A Holy Commonwealth, Chapter 3

A Holy Commonwealth · Chapter 3

p. 18CHAP. III. Of the Constitution of Gods Kingdome.

Thes. 24. The World then is a Kingdom whereof God is the King, and the form of the Government is Monarchia absoluta ex pleno Dominio jure Creationis, an absolute Monarchy from or with a plenary Dominion or propriety of persons and things, by the Title of Creation.

BEcause this is the foundation of all my following discourse, as I have evinced it from nature, so I shall for the use of them that are pretenders to Christianity, more fully manifest it from Scripture, and then answer what some say against it. Though he is not a Christian indeed that believeth it not, p. 19(nay he is a certain Atheist, it being a denying God to be God, do deny him to be the Governour of the world) yet because some among us that renounce not Christianity openly, and some that pretend to it and to a belief of Scriptures, do yet directly or indirectly deny this, I shall at least help all to stop their mouthes, while they own the Scriptures.

Psal. 29. 10. The Lord sitteth King for ever.] Psa. 47. 6, 7. Sing praises to our King, sing praises, for God is the King of all the Earth.] Psal. 10. 16. The Lord is King for ever and ever.] Psal. 24. 10. The Lord of Hosts, he is the King of glory.] Isa. 43. 15. I am the Lord your holy One, the Creatour of Israel, your King.] Zach. 14. 9. [And the Lord shall bee King over all the Earth, in that day shall there be One Lord, and his Name One.] 1 Tim. 1. 17. [Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour, and glory, for ever, and ever, Amen.] 1 Tim. 6. 15. [Who is the blessed and only Potentate, the King of Kings, and Lord of Lords.] Mal. 1. 14. [For I am a great King, saith the Lord of Hosts, &c.] Psal. 47. 8. God reigneth over the Heathen] Psal. 47. 2. [For the Lord most high is terrible; he is a great King over all the Earth.] Psal. 95. 3. For the Lord is a great God, and a great King above all Gods.] In the Lords Prayer, having first acknowledged his Celestial dignity and Paternal relation, and prayed for the Hallowing of his name (which is our ultimate end) We next pray for the coming of his Kingdom, and next for the doing of his will, or actuall obedience to him, and that in all the Earth as it is in Heaven, acknowledging him King of Heaven and Earth; and we pray for Provision, Remission, and Protection p. 20from him as our King, making it the conclusion of our prayers, and summe of our praises, that the Kingdom, Power, and Glory are his for ever.] The Propheticall King doth thus begin his solemn praise to God, 1. Chro. 9. 10, 11. 12. Blessed be thou, Lord God of Israel our Father for ever & ever. Thine O Lord is the greatnesse, and the power, and the glory, and the Victory, & the Majesty: for all that is in the Heaven and in the Earth is thine: thine is the Kingdom O Lord, and thou art exalted as head above all, both Riches and Honour come of thee, and thou Reignest over all, and in thy hands is power and might; and in thy hand it is to make great, and to give strength unto all.] Psal. 22. 27, 28. All the ends of the Earth shall remember and turn unto the Lord: and all the kindreds of the Nations, shall worship before thee: For the Kingdom is the Lords, and he is the Governor among the Nations.] And Psalm. 145. 1, 5, 11, 12, 13. [They shall speak of the Glory of thy Kingdom, and talk of thy Power; to make known to the sons of men his mighty Acts, and the glorious Majesty of his Kingdom: thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all Generations. Psalm 103. 19. [The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all.] Verse 20. The Angels do his Commandments, hearkning to the voice of his word.] Verse 22. His Dominion also extendeth to all his works in all places. Isa. 37. 16. saith Hezekiah, [Thou art the God, even thou alone, of all the Kingdoms of the earth; thou hast made heaven and earth.] Psalm 146. 10. The Lord shall reign for ever.] Psalm 97. 1. The Lord reigneth, let the earth rejoyce.] Psalm 99. 1. The Lord reigneth, let the people tremble.] p. 21Psalm 98. 9. With righteousness shall he judge the world, and the people with equity.] 2 Chron. 20. 6. Jehosaphat saith, (O Lord God of our fathers, art not thou God in Heaven, and rulest thou not over all the Kingdoms of the heathen? &c.▪ Psalm 67. 4. [Thou shalt judge the people righteously, and govern the Nations upon earth.]

