all Relations, the first and most originall is that betweene the Creator, and the Creature; whereby that which is made depends upon the Maker thereof, both in Constitution and Preservation: for which, the Creature doth ever owe to the Creator, the actuall & perpetuall performance of that, which, to its Nature is most agreeable: which duty is called Naturall. And sometimes also is the Creature bound to submit in those things, that are quite and cleane against the naturall, both inclination, and operation thereof; if the Creator’s pleasure be so to command it: which dutifull submission is called by the Divines, an Obedientiall capacity, in that which is made, by all meanes to doe homage to him that made it of meere nothing.
The next, is that betweene Husband and Spouse; a respect, which even Ethnick Antiquity called and accounted Sacred: the foule violation of which sacred Bed and bond of Matrimony, was ever counted hainous; and justly recompenced with that wound and dishonour, that could never bee blotted out.
Upon this, followed that third bond of reference which is betweene Parents, and Children; where, if dutifull obedience be not performed by them that received, to them that gave their being; the malediction is no lesse than this, that their light shall be put out in obscure darkenesse, the Ravens of the valleyes to picke out their eyes, and the young Eagles to eate them up.
In the fourth place, did likewise accrew that necessary dependance of the Servant on his Lord; God having so ordained, that the eyes of Servants should looke unto the hand of their Masters; and the eyes of the Hand-maid, unto the hand of her Mistresse.
From all which forenamed Respects, there did arise that most high, sacred, and transcendent Relation, which naturally growes betweene The Lord’s Anointed, and their loyall Subjects: to, and over whom, their lawfull Soveraignes are no lesse than Fathers, Lords, Kings, and Gods on earth.
Now, as the Duties comporting with all these severall Relations, if they shall be answerably done, are the cause of all the prosperity, happinesse, and felicity which doth befall them in their severall stations: so is it, in the world, the only cause of all tranquillity, peace, and order; and those things, which distinction, number, and disparitie of Condition have made Different, it most effectually reduceth to Union: that, as of One there arose many, so, by this means, doe Multitudes become to bee made One againe. Which happy Reunion, Nature doth by all meanes much affect: but the effecting thereof is the maine and most gratious worke of Religion. Which the wisdome of Salomon well seeing, and the Spirit that was in him well searching into, hee sends forth the sententious dictates of his divine and Royall wisdome, fenced with no lesse reason, than the fortresse of Religion; in these words following: I counsel thee, to keepe the King’s commandement, and that in regard of the oath of God.
This is God’s Text, and the King’s: and for the sake of all Kings was it written. And as the King is the sacred & supreme Head of two Bodies, the one Spirituall, the other Secular: so, this high and royall Text containes in it two parts correspondent: The one Civill, which is a Counsell of State, or a politique caution; I counsell thee to keepe the King’s commandement: the other Spirituall, which is a devout or religious reason; And that in regard of the oath of God. The First part is founded upon the Second; the Second is the ground of the First: Religion the stay of Politie; which, if it be truly taught, devoutly followed, & sincerely practiced, is the roote of all virtues; the foundation of all well-ordered Commonweales; and the well-head, from whence, all, even temporall felicity doth flow. The zeale, and fervor of which Religion, if at any time it fall into a wane or declination, contempt or derision, portends evermore, the Ruine and desolation of that State and Kingdome, where, the service and worship of him who sits in heaven, is set at naught: and fills the world with terrible examples of God’s revenging Justice, and most irefull indignation.
Now, in the first part, doe lie these particulars.
1. First, there is Rex, a King.
2. Secondly, Mandatum Regis, the Commandement of a King.
3. Then, Custodia Mandati, the Keeping of, and obedience to this Commandement.
4. After this, Consilium, Counsell to pursue, and practise this obedience.
And lastly, the Counsellor, who gives this most divine and Royall Counsell; which is no lesse than Salomon: who (as wee all know) was,
1. A King, and the Sonne of a King.
2. A King, and the wisest of all Kings.
3. A King, and a Preaching King.
4. A King, and a very Faire (if not the Fairest and clearest) Type of him, who was the King of Kings, and Lord of Lords.
To ingeminate againe, the parts of the Text: 1. Rex, a King: and what is higher (in heaven or earth) than a King? God only excepted, who is excelso excelsior: higher than the highest. 2. Mandatum Regis: and what is stronger than it? For ver. 4. Sermo eius potestate plenus. 3. Obedience to this Commandement: and what more rightfull, just, and equall with men? what with God more acceptable? 4. Counsell, to follow this: what more needfull, wise, or gratious? 5. And all this from such a Counsellor, than which, none ever greater, but he alone, of whom it was said, Ecce plus quàm Salomon, hîc: Behold, a greater than Salomon, is here.
A King: This is the Suppositum, or Person on whose behalfe this Counsell is given: and it is a Rule of that Science, whose Maximes are priviledged from errour; that, Actiones sunt suppositorum; Individualls challenge all activity as peculiar unto them. Now, all things that worke, and have any operation, must (of necessity) worke by some Power, or ability which is in them. All Power is either such as is Created, and derived from some higher Cause, or such, as is Uncreated, and Independent. Of this last kinde, is that Power which is in God alone; who is selfe-able in all things, and most puissant of himself, and from, and by no other. All Powers created are of God; no power, unlesse it bee given from above. And all powers, that are of this sort, are ordained of God. Among all the Powers that be ordained of God, the Regall is most high, strong and large: Kings above all, inferiour to none, to no man, to no multitudes of men, to no Angell, to no order of Angels. For though in Nature, Order, and Place, the Angels be superiour to men: yet, to Powers and persons Royall, they are not, in regard of any dependence that Princes have of them. Their Power then the highest. No Power, in the world, or in the Hierarchy of the Church, can lay restraint upon these supreames; therefore theirs the strongest. And the largest it is, for that no parts within their Dominions, no persons under their Jurisdictions (be they never so great) can be priviledged from their Power; nor bee exempted from their care, bee they never so meane. To this Power, the highest and greatest Peere must stoope, and cast downe his Coronet, at the footstoole of his Soveraigne. The poorest creature, which lieth by the wall, or goes by the highwayside, is not without sundry and sensible tokens of that sweet and Royall care, and providence; which extendeth itselfe to the lowest of his Subjects. The way, they passe by, is the King’s highway. The Lawes, which make provision for their reliefe, take their binding force from the Supreame will of their Liege-Lord. The bread, that feedes their hungry soules, the poore ragges, which hide their nakedness, all are the fruit and superfluity
