naturall
Agents
are
Kings
and
Governours
,
receiving
sufficient
Commission
from
God
for
that
purpose
,
Gen.
1.28
.
and
Cha.
9.2
.
-
4.
The
last
&
lowest
(
and
indeed
the
Infima
)
species
in
this
predicament
is
the
naturall
Agent
,
which
comprehends
all
other
particular
kinds
of
creatures
of
this
inferiour
world
,
which
in
relation
to
al
the
three
former
sorts
of
Agents
,
are
altogether
subordinate
and
inferiour
,
neither
have
they
any
other
specificall
kind
of
Agent
subordinate
to
themselves
,
who
doth
receive
and
obey
their
Commands
:
but
yet
I
deny
not
but
they
are
capable
of
many
particular
degrees
of
subordination
amongst
themselves
,
of
which
in
its
due
place
,
after
we
have
spoken
of
these
more
Generall
and
Eminent
degrees
and
distinctions
of
the
creatures
mentioned
in
this
predicament
.
From
all
which
it
is
evident
that
God
(
being
a
God
of
order
and
not
of
confusion
)
as
he
did
not
in
the
beginning
Constitute
all
his
creatures
in
a
parity
of
Excellencie
and
perfection
in
respect
of
their
nature
,
so
neither
did
he
constitute
them
in
a
parity
of
Power
and
Dominion
in
respect
of
their
policy
:
So
that
whereas
the
Naturalists
do
generally
distinguish
the
creatures
(
by
vertue
of
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
quality
requisite
in
the
carriage
and
demeanour
of
a
Governour
.
2.
Their
faces
which
are
many
and
severall
,
to
signifie
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
severall
properties
and
qualities
which
are
required
in
a
compleatly-qualifyed
Governour
(
viz.
Knowledge
,
Prudence
,
Valour
,
and
Diligence
)
as
necessary
for
the
judiciall
part
of
his
office
and
calling
.
One
of
their
faces
is
the
face
of
an
Eagle
.
Whereby
in
the
Excellency
of
the
Eagles
sight
,
is
represented
the
perfection
and
exquisitenesse
of
the
Angels
knowledge
in
all
worldly
affaires
,
where
nothing
is
done
or
acted
,
which
can
be
hid
from
their
eyes
,
which
can
be
concealed
from
the
Angels
knowledge
;
my
meaning
is
onely
concerning
outward
actions
;
for
I
formerly
shewed
,
that
the
knowledg
of
the
secret
thoughts
of
the
heart
,
is
Gods
own
prerogative
;
and
doth
not
fall
within
the
compasse
of
the
Angels
priviledges
,
nor
of
their
Government
:
2.
Face
is
the
face
of
a
man
,
whereby
is
signifyed
their
prudence
discretion
and
wisdome
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
Lyon
,
whereby
is
signifyed
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
Industrie
,
Labour
and
travell
in
their
Masters
service
,
for
the
Angels
are
ready
and
attendant
day
and
night
,
every
hour
and
minute
upon
their
Masters
businesse
,
which
they
diligently
perform
and
dispatch
without
wearisomnesse
,
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
Governour
,
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.
quicknesse
,
2.
Deliberatenesse
,
3.
Accuratenesse
.
In
each
of
which
respects
the
Angels
are
provided
to
act
as
occasion
requires
:
1.
If
it
be
a
Decree
of
suddain
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
sinne
:
Or
the
afflictions
of
the
ungodly
have
exhibited
a
sufficient
triall
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
mens
hands
to
use
such
accuratenesse
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
Gods
barn
,
that
not
one
corn
shall
be
scattered
,
which
shall
not
be
carefully
laid
up
,
and
reserved
unto
Eternall
happiness
in
the
Kingdome
of
Heaven
.
Nay
not
one
Righteous
Lot
shall
be
lost
or
neglected
amongst
millions
of
Sodomites
,
as
appeares
by
the
declaration
made
by
the
two
Angels
of
their
own
disability
to
do
any
thing
against
Sodome
and
Gomorrah
till
Lot
was
separated
and
safe
in
Zoar.
Gen.
19.22
.
The
last
particular
of
this
vision
of
Ezekiels
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
Ministery
of
Angels
:
In
which
description
the
Holy
Ghost
doth
set
forth
the
grounds
of
the
Insufficiency
of
these
Terrestriall
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
,
sutable
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
againe
into
the
place
of
the
highest
:
So
it
comes
to
pass
in
the
affaires
of
this
world
,
whether
they
relate
to
particular
persons
or
to
publick
states
,
as
is
amply
and
perspicuously
declared
in
the
prophesie
of
Daniel
,
both
in
the
Prophets
exposition
of
Nabuchad-nezzers
Image
.
Chap.
2.
And
then
the
Angels
expositions
of
the
Prophets
own
visions
,
representing
under
the
formes
of
several
beasts
,
all
the
most
eminent
rises
and
fals
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
plentifull
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
kingdome
.
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
fals
down
by
Degrees
likewise
to
the
same
place
again
;
so
experience
sheweth
us
the
like
circular
returnes
and
revolutions
to
obtain
a
place
both
in
Natural
and
Politick
affaires
:
For
we
see
that
dayes
,
and
nights
,
and
moneths
,
and
yeers
,
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
Sunne
,
the
Moon
,
the
rest
of
the
Planets
,
and
all
the
Celestiall
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
affaires
unto
the
Starres
)
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
Celestiall
bodies
to
have
an
influence
upon
all
sublunary
bodies
,
yet
I
do
not
make
such
Astrologicall
conclusions
any
part
of
my
faith
,
for
that
Sapiens
Dominabitur
Astris
,
was
the
perswasion
of
a
learned
heathen
,
which
the
Lord
himself
confirmes
out
of
his
own
mouth
,
wishing
us
to
observe
how
he
himself
doth
manifest
his
own
prerogative
in
all
humane
affaires
,
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
Kingdome
.
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
yeares
,
and
the
succeeding
famine
of
the
next
seven
,
prefigured
in
Pharaoh's
dream
,
Gen.
41.
But
though
these
Revolutions
in
humane
affaires
,
do
not
so
necessarily
depend
upon
the
Starres
,
yet
that
such
do
come
to
pass
,
we
have
Solomons
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
alter
from
one
to
another
,
til
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
mans
understanding
and
knowledge
in
the
mysteries
of
Gods
providence
,
being
farre
unable
to
apprehend
or
discern
all
the
turnings
and
windings
of
the
Wheels
,
that
is
,
all
the
waves
and
courses
which
the
wisdome
of
God
doth
pursue
in
the
Government
of
the
inferiour
world
:
For
men
,
(
the
wisest
of
all
earthly
creatures
)
do
onely
discern
things
that
are
present
and
neer
at
hand
,
and
those
also
,
but
onely
in
a
superficiall
and
imperfect
manner
,
and
accordingly
they
judge
.
We
see
Joseph
sold
into
a
strange
countrey
,
and
there
cast
into
a
desolate
Dungeon
,
and
like
his
evill
and
unnatural
Brethren
we
judge
him
as
surely
lost
,
as
if
he
had
been
indeed
devoured
by
some
wilde
Beast
.
We
see
just
Iob
miserably
afflicted
and
tormented
by
the
Devil
,
and
left
as
naked
of
all
worldly
helpes
and
comforts
,
as
he
was
the
first
minute
which
God
took
him
out
of
his
Mothers
womb
:
And
like
his
three
miserable
comforters
,
we
judge
him
to
be
made
an
exemplary
president
by
God
,
not
onely
of
worldly
misfortune
and
misery
,
but
even
of
Gods
Eternal
wrath
and
fury
.
Yea
what
man
(
Ignorant
of
future
Events
)
would
not
have
judged
Hamans
estate
happier
in
the
Kings
palace
,
then
Mordecai's
who
begged
at
the
Kings
gates
:
Proud
Herod
securer
upon
his
Throne
,
then
Peter
a
prisoner
in
Chaines
and
fetters
:
And
Pilates
condition
better
upon
his
Judgements
seat
,
then
Christs
when
he
was
nailed
to
the
fatal
Cross
?
For
alas
,
the
judgement
and
knowledge
of
man
in
all
worldly
matters
,
reacheth
no
further
then
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
signifie
any
fore-sight
,
wisdome
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
expresse
the
exact
and
diligent
conformity
of
earthly
creatures
to
the
commandments
of
Angels
,
and
the
Angels
power
over
them
to
guide
them
in
all
their
wayes
,
whether
good
or
evil
:
yea
and
that
in
evil
of
sinne
as
well
as
evil
of
punishment
.
First
for
evil
of
sinne
,
there
are
evil
Spirits
to
seduce
and
mislead
men
:
An
evil
Spirit
led
the
men
of
Shechem
into
Traiterous
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
Gods
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
.
alledgeth
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
milstone
hanged
about
his
neck
,
and
to
be
drowned
in
the
depth
of
the
sea
,
then
to
undergoe
the
punishments
inflicted
by
the
Angels
upon
such
offenders
.
Lastly
the
Angels
are
not
lesse
solicitous
for
the
preservation
of
the
Godly
in
all
their
wayes
,
though
it
be
in
the
midst
of
the
fire
,
as
in
the
three
children
,
Dan.
2.
Or
in
a
Denne
of
hungry
Lyons
,
as
in
the
Prophet
Daniel
himself
,
Dan.
6.
Nay
the
Prophet
making
a
large
declaration
of
Gods
care
and
providence
towards
his
children
in
all
sorts
of
dangers
,
as
in
war
,
in
pestilence
,
and
all
manner
of
Epidemicall
judgements
,
inflicted
by
God
for
the
Epidemicall
sinne
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
wayes
,
(
not
onely
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
foot-steps
,
that
they
do
not
at
any
time
hurt
their
foot
against
a
stone
,
verse
11.
whereas
Davids
progenitors
had
a
satisfactory
experiment
in
that
Angel
which
God
appointed
for
their
guide
in
the
wildernesse
,
who
through
care
of
their
security
provided
a
Pillar
of
fire
,
and
a
Cloud
to
guide
and
direct
their
wandring
steps
in
unknown
paths
,
both
day
and
night
.
Ex.
14.
and
Ch.
23.
But
yet
the
Angels
are
but
onely
Instrumental
Agents
in
this
External
Regency
,
acting
alwaies
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
,
disposall
and
management
of
all
designes
and
destinies
concerning
the
earthly
creatures
;
whereof
the
Celestiall
joy
expressed
for
the
conversion
of
one
penitent
sinner
,
rather
then
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
happinesse
,
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
sinfull
mistakes
in
this
instrumentall
Regency
of
the
creatures
,
who
through
our
own
Ignorance
and
the
Devils
subtile
temptations
,
are
apt
to
look
with
an
idolatrous
eye
upon
the
Immediate
and
Instrumentall
Agents
,
(
as
appeares
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
appeares
in
the
Idolatrous
zeal
of
the
Apostle
S.
John
,
who
fell
down
at
the
Angels
feet
which
declared
to
him
those
High
and
wonderful
Mysteries
and
Revelations
Iohn
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
befal
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
fore-recited
stories
of
Joseph
&
Job
,
the
Scriptures
mention
no
other
Agent
but
onely
the
Lord
himself
,
who
by
his
wisdome
and
providence
in
fine
,
made
Joseph's
bondage
and
Imprisonment
a
meanes
of
his
advancement
in
Pharaoh's
Court
,
for
the
preservation
of
himself
,
his
Father
,
and
undeserving
Brethren
:
and
Jobs
poverty
a
meanes
to
double
his
wealth
,
and
the
approbrious
contempts
and
reproaches
of
his
friends
a
meanes
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
happinesse
,
all
the
prosperity
of
the
wicked
in
sorrow
and
misery
.
Psa.
73.
Rom.
8.
&c.
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
then
by
any
other
number
.
Ans.
The
reason
I
conceive
is
,
because
all
Authors
,
as
wel
Divine
as
humane
,
do
both
divide
and
compleat
both
the
Globes
of
the
world
by
four
dimensions
,
viz
East
,
West
,
North
,
and
South
;
as
wel
the
Globe
of
the
Heavens
,
which
are
the
habitations
of
Angels
,
as
of
the
Earth
,
which
is
the
habitation
of
all
Terrestriall
creatures
.
An
instance
of
the
latter
we
have
1.
In
Gods
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
Emperours
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
fountaine
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
commeth
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
Tropick
of
Cancer
,
and
therefore
they
did
never
turn
their
faces
toward
the
North
to
behold
the
Sun
,
but
onely
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
wel
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
Mans
Dominion
and
Power
over
Naturall
Agents
.
THough
God
made
man
lower
then
the
Angels
,
Psal
.
8.5
.
yet
did
he
make
man
superiour
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
foules
of
the
ayre
,
and
the
fishes
of
the
Sea
;
as
it
is
expressed
in
the
four
last
verses
of
that
Psalm
.
By
vertue
of
which
Divine
Ordinance
,
all
the
creatures
of
this
Inferiour
world
became
subject
and
serviceable
unto
man
;
with
the
remembrance
whereof
,
the
Lord
himself
doth
solace
Noah
and
his
three
sons
,
after
their
twelve
moneths
and
ten
daies
Perigrination
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
usefull
and
serviceable
unto
man
.
And
although
there
now
be
many
noysome
and
noxious
creatures
in
the
world
,
who
have
utterly
rejected
this
yoke
of
obedience
and
subjection
unto
man
,
and
do
expresse
a
certain
Antipathy
and
malignancie
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
alwaies
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
mans
sonne
,
into
captivity
,
substituting
his
Vncle
Mathanias
in
the
Kingdome
,
he
gave
him
a
new
name
with
his
new
Kingdome
,
changing
his
former
name
of
Mathanias
into
Zedekias
,
2
Chron.
36.
And
the
same
custome
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
Naturall
but
meerly
an
adventitious
quality
,
issuing
from
that
Divine
malediction
which
was
the
fruits
of
Adams
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
disdaind
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
,
then
the
preservation
of
Daniel
from
the
hungry
Lyons
,
had
not
been
miraculous
;
for
if
Daniel
had
been
shut
up
for
a
nights
space
with
so
many
Oxen
,
Dogs
or
Horses
,
King
Darius
would
not
have
been
so
ravish't
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
onely
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
evill
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
Indempnity
have
accompanied
or
been
shut
up
with
Lyons
and
Bears
,
as
we
may
now
with
Lambs
and
Pigeons
.
But
in
the
latter
sense
,
those
adventitious
qualities
which
proceed
onely
from
some
Extrinsecall
cause
,
may
be
termed
Naturall
;
by
reason
of
that
similitude
which
they
have
with
Naturall
qualities
,
in
respect
of
custome
and
continuance
,
and
Inseparability
from
their
subjects
:
In
which
sense
sinne
is
said
by
the
Holy
Ghost
to
be
Naturall
unto
man
,
which
had
its
birth
the
same
day
with
the
other
,
these
Malignant
qualities
in
the
creatures
being
onely
the
effects
of
that
Divine
Malediction
which
Adams
sinne
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
effectuall
in
the
creatures
,
as
man
is
more
or
less
defective
in
his
native
and
Originall
Innocency
:
As
Moses
doth
at
large
declare
,
Lev.
26.
Deut.
28.
In
the
promises
of
blessings
,
which
the
Lord
by
meanes
of
these
creatures
will
conferre
upon
them
who
observe
his
Lawes
,
and
of
curses
which
the
Lord
by
the
same
meanes
wil
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
Originall
Innocency
renewed
in
their
souls
by
grace
,
(
the
fruits
whereof
appeared
in
their
diligent
observance
and
obedience
unto
Gods
Commandments
,
which
they
earnestly
preferred
before
the
safety
of
their
own
lives
)
so
accordingly
did
these
savage
beasts
expresse
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
fiercenesse
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
Ecclesiasticall
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
Gods
delegating
a
Power
and
Authority
to
Angels
over
both
men
and
them
)
and
that
is
the
perfection
and
Excellency
of
mans
nature
,
which
by
the
mercy
of
God
doth
farre
exceed
the
perfections
of
other
earthly
creatures
;
for
onely
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
goodnesse
which
man
then
received
of
the
bounty
of
his
Maker
,
which
made
him
worthy
and
capable
of
this
Rule
and
Dominion
over
all
other
Corporeall
creatures
.
But
when
man
by
sinne
defaced
that
Image
,
God
in
justice
recalled
that
Grant
,
and
deposed
man
from
that
Prerogative
Office
:
Which
yet
of
mercy
God
renewed
againe
to
all
such
of
mans
posterity
as
would
list
themselves
under
the
Command
of
his
Sonne
Christ
Jesus
:
From
whom
we
now
derive
all
the
Right
and
Interest
which
we
have
in
the
creatures
,
witnesse
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
Christs
,
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
Generall
,
as
it
hath
its
effects
in
the
Immediate
species
of
the
Universe
,
viz:
in
Angelicall
,
Intellectuall
,
and
Naturall
Agents
,
)
is
but
briefly
this
;
That
the
God
of
Peace
and
Vnity
to
the
end
to
establish
and
preserve
Peace
and
Unity
amonst
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
dissention
in
their
natures
;
and
that
dissention
in
their
natures
,
the
destruction
of
their
persons
,
)
did
by
his
Wisdome
and
Providence
create
all
their
several
kinds
in
several
degrees
of
Excellency
and
perfection
,
to
be
a
ground
for
severall
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
yeeld
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
specificall
relation
to
one
another
:
My
Method
in
the
next
place
requires
the
Manifestation
of
this
Divine
Right
in
that
Government
which
concernes
the
particular
societies
of
each
of
these
three
species
,
in
their
particular
and
mutuall
Relations
.
Now
in
regard
the
Originall
Impresses
of
the
footsteps
of
nature
do
still
remain
perfect
and
conspicuous
in
the
Angelicall
and
naturall
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
Intellectuall
Agents
,
(
for
even
the
very
Devils
retain
the
native
Integrity
and
perfection
of
their
Intellectuals
,
though
their
wils
be
totally
depraved
,
and
deprived
of
that
Divine
and
native
blessing
;
whereas
the
depravity
and
corruption
of
humane
nature
hath
a
proportionable
influence
upon
both
their
wils
and
understandings
,
)
the
scrutiny
of
that
Jus
Divinum
which
is
proper
to
the
Government
observed
in
the
mutuall
relations
of
Angelicall
or
naturall
Agents
)
cannot
be
obstructed
with
the
like
difficulties
,
as
are
Incident
to
humane
policy
.
And
in
regard
also
the
Externall
Government
observed
in
the
mutuall
relations
of
Angelicall
and
naturall
Agents
is
not
so
appositely
pertinent
to
my
purpose
,
as
that
which
is
participated
by
humane
societies
(
which
is
indeed
the
principal
scope
and
intendment
of
this
Book
,
I
will
onely
in
the
next
Chapter
(
for
Methods
sake
)
briefly
touch
upon
these
two
more
Natural
Governments
,
wherein
this
Jus
Divinum
is
more
apparent
,
and
so
proceed
to
the
third
and
last
policy
,
wherein
the
scrutiny
of
a
Jus
Divinum
is
of
greatest
difficulty
,
but
yet
for
our
purpose
of
greatest
necessity
.
CHAP
VIII
.
Of
that
Government
which
is
observed
by
the
society
of
Angels
,
Naturall
Agents
,
and
men
in
their
particular
and
Mutuall
Relations
.
THE
Wisdome
of
God
which
saw
the
preservation
of
the
Universe
,
to
have
a
necessary
dependance
upon
the
mutuall
Peace
and
Unity
of
these
three
several
kinds
of
creatures
(
viz:
the
Angelicall
,
Intellectuall
,
and
Naturall
Agents
)
whereof
the
Universe
was
composed
,
&
that
Peace
and
Unity
to
have
the
like
dependancie
upon
their
Order
and
Government
,
did
likewise
see
it
necessary
that
the
same
meanes
should
have
the
same
efficacy
in
the
particulars
of
each
of
these
three
species
,
least
confusion
in
particulars
should
through
their
mutual
dissention
produce
the
destruction
of
the
species
,
and
by
consequence
also
of
the
Universe
:
Lib.
De
moderatione
in
disput:
servand
.
For
that
saying
of
Nazienzen
is
a
most
divine
Maxime
of
truth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Order
is
the
mother
and
preserver
of
all
things
.
And
therefore
the
Lord
(
out
of
his
care
and
solicitude
for
the
preservation
of
particulars
which
are
the
very
foundation
of
the
Universe
)
did
not
terminate
the
influence
of
Order
and
Government
in
the
species
of
any
of
the
three
several
sorts
of
creatures
,
but
did
also
Originally
constitute
the
particulars
of
each
in
different
degrees
of
superiority
and
subordination
,
purposely
as
a
ground
of
that
Order
and
Government
which
he
ordained
to
be
a
meanes
of
their
safety
and
preservation
.
Amongst
the
holy
Angels
we
find
Archangels
,
1
Thes.
4.16
.
And
amongst
the
Devils
Beelzebub
the
Prince
of
Devils
,
Mat.
9.34
.
Yea
the
title
which
is
given
in
Scripture
to
the
society
of
Angels
,
is
a
manifest
Argument
of
different
degrees
of
Superiority
and
subordination
amongst
them
,
where
they
are
called
the
Hosts
of
the
Lord
,
and
the
Armies
of
the
living
God
:
For
every
Soldier
knowes
that
Order
and
Government
is
even
essentiall
to
an
Army
,
where
some
must
necessarily
command
,
and
others
as
necessarily
obey
.
And
the
obedience
of
Angels
(
I
mean
not
the
generall
obedience
of
the
whole
species
unto
God
their
Lord
and
Maker
,
but
also
their
particular
and
mutual
obedience
to
one
another
)
is
strongly
Intimated
by
Christ
,
in
the
third
petition
of
that
Prayer
,
(
the
practise
and
use
whereof
he
enjoyned
to
all
Christians
,
Luk.
2.11
.
)
wherein
we
desire
that
our
observance
of
Gods
will
here
in
earth
,
may
be
such
as
that
which
is
performed
by
the
Angels
in
Heaven
.
Now
our
observance
of
Gods
wil
is
not
terminated
in
the
obedience
of
the
species
unto
God
,
but
comprehends
also
the
mutual
respects
and
duties
between
Inferiours
and
superiours
,
whether
it
be
in
Political
or
paternall
Government
;
For
which
we
have
an
express
in
the
first
Commandment
.
And
these
degrees
of
order
and
subordination
are
yet
more
manifest
in
the
naturall
Agents
,
which
in
all
their
actions
are
by
that
Divine
Law
of
nature
subservient
to
each
other
,
as
the
Heavens
to
the
earth
,
both
the
earth
and
Heavens
to
the
plants
,
and
all
these
three
to
sensible
and
Animate
creatures
,
(
onely
where
Divine
Malediction
,
the
fruits
of
mans
wickedness
,
to
which
all
these
creatures
are
subordinate
,
doth
occasionally
subvert
their
Natural
courses
,
for
a
punishment
of
mans
unnaturall
wickedness
,
turning
the
Heavens
into
brass
,
and
the
earth
into
iron
;
Deut.
28.
)
Neither
hath
Divine
providence
left
the
Inanimate
and
sensible
creatures
destitute
of
degrees
of
superiority
and
subordination
,
to
be
a
warrantable
ground
for
Order
and
Government
amongst
themselves
:
The
Lyon
is
invested
with
a
certaine
naturall
Power
and
Authority
over
the
Beasts
of
the
field
,
who
naturally
express
a
certain
Dread
and
Reverence
to
that
courage
,
Might
and
cunning
wherewith
nature
hath
endowed
him
.
And
the
Eagle
is
invested
with
the
like
prerogative
over
the
fowls
of
the
Aire
,
and
the
Leviathan
or
Whale
over
the
fishes
of
the
sea
.
And
[
](A86678-e23400-b)*
*
Ad
Rusticum
Monachum
.
Jerome
affirmeth
the
same
order
to
be
observed
amongst
every
particular
society
of
sensible
creatures
:
The
dumb
beasts
and
wilde
herds
(
saith
he
)
do
follow
their
leaders
,
yea
the
Bees
have
their
King
,
and
the
Cranes
flie
all
after
one
,
like
an
Alphabet
of
letters
.
But
this
Wisdome
and
Providence
of
God
in
the
constitution
of
degrees
of
superiority
and
subordination
amongst
the
particulars
of
the
Immediate
species
of
the
Universe
,
is
most
manifest
in
the
species
of
the
Intellectuall
creatures
,
which
is
the
ground
of
Politick
Government
,
concerning
which
he
that
had
an
ambition
to
be
voluminous
,
might
here
meet
with
sufficient
and
even
wished
opportunity
for
the
accomplishment
of
his
desires
(
this
point
being
the
subject
of
all
Histories
and
Chronicles
)
both
sacred
and
prophane
.
)
which
have
been
penned
since
Moses
the
Prothistorian
of
the
world
.
But
that
some
Government
hath
alwaies
been
observed
amongst
all
nations
and
societies
of
men
(
yea
even
the
most
Barbarous
and
Savage
Indians
)
the
undoubted
Authorities
both
of
Experience
and
Authentick
Historians
have
engrafted
an
Indisputable
perswasion
in
the
mindes
of
men
.
From
which
very
fountain
they
likewise
derive
as
strong
an
assurance
,
that
one
and
the
same
Government
hath
not
been
alwaies
observed
amongst
all
nations
and
societies
.
For
though
we
find
no
other
kind
of
Government
but
Monarchie
,
so
much
as
once
mentioned
either
in
the
Old
or
new
Testament
,
(
both
which
are
stored
with
variety
of
passages
concerning
Monarchie
and
Kings
)
And
surely
if
any
Polarchie
,
even
the
most
laudable
sort
that
ever
was
devised
,
either
by
the
Athenians
,
Lacedemonians
,
Syracusans
,
or
Romans
,
had
been
capable
of
any
of
those
Divine
sanctions
whereof
Monarchy
doth
participate
,
the
Holy
Ghost
would
never
have
past
over
all
them
in
such
a
profound
and
Universall
silence
,
and
have
mentioned
onely
Monarchy
,
the
onely
received
Policy
,
both
amongst
the
Jewes
and
all
other
Nations
,
who
upon
any
occasion
are
honoured
with
a
place
in
those
sacred
Records
)
but
though
no
Polarchie
be
honoured
with
any
Divine
sanction
,
either
native
or
Redemptive
,
(
being
in
it self
a
meer
curse
in
Nature
,
inflicted
upon
a
Nation
by
Divine
Malediction
for
a
punishment
thereof
;
as
Warre
,
Famine
,
or
Pestilence
is
,
(
as
I
shall
shew
more
at
large
in
the
Subsequent
Book
;
)
Yet
in
Regard
many
sorts
of
Polarchie
have
been
honoured
with
the
humane
sanction
of
practise
,
Prescription
,
and
Custome
,
(
both
before
the
Incarnation
of
Christ
by
those
famous
and
Renowned
Common-wealths
prem-entioned
,
and
also
of
late
yeares
by
some
Christian
Common-wealths
.
)
Although
there
be
no
more
Divinity
in
any
sort
Polarchie
,
or
any
more
warrantable
grounds
in
Scripture
,
Nature
,
or
Reason
,
for
any
man
to
attempt
or
endeavour
the
Erection
or
institution
of
any
Polarchicall
Government
,
then
there
is
for
men
to
contend
for
Ignorance
,
Diseases
,
Mutilations
,
Poverty
,
or
any
other
Curse
and
Punishment
)
It
will
be
requisite
to
speak
something
concerning
the
Nature
and
Originall
thereof
,
as
a
vice
,
corruption
,
and
Privation
of
Monarchy
(
the
onely
Divine
and
Native
Policy
)
The
Divine
Right
whereof
is
declared
in
the
next
Book
.
FINIS
Libri
Primi
.
THE
SECOND
BOOK
Declaring
the
DIVINE
RIGHT
of
MONARCHIE
.
CHAP.
I.
Of
the
Nature
of
Monarchie
and
that
Jus
Divinum
whereof
it
doth
Participate
.
MY
Pen
is
now
at
length
arrived
upon
that
wished
coast
,
whereunto
it
hath
with
constant
pace
directed
its
course
through
all
those
obscure
and
uncouch
pathes
,
wherein
it
hath
wandered
in
the
several
Chapters
of
the
former
Book
,
for
the
Investigation
of
a
Jus
Divinum
in
every
kind
of
Order
and
Government
which
God
hath
established
amongst
his
creatures
.
1.
In
their
General
Relation
to
himself
their
Creator
,
2.
In
the
specificall
relations
of
the
three
different
kinds
of
creatures
to
one
another
,
3.
In
the
mutuall
relations
of
the
particulars
of
each
kind
amongst
themselves
.
Each
of
which
several
kinds
of
Government
I
have
already
manifested
to
participate
of
some
such
species
of
that
Jus
Divinum
(
whereof
I
promised
an
explication
in
the
Introduction
to
this
Treatise
)
as
was
most
proper
and
suitable
unto
the
nature
of
those
creatures
which
were
therein
concerned
.
In
which
precedent
expresses
,
if
either
my
brevity
seem
culpable
,
or
my
obscurity
(
the
Individual
attendant
thereof
)
unsatisfactorie
(
although
I
will
not
Apologize
for
mine
own
disabilities
,
whereof
I
am
too
abundantly
conscious
,
yet
)
I
desire
the
Reader
to
consider
that
my
first
Intention
was
to
premise
onely
a
Cursory
explication
of
these
parts
and
species
of
Natural
Government
,
as
procognita
for
an
introduction
to
the
treatise
of
Monarchie
;
(
which
I
shall
manifest
to
be
the
onely
sort
of
Politick
Government
,
warranted
either
by
God
or
nature
.
)
Divine
Right
,
whereof
I
shall
endeavour
to
Demonstrate
in
the
sequel
of
this
Book
,
in
all
its
several
causes
,
parts
,
and
capacities
according
to
the
Method
proposed
in
the
Frontispice
of
this
Treatise
,
representing
the
scope
and
substance
thereof
,
wherein
we
promised
a
manifesto
of
the
Divine
Right
of
Monarchie
,
in
Relation
unto
;
1.
It
s
Originall
and
Efficacie
.
2.
It
s
Forme
and
Essence
.
3.
It
s
Ground
and
matter
.
4.
It
s
end
and
vse
.
Which
several
particulars
do
present
us
with
a
superficiall
survey
of
the
nature
of
Monarchie
,
which
may
be
described
two
wayes
,
1.
Grammatically
,
by
the
derivation
of
the
word
.
2.
Logically
by
the
prementioned
causes
.
1
The
derivation
of
the
word
Monarchie
,
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
solus
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Principatus
;
Which
word
relateth
to
the
active
and
more
noble
part
of
Government
,
according
whereunto
Monarchie
is
described
to
be
a
Politick
Government
,
wherein
one
person
is
supream
and
chief
,
and
this
indeed
is
the
vsuall
description
approved
by
most
Authors
.
2.
But
that
description
which
is
more
expressive
of
the
nature
of
Monarchie
,
may
be
Logically
thus
compleated
of
the
prementioned
causes
thereof
.