It will be useless to add more; for he that will not believe these, will not believe more. From his Legislation, and other Acts of government, I shall fullier prove the point anon. That God is our cheif Governor.

But one Thomas Anglus ex Albiis East-saxonum, in English, Thomas White, a Papist, in his book about Purgatory, and his other Writings, would perswade us, that such notions as these are but Metaphorical, and the conceits of vulgar heads, when properly applyed to God, and that indeed they that are wiser, know that God governeth as an Engeneer, that is, by a Physicall Premotion only, as men govern Clocks and Watches, or the Pilate governeth a ship.]

But 1. Scripture cannot be so eluded by any that truly believed it to be Gods Word, its evidence is so plain and full. All that it saith might else be denyed with such an answer as this; But affirmation is no proof.

2. It is before proved, that a meer Physical motion and Government is not suited to the nature of the rational Creature: but that he must be governed by the proposal of convenient Objects, it is by Laws or moral Government. 3. If man can be governed without Laws, why do Parents command, and Princes make Laws, and judge men by them. 4. Man must p. 22be ruled by his Creators Will, not meerly as operating physically by a secret influx, but as known; And we cannot know Gods Will immediately; for no man hath seen God at any time; who hath gone up into Heaven? but we must go to the word that is nigh us, Rom. 10. Only by Signs can we know Gods Will concerning our Duty; and those signs are Laws.

But I suppose that Mr. White doth mean, that God hath Laws, but yet these Laws do infallibly determine, and objects necessitate the Will, and so all Causality is properly physical, and that which we call Moral, affecteth as necessarily as that which we call Physicall, though man cannor see the force of causes in their connexion and secret influence.

But 1. If this were true, that moral operations thus cause, yet still it is one thing to govern a rational Creature by the force of duly proposed Objects, and another to move him as a lifeless stone: And if the first way of Government be granted as to God, he will still be the universal Monarch. (And let them consider how the Pope can reign as Vice-God, or Vice-Christ, if God, if Christ himself do not reign.]

