. 18. The Relation then of Soveraign King or Rector in God to man, is founded in the forenamed Relation of a Proprietor; fuppofing the Aptitude of the Subject and the Owner. Having proved that God is the Univerfal King, I come to fhew his title to his Kingdom. Titulus eft fundamentum juris. Soveraignty or fumma poteftas, is Jus fupremi Regiminis. Where this Right is founded, great ignorance hath made a great controverfie, the thing to men that are of competent understandings in fuch fubjects, being moft cafie and paft controverfie. God having made man, is immediately his Owner, because his maker. Having made him a Rational free Agent, and fo to be Governed, he hath the Jus Regendi by Immediate Refultancy from his Abfolute Propriety; fuppofing the Nature of the Creature, and the Perfection of the Creator alone, which fo qualifie one to be a Subject, and the other to be the Governour, that they are as it were the remoter fundamentum Relationis. From the being of Man Hoc aliquid à Deo creatum, refulteth the propriety of God: From the fpecifick nature of Man, as a Rational, free, focialle Creature, he is by immediate Refultancy Gubernandus: and being fuch, his Creator, remotely for his Infinite Perfections and fole aptitude, and froximately, because he is Mans abfolute Owner, is by Refultancy his rightfull Governour: And that he neglecteth not this his Right, but actually Governeth him, appeareth in the very making man fuch, and continuing him fuch as is made to be Governed, as alfo in his actual Laws and Judgements. This is the true and plain refolution of the Queftion of the Title of God to his Kingdom, or fundamentum of the Videtis Magiftratus Relation of Univerfal King. hanc effe Vim, ut See this fullyer proved in my Political Aphorif. p. 52, &c. præfit, præfcribatç; . 19. Humane Government is an Ordinance of God, and reea & utilia,& con- Humane Governours are his Officers as he is fupram: And be jun&ta cum legibus hath not left it free to the World, whether they will live in ut enim magiftratibus governed Societies, or not. leges, ita populo præfunc magiftratus: Ve That Humane Government is appointed by God, appearréq; dici poteft, Ma- eth thus: 1. In that the light of Nature teacheth it all the gftratum effe legem World. 2. In that God hath put into mans Nature a neceffiloquentem,legem au- ty of it, and therefore fignificd his will concerning it: It is tem mutum Magi- necdfull to the very lives of men, and to their higheft perfeatun. Cicer. de leg. fections, order, and attainments. If Parents did not govern 3. init. Children, Children, and Teachers their Scholars, and Maft.rs their Servants, and Princes their Subjects, the World would be as a Wilderness of wilde beafts, and men would not live like men, according to their natural capacities: I deny not, but fome one or few by neceflity or fome extraordinary circumftances, may be exempted from this obligation, by being uncapable of the benefit: being caft into a Wildernefs, or fuch like place, where the benefit of Government is not to be had. But that's nothing to the commoner cafe of Mankinde: As Marriage is indifferent to thofe individuals that need not the benefits of it; but it is not lawfull for the World of Mankinde, to forbear procreation, to the extinction of it felf. . 20. Therefore as all Rulers receive their Power from him, and hold it in dependance on him, fo muft they finally ufe it for him, even for his will and intereft, which they must principally intend. He that is the Original of Power muft needs be the End : He that giveth it to man, doth give it for the accomplishment of his own Will. It is held in pure fubordination to him, and fo it must be used, or it is abused. 0.21. Therefore no man can have any Power against God, or bis Laws or Interest: For he giveth not Power against Himfelf. That is, he giveth no man Right, authority or commiflion to displease him, by the breaking of his Laws; for that is a contradiction, or chargeth his Laws with contradiction. Yet must not any Subjects make this a pretence to deny any juft obedience to their Rulers, or to rebell against them, on fuppofition that their Government is against God. For as private men are not made Publick Judges of the intercft of God, but only private difcerners, in order to their own obedience to him; fo may that Government be for God in the main, which is against him in fome few particulars. 6. 