Monarchie
is
a
politick
Government
Instituted
by
God
for
the
preservation
of
humane
society
by
the
Administration
and
Exercise
of
the
Supream
Power
and
Authority
of
one
person
over
all
others
in
the
same
society
.
The
former
part
of
which
description
expresseth
the
two
External
causes
of
Monarchie
;
the
latter
the
two
internall
;
but
yet
the
Externall
causes
thereof
are
not
herein
expressed
in
that
just
extent
and
Latitude
as
to
be
an
entire
and
adequate
ground
of
all
the
parts
of
our
ensuing
discourse
in
this
Book
,
concerning
the
Divine
Right
of
Monarchie
;
For
Monarchie
doth
not
onely
derive
its
institution
from
God
the
Efficient
cause
thereof
,
but
also
many
other
Divine
sanctions
:
Nor
is
the
preservation
of
humane
society
the
adequate
end
for
which
God
did
institute
this
Government
.
And
therefore
(
though
this
description
reacheth
the
most
,
and
indeed
more
Divine
and
transcendent
expressions
of
Monarchie
then
are
Recorded
by
any
Author
that
I
have
read
upon
this
subject
,
yet
)
least
I
should
incurre
the
guilt
of
that
absurdity
in
my
present
discourse
,
as
to
extend
my
superstructures
further
then
my
foundation
:
I
shal
present
the
Reader
with
another
description
,
which
shall
reach
all
that
my
pen
doth
ayme
at
in
this
present
discovery
of
the
nature
and
Divine
Right
of
Monarchie
,
which
is
this
.
MONARCHIE
is
a
Politick
Government
Instituted
and
approved
by
God
,
consisting
in
the
prudentiall
administration
and
exercise
of
the
supream
Power
and
Authority
of
one
Person
over
all
others
within
the
same
society
,
for
the
preservation
of
Peace
and
Vnity
in
Order
to
Gods
glory
,
the
Kings
honour
,
and
the
peoples
welfare
.
Which
description
I
conceive
to
be
a
full
expression
of
all
the
parts
and
causes
of
Monarchie
;
the
explication
whereof
,
I
purpose
to
be
the
entire
businesse
of
my
ensuing
discourse
,
wherein
I
shall
observe
the
same
Method
expressed
in
this
present
Description
.
1.
Shewing
this
blessing
of
Monarchie
to
derive
its
Originall
from
God
the
Efficient
cause
thereof
,
and
that
the
Holy
Ghost
hath
also
honoured
the
same
with
many
recommendatory
sanctions
,
whereby
to
evidence
the
Divine
Right
thereof
,
and
the
true
and
proper
distinction
of
this
blessing
of
Monarchie
,
from
the
curse
of
Polarchie
;
all
which
particulars
I
have
designed
for
the
five
first
Chapters
of
this
Book
,
which
shall
declare
the
nature
and
Divine
Right
of
Monarchie
in
its
Morall
capacity
,
as
it
is
grounded
upon
the
habit
of
Prudence
,
(
which
though
it
be
not
directly
a
Moral
habit
,
yet
is
the
fountain
of
all
Moral
acts
)
wherein
I
hope
the
Reader
shall
receive
satisfaction
concerning
the
Divine
Right
of
Monarchie
in
Relation
to
the
efficient
and
formal
causes
thereof
,
which
are
the
first
two
particulars
expressed
in
the
definition
of
Monarchie
2.
In
the
next
place
I
shal
speak
of
this
blessing
of
Monarchie
in
its
natural
capacity
,
as
it
relateth
to
that
supremacie
which
doth
preheminence
the
Monarch
above
all
others
within
the
same
society
,
which
I
terme
natural
(
not
so
much
because
it
is
the
material
cause
and
ground
of
this
Natural
blessing
of
Monarchie
,
(
every
Monarch
deriving
his
title
to
the
Crown
from
this
supremacy
.
)
but
rather
because
Supremacy
it self
doth
ordinarily
proceed
from
a
meer
Natural
cause
,
viz:
Birth-right
and
hereditary
succession
,
and
not
from
the
peoples
election
or
any
other
meanes
(
i.
e.
justly
and
Legally
,
for
conquest
is
unlawful
,
unlesse
where
it
is
Legitimated
by
Gods
special
warrants
,
as
I
shall
demonstrate
in
the
eighth
Chapter
of
this
Book
.
)
And
this
I
purpose
to
be
the
errand
of
the
three
following
Chapters
.
3.
In
the
third
and
last
place
I
shal
speak
of
Monarchie
in
its
Theologicall
capacity
,
as
it
relateth
to
those
ends
which
qualifie
al
Monarchical
actions
,
concerning
which
I
shal
declare
,
first
their
nature
,
what
the
Monarchicall
honour
due
to
God
&
the
King
is
,
&
wherein
both
that
honour
and
salus
populi
doth
consist
;
Secondly
their
due
order
,
and
that
the
Kings
honour
is
to
have
the
preheminence
above
salus
populi
in
all
the
Monarchicall
actions
both
of
King
and
subjects
;
in
the
former
of
which
I
shall
Intimate
the
duty
of
Kings
in
the
due
limitation
of
their
Power
in
order
to
all
Extra
Regalia
and
Metapolitical
matters
,
and
in
the
latter
,
the
duty
of
subjects
in
the
due
extension
of
their
obedience
in
order
to
all
matters
within
the
sphere
of
Political
cognizance
:
The
explication
of
which
particulars
shal
be
compleated
in
the
four
last
Chapters
of
this
Book
.
The
first
point
which
my
Method
invites
me
to
insist
upon
in
this
Chapter
,
hath
an
influence
upon
all
our
ensuing
discourse
,
and
that
is
the
Jus
Divinum
Naturale
,
which
I
mentioned
in
the
Introduction
to
this
Treatise
,
but
referred
the
more
punctual
explication
thereof
unto
this
place
,
purposely
thereby
to
usher
the
Readers
apprehension
into
the
more
facile
and
perfect
understanding
of
that
Divine
Right
which
is
incident
to
Monarchie
in
all
the
prementioned
Respects
.
I
shal
not
need
to
make
a
repetition
here
of
the
several
divisions
&
subdivisions
of
Jus
Divinum
specified
in
the
Introduction
,
for
if
the
Reader
please
to
reperuse
the
same
,
there
he
may
find
to
what
species
of
Jus
Divinum
,
this
Naturall
Divine
Right
which
doth
claime
a
place
in
Monarchie
properly
appertaineth
:
Which
there
he
shall
find
to
be
a
species
of
Jus
Divinum
gratiosum
,
and
thus
described
.
Naturall
Divine
Right
,
is
that
which
is
grounded
upon
the
will
of
God
revealed
in
the
Scriptures
,
concerning
those
natural
truths
,
whereof
Heathens
and
Christians
are
equally
capable
by
nature
,
onely
the
same
are
made
more
clearly
known
and
Manifest
unto
Christians
by
Revelations
of
Scripture
,
)
in
those
particulars
which
the
Holy
Ghost
hath
judged
requisite
to
be
communicated
for
the
benefit
of
the
Church
)
then
they
can
now
in
this
Elapsed
and
Apostate
condition
be
possibly
known
unto
man
by
any
natural
meanes
and
helpes
.
And
this
Jus
Divinum
Naturale
is
two-fold
,
viz.
Implicitum
&
Explicitum
.
1.
Implicite
Divine
Right
is
that
which
is
grounded
upon
the
will
of
God
revealed
in
the
Scriptures
,
concerning
natural
blessings
conferred
upon
us
by
God
,
as
pledges
and
expresses
of
his
love
to
us
,
which
blessings
are
notified
unto
us
in
Scripture
by
clear
and
manifest
intimation
of
the
acceptability
thereof
unto
God
,
and
Recommendations
of
the
vtility
thereof
unto
man
:
Which
sanction
doth
not
make
a
thing
absolutely
and
Essentially
Divine
and
necessary
,
excluding
all
humane
option
and
prudence
,
and
not
admitting
of
any
case
,
wherein
the
Conscience
may
dispence
with
the
contrary
,
without
manifest
guilt
of
sin
.
But
onely
it
makes
it
naturally
and
Religiously
eligible
,
and
desirable
of
a
meanes
and
help
to
the
performance
of
those
duties
which
are
absolutely
and
Essentially
Divine
and
necessary
,
and
those
blessings
which
are
capable
of
this
recommendatorie
sanction
,
are
the
same
whereof
Adam
in
innocency
did
participate
,
as
natural
helpes
and
meanes
for
the
due
performance
of
his
duty
unto
God
,
(
The
curses
or
opposite
privations
of
which
blessings
being
the
fruits
and
effects
of
that
Divine
Malediction
which
Adams
prevarication
and
Apostasie
contracted
upon
himself
and
his
Posterity
.
)
Now
though
every
man
be
not
obliged
in
conscience
to
have
and
enjoy
these
blessings
(
in
regard
they
are
no
proper
and
Immediate
part
of
our
duty
unto
God
)
nor
yet
to
eschew
the
opposite
curses
(
in
regard
they
are
not
properly
sinnes
against
God
)
yet
is
every
man
obliged
in
conscience
to
desire
and
pray
for
these
gifts
and
blessings
,
and
to
attempt
and
endeavour
the
attainment
of
the
same
,
by
all
such
lawful
and
warrantable
,
wayes
&
meanes
,
as
do
not
transgress
any
of
Gods
Precepts
&
Commandment
(
which
do
impose
a
sanction
of
a
higher
nature
upon
all
such
matters
as
are
capable
thereof
)
so
that
those
gifts
and
blessings
are
the
proper
and
Immediate
object
of
our
natural
desire
,
and
the
Remote
and
Mediate
object
of
Christian
hope
.
And
therefore
are
included
in
a
part
of
that
Divine
Orison
composed
by
our
Saviour
himself
,
for
the
Generall
use
of
all
Christians
,
summarily
comprehending
the
whole
matter
of
all
devotions
:
In
the
fourth
petition
whereof
,
we
pray
for
these
naturall
gifts
and
blessings
in
that
expression
of
daily
bread
.
And
in
like
manner
also
every
man
is
obliged
in
conscience
to
deprecate
the
curses
which
are
the
opposite
privations
of
these
blessings
,
and
to
endeavour
the
avoidance
thereof
by
all
such
lawfull
and
warrantable
wayes
and
meanes
as
do
not
transgress
any
of
Gods
precepts
and
Commandments
,
because
in
their
own
nature
they
are
mala
poenae
,
that
is
curses
and
punishments
for
sinne
,
and
Impediments
to
the
exact
performance
of
those
duties
which
are
absolutely
and
Essentially
Divine
:
And
therefore
the
last
petition
of
the
prementioned
Orison
deprecates
these
curses
in
this
expression
;
Deliver
us
from
evill
.
Now
these
natural
blessings
which
participate
of
this
Implicite
Divine
Right
are
of
two
sorts
,
viz.
Internall
and
Externall
.
1.
Internall
blessings
,
are
those
which
Aristotle
termes
bona
animi
:
And
these
again
are
of
two
sorts
.
1.
Moral
habits
which
are
seated
in
the
will
.
2.
Intellectuall
which
are
seated
in
the
understanding
.
The
Intellectual
habits
are
of
two
sorts
.
1.
Speculative
,
which
are
three
,
viz.
Sapientia
,
Intelligentia
,
&
Scientia
.
2.
Practicall
,
which
are
two
,
viz.
Ars
&
prudentia
.
Which
habit
of
Prudence
according
to
Aristotle
is
Recta
ratio
in
agendis
,
directing
the
disposition
,
and
guidance
of
humane
affaires
.
And
this
habit
of
Prudence
is
three-fold
.
1
Prudentia
Ethica
,
which
directeth
the
Moral
actions
and
matters
of
particular
Persons
.
2.
Prudentia
Oeconomica
,
which
directeth
the
actions
and
matters
of
a
particular
family
consisting
of
diverse
Persons
,
3.
Prudentia
Politica
,
which
directeth
the
actions
and
matters
of
a
publike
society
consisting
of
diverse
families
,
which
kind
of
Prudence
is
termed
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multus
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
,
because
Politick
Government
is
the
very
esse
and
being
of
a
multitude
,
without
which
it
cannot
subsist
:
And
is
the
very
form
and
Essence
of
Monarchie
,
which
ordereth
and
directeth
the
actions
and
matters
of
a
publick
society
by
the
Prudence
of
one
supream
person
:
Who
for
this
cause
is
termed
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
very
foundation
of
the
people
,
because
the
subduction
of
the
King
produceth
necessarily
the
ruine
and
destruction
of
the
people
.
And
this
Jus
Divinum
Implicitum
,
which
relateth
to
these
internall
blessings
,
or
bona
animi
,
and
particularly
to
this
habit
of
Prudence
(
the
fountain
of
all
Morall
acts
)
is
that
which
directly
and
properly
claimes
a
place
in
Monarchie
in
its
Morall
Capacity
.
2.
Externall
blessings
,
are
those
which
Aristotle
termes
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
supremacie
which
is
the
material
cause
and
ground
of
Monarchie
.
Now
this
Jus
Divinum
Implicitum
,
which
relateth
to
Externall
blessings
and
particularly
to
the
blessing
of
Primogeniture
in
a
Royall
Progenie
is
that
which
doth
properly
claime
a
place
in
Monarchie
,
in
its
Naturall
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
performe
to
God
as
returnes
of
the
former
expreses
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
dispence
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
evill
of
sinne
;
And
therefore
this
sanction
imposeth
an
obligation
upon
every
mans
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
healthfull
,
bond
or
free
,
in
time
of
warre
,
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
returnes
of
Gods
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
onely
our
performance
of
them
which
can
make
us
happy
.
And
these
are
the
dutyes
of
every
mans
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
Generall
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
al
times
,
&
this
kind
of
precepts
it
is
which
adds
an
absolute
&
general
sanction
unto
those
duties
which
are
the
end
of
Monarchie
.
2.
are
particular
&
Circumstantial
precepts
,
which
are
not
Universally
obligatory
,
but
do
concern
either
some
men
at
al
times
,
as
the
judicial
&
Ceremoniall
Lawes
did
the
Jewish
Nation
,
&
Jewish
,
Profelites
,
or
some
men
onely
,
and
at
some
times
onely
,
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
Jonas
,
for
Proclaiming
the
destruction
of
Nineveh
.
Jonah
Cha.
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
sinne
which
strikes
at
the
very
face
of
God
in
his
prerogative
Royal
,
yet
(
in
regard
the
performance
of
them
is
not
a
natural
,
but
onely
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
transgressour
shall
be
cut
off
from
his
people
:
As
it
fel
out
in
that
disobedient
Prophet
slain
by
a
Lion
,
1
Kin.
13.
But
I
have
no
warrant
of
Scripture
to
judge
him
damn'd
for
that
offence
;
A
confirmation
whereof
,
we
have
from
Gods
expresse
declaration
of
his
different
regard
to
the
dutyes
of
the
Moral
and
of
the
Ceremonial
Law
,
1
Sam.
15.22
.
Hos.
6.6
.
Where
God
preferres
Mercy
and
Obedience
before
sacrifice
and
burnt-offerings
.
Querae
Seeing
the
precepts
of
the
Morall
law
are
more
absolutely
obligatory
then
any
other
,
and
the
transgressions
of
those
precepts
more
severely
punishable
then
any
other
;
Whether
ought
Gods
particular
and
Extraordinary
Commands
to
be
obeyed
,
when
they
enjoyn
an
Act
contrary
to
the
precepts
of
the
Moral
Law
,
as
in
Abrahams
offering
of
Isaac
for
a
sacrifice
to
God
?
sol.
The
wil
of
God
being
the
ground
of
all
Law
,
when
it
is
declared
concerning
any
particular
Act
,
doth
dispence
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
Abrahams
Resolution
to
kil
his
sonne
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
then
the
Author
of
sinne
in
such
commands
;
for
seeing
there
is
a
transgression
of
the
Moral
Law
which
must
necessarily
be
a
sinne
,
and
seeing
that
sinne
is
not
imputed
to
the
man
that
acts
the
transgression
,
because
Gods
Commands
do
exempt
him
:
Must
not
this
sinne
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
obeyes
these
Commands
is
the
executioner
.
And
therefore
,
as
neither
Judge
nor
Hangman
is
guilty
of
murther
in
the
homicide
of
a
Malefactor
deserving
death
,
so
neither
was
God
nor
Abraham
guilty
of
sinne
in
that
resolution
of
Abrahams
to
kil
his
son
at
the
particular
Command
of
God
.
And
this
Jus
Divinum
Explicitum
doth
properly
claime
a
place
in
Monarchie
in
its
Theologicall
capacity
,
in
Relation
to
those
dutyes
which
are
the
proper
and
Native
ends
of
Monarchie
,
which
are
Gods
glory
,
the
Kings
honour
,
and
salus
populi
,
or
the
peoples
good
and
welfare
.
And
thus
you
see
of
what
sort
of
Jus
Divinum
Monarchie
is
capable
:
1.
In
its
Moral
capacity
as
it
relates
to
the
habit
of
prudence
:
2.
In
its
Naturall
capacity
,
as
it
relates
to
the
supremacy
of
Power
:
3.
In
its
Theological
capacity
,
as
it
relates
to
those
dutyes
which
are
the
end
of
Monarchie
.
Concerning
every
one
of
which
acceptions
I
shall
exhibit
a
more
particular
explication
in
the
subsequent
Chapters
of
this
Book
:
Whereof
the
next
four
shal
finish
the
discourse
of
Monarchie
in
its
first
acception
,
the
first
whereof
shal
declare
the
several
sanctions
wherewith
this
blessing
of
Monarchie
is
honoured
in
the
Scriptures
,
from
whence
the
Reader
may
receive
satisfaction
concerning
the
Divine
Right
of
Monarchie
;
in
Reference
to
its
Original
and
Efficient
cause
.
The
second
shal
declare
the
Nature
,
Original
and
grounds
of
Polarchie
,
which
is
the
opposite
privation
of
this
blessing
of
Monarchie
;
the
third
shal
declare
the
several
Divine
Maledictions
Incident
to
the
curse
of
Polarchie
:
the
fourth
shal
unscruple
two
material
difficulties
or
cases
of
Conscience
concerning
Monarchie
:
1.
How
farre
every
man
is
obliged
in
conscience
to
endeavour
the
Reducement
of
a
Polarchie
to
a
Monarchie
:
2.
Whether
any
man
may
lawfully
&
salvà
Conscientiâ
endeavour
the
alteration
of
a
Monarchie
into
a
Polarchie
.
CHAP.
II.
Of
the
six
several
sanctions
whereof
Monarchie
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
Implicite
sanctions
then
this
of
Monarchie
,
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
preheminence
of
this
blessing
of
Monarchie
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
Monarchie
is
Divine
institution
,
God
himself
being
the
Original
Author
of
this
blessing
of
Monarchie
,
in
the
very
first
beginning
of
the
world
,
Investing
Adam
with
a
Monarchicall
Supremacy
,
not
onely
Oeconomicall
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
Adams
posterity
for
the
space
of
930.
years
,
to
perform
this
duty
of
obedience
to
Adam
,
within
which
space
Adam
became
a
Father
and
Governour
not
onely
Oeconomicall
of
one
family
,
but
Political
of
many
families
,
(
which
as
we
shewed
before
,
is
the
very
ground
of
Political
Government
,
and
particularly
of
Monarchie
.
Now
although
this
Government
be
styled
most
commonly
paternal
,
because
all
Adams
subjects
could
derive
their
Pedegree
from
the
blood
Royal
:
Yet
is
it
the
very
same
in
substance
with
that
which
we
terme
Regal
,
(
Monarchie
or
Regal
Government
,
being
described
by
most
Authors
to
be
a
Political
Government
over
a
society
wherein
one
person
is
supream
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
til
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
onely
the
word
Father
,
to
expresse
all
sorts
of
Governours
,
as
wel
Kings
and
Monarchs
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
Gods
special
Ordinance
a
Type
of
Christ
,
both
in
his
Regal
and
Sacerdotall
office
:
Heb.
7.
And
therefore
is
styled
by
the
Holy
Ghost
,
the
King
of
Righteousnesse
,
and
King
of
Salem
,
which
is
Jerusalem
,
where
this
Melchizedech
reigned
til
Jacobs
time
,
who
at
his
death
(
though
then
a
bond-man
in
Egypt
)
did
in
his
last
Wil
and
Testament
declare
the
Ordinance
of
God
concerning
the
establishment
of
a
Monarchie
amongst
the
Israelites
his
own
posterity
,
and
that
Judah
should
sway
the
scepter
of
the
Kingdome
,
and
Reign
in
that
very
City
,
whereof
Melchizedech
was
King
,
Gen.
49.10
.
Of
which
Royal
tribe
,
that
great
King
(
the
true
Lyon
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
Jewes
:
As
the
Angels
declared
to
the
Wise-men
,
who
by
the
Angels
direction
enquired
at
Bethlem
,
for
him
that
was
born
King
of
the
Jewes
.
Mat.
2.2
.
Which
is
also
Manifested
by
the
Holy
Ghost
in
the
derivation
of
Christs
Pedegree
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
Regall
Investiture
from
Gods
Immediate
and
particular
consignation
,
who
had
no
other
title
to
that
Monarchical
honour
and
supremacie
:
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
Gods
particular
appointment
;
And
Cyrus
was
both
named
and
ordained
by
God
to
be
the
Monarch
and
King
(
which
should
erect
that
Monarchie
,
which
Historians
make
the
second
of
the
four
Monarchies
of
the
world
)
above
seventie
years
before
he
was
born
.
Esay
45.1
.
Ob.
God
was
angry
with
the
Israelites
for
asking
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
acknowledg
their
sinne
in
asking
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
peoples
desire
,
which
was
Monarchie
,
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
sonne
Solomon
to
succeed
him
,
both
which
two
were
Types
of
Christ
,
and
Prophets
of
God
.
2.
The
end
of
the
peoples
desire
,
and
that
was
Idolatrous
and
sinful
,
the
people
therein
looking
upon
a
King
as
the
onely
meanes
whereby
they
might
attain
deliverance
from
the
feares
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
Jacobs
prophesie
did
make
Tyrannical
,
viz:
of
the
Ravening
Wolfe
of
Benjamin
.
Gen.
49.27
.
To
whom
alone
that
prophesie
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
Monarchie
doth
participate
is
Divine
prescription
,
God
himself
continuing
that
Government
to
his
Church
and
people
,
from
the
very
beginning
of
the
world
,
til
their
sinnes
made
them
uncapable
of
any
Policy
,
and
condemned
them
to
perpetual
captivity
.
For
Monarchie
began
in
Adam
,
and
so
continued
in
his
posterity
successively
til
the
flood
,
when
Noa'hs
Monarchie
was
reduced
by
the
deluge
to
an
Oeconomie
.
And
after
the
earth
was
again
replenished
by
his
three
sons
,
the
Church
,
(
by
Noahs
blessing
)
was
limited
to
Sem
&
his
posterity
,
which
Sem
was
king
of
Salem
alias
Jerusalem
,
where
he
reigned
til
Jacob
,
who
was
the
twelfth
from
Sem
,
was
fifty
yeares
of
age
.
Jacob
and
all
his
posterity
the
twelve
Patriarks
and
their
wives
and
children
,
went
down
into
Egypt
,
where
they
lived
in
bondage
and
slavery
,
til
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
fourty
yeares
in
the
wildernesse
;
upon
the
death
of
Moses
,
God
ordained
Joshua
to
succeed
him
in
that
Monarchical
Regency
,
Num.
27.18
.
By
whose
hand
the
Lord
setled
the
Israelites
in
the
land
of
Canaan
within
the
space
of
seventeen
yeers
after
the
death
of
Moses
:
From
Joshua
to
Saul
the
Israelites
were
Governed
onely
by
occasional
Judges
and
Monarchs
,
which
God
raised
up
for
some
special
and
particular
deliverance
.
In
Saul
God
restored
that
formal
Monarchie
or
Regal
Government
which
the
Church
enjoyed
in
the
dayes
of
Melchizedech
,
which
the
Lord
himself
transferred
from
Saul
and
the
Tribe
of
Benjamin
,
unto
David
and
the
Tribe
of
Judah
according
to
Jacobs
prophesie
:
Where
the
supremacy
of
Regal
Power
continued
whilst
God
continued
his
favour
unto
that
people
:
til
their
sinne
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
Monarchs
and
Kings
of
other
Nations
,
according
to
Moses
his
prophesie
,
Deut.
29.28
.
which
Anarchie
was
that
very
mark
and
Stigma
of
Gods
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
Monarchie
is
Divine
Stipulation
,
God
himself
honouring
this
blessing
of
Monarchie
with
many
gratious
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
Ieroboam
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
Gods
approbation
of
that
calling
of
Monarchie
,
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
sinne
;
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
Christs
to
the
young
man
in
the
Gospel
was
principally
probatory
,
and
all
Christs
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
,
onely
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
Monarchie
is
in
the
prementioned
Text.
)
being
in
themselves
properly
a
part
of
Jus
Divinum
Vindicativum
.
4.
The
fourth
sanction
whereof
Monarchie
doth
participate
,
is
divine
Assimilation
,
Monarchie
being
a
resemblance
of
the
most
exact
Modell
,
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
Sonne
,
yet
was
the
same
policy
stil
retained
,
nor
did
Christ
ever
admit
of
any
competitor
in
his
Government
.
Phil.
2.10
,
11.
2.
Monarchie
is
a
resemblance
of
the
most
exact
Model
in
Nature
,
and
that
is
man
,
both
in
his
numericall
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
Analogie
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
,
unlesse
it
be
in
Monsters
,
which
are
therefore
justly
termed
Errours
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
al
;
even
as
a
Monarch
is
one
Ruler
over
many
subjects
.
I
confesse
indeed
the
unlawful
,
various
,
and
insatiate
desires
of
the
Mother
,
may
be
a
meanes
why
the
children
of
one
family
may
have
many
Fathers
:
And
indeed
the
very
like
desires
in
a
countrey
(
which
is
our
politick
Mother
)
I
conceive
to
have
been
the
very
first
ground
for
the
erection
of
Polarchies
,
by
the
constitution
of
many
Supream
heads
and
Fathers
in
one
Common-wealth
.
3.
Monarchie
is
a
resemblance
of
the
most
exact
Model
in
Art
,
and
of
that
Policy
which
is
the
Master-piece
of
the
most
Artificial
Imitator
,
and
the
most
curious
Artist
in
the
world
viz.
the
Devil
.
And
I
confesse
it
is
an
Argument
which
hath
no
weak
or
mean
influence
upon
my
understanding
and
judgement
to
perswade
the
Divine
Excellency
of
Monarchie
,
that
Satan
doth
make
it
the
object
of
his
option
,
as
the
most
glorious
disguise
for
that
grand
Impostor
the
man
of
sinne
,
wherein
to
act
his
Antichristian
and
blasphemous
tragedies
in
the
latter
dayes
:
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
mens
hearts
,
of
the
Power
and
Majesty
of
his
Eldest
and
best
beloved
Sonne
,
he
wil
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
Effectuall
.
Now
the
Text
plainly
declares
that
Antichrists
Government
shall
be
Monarchical
,
and
that
he
wil
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
,
shewing
himself
that
he
is
God
:
The
meaning
is
,
that
Antichrist
shal
Reign
as
an
Universal
and
absolute
Monarch
here
on
earth
.
And
the
same
happinesse
which
the
erronious
expectations
of
the
Jewes
are
fixed
upon
,
and
hope
to
receive
by
the
Government
of
the
Messiah
at
his
comming
,
(
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
Jewes
and
Gentiles
:
Vsurping
the
same
temporal
and
Spiritual
Power
and
Soveraignty
,
which
the
Jewes
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
Monarchicall
and
just
Power
and
Majesty
in
the
minds
of
men
.
5.
The
fift
sanction
whereof
Monarchie
doth
participate
,
is
Divine
Accomodation
;
God
himself
sitting
and
apportioning
this
blessing
of
Monarchie
for
the
most
commodious
Instrument
and
meanes
to
advance
virtue
&
Piety
,
and
more
especially
unitie
and
concord
(
the
Basis
and
foundation
Salutis
Populi
)
and
to
suppresse
vice
and
iniquity
,
more
particularly
civil
discords
and
dissentions
(
the
very
Morbi
laethales
populi
,
&
Rei
publicae
)
whereof
the
Lord
himself
exhibited
a
manifesto
to
the
Israelites
,
after
they
were
setled
by
Joshua
in
the
ful
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
Monarchie
)
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
mischiefes
and
inconveniencies
which
accrewed
to
a
Nation
through
want
thereof
,
whilst
there
was
no
King
in
Israel
.
For
in
those
dayes
(
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
appeares
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
dissentions
and
civill
wars
which
accrewed
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
dayes
,
as
appeares
Jud.
21.
Where
mention
is
made
of
that
Court
of
Elders
which
was
composed
of
the
select
Elders
of
every
tribe
,
which
onely
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
Citie
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
wayes
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
renewall
of
his
mercy
in
their
deliverance
,
it
pleased
the
wisdom
of
God
alwaies
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
diverse
other
meanes
,
as
he
did
in
the
dayes
of
Hezekiah
,
when
he
delivered
both
King
and
people
by
an
Angel
,
2
Kin.
19.
Or
in
the
dayes
of
Ioshua
when
he
slew
the
Amorites
by
hail-stones
from
Heaven
,
Ios.
10.
Or
in
the
dayes
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
,
Iohn
18.6
.
As
he
shal
likewise
overthrow
Antichrist
and
all
his
power
at
the
last
day
,
2
Thes
,
2.
But
yet
it
pleased
God
in
all
their
captivity's
and
distresses
,
during
those
sinful
times
wherein
they
wanted
a
King
and
Regal
Government
,
to
raise
them
up
occasionall
Monarchs
and
Judges
for
their
occasional
deliverances
,
thereby
to
manifest
unto
them
the
benefit
of
Monarchie
,
and
how
conducent
Regal
and
Monarchicall
Government
was
to
their
constant
security
and
happiness
.
6.
The
sixt
Sanction
whereof
this
blessing
of
Monarchie
doth
participate
is
Divine
Regulation
,
God
himself
prescribing
Rules
and
Lawes
for
the
mutual
deportment
of
the
parties
interrested
in
this
Relative
blessing
of
Monarchie
,
which
are
the
Relatum
or
Monarch
,
and
the
Correlatum
or
Monarchists
and
subjects
:
and
that
first
concerning
the
Monarchs
consignation
and
election
unto
that
Dignity
,
Deut.
17.
(
but
the
punctual
discussion
of
this
point
pertaines
more
properly
to
another
place
,
where
we
treat
of
Monarchie
in
its
Natural
acception
as
it
relates
to
that
Supremacy
which
doth
preheminence
the
Monarch
above
all
others
within
the
same
society
.
)
Secondly
concerning
the
Relative
dutyes
of
Monarchs
and
Monarchists
,
in
which
point
both
the
old
and
new
Testament
are
very
plentiful
,
but
the
punctual
discussion
of
this
also
,
pertaines
properly
unto
that
part
which
speaks
of
Monarchie
in
its
last
and
Theological
acception
,
as
it
relates
to
those
dutyes
which
are
the
end
of
Monarchie
.