But 2. We shall not beleeve such bold Assertions without better proofe then he hath given. 1. Because we know that there is true contingency in the world, which his Assertion would overthrow. 2. we know that there is a Will in man that is a self determining Principle, and naturally free, and that this part of the naturall excellency of man, that's called Gods Image, and maketh him capable of moral proper Government, with B…uits are not. 3. Because his Doctrine of Necessitation by a train of Objects, p. 23overthroweth all Religion, and not only denyeth the scope of Scripture, but blasphemeth God, and denyeth the before manifested Truths, which the light of nature doth reveal. For which way ever men will wriggle, there is no shift left, for them that hold this unresistable causation of Objects, as to the Will, but plainly they must affirm, that God is the principal cause of all sin, (so far as it is capable of a cause) and consequently of all the calamities and damnation of the sinners. For whether it be by necessitating physical predetermination, or by necessitating objects, is all one. God is the chief cause of the faculties of the soul that are supposed thus to be necessitated, And God is the chief cause of the Objects, and their disposition; (and all the temptations, according to the opposed Doctrine) so that God is hereby made the chief unresistable determining cause of them to sin; even as much as by makeing fire and straw, and setting them together, he is the cause of the combustion. And then that he should hate sin which is principally his own work, and send his Son to die for it, and damn the impenitent for it, will not be believed, but taken for scenical Delusions, by those that practically hold this Opinion. And so Scripture and Christianity is made a scorn, and all Religion and Conscience overthrown. All this we will believe, when Mr. White hath proved that a Man is a Beast, and that the Will hath no more freedom then the Appetite of a Bruit. But he debaseth the noble nature of man, and knoweth not the natural liberty of the Will, which makes man capable of a Government, different not only from the motion of a Jack, or Clock, or Ship, but al…o p. 24from the driving of Coach-horses, or the over-sight and ordering of a stock of sheep, who are not governed by Laws and Judgement. What Blasphemy more o…icus, then to make God the chief necessitating cause of all the sin that is committed in the world, and then to make such a stir against it, and preach them from it, & inflict the penality of it on Christ, and damn men for it in everlasting misery! But as a man takes it for his honour that he can make a Watch that by natural inclination can go of it self without his own continuall motion, so God hath honoured himself by making a free Agent that can determine it self, and be the Principal (though not of its Actjon as Action,) yet of its determination or Action as comparative: and though moral Habits may yet be strong In…liners of the Will, and moral freedom may be lost, (and is in the unsanctified) yet natural liberty remaineth as essential to the Will; and even in Heaven it will be infallibly determined to good, not by the destruction of the natural Power or liberty in it self, but by the perfection of the moral Habit, and the presence of the most glorious Object, and the security and manutenency of the promised grace of him whom we shall there behold for ever. And though in this life Objects may determine the Intelle… per modum naturae by necessitation, (further then it is commanded by the Will, and its acts are particip…i… è li…eri and s…me habits may be so potent as (with convenient Objects), infallibly and constantly to determine the Will; yet it is not so withall, nor do Habits as such, or Objects as such, Necessitate the Will, and determine it by the way of nature, as they do the Sense and Intellect.

p. 25But my Objections are of small moment to Mr. White, for he will grant me the conclusion as a certain thing; He oft affirment, (in his treat of Purg. and elsewhere) That God hath no vindictive Judgement or Justice; And he demonstrateth, that all the world, or as good as all, shall be happy; (if you take all for demonstration that is but ushered in with an Ergo) In his Enclid. Metaphys. Stoech. K. this is his Propos. 16. Mentes incorporatae plere{que} ad beatitudinem perveniunt. And will you see it demonstrated? [Cum enim instrumentum propter actionem seu effectum propter qu…m fit, instrumentum illud est substantialiter malum quod substantiam sui effectus non estnatum p…rficere: Quare cum mundus sit instrumentum ad perducendas mentes incorporatas ad Beatitudinem, nisi hoc efficiat, erit substantialiter malus: substantia autem Beatificandi genus humanum clare est, ut tot particulares animae beatificentur ut quae deficiant non sint sufficientes ad partem considerabilem totius multitudinis constituendam, &c. So again De Med. Anim. statu. Rat. 5.

