plenty and abundance caused by a wise and peaceable government. Whereas, if we should come to heare the dreadfull and confused noyse of warre, and to see those garments rolled in blood, if plough-shares should bee turned into swords, and sythes into speares; then Famine of bread, and cleanesse of teeth, and dearth of all good things, would bee the just and most deserved punishment, of all, both their, and our sinnes.
Now, to this high, large, and most constraining Power of Kings, not only Nature, but even God himselfe gives from heaven, most full and ample Testimonie: and that this Power is not meerely human, but Superhuman, and indeed no lesse than a Power Divine. Though Majesty (saith Herodotus) be shrouded under Mortality, yet is it endowed with such a Power from above, as beares no small resemblance with the Deity. For if it were of men, or if that Power which is dispersed in Communities and multitudes, were collected and settled in the King; then might this Power be thought human, and to rise from men. But, because God would have men to conceive quite otherwise of Regal Soveraignty; therefore himselfe pronounceth this of them, who weare Crownes on their heads, sit upon Thrones, and with Scepters in their hands rule Nations; I said yee are Gods.
That sublime Power therefore which resides in earthly Potentates, is not a Derivation, or Collection of human power scattered among many, and gathered into one head, but a participation of God’s owne Omnipotency, which hee never did communicate to any multitudes of men in the world, but, only, and immediately, to his owne Vicegerents. And, that is his meaning when he saith, By me Kings raigne; Kings they are, by my immediate constitution; and by me also, doe they Rule, and exercise their so high and large Authoritie.
This therefore may be well conceived to be the cause, wherefore God doth pleade in Scripture, and that so mainely, not only for the Soveraignty, but also for the Security of his Anointed; I said yee are Gods: and he saith it in no secret, but standing in Synagoga Deorum; for so the Psalme begins, as if he would have all the world take knowledge of what he said. Then, Per me Reges regnant. After that, Nolite tangere Christos meos. And lastly, Curse not the King; Ne detrahas Regi (sayes the Vulgar) Traduce not, detract not from the King. Put all together, 1. I said yee are Gods. 2. By me Kings raigne. 3. Touch not mine Anointed. 4. And speake not amisse of the King, no not in thy secret thought. And take we these sentences asunder againe, thus:
1. I said yee are Gods: there’s their sublime and independent Soveraigntie.
2. Per me Reges regnant: there’s their unresistable Authority.
3. Nolite tangere Christos meos: there’s their sacred and anointed Majestie, with the security of their royall State, and persons.
4. In cogitatione tuâ, Regi ne detrahas: speake not ill of the King, in thy thought: there’s the tendering, and preserving of their great and precious Names from obloquie; and the safety, and indemnity of their Royall fame and glorie.
To put then, an end to this first point: Royalty is an Honour, wherein, Kings are stated immediately from God. Fathers they are, & who gave Fathers Authority over their Families, but hee alone, from whom all the Fatherhood in heaven and earth is named? The power of Princes then, is both Naturall, and Divine, not from any consent or allowance of men. And hee that gaine-says this, transgreditur terminos quos posuêrunt Patres, saith Antonine. Not therefore, in any consent of Men, not in Grace, not in any Municipall Law, or Locall custome, not in any law Nationall, nor yet in the law of Nations, which, consent of men, and tract of time, hath made forcible; not finally, in the Pope, or any People is Regall preheminencie founded; for Adam had Dominion setled in him, before ever there was either Pope, or People. Neither Popes nor Populous Multitudes have any right to give, or take, in this case. So that Royalty is a Prehemencie wherein Monarches are invested, immediately from God; For by him doe they raigne. And likewise Sacred to God himselfe; For hee who toucheth them, toucheth the apple of God’s owne eye: and therefore, Touch not mine anointed.
Supreame also it is, and Independent upon any Man, Men, or Angels; and for this saith he; They are Gods: whose glorious and dreadfull Names, must not bee medled with by any wicked tongues, or pennes, nor mingled with any lewd perverse or depraving thoughts; and for this, Curse not the King in thy thought.
And yet notwithstanding this; they are to bee sustained, and supplied by the hands and helpes of men; for the King himselfe is served by the field; & Reddite quae Caesaris, Caesari: Render as due, not give as arbitrary, for, for this cause pay wee tribute, saith the great Apostle. God alone it is, who hath set Crownes on their heads, put scepters, yea and revenging swords into their hands, setled them in their thrones; for this, doe their Royalties render to God (as a due debt) that great Care, Paines, and Providence which they sustaine in the ruling over, and preserving of their people in wealth, peace, and godlinesse: and for this, doe the people render, as due, to them againe, by naturall and originall Justice, tribute, to whom tribute, custome, to whom custome appertaineth.
The second point was, Mandatum Regis; the Commandement of the King. Now, a Mandate or Commaund is a signification of his will, who hath power to send it forth. Five severall Intimations of the will are observed by the Divines. 1. Either, when a man doth undertake the transacting, and doing of anything himselfe, and that is cleere intimation of his will, by reason that all actions rise from the will: whose proper sway is, to set on worke all the power of the soule, and parts of the body. Or 2. when some Counsell is given for ought to be dispatched, by which the Will and Pleasure of him who gives the Counsell, is signified; and that which is counselled, is shewne possible to be done, and that, in reason, it ought not to be left undone. 3. The Permitting also of anything to be done, where there is power to hinder it, is a cleere intimation (at least), of a kinde of resolution, to have it done. But 4. the Resolute and Mandatory forbidding, Or 5. commanding of anything, is the most undoubted and expresse declaration of his will, who hath Power and Jurisdiction, so to derive his pleasure.
Now then, a Commandement is an act descending from three most eminent faculties of the human soule. First, from the Understanding, finding out by exact discourse, advice, and counsell, what is to be done, by which extensions of reason, the Intellectual part drawes to practise. Secondly, from the Judgement, decreeing and resolving what is the meetest to bee done, amongst many particulars. And lastly, from the Imperiall sway of the Will, which fastens a Command on all other powers, to doe their parts, for the dispatch of such designes, as Reason hath found out, and Judgement thought meete or necessary to be done.
To draw then towards some conclusion of the point in hand; All the significations of a Royall pleasure, are, and ought to be, to all Loyall Subjects, in the nature, and force of a Command. As well, for that none may, nor can search into the high discourse, and deepe Counsells of Kings; seeing their hearts are so deepe, by reason of their distance from common men, even as the heavens are in respect of the earth. Therefore said he, who was wise in heart, and deepe in Counsell, The heavens for height, and the earth for depth, and the heart of a King is unsearchable. As also, for that none may dare to call in question the Judgement of a King, because, the heart of a King is in the hand of God, and hee turneth it which way hee pleaseth. Who then may question that, which, God doth proclaime from heaven to bee in his hands, and at his guidance? And for his Soveraigne will (which gives