And
these
are
the
grounds
whereupon
I
conclude
Monarchie
to
be
Jure
Divino
,
(
not
Explicito
,
which
is
proper
onely
unto
dutyes
,
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
conferre
any
blessing
upon
man
,
is
that
the
same
may
be
usefull
unto
him
,
and
enable
him
for
the
performance
of
some
duty
)
an
honour
which
no
Polarchie
in
the
world
is
capable
of
,
not
the
most
laudable
sort
that
ever
was
devised
by
any
Polarchicall
Common-wealth
;
For
as
I
declared
before
,
there
is
no
kind
of
Polarchie
so
much
as
once
mentioned
in
the
Scriptures
from
whence
we
must
derive
all
Divine
sanctions
;
but
of
this
we
shal
speak
more
fully
in
the
next
Chapter
,
which
is
designed
purposely
for
manifestation
of
the
Nature
,
Original
,
and
Maledictions
Incident
to
this
curse
of
Polarchie
.
CHAP.
III.
Of
the
Nature
of
Polarchie
,
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
wil
of
God
,
which
is
the
Universal
cause
of
all
things
except
sinne
,
of
which
it
is
onely
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
least
any
man
from
thence
should
erroniously
imagine
the
curse
of
Polarchie
to
be
capable
of
some
Divine
sanction
,
I
wil
here
premise
a
more
punctuall
division
of
that
Jus
Divinum
Vindicativum
which
is
Incident
to
Polarchie
,
which
I
mentioned
in
that
Introduction
,
but
referred
the
more
punctuall
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
Monarchie
doth
participate
,
as
we
have
already
shewed
.
You
may
remember
that
Jus
Divinum
Redemptivum
(
which
is
the
onely
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.
Gratious
Divine
Right
is
that
which
is
grounded
upon
the
wil
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
helpes
and
means
for
the
performance
of
his
Natural
dutyes
to
God
:
Of
which
Jus
Divinum
Monarchie
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
Apostasie
and
disloyalty
of
our
first
Parents
.
And
this
Jus
Divinum
is
two-fold
,
viz:
Supernaturale
&
Naturale
.
1.
Supernatural
Divine
Malediction
,
is
that
which
is
grounded
upon
the
wil
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
Polarchie
,
in
regard
it
concernes
men
onely
in
their
Spiritual
and
not
in
their
Politick
and
sociable
capacity
.
2.
Naturall
Divine
Malediction
is
that
which
is
grounded
upon
the
wil
of
God
,
concerning
the
Manifestation
of
his
justice
in
those
judgments
&
curses
,
which
are
the
opposite
privations
of
natural
gifts
and
blessings
,
whereof
Adam
in
innocency
did
participate
,
as
helpes
and
meanes
for
the
performance
of
his
Natural
dutyes
to
God
.
And
this
is
that
Divine
Malediction
which
doth
properly
claim
a
place
in
Polarchie
.
Dub.
If
either
Monarchie
be
a
blessing
of
God
,
or
Polarchie
a
curse
of
God
,
why
then
is
not
Monarchie
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
Gods
Laws
and
Statutes
?
Lev.
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
dutyes
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
Monarchie
(
in
that
capacity
which
Iacobs
prophesie
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
scepter
and
Supremacy
.
)
Nor
yet
of
the
opposite
curse
of
Polarchy
,
and
the
manifold
mischiefes
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
onely
by
occasional
Monarchs
and
Rulers
.
But
afterwards
when
the
appointed
time
was
come
,
wherein
God
had
determined
to
felicitate
that
Nation
with
the
blessing
of
a
constant
Monarchie
or
Regal
Government
,
you
shal
then
find
that
Government
honoured
with
many
gracious
promises
:
Onely
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
Davids
family
)
until
Shiloh
came
,
as
it
is
manifest
both
in
Iacobs
prophesie
,
and
Gods
particular
promises
unto
David
;
from
whose
sonne
Nathan
,
who
was
Solomons
younger
brother
,
Christ
descended
,
whose
Right
and
Title
to
that
Kingdome
of
Judah
,
the
Holy
Ghost
doth
clearly
manifest
,
shewing
how
Solomons
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
,
Cha.
3.
and
diverse
others
of
the
Prophets
did
threaten
many
heavy
judgements
to
fall
upon
the
Jewes
for
their
sinnes
by
wicked
and
Tyrannical
Kings
,
which
accordingly
came
to
passe
by
Ahaz
,
Manasses
,
Ammon
,
Ioachaz
and
all
his
successours
til
the
captivity
;
yet
did
none
of
them
ever
mention
this
curse
and
judgement
of
Polarchy
,
&
that
for
this
very
cause
.
Ob.
But
you
wil
say
that
cannot
be
the
cause
,
for
the
scepter
did
depart
from
Judah
and
the
family
of
David
long
before
Shiloh
came
,
for
Atheliah
the
daughter
of
Ahab
reigned
six
yeares
in
Judah
upon
the
death
of
her
sonne
Ahaziah
;
and
the
conspirators
who
slew
Amaziah
either
reigned
themselves
,
or
at
least
did
not
suffer
Vzziah
the
true
heire
to
that
crown
to
reign
,
for
the
space
of
eleven
yeares
.
2
Chron.
26.
Nor
was
there
ever
any
King
of
Judah
which
reigned
over
the
Jewes
after
the
captivity
of
Babylon
,
which
fel
out
five
hundred
twenty
six
yeares
before
the
birth
of
Christ
:
and
yet
within
that
time
the
Jewes
sometimes
had
Kings
over
them
,
as
Aristobulus
who
was
of
the
family
of
the
Machabees
,
and
of
the
tribe
of
Levi
,
whose
posterity
was
rooted
out
by
Antipater
an
Idumean
(
and
a
servant
to
the
Machabees
)
of
whom
descended
Herod
,
who
was
King
of
Judah
when
Christ
was
born
.
Sol.
There
are
two
things
to
be
regarded
in
all
Gods
temporall
promises
to
the
Israelites
,
1.
The
substance
of
the
promise
,
which
was
the
Spiritual
blessing
principally
intended
by
God
,
and
in
this
God
was
alwayes
very
punctual
in
every
Circumstance
;
and
of
this
principally
the
promise
of
the
scepter
,
and
of
the
perpetuity
of
Davids
Throne
is
to
be
understood
,
that
is
,
of
a
Spiritual
Kingdome
;
For
such
a
King
Christ
was
,
and
such
a
Kingdome
Christ
onely
claimed
,
that
is
a
Kingdome
of
Righteousnesse
,
and
of
this
Kingdome
of
Christs
,
there
shall
never
be
an
end
.
And
this
scepter
and
the
Prerogatives
thereof
,
never
departed
from
Judah
til
Christ
came
,
for
that
Tribe
enjoyed
the
Spiritual
Prerogatives
of
the
Gospel
(
though
under
Types
and
Figures
)
and
was
not
transferring
from
the
Jewes
to
the
Gentiles
,
til
after
Christs
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
Kingdome
,
although
he
was
truly
and
really
heire
to
the
Crown
of
Judah
.
)
And
though
the
actual
administration
of
the
outward
scepter
and
supremacy
promised
to
Judah
was
often
Intermitted
,
for
the
foresaid
reason
,
yet
was
his
actual
Right
and
Title
stil
manifested
by
God
,
not
onely
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
scepter
:
For
all
the
brethren
of
the
Machabees
dyed
by
the
sword
,
and
their
posterity
was
rooted
out
(
as
you
read
before
)
by
their
own
servant
;
And
Herod
in
his
latter
dayes
lived
a
miserable
life
,
and
dyed
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
Jewes
,
as
soone
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
Jewes
.
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
shew
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
erronious
:
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
Monarchie
,
and
different
onely
in
degrees
of
goodnesse
.
All
which
Polarchies
out
of
the
principles
of
Divinity
&
warrant
of
Scripture
(
the
onely
infallible
Rule
and
ground
of
truth
)
(
and
wherein
a
judicious
Textuary
shal
find
a
more
exact
prescript
and
Model
of
Policy
and
Monarchical
Government
,
then
ever
was
set
forth
,
either
by
Plato
in
his
phansied
Republique
,
or
Aristotle
in
his
Politiques
,
or
Xenophon
in
Cyropaedia
,
or
Cicero
,
or
Livie
,
or
Dionysius
Halycarnasseus
,
or
Cornelius
Tacitus
,
or
the
most
exact
Polititian
that
ever
writ
purposely
of
this
subject
.
)
I
place
amongst
the
curses
and
judgements
which
God
doth
inflict
upon
a
Nation
for
sinne
.
And
if
Aristotle
had
wel
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
boundles
multiplicity
which
himself
makes
the
reciprocal
property
of
an
evil
,
&
Monarchy
of
that
simplicity
which
himself
maks
the
reciprocal
property
of
a
good
,
according
to
that
Maxime
of
his
own
Eth.
lib.
2.
Ch.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
it
is
apparent
there
can
be
but
one
sort
of
Monarchie
(
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
common-wealth
.
For
by
the
same
Rule
that
Rome
erected
three
sorts
of
Polarchy
,
they
might
as
Legally
haue
erected
thirty
thousand
sorts
:
For
when
they
constituted
two
Consuls
,
why
might
not
they
have
constituted
three
,
or
four
,
or
tenne
,
or
a
hundred
,
or
indeed
a
hundred
thousand
?
and
so
in
their
Decemvirates
,
and
Triumvirates
,
which
were
but
meer
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
Politick
Government
,
invented
by
the
Devill
,
for
the
destruction
of
humane
society
,
by
the
Administration
and
exercise
of
the
Supream
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.
IV.
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
Monarchie
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
Accomodation
.
6.
Cursed
Regulation
.
The
first
Malediction
incident
to
Polarchy
is
a
Cursed
Institution
and
Original
.
I
have
often
admired
the
grosse
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
[
](A86678-e30790-b)*
*
Common-wealth
of
England
:
lib.
1.
Cap.
13.
and
14.
Thomas
Smith
,
who
makes
all
those
three
kinds
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
pr●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
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
onely
the
Jewes
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
Supream
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
Armes
,
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
moe
fingers
or
moe
toes
then
usual
,
yet
is
not
that
esteemed
such
an
absurdity
in
Nature
,
as
to
have
two
heades
:
And
certainly
,
the
moe
heades
that
a
man
hath
,
the
greater
monster
he
is
;
And
the
more
Supream
Governours
there
are
in
a
state
,
the
more
prodigious
is
the
Government
.
3.
Polarchy
is
a
resemblance
of
the
greatest
Absurdity
in
Art
.
[
](A86678-e31640-b)*
*
Ad
Rusticum
Monachum
.
Saint
Ierome
when
he
endeavoured
to
perswade
the
necessity
of
a
Monarchical
Government
in
the
Church
,
and
thereupon
the
necessity
of
Episcopacy
,
he
shewed
how
both
in
Nature
and
Policy
,
and
Arts
,
all
things
tended
to
Monarchical
Government
.
The
dumb
beasts
(
saith
he
)
and
wilde
herds
follow
their
leaders
.
The
Bees
have
their
King
,
and
the
Cranes
flie
after
one
another
like
an
Alphabet
of
letters
;
one
Emperour
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
signe
of
one
Generall
is
expected
.
And
what
inconveniencies
may
accrew
from
diversity
of
Generals
in
an
Army
,
or
the
diversity
of
Masters
in
one
family
;
the
same
and
greater
do
accrew
from
diversity
of
Supream
Governours
in
one
Common-wealth
.
By
the
Representation
of
which
Inconveniencies
to
the
Authors
own
consideration
(
who
Importun'd
Lycurgus
for
the
erection
of
a
Democratical
government
in
the
Lacedemonian
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
advantagious
to
make
thy
servants
Masters
of
thy
family
,
then
renew
this
suit
,
and
I
wil
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
Accomodation
,
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
Christs
own
Maximes
,
that
a
Kingdome
divided
against
it self
cannot
stand
,
Mat.
12.24
.
But
every
Polarchy
must
necessarily
divide
a
Kingdome
against
it self
.
Ergo.
No
Kingdome
can
continue
under
such
a
Government
but
must
necessarily
be
brought
to
desolation
.
The
minor
of
that
Sillogisme
is
proved
from
another
of
Christs
own
Maximes
,
Mat.
6.24
.
No
servant
can
serve
two
Masters
,
(
much
lesse
three
or
four
or
four
hundred
Masters
)
but
in
every
Polarchy
there
are
(
at
least
)
two
Masters
(
and
sometimes
many
moe
.
)
And
therefore
no
man
can
be
a
true
subject
or
servant
in
such
a
Common-wealth
,
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
Politick
body
aggregated
of
those
many
Natural
bodies
,
and
so
in
that
sense
but
one
Politick
Master
,
and
so
may
be
served
:
Because
though
some
differ
in
opinion
and
so
in
votes
,
yet
the
lawes
by
which
they
rule
,
being
concluded
by
the
Major
part
,
are
the
Act
of
the
entyre
body
,
and
so
obeyed
as
an
unanimous
Result
.
Sol.
If
ever
God
had
created
one
entire
Politick
and
aggregate
Soul
,
to
act
in
that
enitre
Politick
body
,
without
a
difference
of
opinions
or
affections
;
Or
had
by
his
lawes
enjoyned
us
obedience
and
honour
onely
to
an
abstract
Power
,
and
not
to
the
subject
in
whom
it
is
:
Then
such
a
Politick
body
might
be
capable
of
a
Supreamacy
of
Power
,
to
which
men
might
exhibite
obedience
without
necessity
of
Incurring
the
guilt
of
disobedience
to
any
person
Invested
with
that
Supreamacy
upon
their
strifes
and
dissentions
:
But
Gods
Commandments
enjoyne
honour
to
Parents
,
not
to
paternity
:
to
Kings
,
not
to
Regality
:
And
therefore
(
seeing
diverse
Kings
have
diverse
soules
,
and
divers
minds
,
from
whence
do
issue
diverse
commands
,
which
are
alwayes
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
[
](A86678-e32010-b)b
b
in
Cap.
1.
ad
Titum
,
&
Ep.
ad
Evagrium
.
Jerom
and
[
](A86678-e32040-b)c
c
lib.
1.
De
vnitate
Ecclesiae
lib.
1.
Cap.
3.
Cyprian
,
&
even
judicious
[
](A86678-e32090-b)d
d
lib.
4.
Instit.
Cap.
4.
Calvin
himself
,
(
although
a
favourer
of
Polarchy
)
to
be
the
ground
of
al
mischiefes
and
Intestine
dissentions
in
Polarchies
,
Diverse
men
have
divers
mindes
and
divers
meanings
,
and
therefore
amongst
a
multitude
of
Governours
,
Emulation
and
Dissention
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
teare
and
rent
in
pieces
the
Peace
and
Vnity
of
all
societyes
:
To
which
agrees
Calvin
,
affirming
an
equality
amongst
Governours
to
be
the
Mother
of
Factions
.
And
therefore
it
is
observable
that
in
Christs
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
Kingdome
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
Ruine
and
Desolation
,
(
the
common
fate
of
all
divided
Kingdomes
)
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
,
Lacedemonian
,
and
Romane
Common-wealths
;
whose
Polarchical
dissentions
occasioned
many
Intestine
warres
and
Tragical
conflicts
,
which
in
fine
must
necessarily
have
produced
the
Ruine
and
Desolation
of
them
all
,
if
the
Reducement
of
those
Polarchies
to
Monarchies
had
not
prevented
it
.
For
if
Cesars
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
equall
.
)
And
the
Monarchie
of
Octavius
Augustus
,
by
the
overthrow
of
Anthonie
(
a
similer
competitor
)
what
can
any
man
imagine
in
probability
to
have
proved
the
conclusion
of
those
Polarchical
differences
,
but
the
utter
ruine
and
desolation
of
that
flourishing
and
renowned
Common-wealth
?
For
if
you
read
[
](A86678-e32360-b)*
*
Lib.
6.
De
Bell.
Juda●
.
Iosephus
,
you
shall
find
that
the
ruine
and
desolation
of
that
famous
nation
of
the
Jewes
was
occasioned
rather
by
the
civil
,
Intestine
and
bloody
dissentions
of
the
three
factions
in
Jerusalem
,
created
by
the
Tritarchie
of
Simon
,
Iohn
,
and
Eleazer
;
then
either
by
the
valour
or
policy
of
the
Romanes
.
Ob.
Solomon
(
himself
a
King
)
saith
,
that
where
no
Councel
is
the
people
fall
,
but
in
the
multitude
of
Councellours
there
is
safety
.
Prov.
11.14
.
Whereby
it
appeares
that
the
security
of
the
people
is
more
or
less
,
according
to
the
greater
or
lesser
number
of
Councellors
.
Now
you
know
,
in
a
Monarchie
the
people
are
ruled
by
the
wisdome
and
prudence
of
one
man
,
but
in
a
Polarchy
by
the
wisdome
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
Councellours
.
1.
Subordinate
and
obeying
Councellours
,
the
approbation
of
whose
Councels
depend
upon
a
superior
Monarch
;
and
a
multitude
of
these
Councellours
Solomon
found
by
experience
to
be
exceedingly
conducent
to
the
safety
of
the
people
,
and
the
honour
of
the
King
.
2.
Supream
and
ruling
Councellours
,
the
results
of
whose
Councels
were
sufficient
for
the
constitution
of
a
decree
or
Law
,
without
the
approbation
of
any
Superior
Monarch
.
And
such
Councellors
as
these
Solomon
had
no
experience
,
nor
thought
of
.
Now
there
are
two
reasons
why
the
Councels
of
the
former
are
to
be
preferred
to
the
Councels
of
the
latter
sort
of
Councellors
.
1.
Because
those
Councels
which
proceed
from
subjects
,
have
the
advantage
of
two
opposite
dangers
,
of
each
side
one
,
to
guide
their
Councels
in
the
safe
way
of
Moderation
,
between
the
Kings
Prerogative
,
and
the
Peoples
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
Lawes
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
peoples
safety
as
wel
as
they
are
obliged
to
regard
his
honour
.
And
therefore
no
wise
men
wil
administer
any
Councel
of
this
nature
,
which
is
destructive
to
themselves
as
wel
as
the
people
.
Secondly
the
danger
both
of
the
Kings
displeasure
and
the
frustration
and
rejection
of
their
Councels
,
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
Councels
which
proceed
from
a
multitude
of
Governours
have
neither
of
these
bridles
to
guide
them
in
an
equal
and
moderate
way
.
For
though
their
Councels
be
never
so
prejudicial
to
the
Common-wealth
,
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
greatnesse
and
Power
.
Repl.
Whatsoever
the
Councels
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
wel
as
they
are
the
benefit
of
Ruling
Councellors
.
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
Supream
Rulers
is
in
the
multitude
of
their
factious
friends
,
and
paucity
of
their
adversaries
of
a
contrary
faction
.
For
(
as
we
formerly
demonstrated
from
Christs
own
words
and
Maximes
)
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
wil
burst
out
at
length
;
when
the
different
care
&
regard
of
the
different
Governours
,
wil
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
alwayes
this
latter
their
greatest
&
chiefest
care
:
so
that
by
the
several
Governours
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
Councels
of
a
multitude
of
subjects
are
more
conducible
to
the
happinesse
both
of
the
King
and
people
,
then
the
councels
of
a
multitude
of
Rulers
,
is
because
the
Lawes
which
are
compiled
and
framed
by
their
councels
,
are
grounded
upon
the
validity
of
their
reasons
and
grounds
which
satisfie
the
Kings
judgement
,
though
they
proceed
but
from
the
single
opinion
and
vote
of
one
,
and
one
though
the
opinions
and
votes
of
four
hundred
others
bee
contradictory
thereunto
;
whereas
the
Lawes
that
are
framed
by
the
other
Councels
are
grounded
onely
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
Sodome
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
onely
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
preheminence
,
either
through
the
simplicity
or
partiality
of
judgements
,
which
is
never
wanting
in
a
Polarchy
.
6.
The
sixt
and
last
Malediction
Incident
to
Polarchy
is
cursed
Regulation
:
Every
Polarchical
action
in
the
Polarchs
(
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
birth-right
)
and
factions
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
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
imploy
their
utmost
endeavours
for
the
Reducement
of
that
Polarchy
to
the
Pristine
Government
,
by
restitution
of
their
Lawful
Soveraign
to
his
just
Power
,
and
his
proper
Rights
and
Revenues
;
The
detaining
of
the
latter
being
manifest
injustice
,
and
the
usurping
of
the
former
manifest
Rebellion
,
for
suppressing
whereof
(
in
regard
(
as
I
said
before
,
and
shall
in
the
eleventh
Chapter
fully
prove
)
it
is
a
sinne
Immediately
against
the
Honour
of
God
)
every
man
ought
to
engage
both
his
life
and
fortune
.
2.
In
order
to
those
Polarchs
and
Polarchists
,
who
are
the
maintainers
and
managers
of
such
a
Polarchy
,
during
the
life
of
that
King
or
of
any
other
of
the
Blood-Royal
;
who
,
(
by
descent
from
him
)
can
make
a
just
claim
and
title
unto
that
Crown
.
And
all
these
are
partakers
of
the
same
sinnes
with
their
predecessors
;
who
were
the
Original
Authors
thereof
;
and
therefore
equally
obliged
to
the
like
reducement
which
the
Authors
themselves
are
.
3.
In
order
to
those
Polarchs
&
Polarchists
who
are
survivers
to
all
the
blood-Royal
,
in
whom
the
case
comes
to
be
the
same
with
those
which
we
formerly
mentioned
,
living
under
a
Polarchy
erected
without
opposition
.
For
where
the
Blood-Royal
is
absolutely
extinct
,
God
doth
thereby
declare
his
wil
concerning
the
deposition
of
that
family
from
the
Government
,
as
in
the
cases
of
Jeroboam
and
Ahab
,
(
though
it
be
effected
by
never
so
wicked
instruments
)
and
the
subjects
thereby
freed
from
all
obligation
of
obedience
to
that
family
,
and
obliged
to
such
an
obedience
to
the
present
Governours
(
though
Polarchs
)
and
such
a
Reducement
of
that
to
a
Monarchy
,
as
may
not
render
them
guilty
of
any
act
of
resistance
or
opposition
to
those
Polarchical
Governours
,
For
as
he
that
is
lame
in
his
legs
and
feet
(
which
are
gifts
of
nature
)
may
lawfully
use
crutches
,
til
it
please
God
to
restore
him
to
his
native
perfection
.
So
must
subjects
be
content
to
undergoe
this
curse
and
punishment
of
a
Polarchy
,
til
it
please
God
to
restore
them
unto
the
blessing
of
Monarchie
;
but
we
must
not
seek
to
regain
it
by
rebellion
or
any
sinful
meanes
,
for
that
is
to
forsake
God
,
and
to
runne
to
the
Devil
for
help
and
deliverance
from
our
griefes
and
afflictions
.
CHAP.
VI.
Of
the
true
ground
and
cause
of
that
Supremacy
from
which
all
Monarchs
do
Derive
their
Titles
to
the
Crown
,
where
first
of
the
Title
of
popular
Election
.
IN
Crowns
as
in
all
other
(
nay
much
more
then
in
any
other
)
possessions
,
he
that
entreth
not
in
by
the
door
of
Right
and
justice
,
but
climbeth
up
another
way
by
an
Illegal
usurpation
or
intrusion
,
is
a
Thief
and
a
Robber
;
and
what
Pious
pretences
soever
he
make
for
justification
of
his
wickednesse
(
of
zeal
and
care
for
the
peoples
security
,
in
their
persons
from
Tyrannical
violence
;
in
their
estates
,
from
Illegal
invasions
;
in
their
liberties
from
Arbitrary
innovations
,
yet
)
certainly
his
intent
is
but
to
rob
and
to
steal
,
whereby
to
satisfie
his
own
ambition
and
avarice
,
as
the
constant
event
hath
manifested
in
all
usurping
Traitors
,
as
Abimelech
,
Absalom
,
Baasha
,
Zimri
,
,
Omri
,
and
many
others
.
But
whether
it
be
lawful
to
compasse
a
Crown
per
fas
aut
nefas
,
is
not
the
point
in
question
;
for
all
men
(
who
understand
any
thing
in
Religion
and
Christianity
)
do
acknowledge
that
no
man
ought
to
usurp
the
Crown
or
Regal
Government
,
but
he
who
is
Legally
invested
with
that
supremacy
,
which
creates
a
Right
and
Title
thereunto
.
But
from
whence
the
investiture
of
that
supremacy
is
derived
,
is
the
point
in
difference
.
For
the
true
stating
and
decision
whereof
,
we
must
observe
in
the
first
place
,
that
there
is
a
two-fold
ground
and
cause
of
this
supremacy
,
viz:
Principal
and
Instrumental
.
1.
Principal
,
and
that
is
God
;
by
whom
all
Power
is
ordained
,
Rom.
13.1
.
For
he
is
the
Universal
principal
and
primary
cause
(
both
efficient
and
final
)
of
all
things
(
sin
only
excepted
)
Rom.
11.
last
.
2.
Instrumental
,
which
is
the
secondary
meanes
which
God
doth
make
use
of
,
for
the
Immediate
collation
of
this
supremacy
upon
any
man
,
whereby
to
entitle
him
to
the
Regal
diademe
:
and
this
again
is
two-fold
,
viz:
Extraordinary
and
Ordinary
.
1
,
Extraordinary
,
when
God
doth
declare
his
will
and
pleasure
concerning
the
advancement
of
any
person
to
this
Soveraign
Power
and
preheminence
by
Extraordinary
revelations
,
and
this
again
is
two-fold
,
viz:
Gratious
and
Vindicative
.
1.
Gratious
,
when
the
Lord
doth
thus
declare
his
wil
by
Angel
or
Prophet
,
or
some
such
Extraordinary
meanes
,
for
the
advancement
of
a
person
to
this
honour
;
for
a
blessing
to
his
people
,
by
making
him
a
Minister
of
favours
and
mercies
,
as
in
Moses
,
Ioshua
,
David
,
Solomon
.
2.
Vindicative
,
when
Gods
wil
is
so
declared
concerning
the
advancement
of
such
a
person
,
whom
he
doth
make
the
executioner
of
his
curses
and
judgements
,
for
a
punishment
of
their
sinnes
,
as
in
Jeroboam
,
Jehu
,
Salmaneser
King
of
Assyria
,
and
Nebuchad-nezzer
King
of
Babylon
.
2.
Ordinary
,
when
God
doth
advance
a
man
to
this
Regal
dignity
and
honour
by
those
ordinary
wayes
and
meanes
which
are
constant
Rules
for
us
to
judge
of
,
whereby
to
acknowledge
this
soveraignty
and
yeeld
our
obedience
,
&
this
likewise
is
two-fold
,
viz:
Gratious
and
Vindicative
.
1
Gratious
,
when
the
soveraign
Power
is
attained
by
those
ordinary
wayes
and
meanes
which
are
approved
and
warranted
by
the
word
of
God
,
and
the
Rules
of
reason
and
equity
.
2.
Vindicative
,
when
the
same
Power
is
attained
by
violence
and
Injustice
,
and
such
cursed
wayes
and
meanes
as
are
Repugnant
to
the
word
of
God
,
and
the
Rules
of
justice
and
equity
.
The
dispute
of
the
former
would
be
arrogant
and
impious
,
for
the
Extraordinary
wayes
of
God
are
farre
above
our
judgement
,
and
further
above
our
Imitation
.
For
God
never
intended
such
for
a
president
whereby
to
frame
our
actions
,
but
onely
our
submissions
thereunto
.
And
therefore
passing
over
them
,
I
shall
insist
onely
upon
those
ordinary
meanes
which
God
hath
ordained
to
be
a
Rule
for
our
actions
in
this
kind
(
i.
e.
)
both
for
a
ground
of
the
Monarchs
claim
and
Title
to
the
soveraignty
,
and
also
for
the
peoples
submission
and
obedience
to
the
person
,
who
is
distinguished
from
,
and
preheminenced
above
all
others
in
that
society
,
by
a
lawful
Right
and
Title
to
the
same
.
The
ordinary
meanes
(
as
you
heard
)
is
two-fold
,
viz
,
Gratious
and
Vindicative
.
1
Gratious
,
when
the
meanes
are
approved
and
warranted
by
the
word
of
God
,
concerning
which
there
are
two
different
opinions
.
1.
The
former
(
which
I
confesse
is
attested
by
some
Authors
of
eminency
)
is
,
that
the
Right
of
the
Royal
Investiture
pertaineth
to
the
people
:
Whereof
in
this
Chapter
.
2.
The
latter
more
truly
doth
impute
it
to
Birth-right
and
Hereditary
succession
:
Whereof
in
the
next
Chapter
.
The
Arguments
whereupon
they
ground
the
former
opinion
,
are
partly
Instantial
,
partly
Rational
.
1.
The
Instances
alledged
for
the
propugnation
thereof
,
are
the
Inaugurations
of
those
Kings
which
the
Scriptures
mention
to
be
made
or
anointed
by
the
people
,
as
Saul
concerning
whom
(
the
Text
saith
)
that
all
the
people
of
the
land
came
to
Gilgal
to
make
him
King
.
1
Sam.
11.15
.
And
David
,
which
all
the
men
of
Judah
anointed
King
at
Hebron
.
2
Sam.
2.4
.
And
who
afterwards
was
anointed
King
over
Israel
at
Hebron
by
all
the
Tribes
of
Israel
.
2.5.3
.
And
Solomon
,
who
was
likewise
anointed
by
the
people
.
1
Chron.
29.22
.
And
Jeroboam
,
whom
the
people
made
King
over
Israel
.
1
Kings
12
,
20.
And
Vzziah
whom
the
people
of
the
land
made
King
.
2
Kin.
14.21
.
And
Iehoahaz
,
who
(
though
he
was
but
the
second
sonne
of
Iosiah
,
younger
then
Eliakim
)
was
made
King
by
the
people
in
his
fathers
stead
.
2
Chron.
23.20
.
And
Christ
,
whom
the
people
intended
to
have
made
a
King
.
Ioh.
6.
And
it
must
needs
be
presupposed
they
had
a
power
to
do
so
,
otherwise
their
attempts
had
been
ridiculous
.
And
to
adde
further
weight
to
this
Argument
,
we
find
this
act
of
the
peoples
in
making
and
anointing
of
Kings
to
be
mentioned
sometimes
with
an
expresse
approbation
thereof
from
God
,
as
upon
Sauls
Investiture
.
1
Sam.
11.14
.
And
David
received
this
honour
from
the
people
by
the
Lords
expresse
Command
,
enjoyning
David
to
go
to
Hebron
,
there
to
be
anointed
King
by
the
people
.
2
Sam.
2.2
.
And
David
himself
called
all
the
people
to
the
anointing
of
King
Solomon
.
1
Chron.
29.
2.
The
reason
alledged
for
the
ground
of
this
opinion
,
is
,
that
the
honour
and
submission
which
Kings
receive
,
is
Originally
in
the
people
,
(
for
honor
est
in
honorante
,
&
non
in
honorato
,
according
to
Aristotles
principles
)
and
from
them
derived
unto
the
King
.