22. The Highest Duty of Man, is to Him who is the Higheft: And the greatest Crime is that which is committed against the greatest Authority. This is fuâ luce fo evident, that it needs no proof: for、 mally the chief obedience is due to the chicf Governour: Read what is after cited out of Zeno. To a King rather than to a Juftice of Peace or Constable :) And confequently the greateft fin is against him. If God be above man, fo is duty to God, and fin againft God, the greatest in both kinds, 0.23. Therefore there is Good and Evil, which refpecieth Laert. in Zen. faith, God, and are called Holiness and Sin, which are incomparably that the Stoicks fay, greater, than Good and Evil fo called from refpect to any Virtutes fibi invicem Creatures, whether Individuals or Societies. unam habuerit,omnes effe connexas, ut qui Therefore they that know no Good but that which is fo habeat: effe enim called from its refpect to mans commodity or benefit, nor illarum communes 110 Evil but that which is fo called from its refpect to the fpeculationes, &c. hurt of Creatures, do not know God, nor his Relation to Qui enim probus his works; but make Gods of themfelves, and accordingly eft, ea defpicere & agere quæ fint agen- judge of Good and Evil. da: quæ vero facien . 24. The Confciences of men do fecretly accufe them, or da fint, ea & eligen- excufe them, according to this fort of Good or Evil. da effe, & fuftinen When men have wrangled against Religion never fo long, da, & diftribuenda, there are very few fo blinde and bad, in whom God hath & perfeveranter tenenda: fequuntur au- not a refident witnefs, called Confcience, which fecretly teltem prudentiam con- leth a man that he doth well or ill, as he keepeth or breaketh. filiorum maturitas & the Laws of Nature, and that with respect to the Soveraign intelligentia; temperantiam vero ordi- Law-giver, and not only to the good or hurt of man. As nis dexteritas & or- Confcience doth not accufe a man for being poor or fick, or natus; Juftitiam au- Wronged by another (though about these we may have alfo tem æquitas & gra- inward trouble) fo it doth not juftifie him for his Profpetitudo: fortitudinem rity in the World (though it may be laid afleep and quieted valentia. Placet au by fuch means). But it is for Morall Good or Evil that tem eis, nullum inter Confcience doth accufe or juftifie: If I make my felf poor Virtutem & Vitium wilfully, my Confcience will trouble me for the wilful fault, elle medium-Quem- and breed. in me repentance and remorfe: And fo it will if admodum enim lig- I hurt or impoverifh my neighbour: But if I hurt my self aut rectum oportere or neighbour unavoidably without any fault of mine, I-am elle aiunt, ita juftum forry for it, but my Confcience will not accufe or condemn vel injuftum At me for it. que conftantia, atq; num aut diftortum virtutem Chryfippus quidem amitti polle, 0.25. This power of Confcience caufeth all the World, to praise Cleanthes verò non or difpraife men according to this Moral Good or Evil. poffe ait. Mark but the Infidels themselves, or any whom Vice hath turned into Monfters, and they will commend men upon the account of that inward fincerity, and honefty, which God only can make Laws for: and difpraife men for the contra ry. " non memorem ry. If you fay, that they do this only becaufe fuch virtues Que autem natio make men fit for humane converfe, and profitable or not non comitatem, non benignitatem hurtfull to one another; I answer, we are not enquiring of gratum animum, & the final caufe, but the formal: Though they praife fincere beneficii and honeft men, and those that are loving, compaflionate, diligit? Quæ fuperkinde, and difpraife diffemblers, malicious, and men of hurt- bos, que maleficos, full difpofitions, yet you may obferve that they speak not of que crudeles, que ingratos non afperthefe only as usefull or hurtfull qualities, but as morall good natur, non odit Cic. or evil; as things that men ought or cught not to do; which de leg, 1. p. 222. they are bound to do, or not do by fome obligation: And what Obligation can make it any mans duty, if there be no Law of God in Nature for it, when it is out of the reach of the Laws of men. Mark Heathens, and Infidels, and Atheists in their talk, and you fhall hear them praife or difpraife men, for fome things which intimate a Divine Obligation, which fheweth that the Confcience of the World beareth witness to the fupream univerfal Government of God. No man who believeth that there is a God, can believe that the actions of his rational creatures have no relation to him; or that the good or