Answ. 1. But who can tell how many are a considerable part? If one of a thousand may perish, and yet God escape your Judgement, why not one of nine hundred? and why not one of eight hundred? and why not halfe, or most. 2. But will not your censure fall heavy on God upon your grounds, if any at all perish? If so, why were you so modest, as to be ashamed to speak out, and say, that you demonstrate that none shall perish? 3. Experience telleth us, that it is too considerable a part of the world that are ungodly, sensual, Gluttons, Drunkards, Whoremongers, Murderers, yea, most of the world by far p. 26that are Infidels and Idolaters, and millions that believe not a life to come, and seek not after it, yea, that hate and persecute them that do. And shall all, or almost all these be saved? What danger is there then in sin, and what is the use of Christianity, or Piety, or Conscience, if the Heathens, and Infidels, and impious are so generally happy? Is this Popery? and this the Champion of the Roman cause? 4. Do such Papists as these believe the Scripture, that so frequently and plainly speak the contrary, telling us, That [the Gate is strait, and the way is narrow that leads to life, and few there be that finde it, Mat. 7. and that many shall seek to enter in, and shall not be able, Luk. 13. 24.] and that it is a little flock that shall have the Kingdom, Luk. 12 32.] And that without Holiness none shall see God, Heb. 12. 14. Nor enter into his Kingdom without Regeneration, and Conversion, and mortifing the flesh, and living after the spirit, and doing the will of God, John. 3. 3, 5. Mat. 18. 3. Rom. 8. 1, 13. Mat. 7. 22, 23. And that God hateth all the VVorkers of iniquity, Psalm 5. 5. And that he will separate them as the Goats from the sheep, and judge them to everlasting fire, Mat. 25. and that Christ will come in flaming fire, rendring Vengeance to them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2. Thes. 1. 9, 10. and punish them with everlasting destruction from his presence. And that all they shall be damned that obey not the truth, but had pleasure in unrighteousness, 2. Thes. 2. 12. And that their worm never dyeth, and their fire is not quenched, Mark 9. 43, 44, 45. 46. Are not these, and many such passages plain enough? Or is he a Christian that believes them not? And is he not of no Religion, or a p. 27false Religion, or false to his Religion, that is ashamed to own it, but will pretend to be a Papist, a Christian, when he is no such thing? 5. Nay, would not Julian, and most sober Heathens have been ashamed of these men? and Jews, and Mahometans think them unworthy of their Communion? When all these profess to believe the necessity of honesty at least, to the attainment of felicity! But these men pluck up all Religion by the roots, and tell almost all the swinish impious dishonest persons in the world of a certainty of salvation. (but wo to them that trust to their demonstrations) Forsooth, The world is naught if it bring them not to happiness! And what need then of Honesty to Felicity, when the rout of the dishonest are sure of it without it? Are these principles fit for Magistrates to allow their people to read, unless they desire their perdition? 6. But to his Demonstration: Before he had come to his Ergo, he had many things first to have proved; as, that the World is a total and sufficient Instrument, without supernaturall or speciall Revelations; That this instrument is not only a propounded and commanded means, but that God hath absolutely decreed and resolved de eventu, to accomplish the felicity of all (or almost all) men by it: and that with almost all the Heathens, and Idolaters, and Whore-mongers, and Murderers in the world, this Instrument doth not only bring Felicity to their choice, (and the way to felicity) but also unresistably or effectually cause them to choose it, or save them without such a choice; and that there is nothing for man to do for his felicity, but to be wheeled to it by the instrumentality of the world; and that the haters of holiness shall be happy without Holiness, that is, Happy without p. 28happiness, or sound and healthfull without health, or else shall be made holy by the world at the departing of their soules, and that against their wills, when he hath proved such impieties and contradictions as these, we shall review his demonstration.

But his great foundation is [Propos. 4. Deus Creat caetera propter ipsamet:] demonstrated thus, [Cum enim nihil extra Deum sit illi amabile (which was before demonstrated in spight of Scripture and nature too) & natum perficere ipsum, clarum est, si solus Deus consideretur, indifferens esse, Creata sint nec ne: Quare cum Agens ex cognitione agat ex intentione boni, clarum est, Deum in creatione intendere bonum ipsarum creaturarum, seu creare illas, ut ipsis, non sibi, bene si.

Answ. 1. It seems then God loveth not the Creature, and yet made the world for them only, and not himselfe. He will make them happy without love: But it hath of old been thought a description of love, velle bonum alicu… ut ipsi bene sit: to will the felicity of another. 2. The will of God is the beginning of all things: and therefore the will of God must be the end. The good pleasure of his will produced all things, and the fulfilling or pleasure of the same will is the end of all things. Its not possible that God should have any ultimate end but himself, nor that any of his operations should be ultimately for any thing below him that is their Original; Can the infinite God make a temporary finite imperfect Creature the ultimate end of his intentions, This were to make it God; it being his prerogative to be the Omega as well as the Alpha, Thomas Aquinas is more to be regarded here then p. 29Thomas ex Albiis, 1. q. 103. 2. 2. c. Utrum finis gubernationis mundi …it aliquid extra mundum? R. Cum principium rerum sit aliquid extrinsecum a toto universo, scilicet Deus, necesse est quod etiam sinis rerum sit quoddam bonum extrinsecum, & hoc ratione apparet, &c. And before [Cum finis respondeat principio, non potest fieri ut principio cognito, quis sit rerum finis ignoretur] And doth not Mr. White think that God was the beginning of all? That which is chiefly loved by the principall Agent, is chiefly intended in his principal works at least: but Mr. White thinks that no Creature is amiable to God, therefore none can be loved by him: therefore none can be his ultimate end