And
therefore
they
do
not
conceive
it
just
or
reasonable
that
the
people
should
be
obliged
to
yeeld
honour
,
and
submission
,
and
performe
dutyes
of
obedience
to
any
person
,
but
him
whom
themselves
shall
judge
worthy
of
it
:
And
so
attest
their
judgement
of
his
worth
,
by
their
election
of
him
to
be
their
King
and
Soveraign
.
3.
To
these
we
may
adde
Saint
Peters
testimony
,
who
termes
Regality
an
Ordinance
of
men
,
1
Pet.
2.13
.
which
were
false
,
if
it
did
proceed
from
God
,
and
not
from
the
people
;
for
then
it
were
an
ordinance
of
God
and
not
of
man
:
And
therefore
though
God
be
the
Vniversal
cause
of
Royal
Power
,
as
he
is
of
all
things
else
,
yet
the
people
must
be
the
Immediate
and
particular
cause
.
Now
from
these
gounds
they
deduce
two
damnable
and
detestable
Inferences
and
Corollaries
to
justifie
Rebellion
,
and
Dethronement
of
Kings
.
1.
That
though
the
King
be
Major
singulis
,
yet
he
is
minor
Vniversis
;
and
therefore
that
it
is
no
Rebellion
but
duty
in
the
people
(
meaning
the
Major
part
)
to
resist
or
depose
the
King
,
where
the
people
judge
it
necessary
in
relation
to
the
defence
of
their
own
safety
,
which
(
according
to
their
Doctrine
)
is
Suprema
Lex
.
2.
That
the
King
doth
receive
and
enjoy
this
honour
onely
by
virtue
of
a
stipulation
or
Covenant
between
himself
and
the
people
,
(
the
sole
ground
whereof
they
conclude
to
be
salus
populi
.
)
And
therefore
if
the
King
doth
violate
this
Covenant
,
and
break
the
trust
reposed
in
him
by
the
people
,
by
any
acts
which
are
destructive
ad
salutem
populi
,
(
whereof
they
presuppose
the
people
to
be
the
Judges
)
that
then
the
people
are
absolved
from
their
Alleagance
grounded
upon
that
trust
and
Covenant
,
and
may
lawfully
provide
for
their
own
safety
and
welfare
,
either
by
resistance
,
deposition
,
dethronement
,
or
any
such
meanes
as
themselves
judge
to
be
most
conducent
to
their
owne
security
.
Before
I
returne
particular
answers
to
these
Instances
,
and
the
reason
alledged
for
the
peoples
right
to
confer
this
supremacy
,
(
which
doth
preheminence
the
King
above
all
others
in
the
same
society
,
and
is
the
ground
of
the
Monarchs
title
to
his
Crown
)
and
the
two
damnable
Inferences
thence
)
I
will
premise
those
grounds
and
reasons
which
enunciate
the
errour
and
absurdity
of
this
opinion
.
And
thereupon
frame
answers
to
all
that
is
or
(
I
suppose
)
can
be
alledged
for
the
support
of
that
popular
prerogative
.
The
Arguments
declaring
the
errour
and
absurdity
of
this
opinion
are
partly
Instantial
,
partly
Rational
.
The
Instances
of
Scripture
are
of
two
sorts
;
the
first
manifest
the
peoples
disprobations
not
to
be
Authentick
to
Illegitimate
the
title
of
a
lawful
King
or
Monarch
.
For
the
Books
of
Exodus
and
Numbers
record
ten
several
disprobations
and
murmurings
of
the
people
against
Moses
,
yet
did
not
all
these
disannul
Moses
his
Title
;
For
we
see
with
what
fearful
judgements
upon
the
people
,
the
Lord
himself
did
Vindicate
the
same
.
Exod.
32.
Num.
12.
and
Ch.
14.
and
Ch.
16.
And
all
the
people
of
the
land
from
Dan
to
Beersheba
rejected
David
upon
Absaloms
conspiracy
,
yet
did
not
that
nullifie
Davids
Right
and
title
to
the
Crown
,
for
he
was
justly
and
truly
King
when
he
fled
but
with
six
hundred
of
his
servants
,
and
the
Lord
did
afterwards
Vindicate
his
Right
and
title
thereunto
by
a
mighty
destruction
of
his
enemies
.
2
Sam.
18.
Neither
did
the
peoples
disprobation
of
his
just
Power
(
when
the
ten
tribes
forsook
David
and
followed
Sheba
the
sonne
of
Bichri
)
unking
David
,
or
Illegitimate
his
Right
and
title
to
the
Kingdome
of
Israel
:
For
the
Lord
did
quickly
judge
his
cause
by
a
suddaine
vengeance
upon
that
traitor
,
2
Sam.
20.
The
second
sort
of
Instances
,
manifest
the
peoples
approbation
and
endeavours
not
to
be
Authentick
or
effectual
to
create
a
lawful
title
to
the
Crown
,
for
the
golden
Calf
was
honoured
and
received
,
and
proclaimed
a
God
and
guide
in
Moses
stead
by
Aaron
and
all
the
Israelites
:
Yet
did
not
that
popular
election
legitimate
that
Calfs
power
and
title
.
Exod.
32.
Absalom
was
proclaimed
King
by
all
the
thousands
of
Israel
,
yet
did
not
that
act
of
the
peoples
legitimate
Absaloms
title
to
the
Crown
.
For
the
holy
Ghost
termeth
it
but
a
conspiracy
when
it
was
in
the
very
height
.
2.
Sam.
15.12
.
Sheba
had
ten
Tribes
for
him
,
when
David
had
but
one
for
him
;
and
yet
was
he
never
termed
a
King
,
but
a
man
of
Belial
.
2
Sam.
20.
Adonijah
confesseth
that
(
although
the
faces
of
all
Israel
were
set
on
him
,
to
make
him
King
,
yet
)
he
never
had
any
just
Right
or
title
to
the
Kingdome
,
because
the
Lord
had
designed
it
for
his
Brother
Solomon
.
1
Kings
2.15
.
2.
The
reasons
evincing
the
errour
and
absurdity
of
this
opinion
are
four
.
1.
The
first
is
taken
from
the
nature
of
Monarchie
,
to
which
this
opinion
is
absolutely
destructive
:
For
it
is
the
very
Essence
of
Monarchie
,
that
one
man
should
enjoy
the
supremacy
;
but
if
the
supremacy
be
delegated
to
the
King
from
the
people
,
and
may
be
resumed
by
the
people
at
pleasure
upon
their
own
judgements
,
then
the
supremacy
is
absolutely
and
primarily
in
the
people
,
and
but
derivatively
and
secondarily
in
the
King
,
and
by
consequence
all
Government
is
virtually
Democratical
;
nay
indeed
every
Government
is
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
generally
acknowledged
to
be
the
worst
kind
of
Government
,
the
end
and
conclusion
whereof
all
Statists
(
even
the
most
zealous
for
Polarchy
)
agree
to
be
confusion
and
desolation
.
2.
The
second
reason
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
[
](A86678-e36180-b)a.
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
[
](A86678-e36220-b)b.
b.
In
Epitaph
Patris
.
Nazianzene
,
concerning
the
peoples
absurdities
about
the
election
of
Eusebius
Bishop
of
Cesarea
.
Or
[
](A86678-e36260-b)c.
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
[
](A86678-e36310-b)d.
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
[
](A86678-e36370-b)e.
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
[
](A86678-e36490-b)f.
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
Jerusalem
and
the
Jewes
were
destroyed
.
)
And
these
acts
of
the
people
are
sinful
and
rebellious
,
and
so
declared
by
Gods
judgements
thereupon
:
For
wheresoever
the
Scriptures
mention
the
constitution
of
a
King
after
this
manner
,
you
shal
find
that
they
likewise
record
(
not
onely
the
frustrations
of
the
peoples
endeavours
,
but
also
)
that
they
were
frustrated
by
some
heavy
and
suddaine
judgements
from
God
,
both
upon
the
usurper
(
whereby
he
was
degraded
from
his
undue
honour
)
and
the
people
who
presumed
to
conferre
that
honour
upon
him
without
a
warrant
from
God
,
and
so
by
that
meanes
to
obtrude
a
deputy
upon
God
of
their
own
,
and
not
of
Gods
election
.
And
you
may
further
observe
for
satisfaction
in
this
point
,
that
these
acts
of
the
peoples
in
a
King
,
and
anointing
of
Kings
are
onely
mentioned
where
some
of
these
occasions
happened
,
(
that
is
,
where
there
was
an
Interruption
of
the
ordinary
meanes
of
conferring
this
Supreamacy
by
Birth-right
and
Hereditary
succession
;
either
by
the
Interposition
of
Gods
just
Prerogative
in
the
advancement
of
some
person
by
extraordinary
and
Immediate
Revelation
,
or
else
by
the
usurpation
of
some
who
had
no
right
or
Title
at
all
,
but
force
and
violence
,
(
either
private
of
themselves
and
some
few
partners
,
wherein
God
stirred
up
the
people
to
Vindicate
the
Kings
Right
,
or
publique
of
the
people
)
but
where
the
Supreamacy
and
Soveraign
Power
,
(
with
all
the
appendages
)
descended
by
Birth-right
,
there
is
no
mention
at
all
made
of
the
people
,
though
the
acts
of
duty
and
homage
was
as
necessary
to
be
performed
to
such
Kings
,
and
were
also
actually
performed
to
all
who
enjoyed
the
Crown
by
Hereditary
succession
,
(
as
Abijah
,
Asa
,
Iehosaphat
,
Iehoram
and
the
rest
,
to
whom
the
people
were
no
lesse
subject
and
obedient
,
then
to
those
who
were
appointed
by
God
)
but
yet
I
say
in
those
cases
,
the
peoples
act
of
submission
and
homage
are
not
expressed
but
presupposed
as
known
acts
of
duty
to
those
Kings
who
attained
the
Supreamacy
by
those
ordinary
and
known
meanes
,
of
Birth-right
and
Hereditary
succession
.
2.
To
the
reason
alledged
for
the
peoples
Right
to
this
Royal
Investiture
.
I
answer
,
that
the
honour
and
submission
which
the
people
exhibit
to
their
King
,
are
not
acts
of
favour
to
be
conferred
and
disposed
voluntarily
at
their
own
will
and
pleasure
,
but
acts
of
duty
whereunto
they
are
obliged
by
the
Law
of
God
.
And
therefore
must
be
performed
to
such
as
God
esteems
worthy
of
the
honour
to
be
his
Deputies
;
and
not
upon
such
as
themselves
judge
worthy
to
be
their
Ruler
.
For
as
it
was
not
necessary
that
God
should
require
our
consent
to
make
us
,
so
neither
is
it
necessary
that
he
should
require
our
consent
to
govern
us
.
For
though
the
Angels
be
Invested
with
a
Supreamacy
over
men
,
and
men
over
natural
Agents
,
yet
neither
did
the
natural
Agents
elect
or
constitute
men
their
Lords
and
superiors
,
nor
men
the
Angels
.
And
therefore
that
God
who
did
constitute
and
ordain
these
degrees
of
superiority
and
subordination
amongst
the
species
of
the
Universe
without
their
consent
,
may
by
the
same
right
and
justice
constitute
the
like
degrees
of
distinction
amongst
the
particulars
of
any
species
,
without
any
concurrent
Act
of
theirs
.
For
you
know
the
people
are
obliged
to
exhibit
acts
of
honour
and
reverence
to
the
Judge
,
but
it
doth
not
therefore
follow
,
that
the
people
make
that
man
a
Judge
,
but
he
is
made
such
by
letters
Patents
from
the
King
,
without
asking
any
consent
from
the
people
.
3.
To
S.
Peters
testimony
,
I
answer
,
that
the
Apostles
expression
there
doth
relate
partly
unto
the
subject
of
soveraignty
,
&
that
is
the
King
,
who
in
his
natural
capacity
is
properly
a
man
,
and
patrly
to
the
object
of
Royal
power
,
which
is
the
people
,
upon
whom
that
power
is
exercised
.
In
both
which
respects
it
may
be
properly
termed
an
ordinance
of
man
;
But
it
doth
not
at
all
relate
unto
the
Originall
and
Efficient
cause
of
that
power
,
which
is
God
himself
,
and
neither
King
nor
people
.
3.
To
that
former
inference
,
that
though
the
King
be
Major
singulis
,
yet
he
is
minor
Vniversis
.
I
answer
,
that
it
is
a
distinction
,
1.
Absurd
and
ridiculous
in
nature
.
2.
Sencelesse
and
destructive
in
Policy
.
3.
Groundlesse
and
damnable
in
Divinity
.
1.
In
Nature
,
for
a
Kings
Power
must
needs
be
the
same
with
a
Fathers
in
substance
,
(
onely
the
Kings
is
more
absolute
and
more
obligatory
,
as
I
shall
shew
hereafter
)
both
being
grounded
upon
the
same
precept
,
and
exprest
in
the
same
words
:
And
can
any
believe
,
that
,
if
a
Father
have
thirteen
sons
,
seven
of
those
mayby
joynt
consent
renounce
their
Father
,
and
depose
him
from
all
Authority
;
either
over
themselves
or
their
other
six
brethren
,
seize
his
estate
,
and
lock
him
up
in
a
close
rooms
.
I
believe
if
the
observator
,
the
Author
of
this
Corollarie
should
be
so
served
by
his
own
sonnes
,
he
would
not
commend
them
for
dutyful
children
.
2.
In
Policy
,
It
is
sencelesse
and
destructive
.
For
if
the
Major
part
of
the
people
be
superior
to
the
King
,
then
the
Government
is
not
Monarchicall
,
but
Democraticall
;
and
that
also
a
Democracy
of
the
basest
sort
.
For
every
species
of
Policy
,
derives
its
denomination
and
nature
from
those
who
are
Invested
with
the
Supreamacy
.
And
that
confusion
and
destruction
is
alwayes
the
conclusion
of
such
a
Government
,
both
experience
,
and
the
generall
consent
of
Polititians
,
doth
declare
.
3.
In
Divinity
,
It
is
groundless
and
damnable
,
being
directly
contrary
to
that
express
Rule
which
God
himself
hath
prescribed
in
this
case
.
Exod.
23.2
.
Thou
shalt
not
follow
a
multitude
to
do
evill
,
nor
speak
in
a
cause
to
decline
after
many
.
Where
God
plainly
declares
that
the
universality
of
the
offenders
cannot
legitimate
the
fault
;
as
appeares
also
in
the
sinne
of
erecting
the
golden
Calf
,
Absaloms
conspiracy
,
and
the
forecited
Instances
.
For
though
it
be
a
maxime
in
Policy
,
that
multitudo
pecca●tium
tellit
peccatum
.
(
i.
e.
)
poenam
pec●ati
.
It
is
as
true
a
Maxime
in
Divinity
,
that
multitudo
peccantium
aggravat
peccatum
(
i.
e.
)
culpam
,
the
guilt
of
sinne
:
and
the
more
I
seduce
,
the
more
guilt
I
contract
;
and
though
the
multitude
of
partakers
may
secure
me
from
punishment
in
foro
Judicii
humani
,
yet
I
am
sure
to
receive
the
just
reward
of
that
sin
at
Gods
Tribunal
;
from
which
the
whole
society
both
of
men
and
Devils
cannot
secure
me
.
4.
To
return
a
direct
answer
to
the
second
Corollary
we
must
distinguish
the
parts
of
that
stipulation
or
Covenant
which
are
three
,
viz:
Materia
,
Finis
,
&
Forma
.
1.
The
matter
of
the
Covenant
is
two-fold
.
1.
Ex
qua
,
and
that
is
the
Lawes
and
Rules
of
justice
:
2.
Circa
quam
,
and
that
is
the
people
who
are
the
objects
of
al
Acts
of
justice
grounded
upon
these
Lawes
.
2.
The
end
of
that
Covenant
is
two-fold
.
1.
Principalis
,
which
is
either
primus
,
and
that
is
Gods
glory
;
or
à
primo-ortus
,
and
that
is
the
Kings
honour
;
who
is
Gods
Deputy
.
2.
minus
principalis
,
and
that
is
salus
populi
.
3.
The
form
of
the
Covenant
,
which
is
the
obligatory
part
,
and
(
as
they
truly
alledged
)
implyeth
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
)
Lev.
26.
Deut.
28.
And
therefore
Solomon
maketh
this
Covenant
a
ground
why
people
should
obey
the
Kings
Commandments
,
not
as
the
Kings
,
but
as
Gods
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
onely
the
Deputative
party
(
assigned
by
God
,
and
entrusted
by
him
for
the
performance
of
this
Covenant
upon
Gods
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
Kings
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
recompence
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
Pilates
,
Acts
4.28
.
For
Pilate
did
nothing
but
what
God
had
determined
before
to
be
donne
.
And
therefore
when
the
King
passeth
a
judgement
which
we
imagine
to
be
unrighteous
,
we
must
not
look
upon
the
Kings
judgement
,
and
consider
that
it
commeth
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
publique
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
transgresse
the
Rule
of
Gods
Eternal
Decrees
which
God
hath
appointed
us
to
be
judged
by
;
According
to
which
Law
,
God
(
by
the
Kings
mouth
and
sentence
)
doth
punish
even
our
most
secret
sinnes
:
For
every
mans
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
accomptable
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
supplyes
in
judgement
,
which
is
the
ground
of
Solomons
assertion
,
that
The
Kings
lips
do
pronounce
Divine
sentences
,
and
that
his
mouth
transgresseth
not
in
judgement
.
Prov.
16.10
.
Now
therefore
upon
these
grounds
of
Solomons
,
it
is
manifest
,
that
there
is
no
sense
,
why
the
people
should
claim
any
power
over
the
King
by
vertue
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
maner
the
people
for
redresse
of
their
grievances
from
the
kings
oppressions
,
must
address
themselves
to
the
King
by
petition
,
and
if
that
prevail
not
,
then
to
God
by
prayer
,
(
who
is
the
Kings
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
Sauls
Tyranny
,
whereby
the
people
should
be
grievously
oppressed
,
as
the
Prophet
foresheweth
,
for
redress
whereof
the
people
(
when
the
King
would
not
hear
them
)
should
cry
unto
the
Lord
.
1
Sam.
8.18
.
Other
meanes
of
remedy
then
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
errour
and
vanity
of
that
opinion
that
the
peoples
consent
and
approbation
are
the
ordinary
and
Instrumental
meanes
and
causes
of
that
supremacy
and
Soveraign
power
,
which
doth
preheminence
the
Monarch
above
all
others
within
the
same
society
,
and
from
whence
he
derives
his
title
to
the
Regal
Diademe
.
I
shall
in
the
next
place
proceed
to
speak
of
the
just
efficacy
and
virtue
of
birth-right
as
to
this
purpose
.
CHAP.
VII
.
Of
the
Title
of
Birth-right
.
THE
second
opinion
concerning
the
efficient
cause
and
meanes
of
this
Supremacy
and
Regal
Dignity
,
is
that
which
Imputes
it
to
Birth-right
and
Hereditary
succession
.
The
efficacy
whereof
as
to
this
purpose
the
Scriptures
do
set
forth
in
five
p●●ticulars
.
1.
In
the
prerogatives
of
the
first-born
,
who
were
ho●●
〈◊〉
by
God
with
a
double
fanction
.
1.
Ceremonial
,
which
did
meerly
Typical
,
and
common
to
man
and
beast
,
Exod.
13
.
2●
〈◊〉
this
sanction
did
not
qualifie
a
man
in
relation
to
any
temporal
honour
,
but
prefigured
onely
the
Spiritual
prerogatives
of
Christ
,
the
first-born
amongst
many
brethren
.
2.
Natural
,
which
sanction
did
preheminence
the
first-born
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
then
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
,
Soveraignty
,
and
possessions
were
confirmed
unto
him
by
his
fathers
blessing
.
Gen.
27.28.29
.
And
Jacob
acknowledged
the
same
honour
and
Supremacy
to
pertain
unto
Reuben
his
eldest
sonne
;
but
because
Reuben
had
forfeited
that
honour
by
defyling
his
fathers
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
Iudah
,
as
the
next
heire
and
successor
.
But
it
was
not
in
the
Fathers
power
either
for
love
or
hatred
,
to
alter
this
Law
of
the
first-born
,
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
birth-right
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
sonnes
,
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
sonne
(
saith
the
Lord
)
the
Fathers
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
)
shal
pass
unto
〈◊〉
daughter
,
(
from
whence
by
the
way
we
may
note
the
Inju●●●●f
the
Salique
Law
:
)
If
he
have
no
daughter
,
then
ye
shall
〈◊〉
is
inheritance
to
his
brethren
,
if
he
have
no
brethren
,
then
you
shal
give
this
inheritance
to
his
Fathers
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
alwaies
grounded
upon
the
perpetuation
of
the
Royal
Issue
,
in
giving
sonnes
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
Iehu
,
2
Kin.
10.30
.
And
most
manifestly
in
Iacobs
prophesie
,
which
upon
this
very
ground
doth
entail
the
Crown
and
Scepter
unto
Iudah
until
Shiloh
came
.
Gen.
49.10
.
4.
In
the
Lords
performance
of
the
same
gracious
promises
by
perpetuation
of
the
Royal
Issue
,
who
inherited
the
Crown
by
vertue
of
this
birth-right
,
without
the
concurrence
of
any
other
Instrumental
cause
or
meanes
:
So
Abijah
succeeded
Rehoboam
,
and
Asa
him
,
and
Iehosaphat
him
,
and
Iehoram
him
,
and
so
in
the
rest
,
as
the
Sacred
Chronicle
doth
at
large
relate
.
5.
Lastly
Gods
approbation
of
this
Title
of
birth-right
,
is
further
manifested
in
his
distribution
of
the
Kingdomes
of
the
earth
unto
those
seventy
families
of
Noah's
posterity
,
which
the
Lord
divided
by
seventy
languages
,
observing
a
most
wonderfull
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
severall
language
;
so
that
every
entire
family
upon
this
dispersion
inhabited
together
,
and
erected
a
Kingdome
,
wherein
the
Father
of
that
family
was
the
King
and
Ruler
,
who
enjoyed
that
honour
by
Birth-right
,
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
birth-right
,
did
cause
the
several
Kingdomes
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
Cha.
38.
&
Jer.
51.
Where
we
shall
find
several
Kingdomes
mentioned
by
the
names
of
those
very
men
,
who
are
Recorded
in
Gen.
10.
to
be
chiefe
of
the
families
,
upon
the
confusion
of
Languages
.
CHAP.
VIII
.
Of
the
Title
of
CONQVEST
.
THE
second
Instrumentall
cause
and
meanes
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
.
Lev.
26.
Where
you
shall
finde
this
Curse
placed
in
the
fift
and
highest
degree
of
Gods
judgements
.
And
in
Esay
10.5
.
the
Lord
styled
the
victorious
King
of
Assyria
the
rod
of
his
Wrath
,
and
staffe
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
lawfull
and
good
Title
,
and
Whether
any
King
who
doth
claime
from
thence
be
a
lawfull
King
,
or
onely
an
usurper
?
Sol.
Conquest
in
it self
makes
no
better
Title
to
a
Crown
,
then
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
sinne
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
lawfull
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
wayes
.
1.
Extraordinarily
by
Immediate
Revelation
.
And
so
Jeroboam's
,
and
Jehu's
,
and
Nebuchad-nezzer's
Titles
were
Legitimated
.
2.
Ordinarily
,
by
the
extinguishment
of
the
Issue
Royall
,
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
Ieroboams
house
.
1
Kings
15.29
.
and
Cha.
16.2
.
Now
where
the
Lord
hath
declared
his
will
by
either
of
these
wayes
,
the
Conquerers
Title
is
good
and
Legal
;
and
all
those
who
claim
from
that
Conqueror
,
are
good
and
lawful
Kings
.
But
where
the
Conquerors
Title
is
not
Legitimated
by
one
of
these
two
wayes
,
the
Conquerer
is
but
a
meer
usurper
,
and
it
is
not
onely
lawfull
,
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
Soveraign
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
yeares
.
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
yeares
.
2
Chron.
26.
Ob.
Christ
was
the
true
heire
to
the
Crown
of
Judah
,
as
is
sufficiently
proved
both
Mat.
1.
Luk.
3.
Ioh.
18.37
.
Yet
he
both
taught
and
acted
obedience
to
Cesar
,
who
was
but
a
Conquerer
,
and
therefore
the
Conquerers
Title
may
be
good
,
and
our
subjection
due
to
him
,
though
the
Royal
Issue
be
not
extinct
.
Sol.
Christ
himself
answereth
this
objection
,
Iohn
18.36
.
denying
his
Kingdome
to
be
of
this
world
,
meaning
the
actual
administration
of
an
earthly
Kingdome
;
For
though
his
Title
was
just
and
good
to
such
a
Kingdome
,
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
Christs
Title
to
the
Crown
of
Judah
(
Notwithstanding
Cesars
title
of
Conquest
)
all
those
places
cited
out
of
Matthew
,
Luke
,
and
John
,
do
sufficiently
declare
it
.
And
therefore
seeing
Cesars
conquest
of
that
Kingdome
,
could
not
so
,
Legitimate
his
Title
,
as
to
destroy
Christs
Right
to
the
Crown
;
I
do
thence
conclude
that
Conquest
is
not
a
lawful
Title
in
it self
,
nor
a
sufficient
warrant
for
us
to
withdraw
our
obedience
from
our
lawful
and
native
Soveraign
,
before
God
hath
declared
his
wil
and
pleasure
concerning
the
same
by
one
of
the
two
prementioned
wayes
,
unless
,
where
it
pleaseth
the
Prince
himself
to
submit
,
as
Christ
did
to
Cesar
,
and
then
our
submission
to
that
Conquerer
,
is
a
part
of
our
duty
to
our
own
Prince
,
and
an
act
of
obedience
Primarily
to
his
Commands
,
and
by
vertue
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
lawfull
for
the
people
to
elect
their
own
King
,
nor
any
other
meanes
assigned
by
God
for
collation
of
this
honour
,
but
either
Birth-right
or
Conquest
;
What
is
to
be
done
where
the
Royall
Issue
is
extinct
,
and
no
Conquerer
doth
Claime
?
Or
else
where
a
mixt
multitude
(
amongst
whome
there
is
no
relation
of
blood
to
preheminence
one
above
the
rest
)
do
consent
to
make
a
Plantation
,
and
to
erect
a
new
Common-wealth
?
Sol.
Samuel
hath
set
us
a
president
in
this
Case
.
1
Samuel
10.20.21
.
For
though
the
Lord
had
revealed
his
will
to
Samuel
concerning
his
owne
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
,
least
the
people
should
afterwards
(
when
they
suffered
by
Sauls
oppression
)
blame
Samuel
for
appointing
him
:
But
used
the
meanes
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
conferre
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
meanes
of
lots
;
For
that
meanes
is
likewise
warranted
by
God
,
where
his
will
is
not
otherwise
declared
.
Proverbs
16.33
.
But
the
peoples
election
is
absolutely
unlawful
(
as
the
premises
(
I
hope
)
have
sufficiently
manifested
)
either
in
those
or
any
other
cases
.
And
thus
much
of
Monarchie
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
Monarchie
in
its
Theological
conception
,
as
it
relates
to
those
ends
which
qualifie
all
Monarchical
Actions
;
And
these
are
Gods
glory
,
the
Kings
honour
,
and
salus
populi
.
CHAP.
IX
.
Of
the
nature
and
species
;
of
the
ends
of
Monarchie
.
IN
the
sixth
Chapter
of
this
Booke
,
I
distinguished
the
adaequate
end
of
Monarchie
into
Principalem
,
&
minùs
principalem
.
1.
The
principall
end
is
that
whereunto
both
Monarchs
and
Monarchists
are
principally
obliged
to
have
a
regard
in
all
their
Monarchicall
and
mutuall
duties
;
and
this
againe
is
two-fold
:
viz.
Primus
,
&
à
primo
ortus
:
Or
according
to
the
scholasticall
expressions
of
others
,
Originans
,
&
originatus
.
-
1.
The
originant
principall
end
(
which
indeed
is
the
end
paramount
,
and
the
Alpha
and
Omega
of
all
other
ends
,
and
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
all
politicks
)
is
the
glory
of
God
.
-
2.
The
originated
principall
end
(
whis
doth
spring
from
this
)
is
the
Kings
honour
.
2.
The
lesse
principall
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
doe
consist
;
whereof
wee
shall
speake
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
Regall
Power
.
-
2.
Their
order
and
subordination
amongst
themselves
,
where
wee
shall
demonstrate
the
preheminence
of
the
Kings
honour
above
salus
populi
,
or
the
peoples
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
,
oathes
,
and
covenants
,
ought
to
have
upon
the
duty
either
of
King
or
Subject
;
In
the
last
Chapter
of
this
Booke
,
which
shall
conclude
our
discourse
of
Monarchie
.
Now
concerning
the
first
principall
end
which
is
Gods
glory
,
it
is
to
be
understood
,
that
we
doe
not
speake
of
it
here
in
that
sense
which
the
Apostle
doth
Rom.
11.
last
;
that
is
,
in
its
extent
and
latitude
,
as
it
is
the
universall
end
of
all
things
,
but
onely
as
it
is
limited
to
Monarchicall
actions
and
duties
;
in
which
sense
,
Gods
honour
and
the
Kings
,
are
not
really
but
onely
modally
and
circumstantially
different
,
like
the
substance
and
the
shadow
,
or
the
waters
in
the
fountaine
,
and
the
waters
in
the
channell
.
And
therefore
,
both
of
them
doe
consist
in
the
very
same
duties
,
and
are
of
the
very
same
nature
,
in
all
their
speces
,
in
reference
to
Monarchie
,
as
the
ensuing
divisions
will
manifest
;
whereof
,
the
first
is
the
division
of
Honour
in
Fundamentalem
&
Symbolicum
.
1.
Fundamentall
Honour
,
is
that
true
and
reall
excellency
,
worth
,
and
goodnesse
,
which
doth
make
the
Subject
truly
honourable
,
and
is
two-fold
:
viz.
Originans
&
originatus
.
-
1.
Originant
and
radicall
Honour
,
is
that
excellency
,
worth
,
and
goodnesse
,
which
is
in
God
the
honorante
,
or
person
giving
honour
;
whereunto
that
Doxologie
of
Davids
doth
allude
,
1
Chron.
29.10
,
11
,
12.
And
those
words
of
Christs
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
goodnesse
without
the
least
mixture
of
evill
;
but
onely
God
himselfe
of
a
radicall
,
primitive
,
add
essentiall
goodnesse
.
For
some
Angels
lost
their
goodnesse
,
but
it
is
impossible
for
God
to
be
divorced
from
his
goodnesse
.
-
2.
Originated
and
derivative
Honour
,
is
that
excellency
,
worth
,
and
goodnesse
,
which
God
doth
communicate
personae
honoratae
,
or
to
the
person
receiving
this
honour
;
and
this
againe
is
two-fold
:
viz.
Ethicus
&
Politicus
.
-
1.