evil of them, which is the refult of their relation to God, can be of lefs or lower confideration, than their relation to themselves or one another: Therefore if it be laudable to perform duty to Kings, and Parents, and Neighbours, Confcience will tell the World, that it is incomparably more neceffary to perform our duty to God: And it cannot be, that the World should stand related to God, as their Creator, Proprietor, Governour and end, and yet owe him no duty. 0.26. Gods Government (as Mtns) confifleth of three parts, Legislation, Judgement, and Execution. Without Laws, the Subject can neither know his Duty, nor his Rewards and Punishments. Without Judgement, laws will be uneffectual; and without execution, judgement is a deceitfull ludicrous thing. 0.27. By a Law I mean, An Authoritative Inftitution what hall be due from and to the Subject for the ends of Government ] Or [A fign of the Rulers Will inftituting what shall be Due to and from the Subject, for the ends of Government.] The fuller reafons of this Definition of a Law, I have given in another Writing. Signum is the Genus of its The I 2 will vantia exornan Legibus & earum obfervantiâ tur omnia. Demoflh. Nihil omnino neq; pulchrum neq; decorum reperiri poteft; quod non cum lége aliqua communicer Id. Orat..cont, Ariß. tet, commendatri will of a Ruler being no otherwife to be known to Subjects, but by figns: The Relations of [Ruler and Subjects] is preLex nihil aliud eft, fuppofed: It is therefore only an Authoritative fign, or the quàm re&a & à numine Deorum ratio, Sign of [a Rulers] will, becaufe a Ruler only hath the Power imperans honefta, of Government: I fay of his [Will] as that which is the prohibenfq; contra- neerelt perfective Efficient, or Imperant faculty, including ria, Cicero Phil. 1. the understandings conduct. I call it [an inftitution] or [inftiViciorum emendatri- tuting fign] to fignifie its efficiency de debito, and to distinguish cem legem effe opor it from the judicial decifive determination of the Ruler.] cemq; virtutum: Ab It is only [to Subjects] that this fignification is made, he ea enim vivendi do- being not a Ruler to any others. The product of the InftiArina ducitur. Cicer. tution or Statutum, is only Debitum, which is the immediate 3. de leg. full effect of Laws: This Debitum is twofold, 1. Officii, what Ad falutem Civium, fhall be Due from the Subject (or what shall be the Subjects civitatumq; incolu- duty.) 2. What fhall be due to him, 1. If he keep the Law, mitatem, vitamq; which is the Debitum præmii: 2. If he break it, which is the hominum & quietam Debitum pæna: I lay [to the ends of Government.] For & beatam, condite it is a Relation which muft have the end in the definition; funt Leges. Cicer. 1. de leg. and feeing I only define a Law in genere, I mention but [the A majoribus noftris ends of Government] in genere: For feveral Governments nulla alia de caufa have feveral ends: The Government of fingle perfons only, leges funt invente, as of a scholar, a fon, a fervant, by a Tutor, Farent, Mafter, nifi ut fuos cives in intendeth proximately but the good of the individual subje&i : reat, Cicer. in Vatin. The mandates of fuch Rulers, have the true nature of a Law, Nil eft tam aptum though it be of the lower fort, as is the Government; And ad jus conditionem- Cuftom hath appropriated the word [Law] to a nobler que nature fine quo fpecies only. The Government of Societies is always immecivitas, nec gens, nec diately for [the Order of the Society:] But not always for hominum univerfum their good, much lefs chiefly: The Government of a fociety -genus, ftare, nec re- of Slaves (as the Spaniards over the Peruvians and Mexicans rum natura omnis,nec in digging their Mines) is for the Order of those Slaves, but ipfe mundus poteft. Nam & hic Deo pa- for the benefit of the Lords. The Government of fome Ar-. ret, & huic obediunt mies, is for the Order of the Armies, but for the good of those anaria terræq; & ho- they fight for. The Government of a true Common-wealth is minum vita juffis fu- for the Bonum publicum, the common good, which includeth prema legis obtemperat. Cicer. de leg. 3. the happiness of the Rulers with the Subjects. The univerfal P. 253,254. Government of the World, is proximately for the Order of the World, and for its good, but ultimately and principally for the fulfilling and pleafing the Will of God, in the faid Order and good, and in the glory or operations of his own Pow columes conferva nec domus ulla, nec er, |