2. But you say, It was indifferent to God whether they were created or no? Answ. To his commodity it was indifferent, that is, he needed them not: and to his will it was free, if you mean that by indifferency: But yet that free will chose to make a world, and to communicate his goodness to his Creatures, for their felicity and not for his own, (that could receive no addition from them) but yet for himself, even they and their felicity being ultimately for the good pleasure of his will. God can fulfill or please his own free will, without receiving any addition of felicity, and yet all the felicity of the Creatures shall be but a means to that his pleasure.

That which was Gods ultimate End must be before his intention (the finis cui) for it is not possible that he should intend so much for nothing; for that which was not amiable or existent, nor could be so much as in esse cognito, if the will of God had not first caused it: and God doth not wholly and directly go out of p. 30himself in his Volitions: But no Creature had a being before Gods Intentions, nor could their being be intended by him with out the pre-existence of him to whom their being should be ultimately referred.

3. How far Intentio finis is properly agreeable to God, and what it is that is called by us, Intention in God, is no more known to you, then how many stars are in the firmament, and when proud men will reduce the greatest matters, and clearest certainties, to their uncertaine fancies they magnifie themselves to their own perdition, and prove the most pestilent enemies to the Church and truth.

I conclude then that ultimately God doth not make his Creatures ut ipsis bene sit, but he makes them and disposeth of them, some to felicity, and some to servitude or misery for their sin, but all to the pleasure of his will. His will is the fountaine beyond which no cause is to be assigned, and his will is the end, beyond which there is no end. And one would think this should be no controversie.

And 4. I would know of this man, whether he would take it for a happinesse or not, to be a Toade or a Snake. If not, whether God is bound any more by the Law and reason of his Creation to make all men happy that deserve misery, rather then to make all Toads and Serpents to be men, that never sinned. If it cross not the reason of his works, that you should labour, and weary and famish, and beat and kill your Horse or Oxe, that sinned not: why should it crosse the reason of his Creation to condemn the obstinate despisers of his grace? If you say [because he made men for everlasting happinesse, and not beasts,] I Answer, p. 311. It is the temporall happiness of beasts that is denyed them. 2. He made wicked men no more for happiness, then Snakes and Toades, (unless antecedently to offer them that happinesse which they refuse.)

But let us hear the proof of this strange conclusion of yours; That [Nihil extra Deum est amabile ab ipso. Prop. 3.] This is all [Cum nihil sit amabile quod non sit bonum (true) neque bonum nisi habitum delectet habentem, (partly false) & delectare habentem sit eum perficere (false as universally asserted) Cum delectatio sit precipuus actus cognoscentis, palam est, omne bonum esse intrinsecè perfectivum cognoscentis, cui est bonum, sed nihil est intrinsecè perfectivum Dei, cum in eo sit essentialiter omnis plenitudo entis seu perfectionis: nihil itaque extra Deum est Bonum & amabile.

Answer. 1. There is a Bonum in se & simpliciter, as well as a Bonum alicui respectivum. As all love is not of Concupiscentiae proceeding from defect, (nor strictly amicitiae) so all good is not desired or used as a means, nor is bonum habitum, or desired, but some loved simply for it self.