Ethicall
Honour
,
is
that
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
,
and
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
of
Custome
and
Tribute
,
(
for
their
owne
private
patrimonies
could
not
be
sufficient
for
maintaining
such
Kingly
magnificence
)
nor
doe
we
finde
any
particular
Law
or
Statute
for
the
particular
endowment
of
these
Kings
,
but
onely
that
generall
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
certaine
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
onely
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
Pontificall
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
peoples
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
consigne
a
set
portion
for
the
Priests
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
Kings
duty
,
Deut.
17.
he
prohibited
the
multiplication
of
horses
,
and
of
gold
and
silver
,
whereby
to
spoile
and
oppresse
the
people
.
Sol.
The
Lord
both
in
these
and
many
other
places
prohibiteth
the
imposition
of
all
Illegall
taxes
and
exactions
,
such
as
Tyrannicall
and
wicked
Kings
usually
laid
upon
the
people
,
for
the
support
of
their
owne
insatiate
lusts
and
vanities
;
and
such
as
Samuel
told
the
Israelites
would
be
imposed
upon
them
by
Saul
,
in
his
Tyrannicall
government
,
1
Sam.
8.10
.
But
never
prohibited
such
as
were
intended
for
the
honour
of
himselfe
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
advise
imposed
upon
the
Egyptians
for
seven
yeares
together
)
which
use
and
end
is
not
to
be
determined
by
the
people's
discretion
,
but
the
Kings
;
as
appeares
in
that
instance
concerning
Pharaoh's
act
.
And
therefore
though
it
be
unlawfull
for
the
King
to
demand
such
taxes
,
for
any
other
intent
but
the
honour
of
himselfe
,
and
the
good
of
his
Subjects
;
yet
is
it
not
lawfull
for
the
people
to
deny
them
,
or
resist
the
Kings
authority
,
when
they
suppose
and
judge
them
to
be
demanded
for
other
wicked
ends
:
as
appeares
by
those
addresses
which
Samuel
told
the
people
they
should
make
unto
the
Lord
for
redresse
of
Sauls
Tyranny
,
by
prayers
and
teares
,
1
Sam.
8.18
.
For
neither
Samuel
nor
the
people
in
those
dayes
dreamed
of
these
means
of
resistance
and
dethronement
of
Kings
,
which
the
Devill
hath
since
suggested
unto
his
disciples
.
For
surely
had
those
ancient
Statists
understood
these
new
redresses
of
Tyranny
to
be
just
and
lawfull
,
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
peoples
disobedience
to
the
Kings
unjust
demands
of
any
part
of
their
estate
is
not
unlawfull
but
commendable
.
Sol.
That
deniall
of
Naboth's
was
grounded
upon
a
particular
law
of
Gods
concerning
Inheritances
in
Israel
,
as
Naboth
there
declareth
:
God
forbid
,
(
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
againe
,
Ahab
did
not
command
that
vineyard
from
Naboth
as
a
King
,
but
as
a
private
purchaser
,
intreated
Naboth
to
exchange
or
sell
it
to
him
for
a
private
conveniency
,
and
not
for
any
publike
use
:
in
which
case
,
Naboth
might
justly
deny
it
.
For
though
a
King
be
alwayes
a
King
,
yet
he
doth
not
alwayes
act
as
a
King
in
his
Politicke
capacity
,
but
sometimes
as
a
private
person
in
his
naturall
capacity
;
as
in
the
scholasticall
discussion
of
any
point
in
question
,
or
in
any
contentious
recreations
;
as
in
Wrastling
,
or
Tennis
,
and
the
like
:
in
which
cases
it
is
not
unlawfull
to
oppose
the
King
,
both
in
words
and
actions
.
And
of
this
nature
also
are
such
private
bargaines
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
monie
,
2
Sam.
24.
because
it
was
to
pacifie
God
for
his
owne
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
Politicke
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
claime
the
same
obedience
from
us
,
which
is
due
to
God
himselfe
,
in
all
Politicall
matters
whereunto
his
Commission
doth
extend
,
(
as
the
eleventh
Chapter
of
this
Booke
shall
more
fully
manifest
.
)
So
that
if
Ahab
had
demanded
this
vineyard
of
Naboth
for
any
publicke
use
concerning
the
Kings
honour
,
and
the
peoples
safety
;
Naboth's
pretence
of
Inheritance
could
not
have
warranted
and
justified
his
deniall
thereof
to
Ahab
.
(
For
inheritances
might
be
sold
in
Israel
till
the
year
of
Jubilee
,
in
case
of
private
necessity
,
as
appeares
.
Lev.
25.25
.
and
therefore
much
more
might
be
commanded
by
the
King
,
in
case
of
publike
necessity
:
For
a
publicke
necessity
must
needs
be
a
stronger
super
sede
as
for
any
Law
,
then
a
private
can
be
.
As
also
the
description
of
Sauls
Government
by
Samuel
doth
further
evidence
,
1
Sam.
8.10
.
for
what
that
Tyrant
did
to
satisfie
his
lusts
,
a
good
King
may
do
to
preserve
the
publike
.
)
And
it
is
not
improbable
that
the
pretence
of
such
a
deniall
,
was
the
blasphemy
whereof
Jezabell
caused
Naboth
to
be
falsly
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
disloyall
speeches
not
consistent
with
the
duty
of
a
Subject
:
which
for
ought
appeares
in
the
Text
,
might
relate
to
Naboth's
deniall
of
that
vineyard
,
which
the
false
witnesses
might
pretend
to
have
beene
demanded
for
such
uses
,
and
in
such
a
manner
as
that
the
deniall
thereof
might
render
Naboth
guilty
of
a
capitall
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
Symbolicall
,
whereof
in
a
word
.
-
2.
Symbolicall
Honour
,
is
the
signall
exhibition
of
respect
and
reverence
unto
any
person
,
whose
merits
wee
conceive
to
make
a
just
title
thereunto
:
and
this
is
that
Honour
whereof
Aristotle's
Maxime
is
to
be
understood
,
that
honor
est
in
honorante
,
&
non
in
honorate
.
And
this
Honour
is
two-fold
,
Fictitius
&
Verus
.
-
1.
Fictitious
Honour
,
is
that
which
is
grounded
upon
a
meere
pretence
of
some
excellency
,
worth
,
and
goodnesse
in
honorato
,
the
true
ground
thereof
being
indeed
onely
interest
and
selfe-respects
in
honorante
,
which
is
properly
Adulation
and
not
Honour
;
the
affectation
whereof
was
reproved
by
our
Saviour
,
John
5.44
.
and
was
the
crime
of
the
ambitious
Pharisees
,
who
loved
the
praise
of
men
more
then
the
praise
that
cometh
of
God
,
John
12.43
.
regarding
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
then
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
shadow
more
then
the
substance
.
-
2.
True
and
reall
Honour
,
is
that
which
is
grounded
upon
a
reall
perswasion
of
some
excellency
,
worth
,
and
goodnesse
in
honorato
,
and
is
a
result
of
Fundamentall
Honour
,
relating
thereunto
,
as
the
shadow
doth
unto
the
substance
.
And
this
is
twofold
:
viz.
Ethicus
&
Politicus
.
-
1.
Ethicall
Honour
,
is
that
which
is
grounded
upon
a
perswasion
of
personall
vertue
,
in
honorato
,
either
Intellectuall
,
as
wisdome
,
knowledge
,
prudence
,
and
the
like
:
or
Morall
,
as
liberality
,
temperance
,
fortitude
,
justice
,
and
the
like
.
-
2.
Politicall
Honour
,
is
that
which
is
ground
upon
a
perswasion
of
those
Royall
excellencies
in
honorato
,
which
do
supereminence
him
above
all
others
in
the
same
society
.
And
this
againe
is
twofold
:
viz.
Primarius
&
Secundarius
.
-
1.
Primarie
Honour
,
is
that
which
is
grounded
upon
a
perswasion
and
knowledge
of
Supremacie
of
power
and
authority
,
in
honorato
.
And
this
is
twofold
:
viz.
Activus
&
Passivus
.
-
1.
Active
Honour
,
is
a
willing
endeavour
to
performe
all
his
commands
expressed
in
Ecclesiasticall
,
or
Civill
Lawes
,
and
Statutes
,
when
wee
conceive
them
to
be
just
and
honest
,
and
agreeable
to
the
Law
of
God
.
-
2.
Passive
Honour
,
is
a
voluntary
submission
to
his
Judiciarie
decrees
and
censures
,
for
our
non-performance
of
those
Commands
which
we
conceive
to
be
dissonant
to
the
Law
of
God
.
-
2.
Secondarie
Honour
,
is
the
payment
of
Tribute
,
Custome
,
and
the
like
contributions
out
of
our
estates
for
the
maintenance
and
support
of
the
Royalty
,
and
Magnificence
of
the
Person
invested
with
Royall
power
and
dominion
.
And
thus
much
briefly
of
the
nature
and
species
of
the
principall
end
of
Monarchy
,
which
is
God
and
the
Kings
Honour
.
It
followes
now
that
we
should
declare
the
nature
and
species
of
the
lesse
principall
end
,
which
is
Salus
populi
.
2
Salus
populi
,
which
is
the
lesse
principall
end
of
Monarchy
,
(
though
it
be
really
distinct
from
the
Kings
Honour
,
as
the
Relatum
is
from
the
Correlatum
,
yet
)
is
an
individuall
Concomitant
thereof
,
and
indeed
a
meere
result
and
product
of
the
same
;
for
salus
populi
can
never
be
effected
by
any
other
meanes
,
but
those
which
in
the
first
place
doe
effectuate
and
energate
the
Kings
Honour
whether
we
look
upon
the
Monarchicall
actons
of
King
or
Subjects
,
both
which
are
vers't
about
the
same
object
and
matter
,
onely
in
a
diverse
manner
.
For
the
King
by
reason
of
the
Supremacy
of
his
power
and
authority
,
is
interested
onely
in
the
active
part
of
Government
,
and
therefore
he
acts
for
his
owne
honour
and
the
peoples
welfare
,
by
composing
Lawes
and
Statutes
,
wherein
he
commands
things
tending
to
the
preservation
of
peace
and
unity
in
that
society
,
(
a
principall
ground
of
both
the
former
ends
.
)
The
people
are
interessed
onely
in
the
Passive
part
of
Government
;
and
therefore
they
act
for
the
Kings
Honour
and
their
owne
welfare
,
by
their
obedience
and
submission
to
the
Kings
commands
expressed
in
those
Lawes
and
Statutes
;
the
violation
whereof
is
a
direct
meanes
of
dishonour
to
God
and
the
King
,
and
of
ruine
and
destruction
to
the
people
.
For
which
cause
Jeremy
exhorted
the
captive
Jewes
in
Babylon
to
pray
for
the
peace
and
prosperity
of
that
King
,
because
their
owne
peace
and
welfare
depended
upon
his
,
Jer.
29.7
.
And
Paul
also
pressed
Timothy
and
the
Ephesians
unto
the
practise
of
the
same
duty
(
in
behalfe
of
their
Kings
and
Magistrates
)
for
the
same
reason
,
1
Tim.
2.1
,
2.
Now
though
this
salus
populi
(
being
a
result
of
the
Kings
Honour
)
be
capable
of
the
same
parts
and
divisions
with
the
Kings
Honour
,
the
fountaine
thereof
;
yet
to
avoid
prolixity
,
I
shall
referre
the
actuall
specification
of
its
parts
unto
the
Readers
Meditations
,
it
being
no
difficult
matter
to
judge
of
the
species
of
the
Relatum
,
by
the
divisions
of
the
correlatum
reprepresented
in
the
premises
.
And
this
briefe
Analysis
of
God
and
the
Kings
honour
,
and
(
salus
populi
,
or
)
the
peoples
welfare
,
I
hope
may
be
sufficient
for
a
generall
survey
of
the
nature
and
parts
of
the
ends
of
Monarchie
;
for
a
more
full
and
perfect
explication
whereof
,
I
shall
in
the
ensuing
Chapter
insist
upon
the
resolution
of
a
Quaere
prescribing
the
due
limitation
of
the
Kings
power
.
CHAP.
X.
Of
the
due
limitation
of
the
Kings
Power
.
THe
Quaere
conducing
to
a
plenary
narration
and
exegesis
of
this
point
,
are
both
numerous
and
weighty
;
one
whereof
I
purpose
to
insist
upon
in
this
Chapter
,
which
I
doe
acknowledge
,
was
not
the
meanest
inducement
that
gave
life
unto
this
present
discourse
of
Monarchy
;
the
Solution
whereof
,
I
suppose
will
present
the
Reader
with
a
glimpse
of
some
of
those
nationall
crimes
,
which
have
drawne
upon
us
these
nationall
calamities
,
(
a
subject
fitter
for
an
entire
Tract
,
then
a
particular
Chapter
;
)
But
my
designe
at
present
is
rather
to
start
then
state
this
Question
,
hoping
a
more
learned
and
judicious
Pen
may
supply
the
defects
of
mine
,
by
a
more
punctuall
and
satisfactorie
discussion
and
determination
of
this
point
,
so
profoundly
mysterious
both
in
Divinity
and
Policy
.
Quaere
.
What
matters
are
within
the
sphere
of
Politicall
Cognizance
,
and
what
are
res
extra-regales
,
and
metapoliticall
matters
wherein
the
King
cannot
exercise
either
his
Legislative
or
Judiciarie
power
,
without
guilt
of
sacrilegious
intrusion
?
Sol.
This
Quaere
consists
of
two
parts
;
the
latter
consequentiall
of
the
former
,
and
both
of
them
immediate
expedients
to
enunciate
the
quality
and
extent
of
the
Kings
Commission
from
God
;
the
sole
ground
both
of
the
Kings
Power
and
the
Subjects
Obedience
.
For
though
Kings
be
stiled
Gods
in
Scripture
,
Psal.
82.6
.
and
are
indeed
really
so
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
in
their
Politicke
capacity
,
referring
to
their
power
over
their
Subjects
:
yet
wee
all
know
that
they
are
not
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
in
their
physicall
capacity
,
referring
to
their
nature
and
essence
,
for
they
shall
dye
like
men
,
Psal.
82.7
.
And
therefore
the
right
understanding
of
the
nature
of
the
Kings
Commission
,
and
Deputation
from
God
,
I
conceive
to
be
a
point
of
necessary
concernment
.
1.
For
Subjects
,
that
they
may
more
perfectly
understand
the
just
extent
of
this
Commission
,
and
in
what
things
God
hath
thereby
delegated
a
Power
unto
Kings
over
Subjects
,
for
direction
of
their
duty
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
reddendi
(
aesari
,
quae
sunt
Caesaris
.
2.
For
Kings
more
especially
,
that
they
may
truely
understand
the
due
limitation
of
this
Commission
,
and
in
what
things
God
hath
reserved
the
power
entire
to
himselfe
;
and
to
conscience
,
(
his
highest
and
most
immediate
deputy
and
substitute
)
for
direction
of
the
Kings
duty
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
reddendi
Deo
quae
sunt
Dei
.
For
as
it
is
sacrilegious
in
Subjects
,
to
intrude
upon
the
sacred
Rights
and
Prerogatives
of
Kings
,
and
to
act
in
any
thing
as
Judges
or
Commanders
,
without
Commission
from
him
;
so
is
it
much
more
sacrilegious
in
Kings
,
to
intrude
upon
the
more
sacred
Rights
and
Prerogatives
of
God
:
and
to
act
as
Gods
,
Lords
,
and
Masters
over
their
Subjects
,
in
those
matters
whereunto
their
Commission
from
God
doth
not
extend
,
nor
invest
them
with
a
right
of
power
and
dominion
over
their
Subjects
.
Now
to
give
a
direct
answer
to
this
Quaere
,
it
will
be
requisite
to
premise
some
distinctions
concerning
the
object
of
Politicall
Cognizance
,
which
is
two-fold
:
viz.
Objectum
per
se
,
&
Objectum
per
accidens
.
1.
Objectum
per
se
,
which
is
the
direct
and
immediate
Object
of
Politicall
Cognizance
,
consists
in
the
Fundamentals
and
Essentials
of
Politick
Government
;
being
such
causes
and
matters
wherein
the
King
may
lawfully
exercise
both
his
Legislative
and
Judiciarie
power
over
all
persons
within
his
Dominions
,
both
Ecclesiasticall
and
Civill
.
2.
Objectum
per
accidens
,
which
is
the
indirect
and
accidentall
Object
of
Political
Cognizance
,
consists
in
the
Contingentials
of
Politique
Government
,
being
such
causes
and
matters
,
wherein
the
King
may
lawfully
exercise
both
his
Legislative
and
Judiciarie
power
over
some
persons
of
both
sorts
,
whether
Ecclesiasticall
or
Civill
:
but
not
over
some
of
either
sort
,
although
they
be
his
native
Subjects
,
inhabiting
within
his
owne
Dominions
.
The
discussion
of
which
two
points
,
manifesting
what
doth
fall
directly
,
and
what
ex
accidenti
,
within
the
sphere
of
Politicall
Cognizance
,
will
be
a
full
and
direct
Solution
of
the
former
part
of
this
Quaere
:
from
whence
it
will
be
easie
to
conclude
,
what
are
extra-regalia
,
and
Metapoliticall
matters
.
The
judgement
whereof
,
God
hath
reserved
immediately
to
himselfe
,
and
conscience
,
(
his
immediate
Deputy
and
Vicegerent
in
all
humane
affaires
)
and
wherein
the
King
cannot
exercise
,
either
his
Legislative
,
or
Judiciarie
power
,
without
guilt
of
sacrilegious
intrusion
;
which
will
be
a
direct
and
full
answer
to
the
latter
part
of
this
Quaere
.
The
point
which
our
method
presents
unto
our
scrutiny
,
in
the
first
place
,
is
the
Objectum
per
se
of
Politicall
Cognizance
;
which
(
as
we
said
)
consists
in
the
Essentials
and
Fundamentals
of
Politick
Government
:
which
are
twofold
;
viz.
Nativa
,
&
Praeternativa
.
1.
The
Native
Fundamentals
and
Essentials
of
Politick
Government
,
are
such
causes
and
matters
as
were
of
Political
Cognizance
upon
the
first
originall
Institution
of
that
Government
,
when
mans
innate
knowledge
,
and
native
light
of
understanding
,
was
sufficient
for
the
direction
of
his
duty
,
without
the
help
of
positive
Lawes
and
Statutes
;
and
the
native
rectitude
and
inclination
of
mans
will
,
was
sufficient
to
excite
the
performance
of
his
duty
,
without
the
help
of
any
Judiciarie
inducements
,
either
Compensatorie
,
or
Vindicative
.
But
for
the
more
full
,
and
facile
investigation
,
and
discovery
of
these
Fundamentals
and
Essentials
;
these
two
expedients
are
conducible
.
1.
The
consideration
of
the
time
when
.
2.
Of
the
grounds
whereupon
Politick
Government
was
first
instituted
by
God
.
1.
The
time
when
Politick
Government
was
first
instituted
,
was
immediately
upon
mans
first
creation
in
the
state
of
Innocency
,
and
under
the
old
Covenant
of
Workes
:
for
Politick
Government
,
(
as
we
formerly
manifested
)
is
a
naturall
blessing
,
enabling
man
for
the
due
performance
of
his
naturall
duties
,
and
grounded
upon
the
fifth
Commandement
of
the
Morall
Law
;
prescribing
honour
to
Parents
,
which
commenced
upon
mans
first
creation
,
before
Adams
Apostasie
:
by
virtue
of
which
law
of
Nature
,
the
Herauldrie
of
Sub
&
Supra
did
then
receive
a
being
amongst
men
;
and
Parents
by
virtue
of
that
naturall
law
,
were
invested
with
a
power
and
dominion
over
their
Children
;
and
Children
obliged
unto
the
duties
of
subjection
and
obedience
to
their
Parents
:
So
that
though
Adams
sinfull
prevarication
had
never
devested
himselfe
and
his
posterity
of
their
native
Prerogatives
,
yet
this
graduall
Herauldry
of
Sub
&
Supra
(
supereminencing
Parents
above
their
Children
)
should
have
had
its
due
and
naturall
influence
upon
mankind
.
For
even
Christ
himselfe
(
although
totally
exempted
from
all
manner
of
enormous
guilt
,
both
actuall
and
originall
,
yet
)
was
not
exempted
from
this
duty
of
subjection
to
his
parents
,
Luke
2.51
.
Whence
it
is
manifest
in
the
first
place
,
that
the
Native
Fundamentals
and
Essentials
,
are
onely
naturall
duties
,
consisting
in
the
right
use
of
those
naturall
blessings
,
wherewith
God
did
invest
man
upon
his
first
creation
,
before
his
Apostasie
,
purposely
to
enable
him
for
the
exact
and
due
performance
of
those
duties
,
which
God
required
of
him
in
the
state
of
Innocency
,
under
the
old
Covenant
of
Workes
.
And
therefore
,
as
the
duties
which
God
did
then
require
of
man
,
were
partly
Internall
,
partly
Externall
;
so
did
he
conferre
upon
man
two
sorts
of
naturall
blessings
correspondent
unto
these
duties
.
1.
Internall
blessings
,
which
are
bona
animi
,
or
the
blessings
of
the
soule
.
2.
Externall
,
which
are
bona
corporis
,
&
fortunae
;
the
right
use
of
which
two
sorts
of
naturall
blessings
,
is
the
very
summe
and
substance
of
all
the
naturall
duties
expressed
in
the
Decalogue
or
law
of
Nature
,
which
was
the
Rule
of
all
humane
actions
before
Adams
Apostasie
.
For
the
regulation
of
all
Internall
acts
of
the
understanding
and
will
,
(
which
are
the
faculties
of
our
soules
)
was
prescribed
in
the
first
and
last
precepts
of
that
law
of
Nature
.
And
the
regulation
of
all
Externall
actions
concerning
the
body
,
and
those
naturall
creatures
which
God
made
for
the
use
and
service
thereof
,
was
prescribed
in
the
other
eight
.
And
other
duties
then
these
,
were
not
at
that
time
either
knowne
unto
man
,
or
required
of
him
by
God
;
so
that
no
Politicall
or
Monarchicall
power
,
could
possibly
at
that
time
be
extended
to
any
other
matters
,
but
onely
these
naturall
duties
prescribed
in
the
Decalogue
.
A
further
restriction
also
of
which
power
is
prescribed
in
the
second
expedient
,
conducing
to
the
Investigation
of
the
Native
Essentials
and
Fundamentals
of
Politick
Government
,
which
is
the
grounds
whereupon
it
was
instituted
.
2.
The
grounds
of
the
institution
of
Politick
Government
are
two
:
viz.
Primarie
,
and
Secondarie
.
1.
The
Primarie
ground
,
is
the
power
of
communicating
a
being
and
existence
,
which
indeed
is
the
very
ground
whereupon
the
Holy
Ghost
doth
demonstrate
the
Deity
,
and
prove
the
Lord
alone
to
be
God
,
and
to
have
the
sole
right
of
power
and
dominion
over
man
;
because
God
alone
doth
communicate
life
,
and
being
,
and
all
things
unto
man
,
Acts
17.24
.
For
because
it
is
he
that
made
us
and
not
we
our selves
,
therefore
we
must
wholly
devote
our selves
to
his
worship
and
service
,
as
his
people
and
servants
,
Psal.
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
primarie
and
originall
ground
of
Politick
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
fountaine
did
flow
the
other
secondarie
and
immediate
ground
of
Politick
Government
.
2.
The
Secondarie
ground
is
the
graduall
and
distinctive
Herauldry
of
Sub
&
Supra
(
above
mentioned
,
)
supereminencing
one
man
above
another
:
For
as
God
did
ordaine
parents
to
be
his
instruments
in
the
communication
of
a
being
unto
their
children
,
so
did
he
likewise
ordaine
,
that
children
should
be
so
farre
forth
subject
and
inferiour
unto
their
parents
,
from
whom
they
doe
derive
their
being
,
as
they
doe
depend
upon
their
parents
for
the
same
.
For
whereas
God
himselfe
by
way
of
creation
did
communicate
unto
Adam
the
entire
being
both
of
soule
and
body
,
(
in
both
which
respects
,
Adam
is
stiled
the
sonne
of
God
,
Luke
3.
last
;
)
so
did
he
thereupon
ordaine
,
that
Adam
should
be
subject
and
obedient
unto
himselfe
,
in
all
the
actions
and
motions
both
of
soule
and
body
:
and
whereas
God
did
ordaine
Adam
and
all
his
descendents
to
be
Gods
instruments
,
(
by
virtue
of
that
propagatorie
benediction
)
in
the
communication
of
the
corporeall
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
intrinsecall
acts
of
the
soule
of
every
man
entire
to
himselfe
,
because
every
soule
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
adaequate
Object
of
Politicall
Cognizance
,
)
are
only
the
Externall
duties
of
the
Morall
law
,
consisting
in
the
right
use
of
the
Externall
blessings
of
nature
:
viz.
bona
corporis
,
&
fortunae
,
which
are
the
onely
blessings
hereditarily
descendable
,
and
communicable
unto
children
from
their
parents
.
For
seeing
all
Politick
Government
is
grounded
upon
paternall
,
(
as
a
Policy
is
upon
an
Oeconomie
,
which
are
not
essentially
,
but
only
circumstantially
different
,
(
both
of
them
regulating
the
same
duties
and
actions
,
onely
whereas
an
Oeconomy
doth
regulate
the
actions
of
one
family
,
a
Policy
doth
regulate
the
actions
of
many
families
.
)
And
seeing
all
paternall
Government
is
grounded
upon
this
Herauldry
of
Sub
&
Supra
,
established
betweene
Parents
and
Children
by
the
fifth
Commandement
;
and
this
graduall
and
distinctive
Herauldry
upon
the
power
to
communicate
a
being
and
existence
,
delegated
unto
parents
by
Gods
propagatory
benediction
,
Gen.
1
28.
which
benediction
reacheth
onely
the
corporall
,
and
not
the
spirituall
part
of
man
:
It
doth
necessarily
follow
,
that
no
Politicall
or
Monarchicall
power
can
be
directly
extended
to
any
other
matters
,
but
onely
the
corporeall
and
externall
duties
of
the
Morall
Law
.
Ob.
If
the
communication
of
a
being
and
existence
were
the
ground
of
this
Herauldry
of
Sub
&
Supra
,
then
all
children
should
be
subject
and
inferiour
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
fathers
mother
,
2
Chron.
23.
and
therefore
,
the
communication
of
a
being
cannot
be
the
primarie
ground
,
either
of
that
subordination
,
or
of
the
institution
of
Government
.
Sol.
All
men
as
men
,
and
in
their
naturall
capacity
,
are
inferiour
,
and
ought
to
be
subject
unto
their
parents
;
but
men
as
Kings
,
and
in
their
Politick
capacity
,
cannot
be
children
unto
any
man
,
nor
have
any
father
but
God
;
and
therefore
are
stiled
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
inferiour
or
subject
unto
any
but
God
alone
,
and
so
by
consequence
must
be
above
their
owne
naturall
parents
,
in
Rule
,
Dominion
,
and
Power
:
and
in
case
of
justice
,
must
not
respect
that
naturall
relation
,
no
more
then
Asa
did
respect
it
in
his
grandmother
Maacha
,
who
in
this
Politick
relation
was
not
a
Parent
or
Judge
,
but
a
subject
and
child
to
her
owne
naturall
grandchild
;
and
so
was
Athaliah
to
Joash
.
And
the
Virgin
Mary
to
her
sonne
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
,
Iohn
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
governour
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
naturall
sonne
,
but
onely
as
he
was
a
God
,
and
so
a
spirituall
father
to
his
owne
naturall
mother
.
And
thus
much
briefly
of
the
Native
Fundamentals
and
Essentials
of
Politick
Government
;
the
next
point
to
be
spoken
of
is
the
Preternative
.
2.
The
Preternative
Fundamentals
and
Essentials
of
Politick
Government
,
are
those
matters
which
fell
directly
within
the
sphere
of
Politicall
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
Adams
sinfull
prevarication
had
devested
both
himselfe
and
his
posterity
of
all
those
blessings
wherewith
God
had
inriched
his
created
nature
:
which
blessings
of
nature
were
not
renewed
unto
man
in
their
native
integrity
and
perfection
,
but
onely
in
such
a
measure
as
the
wisdome
of
God
saw
most
expedient
to
immind
man
of
his
owne
infirmity
,
and
selfe-insufficiency
:
whereby
to
occasion
the
application
of
himselfe
to
seeke
for
happinesse
in
the
mercy
of
God
in
Christ
,
and
not
in
any
naturall
perfections
,
worth
,
or
excellency
of
his
owne
.
For
which
purpose
,
God
was
pleased
to
leave
the
understanding
of
man
in
statis
suo
restituto
,
so
much
obnubilated
,
that
his
naturall
knowledge
is
not
sufficient
for
direction
of
such
naturall
duties
,
as
are
requisite
to
peace
and
unity
,
the
meanes
to
preserve
humane
society
,
which
is
one
of
the
ends
of
Politick
Government
:
which
defect
therefore
in
naturall
knowledge
,
God
ordained
to
be
supplied
by
the
exercise
of
the
Kings
Legislative
power
,
in
the
composure
of
Lawes
and
Statutes
for
mans
direction
,
both
in
Ecclesiasticall
and
Civill
affaires
.
And
for
the
same
purpose
,
did
likewise
leave
the
will
of
man
so
much
depraved
,
that
his
naturall
inclination
is
not
sufficient
to
excite
him
to
the
performance
of
such
naturall
duties
,
as
are
requisite
unto
the
preservation
,
peace
and
unity
of
humane
societies
;
(
though
hee
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
naturall
inclinations
,
God
ordained
to
be
supplied
by
the
exercise
of
a
Judiciarie
power
,
whereby
to
excite
us
to
the
performance
of
these
naturall
duties
,
either
by
the
remuneration
of
our
merits
of
obedience
,
or
the
punishment
of
our
crimes
of
disobedience
,
unto
the
Lawes
and
Statutes
,
composed
for
mans
direction
,
both
in
Ecclesiasticall
and
Civill
affaires
:
so
that
the
exercise
both
of
the
Legislative
and
Judiciarie
power
of
Kings
,
were
meere
emergencies
of
mans
Apostasie
.
Before
which
time
(
though
Government
was
established
amongst
men
by
that
law
of
nature
,
yet
)
in
regard
that
Law
whereupon
this
Government
was
founded
,
was
so
principled
in
mens
hearts
,
that
it
was
sufficient
to
direct
all
Politicall
and
Monarchicall
duties
;
and
the
naturall
rectitude
of
their
wills
,
to
excite
the
performance
of
them
)
there
was
no
occasion
at
all
for
the
exercise
,
either
of
the
Legislative
or
Judiciarie
power
for
direction
of
Politicall
and
Monarchicall
duties
,
or
restraint
of
Politicall
and
Monarchicall
exorbitances
:
neither
should
there
ever
have
beene
any
more
occasion
(
if
man
had
persisted
in
that
his
native
Innocency
and
integ●●●y
)
for
any
such
direction
or
restraint
,
then
there
was
to
direct
the
duties
,
or
restraine
the
exorbitancies
of
Christ
himselfe
,
(
whose
innocency
and
integrity
,
both
in
his
nativity
and
conversation
,
was
parallel
to
Adams
in
his
created
,
and
native
state
,
and
condition
:
)
the
conformity
of
whose
active
obedience
to
authority
in
omnibus
licitis
,
and
passive
in
illicit
is
,
neither
was
nor
could
be
any
way
defective
to
the
most
exact
rules
and
lawes
of
God
and
nature
.