2. All delectation or complacency is not to perfect him that hath it. Scripture most frequently ascribeth love, delight, and complacency to God, which are not to perfect him. I conclude then, that 1. God loves the creature as Love signifieth his will to doe it good. 2. He loves the good which he hath communicated to the Creature, as good according to its proportion, with a love of simple Approbation and Complacencie. Not that he loves any thing in it but what is from him, nor so without himself, as if p. 32all did not live, move and be existent i…m; but yet the good communicated to the Creature is distinct from God himself. All that is from God is good (he saw that which he had made to be good, and very good, Gen. 2.) But good may be accounted amiable to God, therefore all that is from God may be accounted amiable to him.

3. What a God would this man feign to the world that loveth nothing that he hath made, (for he can love nothing that is not amiable) when indeed he hateth nothing that he hath made, but for sin which he made not, and he is love it self. The magnifying of Gods love to man in the work of Christ is his Incarnation, Life, Doctrine, &c. and the work of the Spirit, and all Gods Ordinances, and the End of all his Mercies, and the very work and use of Heaven it self. And this learned man that's blinded with pride, would teach us now that God loveth no man and nothing but himself, God knows better then you what love is in himself who hath expressed it of himself. Ask any honest man on earth whether he believes this doctrine, or would have it true, that God loves no man.

4. And what a world of Creatures doth this man feign that are none of them good and amiable.

5. And see whether he teach us not all to deny our love to God. For 1. To tell men that God loves no man, is the way to have no man love him. 2. If God must love nothing for himself, because nothing is good to him, it will follow that man must love nothing for God ultimately, upon the same account. As nothing can add to God, so we must love nothing as that which can add to God: And therefore if that p. 33reason en…h against Gods loving any thing for himselfe, it will be reason enough against our loving any thing for him. And if God doe all for man, because he can have no other end, then man must on the same reason doe all for himself. And therefore when he makes God mans End, he can mean but the final object that makes us happy, which is onelyonly to love God for our selves, as our own felicity. But that God should be more loved simply for himselfe, then as our felicity is apparent: 1. In that nature taught the Heathens to love the common good, above their own felicity: therefore our own felicity is not our highest end. A valiant Heathen would have sacrificed his life for his Countries good: not onelyonly for a reward to himself in another world, nor onelyonly for the fame (if their Professions may be credited) but for the common good. 2. And the light of natural Reason, telleth all them that have not captivated Reason to selfishnesse, that every man should do thus: If the Common-wealth should perish unless my life redeemed it, or if my death would save the lives of ten thousand that are of greater use then I, my Reason tells me I should readily sacrifice my life for them, though I had no reward for it to my self: which was the ground of Pauls words, Rom. 9. 3. [I could wish that my self were accursed from Christ, for my brethren, &c.] Not that he actually made such a choice, for it was not offered to his choice: but that it was more eligible, if it had been offered, and if the perdition of one could be the salvation of thousands, it were in it self an evill to be undergone for so great a good; if it had been so appointed us of God. The greatest good is greatliest to be desired, p. 34though it be not our own. He that would not himself be annihilated, rather then the Sun should be taken out of its natural place and office, or the World annihilated, though it were supposed that he could survive) should go against the clearest light of nature. That which resisteth this within us is Naturall instinct, or loathnesse to dye or be miserable, which is in every sensible Animal, and therefore is to be subjected to Reason as the Appetite is. Reason cannot take away the appetite, and make a man love bitter, and loath sweet, &c. but it may rule it: so it cannot take away our loathness to be miserable, but it may tell us that we should submit to it for the common good. And this sheweth that mans own personal felicity is not his highest end, even in the eye of natural reason. And if so, it is most certaine, that if we must goe above our selves, we must goe to the highest, which is to God: whose pleasure and complacency in his works, is above all the good of the works themselves, when we say [His glory is his end and ours] we meane that [the communication of his Excellency to his Creatures, and his glorious appearance in them in his Complacencie:] so that this Glory and Appearance is but Materially his end, but the complacencie of his Will) which was the beginning, is formally his End.