Whence
it
is
manifest
,
that
(
though
Magistrates
in
the
state
of
Innocency
,
were
invested
(
by
the
law
of
nature
)
both
with
a
Legislative
and
Judiciarie
power
in
actu
signato
,
yet
)
the
actus
exercitus
,
or
exercise
thereof
,
was
a
meere
emergency
of
mans
prevarication
and
Apostasie
,
which
did
not
occasion
God
to
ordaine
and
institute
any
new
sort
of
humane
policy
,
or
any
new
lawes
,
for
direction
of
Politicall
duties
,
but
onely
to
ordaine
the
actuall
use
and
exercise
of
his
Legislative
power
,
to
supply
and
help
the
defects
,
imperfections
,
and
infirmities
of
his
understanding
,
in
the
lawes
of
nature
,
by
the
composure
of
Positive
Lawes
and
Statutes
:
and
of
his
Judiciary
power
,
to
correct
and
regulate
the
depravities
of
his
will
,
by
remunerating
the
merits
of
his
obedience
,
and
punishing
the
crimes
of
his
disobedience
to
those
Lawes
and
Statutes
.
The
result
of
all
which
,
is
but
briefly
this
,
that
the
Objectum
per
se
,
or
the
direct
and
immediate
Object
of
Politicall
Cognizance
,
(
consisting
in
the
Fundamentals
and
Essentials
of
Politick
Government
)
is
onely
the
externall
duties
prescribed
in
the
Morall
Law
;
in
reference
unto
which
duties
,
Kings
both
may
and
ought
to
exercise
both
their
Legislative
and
Judiciary
power
,
over
all
persons
within
their
Dominions
,
whether
Ecclesiasticall
or
Civill
.
Ob.
Some
do
object
against
this
,
that
Christ
hath
suffered
for
the
sins
of
the
whole
world
,
and
therefore
that
no
man
ought
to
be
punished
for
sinne
;
for
it
would
be
a
point
of
direct
Injustice
to
require
satisfaction
of
us
for
that
,
for
which
our
surety
hath
already
paid
,
and
given
plenary
and
perfect
satisfaction
to
our
Creditour
:
so
that
the
exercise
of
the
vindicative
part
of
Judiciary
power
in
Magistrates
,
inflicting
punishment
for
offences
,
must
needs
be
unlawfull
,
and
destructive
to
the
principles
and
priviledges
of
the
Gospell
of
Christ
.
Sol.
I
answer
,
that
the
punishments
inflicted
by
Magistrates
,
are
not
intended
for
the
satisfaction
of
Gods
justice
for
our
offences
against
God
,
but
for
the
instruction
of
our
obedience
in
order
to
the
publike
peace
:
for
no
temporary
punishments
or
tortures
how
extremely
inhumane
and
barbarous
soever
,
can
possibly
be
satisfactory
for
the
least
sinne
against
the
law
of
God
,
whose
merits
in
the
court
of
Gods
Justice
,
are
eternall
death
.
Neither
doth
any
man
suffer
now
in
earth
,
nor
shall
any
man
suffer
hereafter
in
hell
,
for
any
sinne
against
God
and
his
law
of
nature
,
but
onely
for
sinnes
against
Christ
,
and
his
law
of
the
Gospell
;
that
is
,
for
infidelity
,
despaire
,
and
want
of
charity
,
or
the
love
of
Christ
,
(
as
I
have
already
intimated
in
the
Introduction
.
)
So
that
the
punishments
inflicted
by
the
Magistrate
,
is
not
intended
for
satisfaction
of
any
sinne
committed
against
God
,
(
for
that
satisfaction
is
peculiar
to
the
sufferings
of
Christ
,
)
but
for
prevention
of
future
mischiefes
,
either
in
the
offender
,
or
others
,
or
both
,
that
men
may
live
together
in
peace
and
unity
,
following
all
godlinesse
and
honesty
,
according
to
the
commands
of
the
Gospell
,
and
law
of
Christ
;
which
,
as
I
said
before
,
is
not
different
from
the
Morall
law
,
(
given
by
God
at
the
first
creation
)
in
Essence
,
(
for
both
of
them
enjoyne
the
same
duties
)
but
onely
in
circumstance
and
the
manner
of
performing
these
duties
.
For
whereas
the
law
of
God
doth
require
an
exact
and
legall
performance
,
according
to
the
letter
of
the
law
;
the
law
of
Christ
doth
require
onely
an
equitable
and
Evangelicall
performance
,
according
to
the
measure
of
our
abilities
.
And
therefore
,
whereas
the
offences
against
Gods
law
were
determinable
only
in
a
Court
of
Justice
,
and
so
punished
according
to
the
quality
and
merit
of
the
trespasse
;
the
offences
now
against
Christs
law
,
are
determinable
onely
in
a
Court
of
Mercy
and
Equity
;
and
so
punished
according
to
the
measure
of
our
abilities
,
and
the
mis-imployment
of
such
talents
and
blessings
as
wee
have
received
by
Christ
,
(
who
hath
renewed
by
his
Spirit
in
every
mans
soule
,
some
of
the
obliterated
characters
of
nature
,
whereof
they
were
deprived
by
Adams
sinfull
prevarication
.
)
And
according
to
this
law
of
Christ
,
are
all
the
Nations
and
Kingdomes
of
the
world
now
governed
,
as
well
Heathen
as
Christian
;
for
all
Government
was
by
his
Father
transmitted
unto
him
,
John
13.3
.
Phil.
2.10
,
11.
so
that
now
all
Kings
and
Rulers
,
as
well
Heathen
as
Christian
,
are
Christs
Lieutenants
and
Deputies
,
(
for
what
Solomon
attributed
to
Christs
power
indefinitely
in
the
consignation
of
Kings
,
Prov.
8.15
.
By
me
Kings
raigne
:
David
expresly
extendeth
to
Heathens
as
well
as
Christians
,
Psal.
2.8
.
I
will
give
thee
the
Heathen
for
thine
inheritance
.
And
Saint
John
expresly
affirmeth
Jesus
Christ
to
be
Prince
of
all
the
Kings
of
the
earth
,
Apoc.
1.5
.
)
And
therefore
,
all
Kings
doe
now
order
and
decree
all
things
in
a
Court
of
mercy
and
equity
,
which
looketh
upon
the
abilities
of
the
offender
;
and
not
in
a
Court
of
Justice
,
which
looketh
onely
upon
the
quality
of
the
offence
:
For
no
Prince
in
the
world
,
whether
Heathen
or
Christian
,
doe
punish
Ideots
and
Mad-men
for
the
same
offences
,
which
sometimes
are
made
capitall
in
men
of
understanding
;
the
reason
is
,
because
these
are
capable
of
Reformation
,
and
to
be
made
better
by
punishments
,
the
other
not
so
;
and
therefore
,
though
the
offence
be
the
same
in
both
,
yet
the
punishment
is
not
so
:
whence
it
is
manifest
,
that
the
exercise
of
the
Kings
Judiciary
power
,
is
not
intended
for
satisfaction
for
sinne
,
(
for
which
Christ
died
)
but
meerely
for
restraint
of
such
enormities
,
as
are
destructive
to
peace
and
unity
,
and
by
consequence
,
to
all
Politick
Association
.
2.
The
second
spece
of
the
Object
of
Politicall
Cognizance
,
is
Objectum
per
accidens
,
which
is
the
indirect
and
mediate
Object
of
Politick
Government
,
consisting
in
the
Contingentials
thereof
,
being
such
causes
and
matters
,
wherein
the
King
may
exercise
both
his
Legislative
and
Judiciarie
power
over
some
persons
,
both
Ecclesiasticall
and
Civill
,
but
not
over
other
some
of
either
sort
:
And
these
are
those
supernaturall
and
Evangelicall
duties
,
which
were
never
knowne
nor
any
way
usefull
upon
the
first
institution
of
Politick
Government
under
the
old
Covenant
of
Workes
;
but
were
instituted
afterward
,
and
made
ordinances
of
the
new
Covenant
of
Grace
,
(
not
directly
for
helps
of
Politick
Government
,
but
)
for
the
immediate
meanes
and
helps
to
life
and
salvation
by
Christ
,
and
the
advancement
of
his
mysticall
kingdome
.
Such
as
were
the
Sacraments
both
of
the
Old
and
New
Testament
,
which
were
symbolicall
ordinances
,
instituted
by
God
,
meerely
,
as
seales
and
confirmations
of
this
new
Covenant
of
Grace
:
and
also
,
all
Evangelicall
formes
of
Worship
,
Government
,
and
Discipline
,
relating
immediately
unto
Christ
.
All
which
,
are
supernaturall
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
supernaturall
meanes
:
which
duties
therefore
cannot
be
knowne
to
Heathens
,
to
which
God
never
vouchsafed
the
benefit
of
such
revelations
,
nor
be
possibly
capable
of
any
legall
sanctions
,
from
the
most
prudent
and
intelligent
Legislator
,
that
ever
sate
at
sterne
in
any
Heathenish
Common-wealth
.
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
Panegyricks
are
recorded
(
not
onely
by
the
Heathenish
,
but
also
)
by
Christian
Authors
,
of
the
government
of
Solon
of
Athens
,
Lycurgus
,
of
Lacedemon
,
and
Servius
Tullius
,
of
Rome
.
And
this
is
further
manifested
by
that
judicious
and
rationall
answer
,
which
Gallio
the
Romane
Deputy
returned
to
the
complaints
of
the
Jewes
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
lewdnesse
,
(
which
importeth
sinnes
against
the
law
of
the
first
Table
of
the
Morall
law
)
then
reason
would
(
O
ye
Jewes
)
that
I
should
bear
with
you
.
But
if
it
be
a
Question
of
your
law
,
looke
ye
to
it
,
for
I
will
be
no
Judge
of
such
matters
.
Whence
it
is
observable
,
that
though
this
wise
Heathen
was
perswaded
,
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
naturall
but
Evangelicall
duties
)
did
not
pertaine
to
his
Office
or
Calling
:
So
that
these
Evangelicall
duties
cannot
be
directly
and
per
se
the
Object
of
Politicall
Cognizance
,
or
the
subject
of
any
positive
Law
or
Statute
,
generally
obligatory
unto
all
persons
.
But
yet
these
Evangelicall
duties
,
may
and
doe
fall
within
the
sphere
of
Politicall
Cognizance
indirectly
,
and
per
accidens
,
that
is
,
in
such
persons
to
whom
God
doth
vouchsafe
the
benefit
of
these
supernaturall
revelations
;
for
in
regard
the
service
and
worship
of
God
,
ought
to
be
the
first
and
principall
care
of
all
Kings
,
as
well
Heathen
as
Christian
,
(
according
to
the
Maxime
of
that
[
](A86678-e42820-b)*
*
Arist.
pol.
lib.
7
c.
8.
knowing
Heathen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Religion
must
be
the
foundation
of
all
Policy
,
being
the
most
important
businesse
amongst
the
affaires
of
State
,
cementing
all
societies
,
and
energating
all
lawes
,
as
Plutarch
well
observeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
And
in
regard
also
,
that
they
to
whom
God
hath
vouchsafed
the
knowledge
of
these
Evangelicall
and
supernaturall
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
lawfull
and
expedient
for
Kings
to
exercise
both
their
Legislative
power
in
composure
of
Lawes
and
Statutes
,
for
directing
a
laudable
conformity
amongst
these
persons
in
the
religious
observation
and
practise
of
these
Evangelicall
,
and
supernaturall
duties
,
of
the
Religion
and
piety
whereof
they
are
already
sufficiently
perswaded
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
,
betweene
the
practise
of
these
duties
,
and
that
wicked
lewdnesse
or
profanenesse
;
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
perswasion
concerning
the
Religion
of
these
Evangelicall
duties
,
but
beleeve
the
practise
thereof
to
be
superstitious
and
dishonourable
to
God
,
and
another
forme
of
worship
to
be
the
onely
acceptable
service
unto
him
:
in
regard
the
practise
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
hypocrisie
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
onely
of
their
sinnes
,
(
and
thereby
liable
to
that
curse
and
damnation
which
is
due
to
their
hypocrisie
and
dissimulation
,
whereof
hee
is
in
some
sense
the
efficient
cause
)
but
also
of
sacrilegious
intrusion
upon
those
sacred
prerogatives
which
God
hath
reserved
wholly
unto
himselfe
,
(
that
is
,
the
command
and
power
over
mens
consciences
,
over
which
,
he
never
appointed
any
lord
or
master
besides
himselfe
;
as
the
expressions
and
exhortations
both
of
our
Saviour
,
Mat.
23.8
,
9.
and
of
Saint
Paul
,
1
Cor.
8.6
.
doe
purposely
insinuate
)
and
whereunto
the
Kings
Commission
did
never
extend
.
Whence
it
is
manifest
,
that
Christian
Kings
may
exercise
their
Legislative
power
in
the
composure
of
Lawes
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
Judiciarie
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
practise
of
such
duties
upon
other
persons
,
to
whom
God
hath
not
vouchsafed
that
understanding
&
knowledge
concerning
these
duties
.
But
now
for
a
further
illustration
of
the
premises
;
and
to
frame
a
more
direct
,
full
,
and
satisfactory
answer
to
the
Quaere
concerning
the
due
limitation
and
extent
of
the
Kings
power
,
I
will
here
set
downe
a
briefe
Analysis
of
the
whole
duty
of
man
;
the
regulation
whereof
,
is
the
very
designe
of
that
Power
and
Dominion
which
God
hath
either
delegated
unto
the
King
,
or
reserved
unto
himselfe
and
conscience
,
touching
humane
affaires
:
And
from
thence
demonstrate
,
1.
Unto
what
duties
the
Kings
power
doth
properly
and
directly
extend
,
so
that
he
may
lawfully
exercise
the
same
over
all
persons
within
his
Dominions
,
whether
Ecclesiasticall
or
Civill
,
for
the
regulation
of
such
duties
.
2.
Unto
what
duties
the
Kings
Power
doth
extend
onely
indirectly
and
per
accidens
,
so
that
he
may
lawfully
exercise
his
power
over
some
persons
within
his
Dominions
of
both
sorts
;
but
not
over
other
some
of
either
sort
,
for
the
regulation
of
those
duties
.
3.
Unto
what
duties
the
Kings
Power
doth
no
way
extend
,
neither
derectly
nor
indirectly
;
so
that
he
may
not
exercise
the
same
over
any
person
within
his
Dominions
,
whether
Ecclesiasticall
or
Civill
,
for
the
regulation
of
those
duties
.
The
duty
of
man
is
twofold
,
-
1.
Naturall
,
which
is
the
duty
of
man
,
quà
homo
rationalis
;
and
is
expressed
in
the
law
of
nature
,
divided
by
Christ
,
Mat.
22.
into
two
parts
,
or
tables
.
-
1.
Containes
the
duty
of
man
towards
God
,
and
consists
in
a
love
exceeding
all
selfe-love
Ver.
37.
And
this
duty
is
twofold
,
-
1.
Internall
,
consisting
in
the
service
and
worship
of
God
by
the
inward
acts
of
the
soule
,
(
i.
e.
of
the
understanding
,
will
,
and
affections
of
man
)
and
in
a
due
returne
of
the
bona
animi
,
which
God
hath
conferted
upon
man
.
And
this
part
of
mans
duty
is
prescribed
in
the
first
Commandement
.
-
2.
Externall
,
which
consists
in
honouring
God
by
outward
actions
,
and
in
a
due
returne
of
those
hona
corporis
,
&
fortuna
which
God
hath
conferred
upon
man
:
And
this
is
twofold
,
-
1.
Originall
and
Primarie
,
which
is
that
honour
,
worship
,
and
service
,
which
both
Moses
,
Deut.
6.13
.
and
Christ
,
Mat.
4.10
.
●mits
solely
unto
God
And
is
twofold
,
-
1.
Private
,
consisting
in
personall
honour
and
worship
of
God
:
which
is
twofold
,
-
1.
Corporall
,
consisting
in
the
outward
gestures
of
the
body
.
Prescribed
,
Commandement
2.
-
2.
Vocall
,
consisting
in
reverent
speeches
&
praises
of
God
.
Prescribed
,
Commandement
.
3.
-
2.
Publick
,
consisting
in
the
practise
of
these
duties
at
solemne
times
,
and
in
solemne
assemblies
.
Prescribed
,
Commandement
4.
-
2.
Representative
and
Secondarie
,
which
is
the
honour
,
worship
,
and
service
,
due
unto
Parents
,
Kings
,
and
Magistrates
,
as
Gods
Deputies
and
Lieutenants
:
Prescribed
,
Commandement
5.
which
I
shall
fully
demonstrate
in
the
next
Chapter
,
to
be
a
Precept
of
the
former
Table
of
the
Morall
Law
;
and
that
Kings
and
Parents
(
in
that
capacity
as
Kings
and
Parents
)
doe
relate
unto
their
children
and
Subjects
as
Gods
,
and
not
as
Neighbour
.
-
2.
Containes
the
duty
of
man
towards
his
neighbour
,
and
consists
in
a
love
inferiour
unto
the
love
of
our selves
:
And
is
twofold
;
-
1.
Externall
,
which
consists
in
the
performance
of
externall
offices
of
love
,
and
restraint
of
externall
injuries
to
our
neighbour
,
-
1.
In
his
owne
person
.
Commandement
6.
-
2.
In
his
second
selfe
.
Commandement
7.
-
3.
In
his
god's
Commandement
8.
-
4.
In
his
good
name
,
Commandement
9.
-
2.
Internall
,
consisting
in
the
inward
inclination
,
and
desire
to
perform
these
duties
,
and
in
the
restraint
of
all
inward
motions
to
the
sinnes
prohibited
in
these
precepts
.
Commandement
10.
-
2.
Evangelicall
,
which
is
the
duty
of
man
,
quà
homo
Christianus
:
And
is
expressed
in
the
Gospel
or
Law
of
Christ
.
Which
duty
is
twofold
,
-
1.
Meerly
Evangelicall
,
which
consists
in
the
right
use
of
Evangelicall
and
supernaturall
blessings
conferred
upon
particular
men
for
the
advancement
of
the
Gospell
of
Christ
;
as
the
power
of
working
miracles
,
of
prophecying
,
and
the
like
,
mentioned
by
Saint
Paul
,
1
Cor.
12.
-
2.
Mixtly
Evangelicall
,
which
consists
in
the
right
use
of
those
naturall
blessings
which
enable
men
for
the
performance
of
the
law
of
nature
;
(
And
therefore
these
mixtly
Evangelicall
duties
,
are
the
same
in
substance
(
as
I
shewed
before
)
with
naturall
duties
,
and
are
differenced
after
the
same
manner
,
and
regulated
by
the
same
precepts
of
the
Moral
Law
)
but
the
difference
consists
(
as
to
our
present
purpose
)
in
the
Object
and
terminus
ad
quem
,
whereunto
these
Evangelicall
duties
do
referre
,
which
is
Christ
the
Redeemer
,
whereas
naturall
duties
do
relate
unto
God
the
Creatour
both
as
their
object
and
erd
.
Now
from
these
premises
,
I
shall
returne
a
direct
answer
to
the
Quaere
concerning
the
extent
and
limitation
of
Regall
power
in
three
briefe
Theses
or
Corollaries
,
shewing
,
-
1.
What
are
omnimodò
Regalia
.
-
2.
What
are
partìm
Regalia
,
and
partim
extra-regalia
.
-
3.
What
are
omnimodò
extra-regalia
.
Onely
by
the
way
I
shall
premise
another
briefe
praecognitum
to
facilitate
the
understanding
of
these
ensuing
Corollaries
;
Note
.
viz.
That
(
in
regard
the
opinions
of
Heathens
,
Jewes
,
and
Christians
,
doe
generally
concenter
in
the
due
extent
,
and
limitation
of
Regall
power
,
in
order
to
the
duties
of
the
second
Table
,
)
my
present
discourse
shall
onely
referre
unto
the
duties
of
the
first
Table
of
the
Morall
Law
,
for
two
reasons
:
1.
Because
the
people
are
most
subject
to
offend
in
these
duties
,
and
that
two
wayes
:
-
1.
Through
errour
;
because
these
duties
do
most
transcend
their
naturall
reason
.
-
2.
Through
zeale
;
because
they
conceive
these
duties
most
neerly
to
concerne
their
eternall
,
and
spirituall
happinesse
,
and
welfare
.
2.
Because
Kings
and
Magistrates
are
,
or
at
least
wise
ought
to
be
most
diligent
in
the
reformation
and
punishment
of
offences
,
which
immediately
concerne
God
and
Religion
;
because
the
promotion
of
Gods
honour
,
worship
,
and
service
,
is
the
principall
part
of
the
office
and
calling
of
Kings
and
Magistrates
;
the
direction
of
whose
precipitate
zeale
in
this
point
,
is
the
absolute
designe
of
this
Chapter
.
The
first
Thesis
declaring
what
are
omnimodò
Regalia
,
is
this
.
Thesis
1.
All
Externall
duties
prescribed
in
the
foure
last
precepts
of
the
first
Table
of
the
Morall
Law
,
are
directly
and
properly
of
Politicall
Cognizance
;
so
that
the
King
may
lawfully
exercise
his
Legislative
power
in
the
composure
of
Lawes
and
Statutes
,
for
direction
of
honour
,
worship
,
and
service
,
both
to
God
and
himselfe
,
and
that
concerning
both
publike
and
private
acts
of
honour
and
worship
,
whether
of
the
body
,
or
of
the
tongue
:
and
here
the
disposall
and
ordering
of
our
estates
,
(
i.
e.
the
bona
fortunae
,
as
well
as
bona
corporis
)
must
be
presupposed
to
be
directly
of
the
same
cognizance
,
and
to
pertaine
to
the
same
power
.
For
Solomon
commands
to
honour
the
Lord
with
our
substance
,
Prov.
3.9
.
and
God
ordained
parents
and
Kings
to
be
his
instruments
in
the
impartment
of
these
outward
blessings
of
fortune
,
as
well
as
the
blessings
of
the
body
,
unto
their
children
and
subjects
:
and
therefore
it
is
lawfull
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
soule
.
I
shall
not
need
to
insist
upon
the
confirmation
of
this
Corollarie
,
because
I
presume
the
grounds
already
premised
in
the
former
part
of
this
Chapter
,
may
be
sufficient
to
warrant
this
conclusion
.
And
besides
the
profest
designe
of
this
Chapter
,
is
not
so
much
the
extent
as
the
limitation
of
the
Kings
power
,
in
order
to
Evangelicall
duties
,
which
are
extra-regalia
.
and
Metapoliticall
matters
,
whereof
wee
shall
speake
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
formes
of
worship
,
nor
any
Ecclesiasticall
Government
or
Discipline
which
relateth
unto
Christ
,
is
directly
,
and
per
se
of
Politicall
Cognizance
,
but
onely
indirectly
,
and
per
accidens
.
And
therefore
the
King
cannot
lawfully
enact
any
Lawes
or
Statutes
concerning
these
matters
,
which
shall
be
generally
obligatory
unto
all
persons
within
his
Dominions
;
but
onely
unto
such
persons
whom
God
hath
enlightned
by
his
spirit
,
and
thereby
satisfied
their
consciences
of
the
lawfulnesse
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
wayes
significative
,
either
of
his
person
,
his
offices
,
or
acts
of
mediation
,
to
be
supernaturall
matters
,
and
therefore
such
,
wherein
the
light
of
nature
cannot
be
a
sufficient
guide
,
so
that
they
cannot
be
ranged
amongst
the
Essentials
,
but
onely
the
Contingentials
of
Politick
Government
.
The
second
Reason
is
,
because
conscience
is
the
onely
law
and
rule
whereby
the
merits
of
these
duties
are
to
be
judged
;
as
Saint
Paul
declareth
,
Rom.
14.
last
;
where
speaking
of
Evangelicall
Priviledges
and
Ceremonies
,
he
enjoyneth
the
dictates
of
conscience
to
be
observed
under
no
lesse
sanction
then
damnation
to
him
that
disobeyeth
:
of
which
doctrine
,
his
owne
practice
concerning
the
Sacrament
of
Circumcision
is
a
manifest
confirmation
;
for
though
he
caused
Timothy
to
be
circumcised
because
of
the
Jewes
who
were
perswaded
,
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
esteeme
these
Ceremonies
so
essentiall
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
Jewes
would
have
obtruded
the
observation
of
Circumcision
,
as
necessary
to
salvation
;
they
were
carefull
to
enjoyne
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
compell
men
to
practise
those
Ceremonies
or
Formes
of
worship
,
concerning
the
Religion
and
lawfulnesse
whereof
they
are
not
satisfied
in
their
consciences
,
hee
doth
compell
them
to
sinne
,
and
thereby
render
himselfe
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
practise
of
the
Jewish
sacraments
,
and
other
Evangelicall
formes
of
worship
upon
the
whole
nation
of
the
Jewes
,
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
expresly
enjoyned
the
use
of
these
Sacraments
,
and
set
Formes
of
Worship
,
Government
,
and
Discipline
,
unto
the
whole
nation
of
the
Jewes
;
and
therefore
the
Jewes
were
obliged
thereunto
,
(
not
by
the
Lawes
of
the
King
,
but
)
by
the
immediate
law
of
God
,
within
whose
cognizance
,
both
these
Evangelicall
ceremonies
,
and
conscience
it selfe
also
,
the
Judge
of
all
these
,
doth
directly
fall
;
over
which
,
God
onely
,
and
not
the
King
is
Judge
:
so
that
when
these
Kings
did
exercise
their
Judiciary
power
concerning
these
Jewish
rites
,
it
was
onely
in
pursuance
of
the
law
of
God
,
which
made
these
duties
generally
obligatory
unto
that
Nation
.
But
it
was
not
lawfull
for
those
Kings
,
to
force
the
practice
and
observance
of
these
duties
upon
any
other
people
,
though
they
lived
within
their
Dominions
;
nor
doe
we
finde
in
Scripture
,
that
any
of
these
godly
Kings
did
force
the
Gibeonites
who
were
their
subjects
,
(
but
no
Israelites
)
either
to
be
circumcised
,
or
to
eat
the
Passeover
,
or
observe
any
other
Jewish
Rites
.
Onely
indeed
,
if
any
stranger
became
a
Proselyte
,
and
so
a
professour
of
that
Religion
,
not
by
constraint
,
but
of
their
owne
voluntary
inclination
and
desire
,
then
it
was
lawfull
for
the
Magistrate
to
force
such
to
observe
the
Jewish
Ceremonies
,
Exod.
12.48
.
because
then
the
neglect
thereof
,
was
an
act
of
profanenesse
in
such
(
as
well
as
in
the
Jewes
)
which
is
directly
of
Politicall
Cognizance
,
and
pertaines
to
the
Magistrate
both
to
judge
and
punish
.
But
in
regard
the
inward
satisfaction
of
conscience
concerning
these
Evangelicall
Formes
of
Worship
,
Government
,
and
Discipline
,
is
that
alone
which
doth
naturalize
these
supernaturall
duties
,
and
thereby
quarter
them
in
praedicamento
Regalium
,
and
transforme
them
into
matters
of
Politicall
Cognizance
.
And
the
inward
dissatisfaction
of
conscience
that
which
impedeth
their
naturalization
,
and
the
removall
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
Commandement
of
the
Morall
law
:
)
for
till
we
be
so
fully
satisfied
concerning
the
Religion
of
these
Evangelicall
Ceremonies
,
and
Formes
of
Worship
,
that
the
practise
thereof
may
proceed
from
faith
,
neither
can
wee
adventure
upon
the
voluntary
practise
thereof
,
or
the
Magistrate
enforce
the
same
upon
us
,
without
the
incurment
of
the
guilt
of
damnation
to
both
.
)
I
shall
therefore
referre
the
more
punctuall
discussion
of
this
point
unto
the
next
Thesis
,
which
concernes
the
omnimodò
extra-regalia
,
whereunto
it
doth
more
properly
appertaine
.
The
third
Thesis
declares
what
are
omnimodò
extra-regalia
.
Thesis
.
3.
And
this
relates
to
Internall
duties
and
matters
of
Evangelicall
faith
and
doctrine
,
which
is
this
:
No
internall
duties
prescribed
in
the
first
Commandement
of
the
Morall
Law
,
doe
either
directly
or
indirectly
fall
within
the
sphere
of
Politicall
cognizance
,
so
that
the
King
cannot
lawfully
exercise
either
his
Legislative
or
Judiciarie
power
in
matters
of
faith
and
doctrine
;
nor
by
any
positive
Lawes
and
Statutes
,
determine
what
points
shall
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
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
Cogni●●n●●
i.
e.
a●●●
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
endeavour
to
make
an
Asse
speake
by
beating
her
three
times
as
often
.
I
grant
that
corrections
and
punishments
may
be
efficacious
to
engraft
knowledge
and
beliefe
in
mens
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
prepossest
with
a
prejudicate
opinion
of
their
fond
and
superstitious
vanity
)
by
rigour
and
extremity
,
would
be
an
absurdity
no
lesse
ridiculous
,
then
to
endeavour
to
make
an
Asse
speak
,
by
beating
her
three
times
with
a
staffe
.
In
regard
nature
doth
afford
no
more
capacity
in
men
for
the
beliefe
of
these
points
of
faith
,
then
it
doth
in
Asses
to
speake
,
or
in
stones
to
live
,
whereof
onely
God
(
who
enabled
Balaams
Asse
to
speake
)
is
able
to
raise
up
children
unto
Abraham
:
That
is
,
God
is
onely
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
onely
expect
a
blessing
from
God
to
make
them
effectuall
)
is
not
rigour
and
compulsion
,
but
meeknesse
and
perswasion
,
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
beliefe
whereof
,
is
a
supernaturall
gift
:
yet
he
ought
to
punish
all
idolatrous
formes
of
worship
,
because
the
light
of
nature
is
sufficient
to
monstrate
the
absurdnesse
and
impiety
thereof
;
as
Saint
Paul
declareth
,
Rom.
1.
where
the
worship
of
Images
is
demonstrated
to
be
a
sinne
against
the
light
of
nature
:
upon
which
ground
also
,
the
Judiciall
Lawes
of
Moses
,
(
which
are
meere
Commentaries
of
the
externall
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
forme
of
worship
practised
by
Papists
.
Sol.
There
is
a
twofold
fountaine
and
originall
of
Idolatrous
Worship
.
1.
The
will
:
when
the
errour
and
obliquity
doth
proceed
either
from
a
wicked
lewdnesse
,
or
else
from
a
perverse
and
wilfull
negligence
;
and
such
were
all
the
Idolatries
of
the
Isralites
,
because
God
himselfe
had
published
Lawes
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
errour
and
obliquity
of
the
;
the
Reformation
whereof
,
is
indeed
the
very
absolute
and
adaequate
end
of
all
punishments
,
and
of
the
exercise
of
all
Politicall
power
.
2.
The
understanding
:
when
the
errour
and
obliquity
doth
proceed
from
an
invincible
ignorance
,
and
misapprehension
of
the
Religion
of
the
duty
;
(
as
in
the
Papists
,
whose
formes
of
worship
,
(
how
Idolatrous
soever
in
the
eyes
of
Protestants
,
yet
)
in
their
owne
eyes
appeare
to
be
the
onely
service
acceptable
to
God
:
And
in
the
Gentiles
,
whose
ridiculous
and
senslesse
Idolatry
,
was
had
in
the
like
religious
and
reverent
estimation
amongst
themselves
;
)
the
punishment
of
which
Idolatry
is
no
lesse
incongruous
,
then
to
beat
a
naturall
foole
for
liking
his
owne
painted
coate
better
then
my
rich
suite
,
or
a
blinde
man
for
judging
that
to
be
white
,
which
I
that
have
eyes
can
discerne
to
be
perfectly
blacke
.
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
discerne
the
errours
of
these
Idolaters
,
as
well
as
the
mistakes
of
fooles
and
blind
men
)
yet
is
it
not
sufficient
to
doe
that
in
these
particular
men
,
who
doe
not
participate
of
such
a
perfection
of
naturall
light
and
knowledge
:
and
therefore
(
till
it
please
God
to
enlighten
their
understandings
)
it
is
as
impossible
to
cudgell
these
Idolaters
out
of
an
opinion
of
the
Religion
of
their
owne
formes
of
worship
,
or
to
make
them
beleeve
any
other
to
be
more
innocent
,
and
acceptable
unto
God
,
as
with
a
hammer
to
drive
wit
into
a
fooles
head
,
or
sight
into
a
blind
mans
eyes
.
And
therefore
(
seeing
punishments
were
never
ordained
for
the
Information
of
the
understanding
,
but
meerly
for
the
Reformation
of
the
will
;
)
it
cannot
be
just
nor
equitable
in
Magistrates
,
to
punish
the
errours
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
errour
of
their
wayes
.
And
to
warrant
this
Doctrine
,
wee
have
first
a
president
in
Saint
Pauls
owne
practise
,
in
the
conversion
of
the
Athenians
,
who
did
not
make
use
of
powder
and
bullets
,
but
of
demonstrations
and
arguments
,
to
effect
that
great
worke
of
Reformation
in
those
Idolaters
;
as
we
may
read
,
Acts
17.
Secondly
,
the
testimony
of
Claudius
Lysias
who
judged
no
accusations
concerning
these
Ceremonies
alledged
by
the
Jewes
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
condemne
their
Idolatrous
formes
of
worship
:
and
therefore
their
Idolatry
cannot
be
excused
by
the
pretence
of
an
invincible
ignorance
,
no
more
then
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
ought
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
doe
condemne
their
formes
of
worship
as
Idolatrous
,
before
they
be
punished
for
the
practise
thereof
.
Neither
againe
,
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
sinne
;
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
wayes
guilty
,
(
for
they
worship
the
same
God
in
the
Unity
of
Essence
,
and
Trinity
of
Persons
,
which
the
Protestants
doe
.
)
2.
Because
of
the
different
nature
of
the
guilt
,
(
though
the
sinne
should
be
acknowledged
to
be
the
same
in
both
,
and
the
Idolatry
punishable
in
the
Israelites
,
to
relate
to
the
formes
of
worship
of
the
true
God
,
which
is
the
onely
spece
of
Idolatry
that
can
be
charged
upon
the
Papists
.
)
For
the
Israelites
under
the
Law
,
had
set
formes
of
worship
prescribed
by
God
,
from
which
the
least
deviation
was
inexcusable
in
them
;
but
under
the
Gospell
,
those
Ceremonies
were
abrogated
,
and
all
formes
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
beleeve
those
formes
of
worship
which
they
practise
by
the
direction
of
their
Church
,
to
be
Idolatrous
:
and
therefore
their
errours
in
this
kind
,
deserve
rather
to
be
the
object
of
our
pity
,
then
our
wrath
.
Much
more
is
requisite
to
complete
this
discourse
,
concerning
the
limitation
of
the
Kings
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
onely
in
ordine
ad
aliquem
tertium
:
viz.
God
,
unto
whom
they
both
are
servants
,
and
from
whom
immediately
they
doe
both
receive
their
commissions
,
and
neither
of
them
from
other
.
For
as
the
King
hath
no
father
or
superiour
but
God
himselfe
,
in
his
Politick
and
sacred
capacity
,
(
as
we
have
already
demonstrated
)
so
neither
hath
the
Minister
in
his
Ecclesiasticall
and
sacred
capacity
,
as
Christ
himselfe
declareth
,
Mat.
23.9
.
And
therefore
,
though
the
Apostles
both
taught
and
practised
obedience
to
Magistrates
,
in
all
matters
of
Politicall
Cognizance
,
wherein
it
was
lawfull
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
Gospell
of
Christ
had
never
attained
unto
such
a
degree
of
perfection
and
maturity
,
nor
Christianity
ever
taken
root
in
the
world
,
especially
amongst
the
Jewes
;
for
the
two
prementioned
Chapters
of
Acts
4.
and
5.
and
many
other
Texts
in
the
Acts
,
doe
sufficiently
manifest
,
by
what
strict
lawes
and
commands
,
the
Jewish
Rulers
and
Magistrates
,
interdicted
the
publication
thereof
.
But
the
accurate
discussion
of
this
point
,
concerning
the
Kings
power
over
Ministers
,
in
reference
to
their
persons
,
estates
,
and
callings
,
would
swell
this
Chapter
into
a
larger
volume
,
then
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
Politicall
Cognizance
:
Secondly
,
to
matters
of
Evangelicall
Worship
,
Government
,
and
Discipline
,
which
are
onely
indirectly
,
and
ex
accidenti
of
Politicall
Cognizance
,
)
may
not
be
so
understood
,
as
if
thereby
I
should
intend
to
make
the
pretence
either
of
conscience
,
or
of
an
Ecclesiasticall
calling
,
to
be
a
sufficient
warrant
to
authorize
the
resistance
of
Secular
power
by
any
Subject
,
whether
Ecclesiasticall
or
Civill
.
For
as
the
Kings
commands
in
Metapoliticall
matters
whereunto
his
Commission
doth
not
extend
,
doe
render
him
guilty
of
sacrilegious
intrusion
upon
the
sacred
prerogatives
of
God
;
so
the
Subjects
resistance
,
and
deniall
of
a
passive
obedience
,
though
even
in
those
Metapoliticall
mattees
,
doe
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
principall
designe
is
,
to
declare
in
this
present
Chapter
,
the
due
extension
of
the
Subjects
obedience
,
and
that
it
is
their
duty
to
preferre
the
Kings
honour
before
their
owne
welfare
,
in
all
matters
of
Politicall
Cognizance
.
You
may
remember
that
in
that
ninth
Chapter
,
I
distinguished
the
adaequate
end
of
Monarchy
into
principalem
,
&
minus
principalem
.
The
principall
end
,
is
either
primus
,
which
is
Gods
Glory
,
or
à
primo
ortus
,
which
is
the
Kings
Honour
.
The
lesse
principall
end
,
is
salus
populi
.
Now
concerning
these
three
ends
of
Monarchy
,
we
must
observe
,
that
they
are
not
coordinate
,
but
subordinate
,
and
ought
all
of
them
to
have
an
influence
upon
every
Monarchicall
action
,
whether
it
proceed
from
Monarchs
or
Monarchists
;
amongst
which
three
,
the
first
and
principall
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
finall
cause
for
which
God
ordained
the
King
to
rule
and
governe
,
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
peoples
safety
,
in
order
to
his
owne
Honour
;
and
to
endeavour
both
his
owne
Honour
and
the
peoples
safety
,
in
order
to
the
Glory
of
God
.
2.
The
people
ought
to
endeavour
(
by
way
of
obedience
and
submission
)
their
owne
safety
in
order
to
the
Kings
Honour
;
and
to
endeavour
both
the
Kings
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
materiall
Objections
and
Arguments
,
which
seeme
to
disprove
it
.
2.
The
most
materiall
Grounds
and
Reasons
which
doe
confirme
it
.
3.
By
framing
Resolutions
upon
these
grounds
,
to
those
Objections
.
Indeed
the
preheminence
of
the
first
of
these
ends
(
which
is
Gods
Glory
,
)
is
not
a
point
disputable
amongst
Christians
.
But
whether
the
Kings
Honour
may
justly
claime
the
second
place
,
and
ought
to
be
preferred
before
the
peoples
safety
in
all
Monarchicall
actions
,
is
not
so
unanimously
agreed
upon
;
for
(
though
many
beleeve
that
the
Monarch
may
observe
this
method
in
his
owne
actions
,
yet
)
that
the
people
both
may
,
and
ought
to
preferre
their
owne
safety
before
the
Kings
Honour
,
is
an
opinion
that
hath
not
wanted
store
of
Patrons
in
these
times
:
And
the
principall
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
adaequate
Law
of
God
)
doth
receive
diverse
denominations
,
from
the
diverse
limitations
of
the
same
,
unto
diverse
objects
:
as
,
First
,
that
part
of
his
will
which
concerneth
Angels
,
is
termed
the
law
of
Angels
.
Secondly
,
that
which
concerneth
men
,
(
I
meane
in
their
naturall
duty
towards
God
and
their
neighbour
;
)
(
for
man
never
received
Law
,
but
that
before
his
Redemption
,
and
those
Lawes
which
relate
to
Redemption
,
are
not
properly
naturall
,
but
supernaturall
Lawes
)
is
termed
the
Law
of
Nature
,
(
i.
e.
humane
,
)
or
the
Law
of
the
rationall
nature
.
Thirdly
,
that
part
of
Gods
will
which
concerneth
naturall
Agents
,
is
termed
the
Law
of
Nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Law
of
the
corporeall
Nature
.
Againe
,
this
second
sort
of
Law
,
(
which
is
the
Law
of
humane
or
rationall
Nature
,
and
is
grounded
upon
the
will
of
God
concerning
mankind
,
)
is
divided
by
Christ
himselfe
into
two
parts
,
which
he
termes
two
Commandements
,
Mat.
22.27
.
Which
two
are
differenced
by
two
different
Objects
,
and
two
different
sorts
of
love
required
of
us
,
for
the
due
performance
of
our
different
duties
,
unto
these
two
different
Objects
.
The
first
Commandement
relates
to
God
,
whom
we
must
love
above
our selves
,
and
all
that
we
call
ours
;
for
God
doth
not
allow
any
man
to
value
,
either
life
,
limbe
,
liberty
,
or
estate
,
above
himselfe
,
Mat.
10.37
,
39.
Luke
14.33
.
Marke
8.35
.
and
of
this
nature
are
all
the
particular
Commandements
of
the
first
Table
,
which
are
comprehended
under
this
generall
and
great
Commandement
;
the
duties
whereof
are
grounded
upon
a
love
exceeding
the
love
of
our selves
.
The
second
Commandement
relates
unto
our
Neighbour
;
whom
wee
are
not
obliged
to
love
either
above
our selves
,
or
equally
with
our selves
,
but
onely
like
our selves
;
so
that
the
love
of
our selves
in
this
second
part
of
the
Law
of
Nature
,
is
allowed
the
first
place
;
and
wee
may
lawfully
value
our
owne
life
,
limbs
,
estates
,
and
liberties
,
above
our
neighbours
,
and
preferre
the
indempnity
of
our selves
,
before
the
indempnity
of
our
neighbour
,
in
each
of
these
severall
respects
,
(
when
they
chance
to
come
in
competition
.
)
And
therefore
no
Law
,
either
of
God
or
man
,
doth
make
homicide
capitall
,
(
no
nor
culpable
)
where
it
is
necessitated
se
defendendo
.
And
of
this
nature
are
all
the
particular
Commandements
of
the
second
Table
,
which
Christs
exposition
comprehends
under
this
second
generall
Commandement
,
(
Thou
shalt
love
thy
neighbour
as
thy selfe
)
the
duties
whereof
are
grounded
upon
a
love
(
not
exceeding
,
but
)
inferiour
unto
the
love
of
our selves
.
Now
the
Kings
Honour
being
grounded
upon
the
fifth
Commandement
,
(
which
they
take
pro
concesse
to
be
a
Precept
of
the
second
Table
)
and
therefore
grounded
upon
a
love
which
must
not
exceed
the
love
of
our selves
;
the
people
are
obliged
by
the
Law
of
God
and
Nature
,
(
in
all
their
duties
towards
the
King
,
)
in
the
first
place
to
looke
upon
their
owne
safety
;
and
by
consequence
,
the
Kings
Honour
is
(
not
a
superiour
,
but
)
a
subordinate
end
to
salus
populi
;
so
that
the
people
may
resist
,
yea
and
kill
the
King
also
,
if
they
be
necessitated
se
defendendo
.
Argum.
2
A
second
Argument
which
they
urge
for
a
further
confirmation
of
this
,
is
the
instance
of
a
Generall
or
Governour
of
a
city
,
who
(
though
his
Commission
be
never
so
large
,
extending
to
life
,
liberty
,
and
estate
,
yet
)
if
he
shall
(
contrary
to
his
trust
reposed
in
him
for
defence
of
that
city
)
turne
the
Canon
against
the
city
to
destroy
it
,
may
lawfully
be
resisted
by
the
city
and
Souldiery
,
(
and
that
by
armes
and
violence
)
as
a
traitour
to
his
trust
:
and
therefore
if
the
King
shall
breake
the
trust
reposed
in
him
by
God
,
the
people
may
(
like
this
city
and
souldiery
)
lawfully
resist
him
as
a
a
traitour
to
his
trust
,
and
provide
for
their
owne
safety
before
his
honour
.
Argum.
3
Lastly
,
they
alledge
out
of
Scripture
,
severall
instances
of
Kings
that
have
beene
resisted
by
the
people
,
in
order
to
their
owne
safety
;
wherein
the
actions
of
the
people
have
beene
sometimes
expresly
approved
by
God
;
as
in
the
deposition
of
Rehoboam
from
his
dominion
over
the
ten
Tribes
,
1
King
.
12.24
.
And
sometimes
countenanced
by
holy
men
of
God
,
which
themselves
have
been
the
principall
actors
therein
:
(
as
David
in
the
defence
of
himselfe
from
the
rage
and
fury
of
Saul
,
1
Sam.
22.1
,
2.
and
Chap.
23.7
,
8.
And
Elisha
in
his
advise
to
the
Elders
,
to
resist
the
messengers
sent
by
King
Jehoram
,
to
take
away
his
head
,
2
King
.
6.32
.
)
and
yet
neither
of
them
reproved
by
God
for
preferring
their
owne
safety
,
before
their
obedience
to
the
Kings
commands
:
And
therefore
the
Subjects
may
provide
for
,
and
regard
their
owne
safety
,
rather
then
his
Honour
.
That
Doctrine
which
I
shall
here
premise
,
as
a
ground
for
the
solution
of
these
Arguments
,
and
to
evidence
the
preheminence
of
the
Kings
Honour
above
the
peoples
welfare
,
is
such
a
principle
in
Divinity
,
as
I
presume
will
(
prima
facie
)
hazzard
the
repute
of
a
Paradox
,
being
directly
opposite
to
the
opinions
of
all
Christian
Authors
who
write
of
the
Morall
Law
;
who
distinguishing
the
Ten
Commandements
into
two
Tables
(
according
to
Christs
rule
,
Mat.
22.37
.
)
doe
generally
conclude
the
fift
Commandement
,
(
prescribing
honour
to
parents
)
to
be
a
Commandement
of
the
second
Table
,
which
containeth
our
duty
towards
our
neighbour
;
as
if
Kings
and
parents
related
to
their
Subjects
and
children
,
as
neighbours
,
and
not
as
Gods
.
And
that
the
duties
therefore
to
be
performed
to
Kings
and
parents
,
are
grounded
onely
upon
such
a
love
,
which
must
not
exceed
the
love
of
our selves
:
which
being
granted
for
truth
,
the
Argument
taken
from
the
Law
of
Nature
,
to
prove
the
preheminence
of
the
peoples
welfare
above
the
Kings
Honour
,
(
and
thereby
to
legitimate
the
resistance
of
Kings
,
as
well
as
of
any
other
men
,
when
the
people
doe
judge
their
commands
to
be
destructive
to
their
owne
safety
and
welfare
,
)
is
altogether
unanswerable
.
For
Christ
in
that
prementioned
division
of
the
Morall
Law
,
Mat.
22.37
.
makes
but
two
objects
of
mans
duty
;
one
superiour
,
whom
wee
are
obliged
to
love
and
respect
above
our selves
,
and
that
is
God
:
another
inferiour
object
,
whom
wee
are
obliged
to
respect
onely
as
our selves
;
that
is
,
in
the
respect
of
the
degrees
of
extension
of
our
love
equally
to
our selves
;
(
for
wee
must
have
a
regard
unto
our
neighbour
,
in
his
person
,
and
life
,
chastity
,
goods
,
and
good
name
,
as
well
as
our
owne
:
)
but
yet
we
are
not
obliged
to
an
equality
,
in
reference
to
the
degrees
of
the
intension
of
our
love
to
our
neighbour
in
any
of
these
particulars
;
for
we
may
,
and
ought
to
love
and
respect
our
own
life
,
goods
,
and
good
name
,
above
our
neighbours
:
so
that
every
man
is
set
in
the
middle
betweene
these
two
objects
;
to
the
one
hee
lookes
upward
as
an
object
above
him
,
to
the
other
downeward
,
as
an
object
below
him
:
So
that
if
Kings
and
parents
relate
to
us
only
as
neighbours
,
and
not
as
Gods
,
(
for
there
is
no
other
third
object
of
mans
duty
,
)
then
they
are
not
our
superiours
but
inferiours
;
nor
may
we
respect
their
persons
,
goods
,
or
good
name
,
above
our
owne
,
as
things
sacred
;
but
beneath
,
and
after
our
owne
,
and
so
to
preserve
our
owne
,
may
destroy
theirs
:
which
Doctrine
doth
plainly
legitimate
rebellion
by
the
Law
of
Nature
.
And
therefore
,
to
prevent
both
this
,
and
many
other
dangerous
and
damnable
inferences
,
which
may
be
deduced
from
this
fundamental
errour
,
(
placing
this
fift
Commandement
under
a
wrong
genus
of
the
Morall
Law
,
and
thereby
putting
a
wrong
construction
upon
all
the
duties
therein
prescribed
;
)
I
shall
endeavour
to
rectifie
this
Epidemicall
errour
,
by
twelve
Reasons
or
Arguments
,
demonstrating
this
fift
Commandement
,
to
be
a
Precept
,
not
of
the
second
,
but
of
the
first
Table
of
the
Morall
Law
.
Whereof
,
The
first
foure
doe
conclude
the
Negative
part
,
that
it
is
not
a
Precept
of
the
second
Table
.
The
latter
eight
the
Affirmative
part
,
that
it
is
a
Precept
of
the
first
Table
.
The
Negative
part
,
that
it
is
no
Precept
of
the
second
Table
,
appeares
,
1.
By
Saint
Pauls
exposition
of
that
lesser
Commandement
,
whereby
Christ
divides
the
second
Table
from
the
first
;
viz.
(
Thou
shalt
love
thy
neighbour
as
thy selfe
,
)
under
which
Commandement
(
saith
the
Apostle
)
are
comprehended
all
the
Precepts
of
the
second
Table
,
relating
to
our
neighbour
;
and
particularizing
them
,
mentions
onely
the
last
five
,
Rom.
13.9
.
Ob.
You
will
say
,
though
he
specifie
no
other
but
the
five
last
Precepts
of
the
Decalogue
,
yet
he
intimateth
in
that
verse
,
that
some
other
Commandement
is
also
comprehended
in
this
saying
,
Thou
shalt
love
thy
neighbour
as
thy selfe
;
which
other
Commandement
must
needs
be
this
,
of
obedience
to
parents
.
Sol.
By
other
Commandement
,
the
Apostle
doth
not
mean
any
of
the
other
five
which
are
specifically
distinct
from
these
five
,
but
other
particular
branches
of
these
five
Negative
Commandements
of
the
second
Table
,
each
of
which
comprehends
many
particulars
under
them
:
and
that
hee
doth
not
thereby
understand
this
fift
Commandement
,
which
is
an
Affirmative
Precept
,
is
manifest
from
the
Reason
alledged
by
the
Apostle
in
the
subsequent
verse
;
shewing
why
,
and
how
this
love
of
our
neighbour
is
the
fulfilling
of
the
Law
of
the
second
Table
:
For
(
saith
he
)
love
worketh
no
ill
to
his
neighbour
;
therefore
is
love
the
fulfilling
of
the
Law
,
Ver.
10.
Where
you
may
observe
,
that
all
the
duties
of
the
second
Table
relating
to
our
neighbour
,
are
grounded
primarily
upon
the
Negative
effects
of
our
love
,
which
is
the
not
doing
ill
to
our
neighbour
;
(
for
not
our
neighbour
,
but
our selves
,
are
the
immediate
object
of
the
positive
effects
of
our
love
,
)
and
so
the
Precepts
are
all
exprest
by
way
of
negation
.
But
the
duties
of
the
fift
Commandement
are
of
a
different
nature
,
and
consists
primarily
in
the
positive
effects
of
our
love
;
and
therefore
this
Precept
is
exprest
by
way
of
affirmation
,
both
in
the
Decalogue
,
Exod.
20.
and
by
Saint
Paul
in
the
first
verse
of
this
Chapter
.
For
first
he
commands
us
to
submit
our selves
to
higher
Powers
,
(
that
is
,
to
perform
and
execute
their
commands
,
when
they
are
not
contrary
to
Gods
Precepts
,
)
and
this
is
the
immediate
and
primary
duty
of
this
fift
Commandement
:
and
in
the
next
verse
hee
prohibits
all
resistance
,
(
though
their
commands
be
such
as
we
judge
to
be
contrary
to
Gods
Precepts
,
)
and
this
is
the
consequentiall
and
secondarie
duty
of
the
same
Commandement
.
A
second
Reason
why
this
fift
Commandement
cannot
be
a
precept
of
the
second
Table
,
is
,
because
such
a
Commandement
would
be
superfluous
in
the
second
Table
;
for
if
the
honour
and
obedience
due
to
Kings
and
parents
,
were
duties
of
the
second
Table
,
then
they
should
be
grounded
upon
such
a
love
as
is
inferiour
unto
,
and
to
be
measured
by
the
love
of
our selves
;
and
wee
should
yeeld
our
obedience
and
submission
to
their
commands
onely
,
when
we
judged
them
to
conduce
unto
our
own
good
and
benefit
;
whereupon
it
would
follow
,
that
the
honour
due
to
Kings
and
parents
should
be
no
other
,
then
what
is
due
to
our
friend
,
or
servant
,
or
any
other
neighbour
:
(
for
nature
teacheth
us
to
obey
and
execute
their
commands
,
when
we
conceive
them
to
conduce
unto
our
owne
advantage
,
)
and
so
this
fift
Commandement
should
be
altogether
superfluous
:
And
therefore
cannot
be
a
Precept
of
the
second
Table
.
The
third
reason
why
this
fift
Commandement
cannot
be
a
Precept
of
the
second
Table
,
is
,
because
God
doth
not
permit
us
to
accuse
or
testifie
against
our
parents
upon
any
occasion
,
no
not
in
case
of
Idolatry
;
wherein
wee
were
not
to
pity
or
spare
any
neighbour
,
how
neare
and
dear
soever
they
were
unto
us
;
whether
it
were
brother
,
childe
,
wife
,
or
friend
;
but
were
to
accuse
them
,
and
testifie
against
them
,
and
to
execute
the
sentence
of
death
upon
them
,
with
our
owne
hands
,
Deut.
13.6
,
7
,
8
,
9
,
10.
yea
,
if
it
were
a
whole
city
that
were
guilty
of
this
sinne
,
it
was
to
be
destroyed
,
Ver.
15.
Yet
in
this
strict
charge
concerning
Idolatrous
neighbours
,
of
so
neere
relation
,
the
Text
doth
not
mention
any
man
or
woman
,
who
hath
the
relation
of
a
father
or
mother
to
us
;
thereby
differencing
them
from
all
neighbours
whatsoever
.
And
Solomons
exposition
of
this
fift
Commandement
,
makes
this
more
cleare
and
evident
,
Eccles.
10.20
.
where
he
extends
the
honour
and
reverence
due
to
Kings
,
unto
the
very
thoughts
and
imaginations
of
the
heart
,
(
notwithstanding
they
were
both
Fooles
,
Tyrants
,
and
Idolaters
,
)
(
for
when
Solomon
prohibited
the
cursing
of
the
King
,
yea
even
in
the
thought
;
he
was
not
ignorant
that
Saul
had
beene
a
Tyrant
,
himselfe
an
Idolater
,
and
that
his
sonne
Rehoboam
,
who
should
succeed
him
,
was
a
Fool.
)
But
it
was
never
prohibited
to
speake
,
or
think
evill
of
any
friend
or
neighbour
,
who
was
guilty
of
these
crimes
;
nay
,
we
are
commanded
to
accuse
them
of
evill
.
Ob.
You
will
say
,
What
?
must
men
then
thinke
and
beleeve
manifest
lies
?
Must
we
neither
say
nor
thinke
that
those
Kings
are
evill
and
wicked
,
which
manifest
themselves
to
be
such
in
all
their
actions
;
such
as
Jeroboam
,
Ahab
,
Manasses
,
Nebuchadnezzar
,
whom
the
Scriptures
record
for
most
infamous
and
notorious
sinners
:
and
may
not
we
speake
or
thinke
that
,
for
which
we
have
the
warrant
of
Scripture
?
Sol.
Kings
,
in
reference
to
their
duty
towards
God
,
may
be
more
wicked
then
any
other
men
,
because
they
may
offend
in
a
double
capacity
;
1.
In
their
naturall
,
as
men
,
and
professores
fidei
,
by
transgressing
of
Gods
Commandements
,
which
doe
oblige
them
equally
,
as
they
do
other
men
.
2.
In
their
Politick
,
as
Gods
Deputies
,
and
propugnatores
fidei
,
by
breach
of
that
trust
which
God
hath
reposed
in
them
,
for
ruling
and
judging
of
the
people
committed
to
their
care
and
protection
,
according
to
Justice
and
Equity
.
But
in
reference
to
their
duty
towards
us
,
(
though
themselves
may
be
wicked
,
yet
)
they
cannot
doe
wicked
things
,
(
as
I
shewed
in
the
last
Chapter
,
)
that
is
,
they
cannot
inflict
any
thing
upon
us
,
but
that
which
God
hath
decreed
to
fall
upon
us
for
our
sinnes
;
as
the
Holy
Ghost
testifieth
of
Pilates
sentence
against
Christ
,
Acts
4.
so
that
the
evill
which
they
doe
to
us
,
is
just
in
respect
of
us
,
though
it
be
never
so
unjustly
executed
by
them
.
So
that
the
words
of
Solomon
are
to
be
understood
onely
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
thinke
them
evill
or
unjust
to
us
;
for
the
Judgement
is
not
theirs
but
Gods
,
Prov.
26.29
.
who
cannot
be
unjust
.
And
if
we
looke
in
Esay
3.
you
shall
finde
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
owne
selfe
;
and
to
demonstrate
,
that
all
Kings
act
by
his
immediate
direction
,
he
hath
made
the
decrees
and
ordinances
of
Heathen
Kings
subservient
to
his
glory
,
and
his
peoples
good
,
not
onely
on
accidenti
,
by
his
providence
,
but
ex
proposito
,
in
their
owne
purposes
;
as
is
apparent
in
the
decrees
of
Cyrus
and
Darius
,
to
build
the
Temple
of
God
,
whom
they
knew
not
;
and
of
Nebuchadnezzar
,
to
honour
his
name
:
all
which
three
were
meere
Heathens
.
The
fourth
and
last
Reason
why
this
fift
Commandement
cannot
be
a
Precept
of
the
second
Table
,
is
,
because
it
doth
not
enjoyne
such
a
retaliation
of
love
,
as
every
Commandement
of
the
second
Table
doth
;
for
every
Commandement
of
the
second
Table
,
doth
enjoyne
our
neighbour
to
returne
the
like
respects
and
measure
of
love
to
us
,
as
we
doe
give
to
him
:
but
this
fift
Commandement
doth
not
enjoyne
our
parents
to
honour
and
reverence
us
,
as
we
are
bound
thereby
to
honour
and
reverence
them
;
therefore
it
cannot
be
a
Commandement
of
the
second
Table
.
And
if
you
doe
observe
it
,
you
shall
finde
this
rule
of
Retaliation
to
be
a
perfect
note
of
difference
betweene
the
duties
of
the
first
,
and
of
the
second
Table
;
for
no
duty
of
the
first
Table
doth
oblige
God
to
returne
the
same
respects
to
us
,
which
we
are
obliged
to
exhibite
to
him
,
for
wee
are
bound
to
worship
him
,
and
love
him
above
all
,
and
to
expresse
this
love
in
every
faculty
both
of
soule
and
body
:
but
God
is
not
obliged
to
worship
us
,
nor
to
love
us
after
such
a
manner
;
but
our
neighbour
is
obliged
to
returne
the
same
measure
of
love
to
us
,
which
wee
are
bound
to
exhibite
unto
him
,
either
in
his
body
,
goods
,
or
good
name
.
I
confesse
indeed
that
parents
are
engaged
to
performe
duties
to
their
children
,
as
well
as
children
are
to
parents
;
but
those
are
onely
such
paternall
duties
of
protection
and
provision
,
as
God
himselfe
is
also
obliged
to
performe
unto
his
dutifull
children
,
by
his
Covenant
for
conferring
blessings
upon
them
,
when
they
truely
honour
him
,
Deut.
28.
and
29.
for
performance
of
the
externall
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
Commandement
,
but
are
enjoyned
onely
in
that
generall
Covenant
betweene
God
and
his
people
;
who
therefore
doth
make
Kings
and
parents
indulgent
to
subjects
and
children
,
whereby
to
expresse
his
care
for
performance
upon
his
part
,
when
Subjects
and
children
are
obedient
unto
God
and
his
Deputies
,
and
thereby
carefull
to
performe
upon
their
part
.
The
Reasons
concluding
the
Affirmative
part
,
that
this
fift
Commandement
is
a
Precept
of
the
first
Table
,
are
eight
.
The
first
is
grounded
upon
our
Saviours
answer
to
the
young
man
,
Mat.
19.18
.
Marke
10.17
.
Luke
18.20
.
In
all
which
places
,
this
Precept
,
Honour
thy
father
and
thy
mother
,
is
intended
by
Christ
to
enjoyne
all
the
duties
of
the
first
Table
of
the
Morall
Law
;
for
God
you
know
is
often
in
Scripture
stiled
Father
:
as
in
Mat.