And if still you dream like a man of Earth, that God can have no delight and complacencie, in any thing but himself, because he needeth nothing; and it cannot perfect him. I Answ. 1. Delight in God (whether in himselfe or another) is not such a thing as mans delight, nor is it to be comprehended by us, and therefore from things beyond our reach, we must p. 35not deny the evident truths that are within our reach. As God doth first take pleasure in himselfe without any note of imperfection, and deserves not to be accounted imperfect, because he is not most happy without that pleasure, so he next taketh pleasure in his Image, or the appearance of his perfections shining forth in the Creatures; which will be most eminently in his Son, as the Glorified Head of the Church, and then in the glorified Church his body. And when he hath told us that he loveth and takes pleasure, and delighteth in his Sonne, and his Church, it is but a folly of a high nature for us to contradict him, and say, he speaketh all this after our conceits: We grant that the expressions are Anological or Metaphorical: But therefore we conclude they are not meere falsities, but signifies somwhat transcendent in God, that hath so much analogie or likeness to the Love, Complacency, Delight of man, that we cannot fitlier conceive of it then under these notions. And therefore we must conclude both that God delighteth, or takes pleasure in his works, and loveth Christ, and his Church, and yet that he doth not this to perfect himselfe, or adde any thing to his own felicity: but the very Complacency of his Will is his highest End; and therefore as it is folly to aske the Original of Gods will which is the Original of all things, so it is no less to aske what is the end of his will, which is the End of all things. To heap up here the plain abundant Testimony of Scripture, that there is Complacency and Love in God, to a Christian is needlesse, (and to most Heathens) but to Infidels that believe not the Scripture, is vaine. See Aquin. 1. q. 20. art. 2. proving p. 36that God loveth all things, contrary to this English Thomas, that saith, he loveth nothing, because nothing is good. We shall only give him leave to conclude what he please as of himself. If he will needs maintain that he is not good himself nor amiable to God, and consequently to no good men, let him have his liberty.

In his precedent proposition. 2. He would perswade a fool that yet he is Orthodox, while he maintaines that [Ens primum est Gubernator Universi sive Deus: but his description of Gubernation telleth us his sense) Gubernator…m dicimus eum qui ex cognitione & potestate per alios agenda dirigit & efficit] so that it is a Physical Government only that hath effection ever conjunct with direction that he meaneth. And so his Moral Government by Laws fitted to free Agents, where his Sapiential Excellencie is purposely set forth to our observation and admiration, and when he effecteth not all things that he commandeth as a Governour, this is cast out of doors, further then as it is fancied to be a Physical engine. But 1. God doth not cause all the sin of the world, and make that a part of his Government of the world; nor doth he the less Govern when he Commandeth, because he doth not effect mens obedience, but permit them to disobey. We magnifie his Omnipotential operations, and that in the very sanctification of his servants; but we will not therefore deny his Sapiential frame of Government, nor say that God Governeth not when his Laws are broken, unlesse by causing men unavoidably to breake them. These blasphemous dorages are no part of our Belief.

And that you may see how he profiteth, he concludeth p. 37his Book in these words [Palam est, Deo nihil reliquum esse praeter Creationem & conservationem, hoc est nihil omnino de Gubernatione, sed eam integre commissam esse creaturis, non erraturis a legibus divinis in Creatione ipsis inditis] that his, Nothing is left to God but Creation and Conversation, that is, Nothing at all of Government, &c. this is wholly from the beginning committed to Angels. So that it is not enough to overthrow the whole frame of Moral Government of free Agents, but the very Physical Government which is left, is wholy in the hand of Angels, and nothing of it left to God.

But 1. Its nevertheless the work of God, if it be the work of Angels; Though he use means, yet immediatione virtutis & suppositi, he is yet as neere himselfe to the effect, as if there were no means, and as he is not the lesse by the Existence of Angels, so he Doth not the lesse because of the Agency of Angels.