6.
wee
finde
him
stiled
Father
twelve
times
,
but
we
never
finde
him
stiled
Neighbour
in
all
the
Scripture
;
for
to
love
God
but
in
the
same
manner
which
wee
are
bound
to
love
our
neighbour
,
(
that
is
,
like
our selves
,
)
were
selfe
Idolatry
.
And
besides
our
duty
to
God
is
oftentimes
enjoyned
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
doe
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
,
then
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
Commandement
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
.
1●0
.
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
onely
God
,
whose
essence
life
,
and
being
is
,
and
therefore
communicable
onely
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
enjoynes
them
,
must
be
a
Precept
of
the
same
Table
.
The
third
Reason
,
(
as
likewise
all
the
five
following
,
alledged
by
Saint
Paul
,
Rom.
13.
for
motives
to
perswade
submission
to
higher
Powers
,
(
every
one
of
which
Reasons
,
doe
demonstrate
Kings
and
Magistrates
(
who
are
Politick
parents
)
to
have
the
relation
of
Gods
unto
the
people
)
is
taken
from
the
Author
of
the
Kings
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
himselfe
acknowledged
to
flow
from
that
sacred
fountaine
,
John
19.11
.
upon
which
ground
,
the
King
in
the
exercise
of
his
power
,
is
alwayes
stiled
the
Minister
of
God
Ver.
4.
yea
,
and
oftentimes
also
a
very
God
;
as
,
Psal.
82.6
.
And
Moses
is
stiled
Aarons
God
,
Exod.
4.16
.
And
of
these
Gods
Saint
Paul
meant
,
when
he
affirmed
many
Gods
to
be
in
earth
,
1
Cor.
8.8
.
Now
in
regard
the
King
doth
represent
the
person
of
God
,
he
is
to
be
honoured
,
not
according
to
what
he
is
in
himselfe
,
and
in
his
naturall
capacity
(
that
is
,
as
a
man
)
but
according
to
what
the
person
is
whom
hee
represents
,
and
that
is
God
.
For
you
know
the
respects
which
we
exhibite
to
the
Mayor
of
a
towne
,
(
which
happily
may
be
a
Cobler
)
are
not
proportioned
according
to
the
worth
and
honour
of
that
Cobler
,
but
according
to
the
worth
and
honour
of
the
King
whom
he
represents
:
and
therefore
within
those
limits
(
where
that
Cobler
doth
represent
this
Majesty
,
and
exercise
this
power
derived
from
the
King
,
)
he
is
in
all
respects
preferred
above
all
other
men
of
what
quality
soever
,
(
though
Knights
or
Lords
,
)
and
therefore
our
duties
to
the
King
,
cannot
relate
to
him
in
his
naturall
capacity
,
as
a
man
;
but
in
his
Politick
,
as
he
represents
the
person
of
God
;
and
by
consequence
this
fift
Commandement
must
be
a
Precept
of
the
first
Table
.
Some
Jewish
Writers
upon
this
very
ground
and
reason
,
do
concurre
in
this
opinion
,
that
this
fift
Commandement
pertaineth
to
the
first
Table
;
because
Kings
are
stiled
Gods
,
Psal.
82.
and
Ministers
of
God
:
whereunto
that
learned
and
reverend
Divine
[
](A86678-e46910-b)*
*
In
his
Tract
upon
the
Morall
Law
.
p.
105.
Bishop
Andrewes
,
returneth
this
answer
,
That
not
onely
superiours
,
but
also
inferiours
are
included
in
that
Commandement
,
which
excludes
it
from
the
first
Table
:
But
with
reverence
to
his
great
learning
,
and
humble
submission
to
better
reason
,
I
cannot
in
this
particular
captivate
my
assent
either
to
his
answer
,
opinion
,
or
reason
;
for
if
that
were
sufficient
to
seclude
the
fift
,
the
same
reason
would
exclude
also
the
fourth
Commandement
out
of
the
first
Table
;
because
both
son
,
and
daughter
,
and
maid
,
and
man-servant
;
yea
,
even
oxe
and
asse
also
,
are
therein
expresly
mentioned
.
But
that
which
distinguisheth
the
two
Tables
,
is
the
object
of
the
duty
to
whom
it
is
to
be
performed
,
and
not
the
subject
who
is
to
performe
it
.
And
wee
doe
not
finde
that
the
duties
of
the
fift
Commandement
are
to
be
performed
to
any
inferiours
,
but
onely
to
superiours
.
And
besides
,
this
judicious
Divine
himselfe
(
who
is
deservedly
honoured
,
both
for
piety
and
knowledge
)
(
although
he
dissent
from
this
opinion
,
and
in
his
division
of
the
Commandements
,
doth
make
this
fift
Commandement
a
Precept
of
the
second
Table
;
yet
)
in
that
Argument
which
he
alledgeth
to
perswade
the
sincerity
of
submission
and
obedience
to
Princes
,
he
proves
it
directly
to
be
a
Precept
of
the
first
.
It
pleased
God
(
[
](A86678-e46940-b)a
a
In
his
exposition
of
the
fift
Commandement
.
saith
hee
)
to
give
this
Commandement
roome
before
our
goods
,
yea
,
before
our
life
,
to
shew
that
obedience
to
Princes
,
must
be
preferred
before
either
our
estate
or
life
:
Now
if
Princes
must
be
dearer
to
us
then
our selves
,
how
can
they
have
the
relation
of
neighbours
,
upon
whom
the
law
of
God
doth
not
enjoyne
us
to
set
any
such
estimate
?
The
fourth
reason
is
taken
from
the
nature
of
the
sinne
which
is
the
breach
and
transgression
of
this
Commandement
,
which
is
a
sinne
immediately
against
God
;
For
he
that
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
Ver.
2.
and
therefore
Rebellion
against
the
Prince
,
is
termed
a
Rebellion
against
God
;
as
appeares
,
Numb
.
14.2
,
3
,
4.
where
the
Lord
doth
threaten
the
punishment
of
the
peoples
Rebellion
,
upon
the
report
of
the
ten
spies
;
not
as
a
sinne
against
Moses
,
but
against
himselfe
.
And
so
likewise
the
Rebellion
of
Korah
is
tearmed
a
Rebellion
,
not
against
Moses
,
but
against
God
,
Numb
.
27.3
.
And
Christ
saith
,
those
that
despise
his
Messengers
,
despise
him
,
Luke
11.16
.
And
the
Prodigall
acknowledgeth
his
disobedience
to
his
father
,
to
be
a
sinne
,
first
against
heaven
,
Luke
15.
And
Saint
Paul
saith
,
that
he
that
despised
the
Apostles
,
despised
not
man
but
God
,
1
Thes.
4.8
.
because
their
calling
was
Gods
ordinance
,
as
also
the
Kings
is
.
And
this
was
the
ground
of
Gamaliels
Argument
,
whereby
he
disswaded
the
Councell
from
using
violence
to
the
Apostles
;
because
if
their
power
were
from
God
,
in
fighting
against
the
Apostles
,
they
should
fight
against
God
,
Acts
5.
And
therefore
the
transgression
of
this
Commandement
,
being
a
sinne
properly
against
God
,
as
the
immediate
object
;
this
fift
Commandement
must
needs
be
it
Precept
of
the
first
Table
.
The
fift
Reason
is
taken
from
the
nature
of
the
punishment
due
to
the
sinnes
against
this
fift
Commandement
,
and
that
is
damnation
,
Rom.
13.2
.
which
is
Saint
Pauls
third
motive
to
obedience
;
for
that
punishment
is
generally
due
to
all
the
sins
against
the
first
Table
,
but
not
to
all
the
sins
against
the
second
:
For
by
damnation
here
in
this
Text
,
the
Apostle
must
needs
understand
the
punishment
of
temporall
death
,
which
the
Judiciall
Law
ordained
to
be
inflicted
for
every
trespasse
against
God
,
and
the
offences
against
the
law
of
the
first
Table
;
which
were
judged
(
not
according
to
the
dammage
which
ensued
upon
the
offence
,
like
the
offences
against
our
neighbour
,
where
a
man
was
to
loose
eye
for
eye
,
tooth
for
tooth
,
and
the
like
;
but
)
according
to
the
quality
of
the
person
,
against
whom
they
were
committed
;
for
he
that
transgrest
the
fourth
Commandement
,
by
gathering
onely
a
few
sticks
,
was
commanded
to
be
stoned
to
death
,
Levit.
24.15
.
And
hee
that
blasphemed
or
cursed
God
,
was
to
die
the
death
,
Numb
.
15.35
.
Now
all
transgressions
against
our
parents
were
to
be
punished
after
the
same
manner
,
and
not
according
to
the
dammage
which
ensued
;
for
he
that
did
smite
his
father
or
mother
,
was
to
be
put
to
death
,
though
no
dammage
ensued
,
Exod.
21.15
.
Nay
,
if
he
did
but
curse
them
,
he
was
to
suffer
death
,
Ver.
17.
which
punishments
were
not
due
by
the
Law
,
for
any
such
offences
against
our
neighbour
,
but
onely
against
God
,
and
sinnes
of
the
first
Table
;
and
therefore
this
fift
Commandement
must
be
a
Precept
of
the
first
Table
.
And
the
reason
why
I
doe
judge
this
damnation
to
be
meant
of
a
temporall
punishment
,
which
is
inflicted
by
the
Magistrate
,
and
not
of
eternall
,
which
is
inflicted
by
God
;
is
,
because
in
reference
to
Gods
eternall
punishments
,
all
sinnes
are
alike
damnable
and
punishable
with
eternall
damnation
;
and
so
Saint
Pauls
reason
should
not
be
any
motive
more
proper
to
perswade
this
duty
then
any
other
;
but
in
reference
to
temporall
punishments
inflicted
by
the
Magistrate
,
the
sinnes
onely
against
God
and
the
first
Table
,
are
made
generally
and
universally
capitall
by
the
Law
of
Moses
,
and
the
same
were
also
made
capitall
by
the
lawes
of
other
Nations
;
for
mens
words
against
the
King
,
may
render
them
guilty
of
treason
,
and
so
of
death
,
which
mens
words
against
their
neighbours
doe
not
doe
.
The
sixt
reason
is
grounded
upon
those
acts
,
which
are
said
to
be
the
duties
of
the
King
,
which
are
to
revenge
and
recompence
,
Ver.
3
,
4.
which
is
Saint
Pauls
fourth
motive
to
obedience
.
The
Argument
is
this
,
To
whomsoever
the
power
of
vengeance
and
recompence
pertaineth
,
he
is
a
God
;
for
God
himselfe
affirmeth
those
prerogatives
to
be
peculiar
to
himselfe
,
Deut.
22.35
,
36.
But
both
these
prerogatives
pertaine
unto
the
King
,
as
Saint
Paul
affirmeth
in
this
Text
;
ergo
,
Kings
are
Gods
,
and
by
consequence
the
fift
Commandement
which
prescribeth
our
duty
to
them
,
must
be
a
Precept
of
the
first
Table
.
The
seventh
Reason
is
grounded
upon
the
nature
of
that
obligation
,
which
the
commands
of
Kings
doe
impose
upon
their
Subjects
,
which
binde
the
conscience
,
Ver.
5.
which
is
Saint
Pauls
fift
motive
to
obedience
.
Wherefore
ye
must
needs
be
subject
,
not
onely
for
wrath
,
but
also
for
conscience
sake
.
Which
reason
Saint
Peter
alledgeth
also
,
to
perswade
this
kind
of
submission
to
Kings
,
1
Pet.
2.13
.
Submit
your selves
for
the
Lords
sake
,
because
the
submission
is
not
to
man
but
to
God
,
Ephes.
6.7
.
whose
Majesty
and
Authority
the
King
doth
represent
:
and
in
the
latter
part
of
this
second
Chapter
,
Saint
Peter
presseth
this
kind
of
submission
,
for
conscience
sake
,
and
the
Lords
sake
,
by
Christs
example
,
who
needed
not
to
have
submitted
to
Pilate
or
the
Jewes
for
wrath
,
(
for
he
was
able
to
overthrow
them
all
with
a
blast
of
the
breath
of
his
mouth
,
as
he
did
the
officers
,
John
18.6
.
and
shall
doe
Antichrist
at
the
last
day
,
2
Thes.
2.
Or
to
have
obtained
twelve
legions
of
Angels
from
his
Father
for
that
purpose
,
Mat.
26.53
.
whereof
one
single
Angell
was
able
to
destroy
185000.
Assyrians
in
one
night
;
)
but
yet
to
honour
the
Substitute
and
Deputy
of
his
Father
,
he
submitted
to
their
power
,
knowing
it
was
his
Fathers
will
,
and
that
the
judgement
was
not
theirs
but
Gods
,
Acts
4.28
.
which
is
the
ground
of
Nazianzens
advise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
must
submit
to
good
Kings
,
as
to
the
Lord
himselfe
;
to
bad
Kings
,
for
the
Lords
sake
.
Upon
which
grounds
it
is
easie
to
prove
the
King
to
have
the
relation
of
a
God
to
his
subjects
.
For
he
that
can
command
the
conscience
,
is
a
God
;
but
the
commands
of
the
King
doe
oblige
the
conscience
,
(
i.
e.
in
licitis
&
politicis
,
whereunto
his
Commission
doth
extend
,
)
and
therefore
,
in
reference
to
all
those
matters
,
the
King
is
a
God
to
his
Subjects
:
And
by
consequence
this
fift
Commandement
prescribing
the
Subjects
duty
,
must
be
a
Precept
of
the
first
Table
.
The
eight
and
last
Reason
is
taken
from
the
nature
of
those
acts
,
whereby
Subjects
ought
to
expresse
their
obedience
to
Kings
,
Ver.
6
,
7.
which
is
Saint
Pauls
fixt
motive
to
obedience
;
which
acts
doe
referre
either
unto
the
Kings
power
,
or
else
to
his
maintenance
.
1.
The
acts
of
obedience
relating
to
power
,
are
Feare
and
Honour
,
which
are
due
onely
to
God
,
Deut.
6.13
.
Mat.
4.10
.
Mal.
1.6
.
But
Saint
Paul
commandeth
us
to
performe
these
duties
unto
the
King
in
this
Text
,
(
to
which
Solomon
addeth
another
precept
,
Prov.
24.21
.
My
sonne
feare
God
and
the
King
.
And
David
likewise
commanded
the
people
to
worship
God
and
King
Solomon
,
1
Chron.
29.20
.
so
that
God
and
the
King
are
made
a
joynt
object
of
these
duties
which
are
peculiar
to
God
;
)
ergo
,
the
King
must
supply
the
place
of
God
in
reference
to
his
Subjects
;
and
by
consequence
,
the
fift
Commandement
must
be
a
Precept
of
the
first
Table
.
Ob.
Christ
forbids
us
to
feare
them
that
can
kill
the
body
onely
,
but
cannot
kill
the
soule
,
Mat.
10.28
.
but
Kings
can
onely
kill
the
body
and
not
the
soule
;
ergo
,
wee
may
not
feare
Kings
.
Sol.
That
command
of
Christs
is
not
Positive
but
Comparative
,
(
as
appeares
in
the
Text
)
and
onely
prohibits
us
to
feare
the
King
more
then
God
.
Repl.
Then
when
the
Kings
commands
are
contrary
to
Gods
,
we
may
resist
.
Sol.
We
may
resist
his
commands
,
but
not
his
power
;
for
in
those
cases
we
must
obey
God
by
an
active
,
the
King
onely
by
a
passive
obedience
:
for
which
wee
have
the
president
of
the
Apostles
themselves
,
Acts
4.
and
5.
who
did
refuse
to
obey
the
commands
of
the
Rulers
,
prohibiting
them
to
preach
in
the
name
of
Jesus
;
but
yet
submitted
to
their
power
,
in
yeelding
themselves
to
be
imprisoned
and
beaten
,
according
to
the
commands
of
the
Rulers
:
so
that
they
obeyed
both
God
and
the
Magistrate
;
the
first
by
doing
,
the
latter
by
suffering
.
2.
The
acts
of
obedience
,
relating
to
the
Kings
maintenance
,
are
Tribute
and
Custome
,
whereof
I
spoke
at
large
in
the
ninth
Chapter
of
this
Booke
,
in
the
point
of
Secondary
Honour
due
to
the
King
;
where
I
demonstrated
these
to
be
due
to
God
,
onely
Primarily
,
and
to
the
King
,
onely
Secondarily
,
as
he
supplies
the
place
of
God
in
Ruling
and
Judging
his
people
.
And
therefore
seeing
we
are
to
performe
those
acts
of
submission
and
obedience
to
the
King
,
whereof
God
himselfe
is
the
proper
and
immediate
object
;
it
followeth
necessarily
,
that
the
fift
Commandement
which
prescribeth
those
acts
,
must
be
a
Commandement
of
the
first
Table
.
Now
upon
these
grounds
it
is
easie
to
frame
an
answer
to
the
three
Arguments
alledged
for
the
preheminency
of
the
peoples
safety
above
the
Kings
Honour
,
whereby
to
legitimate
the
resistance
of
Kings
,
in
order
to
the
peoples
safety
.
To
the
first
Argument
taken
from
the
Law
of
nature
,
Answ.
1
I
answer
,
that
it
is
grounded
upon
a
false
supposition
;
for
the
fift
Commandement
,
which
is
the
ground
of
the
Kings
Honour
,
is
not
a
Precept
of
the
second
Table
,
but
of
the
first
;
the
duties
whereof
,
are
grounded
upon
a
love
exceeding
the
love
of
our selves
;
for
the
Law
of
God
and
Nature
,
teacheth
us
to
love
God
above
our selves
,
Deut.
5.6
.
Mat.
22.37
.
and
therefore
,
though
the
King
be
a
man
in
his
naturall
capacity
,
and
therefore
in
that
sense
hath
the
relation
of
a
neighbour
;
yet
in
his
Politick
capacity
,
(
in
which
sense
onely
,
he
is
the
object
of
the
duties
of
the
fift
Commandement
)
he
hath
the
relation
of
a
God
to
us
,
and
not
of
a
neighbour
:
and
therefore
we
ought
to
regard
his
Honour
above
our
owne
safety
,
and
rather
to
suffer
the
losse
both
of
our
estates
,
friends
,
and
life
,
then
dishonour
him
.
To
the
second
Argument
grounded
upon
the
instance
of
a
Generall
:
I
answer
,
Answ.
2
that
the
case
is
farre
different
.
For
I
presume
the
Argument
presupposeth
that
Generall
to
be
trusted
by
the
King
,
for
the
safety
and
protection
of
that
city
,
and
not
for
the
destruction
of
it
:
and
that
upon
this
supposition
,
they
doe
resist
him
as
a
Traitor
to
his
trust
:
and
in
this
case
the
resistance
is
lawfull
;
because
his
Commission
doth
not
extend
to
that
act
,
and
he
is
onely
a
Magistrate
,
so
farre
as
his
Commission
doth
authorize
him
.
But
suppose
the
King
should
have
judged
that
city
to
be
destroyed
,
and
authorize
that
Generall
to
execute
that
judgement
;
in
this
case
it
were
absolutely
unlawfull
to
resist
,
and
all
acts
of
opposition
in
the
city
or
souldiery
,
(
being
the
Kings
Subjects
)
were
absolute
treason
and
rebellion
;
because
the
Kings
Commission
from
God
doth
extend
absolutely
,
both
to
our
estates
and
persons
:
nor
doth
he
breake
Gods
trust
when
he
destroyes
a
city
,
because
as
Solomon
witnesseth
,
Prov.
16.
that
judgement
is
Gods
▪
and
the
King
is
sent
by
God
to
destroy
those
cities
,
for
the
Tyrannicall
Prince
is
Gods
servant
,
for
the
execution
of
his
judgements
,
and
hath
his
heart
guided
by
God
,
Prov.
21.1
.
as
well
as
the
good
Prince
is
for
the
dispensation
of
Gods
mercies
:
And
therefore
to
resist
a
Tyrannicall
King
,
is
to
resist
God
,
from
whom
that
Tyrant
doth
derive
his
power
,
(
as
Christ
testifieth
of
Pilates
power
,
John
19.11
.
)
which
we
may
not
doe
,
to
save
either
our
lives
or
estates
.
To
the
third
Argument
:
I
answer
,
Answ.
3
that
ten
thousand
instances
are
not
sufficient
to
legitimate
one
act
expresly
prohibited
by
the
Law
of
God
;
for
even
the
Holy
Ghost
himselfe
doth
record
the
failings
of
the
most
holy
men
,
and
that
in
the
most
notorious
manner
:
as
,
in
Abrahams
lie
to
the
Egyptians
,
Gen.
12.
Davids
Murder
and
Adultery
,
Solomons
Idolatry
,
and
Peters
Perjury
.
Yea
,
and
sometimes
we
finde
their
sins
passed
over
without
reproofe
:
(
as
in
the
Polygamie
of
Jacob
,
David
,
many
of
the
Kings
,
and
others
,
)
yet
the
silence
of
the
Holy
Ghost
in
passing
by
this
sinne
of
Polygamie
without
reproofe
,
did
not
make
it
lawfull
.
But
for
the
instances
of
resistance
in
David
,
and
Elijah
,
they
are
all
particularly
answered
by
severall
Authors
,
who
have
writ
of
this
subject
.
Only
the
resistance
and
deposition
of
Rehoboam
,
is
legitimated
by
Gods
expresse
approbation
;
but
if
you
observe
the
Text
,
you
shall
finde
that
approbation
relates
to
Rehoboams
punishment
,
and
losse
of
the
tenne
Tribes
,
and
not
to
the
peoples
act
of
resistance
.
For
(
saith
the
Lord
)
this
thing
is
from
me
;
that
is
,
the
renting
the
ten
Tribes
from
Rehoboam
,
according
to
his
owne
words
to
Solomon
,
1
King
.
11.11
.
but
for
the
peoples
act
of
resistance
,
it
is
termed
a
Rebellion
,
1
Kin.
12.19
.
For
though
the
deposition
of
Rehoboam
,
and
exaltation
of
Jeroboam
,
was
good
and
just
in
it selfe
,
(
in
regard
it
was
the
decree
of
God
,
and
accordingly
declared
to
be
his
will
,
1
Kin.
11.31
.
)
yet
in
regard
the
people
had
no
warrant
to
execute
that
decree
,
and
in
regard
Jeroboam
did
not
act
in
order
to
Gods
decree
;
looking
upon
the
execution
of
that
decree
against
Rehoboam
,
(
but
upon
the
satisfaction
of
his
ambitious
desires
,
)
it
was
sinfull
,
both
in
Jeroboam
and
the
people
.
And
that
this
was
Jeroboams
end
,
appeares
plainly
,
because
he
durst
not
trust
God
for
the
preservation
of
his
Honour
and
Dignity
,
(
although
God
had
promised
the
perpetuation
thereof
in
the
same
Chapter
,
Ver.
38
,
as
well
as
the
donation
,
)
but
runne
to
the
Devill
for
the
security
of
his
Crowne
;
erecting
two
Calves
for
the
people
to
worship
,
lest
,
if
the
people
should
goe
up
to
Jerusalem
to
worship
,
the
Lord
should
not
be
able
to
continue
their
affections
to
him
,
nor
performe
his
promise
,
Chap.
12.28
.
So
that
God
did
never
approve
the
act
of
resistance
against
the
King
,
unlesse
by
those
who
had
a
particular
warrant
from
himselfe
,
as
well
for
the
manner
,
as
the
matter
,
as
in
Jehu's
case
,
2
King
.
10.30
.
without
which
,
it
is
not
lawfull
for
any
man
to
endeavour
his
owne
safety
,
by
any
resistance
or
opposition
of
the
Kings
power
,
or
any
other
acts
of
dishonour
to
the
King
.
CHAP.
XII
.
What
influence
Oathes
and
Covenants
,
ought
to
have
upon
the
duties
,
either
of
King
or
Subjects
.
Quaere
.
SUppose
the
King
have
consented
to
the
making
of
Lawes
destructive
to
his
owne
Honour
,
which
preferre
the
peoples
Safety
before
it
;
and
have
also
obliged
himselfe
by
Oath
,
for
the
observance
of
those
Lawes
;
whether
may
the
King
breake
that
Oath
,
and
Rule
contrary
to
those
Laws
,
for
the
support
and
vindication
of
his
owne
Honour
?
Sol.
This
was
the
case
of
the
Israelites
with
the
Gibeonites
,
with
whom
the
Israelites
made
a
Covenant
,
Josh.
9.15
.
contrary
to
a
former
expresse
command
from
God
,
Exod.
23.32
.
Cha.
34.12
.
Deut.
7.1
.
which
Covenant
therefore
was
(
not
oney
prejudiciall
to
the
Israelites
,
but
also
)
unlawfull
in
it selfe
,
yet
after
it
was
confirmed
with
an
Oath
by
the
Israelites
,
they
might
not
breake
it
,
Josh.
9.19
.
(
although
it
was
gained
by
fraud
and
subtilty
,
as
appeares
in
the
Text
;
)
For
when
Saul
did
ignorantly
,
(
out
of
zeale
to
the
children
of
Israel
and
Judah
,
)
(
imagining
the
former
command
of
God
to
lay
an
higher
obligation
upon
them
,
then
their
own
Oath
so
fraudulently
procured
,
)
breake
that
Covenant
,
and
destroy
the
Gibeonites
,
2
Sam.
21.1
,
2
,
3.
the
Lord
revenged
that
perjurious
act
of
Sauls
,
upon
the
whole
land
of
Israel
,
by
a
constant
famine
,
yeare
after
yeare
,
till
the
Honour
of
God
was
vindicated
by
the
satisfaction
of
the
Gibeonites
,
in
the
bloud
of
seven
of
Sauls
sonnes
,
Ver.
9.
And
the
Prophet
David
further
resolves
this
case
in
expresse
words
,
Psal.
15.5
.
Attesting
Gods
regard
of
that
mans
happinesse
,
who
doth
regard
Gods
honour
,
(
being
thus
engaged
)
above
all
selfe-respects
,
by
performing
what
he
hath
sworne
,
though
it
be
to
his
owne
hinderance
:
and
therefore
,
the
King
may
not
breake
a
Law
confirmed
by
an
Oath
,
although
it
be
destructive
to
his
owne
Honour
.
The
reason
whereof
is
,
Because
Gods
Honour
by
that
Oath
is
made
an
hostage
for
the
Kings
fidelity
;
and
therefore
,
the
King
is
bound
to
regard
the
performance
of
that
Law
,
as
he
regards
the
Honour
of
Gods
Name
,
which
must
have
the
preheminence
above
his
owne
Honour
.
Although
all
other
Lawes
(
not
ratified
with
this
high
sanction
)
may
,
and
ought
to
be
revoked
by
the
King
,
if
they
be
prejudiciall
to
his
owne
Honour
;
for
all
such
Lawes
are
supposed
to
be
fraudulently
procured
,
like
the
grant
of
Mephibosheth's
estate
to
Ziba
,
2
Sam.
16.1
.
(
for
no
man
would
willingly
dishonour
himself
,
for
that
were
against
the
Law
of
Nature
,
)
and
therefore
may
be
revoked
,
as
that
Law
of
Davids
was
,
by
himselfe
,
upon
better
information
,
2
Sam.
19.19
.
But
a
Law
confirmed
by
Oath
,
though
fraudulently
procured
,
may
not
be
revoked
upon
better
information
,
(
for
that
Joshua
received
concerning
the
Gibeonites
,
Josh.
9.16
.
)
yet
all
this
must
be
understood
of
matters
capable
of
this
sanction
;
that
is
,
such
as
are
not
destructive
to
the
Honour
of
God
,
formerly
engaged
by
himselfe
,
even
from
all
eternity
;
for
Holinesse
is
the
very
Nature
and
Essence
of
God
,
and
all
wicked
Lawes
which
are
opposite
to
this
,
are
destructive
to
his
eternall
Honour
,
and
therefore
not
capable
of
this
sanction
of
an
Oath
,
for
thereby
Gods
Honour
is
opposed
to
itselfe
:
but
where
these
two
doe
come
in
competition
,
the
lesse
evill
is
to
be
made
choice
of
;
we
must
rather
breake
our
Oath
,
(
though
that
be
destructive
to
Gods
temporary
and
adventitious
Honour
)
then
act
a
wicked
thing
,
(
which
is
destructive
to
his
essentiall
and
eternall
Honour
.
)
But
in
all
matters
of
indifference
,
which
are
capable
of
this
sanction
of
an
Oath
,
that
is
the
highest
temporary
sanction
,
and
therefore
ought
to
be
regarded
above
all
former
promises
or
resolutions
of
our
owne
,
although
they
be
grounded
upon
a
temporary
command
from
God
,
which
is
manifest
in
this
case
of
the
Gibeonites
.
Quaere
.
Seeing
the
Lawes
preferring
salus
populi
,
before
the
Kings
Honour
,
(
being
confirmed
by
the
Kings
Oath
)
doe
oblige
the
King
to
act
accordingly
;
whether
doe
not
they
likewise
priviledge
the
people
to
act
things
prejudiciall
to
the
Kings
Honour
,
in
order
to
their
owne
safety
;
especially
if
the
people
have
covenanted
and
sworne
the
same
Lawes
?
Sol.
The
acts
of
the
King
,
and
the
acts
of
the
people
in
this
case
,
are
of
a
farre
different
nature
:
For
the
acts
of
the
King
in
observance
to
those
Lawes
,
are
onely
prejudiciall
to
himselfe
,
and
his
owne
Honour
,
and
so
are
onely
mala
poenae
,
and
therefore
capable
of
this
sacramentall
sanction
from
him
.
But
as
for
the
acts
of
the
people
in
this
case
,
they
are
destructive
to
the
Honour
,
both
of
God
and
the
King
;
which
are
sinnes
prohibited
in
the
fift
Commandement
,
(
which
enjoynes
us
to
regard
their
Honour
above
all
selfe-respects
,
(
as
I
have
formerly
declared
,
)
and
therefore
all
acts
of
the
people
,
either
in
the
procurement
or
observance
of
such
Lawes
,
are
mala
culpae
:
For
it
is
a
sacriledge
of
an
high
nature
,
to
violate
)
and
invade
the
sacred
Power
and
Prerogative
of
Kings
,
and
therefore
incapable
of
this
sacramentall
sanction
from
them
.
For
all
Associations
and
Covenants
,
against
any
of
Gods
Commandements
,
are
directly
Covenants
with
Death
,
and
agreements
with
Hell
;
and
all
the
Oathes
,
Vowes
,
and
Statutes
,
made
and
framed
thereupon
,
are
directly
mischiefes
,
framed
by
a
Law
,
and
Obligations
sealed
to
serve
the
Devill
:
And
whether
it
be
safer
for
us
to
continue
in
the
service
of
such
a
Master
,
(
by
acting
according
to
such
hellish
Oathes
and
Covenants
,
)
or
to
forsake
his
service
,
(
by
renouncing
our
sacriledge
,
and
giving
Caesar
his
sacred
right
and
due
,
)
is
not
a
case
of
any
great
difficulty
to
those
,
who
value
God
and
salvation
,
above
the
Devill
,
and
the
damnation
of
their
owne
soules
.
FINIS
.