2. The proof of this universall Government of Angels is none, but the Ergo of a dreaming man, that snorteth Syllogismes. And therefore if we should not deny it, we must yet remember what Paul adviseth us concerning Mr. White, and the Bhemenists and such like, whom in their Ancestors he was acquainted with, Col. 2. 18. [Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind.] (And who would not worship Angels if they are our only Governours! But yet he makes praying to them as needless, as it is to pray to the Sun to shine, or to the poise to move the Clock.)

p. 383. Is it Angels that send or give the holy Ghost to renew and sanctifie the Elect of God? or to inspire the Prophets. Prove this if you can. Or is the Holy Ghost some Angel? Neither can you prove that. You finde not in Nature or Scripture that the Image of God is wrought by Angels on the souls of men.

4. Did not the second Person in the Trinity immediately assume the nature of man? was he conceived by Angels? Incarnate by Angels? yea not immediately incarnate at all? nor immediately lived in flesh on earth, dyed, rose againe, Intercedeth for us, &c. Doth God doe all this remotely only, and Angels Proximately? Then Christ was an Angel? And is it Angels Proximately, and Christ remotely that shall judge the world.

5. Though I deny not but Angels might be serviceable in giving Moses Law, yet how prove you that Angels are our Law-givers? Laws we have, and Laws Divine? and they are none of them, given us in the name of any Angel as his Laws. Very much we ascribe to them, in their ministration for the heirs of life, and in the Government of the world: but we shall not defie them, and deny God to be God. Note that, Propos. 2. This man himself makes it all one to be [God] and to be [Governour of the Universe] He therefore rhat saith he hath wholly committed to Angels the Government of the Universe, saith according to Mr. Whites exposition, that he hath divested himself of his Godhead, and wholly committed it to Angels to be Gods.

But the Reader will think I have been too long with this Man. But I am concerned in it much to confirm and defend my only Foundation, that p. 39GOD'S OUR SOVERAIGNE KING and I would have you know what points they be that Papists are introducing, and the rest of them tollerate as not de fide. This is the man that hath prefaced to Turbervils Manuall, and written for Traditions, &c. And I would have men awakened to take …orice what persons in the present controversies we …ve to doe with, and what a design is laid among … that seem of divers parties to destroy Christianity, and set up Heathenisme or Infidelity: If they …ve thei… …y and expected success, the Worship…s o… …he Sun, are like ere long to be none of the …st among us in Religion: But God will shame …

…. 25. … denial of the Soveraignty of God, and his Moral Government is the denial of Deity, Hu…, Religion, Morality and pollicy, most of which I shall manifest brieffly in these following Instances.

1. I have shewed already that it is a denying God to be God, because to be God, is to be the Governor of the world, at least in Title.

2. If God be not Governour, he is not just: For …ommunicative Justice he cannot exercise on Creatures that are wholly his own. And distributive Justice he can have none, if he have not the Relation which Justice doth belong to. He that is not a Ruler, cannot be a just Ruler.

3. If God be not our Governour, he hath no Laws? and so the Law of Nature and Scripture is overthrown.

p. 404. Then man doth owe him no Obedience: for where there is no Ruler and Law, there is no obligation to Duty: and so man is not obliged by God to be pious, just, honest or sober; but if God will make him such, he will be such.

5. And then it will follow, that there is no sin: All things that men do, are such as God doth move them to: but there being no Rector and Law, there can be no trangression.

6. Hence also it will follow, that there is no vertue, which is but the Habit or disposition to duty: for if there be no obligation to actual obedience, the habit is in vain, or is no moral good: for all moral good is denyed here at once.

7. And hence also it follows, that the Habits of Vice are nor culpable, because the Acts are not sinful against God, there being no Law and Governour against whom they are committed.

8. And Christianity is hereby most evidently subverted: For Christ cannot die for sin, nor redeem us from it, if there be no such thing; Nor can the Spirit mortifie it in us.

9. And hence it will follow, that all the Ministry and Ordinances are vain, and not of Gods appointment. If he have no Laws, there is no need of any to teach them.

10. Hence also it will follow, that Scripture is false that pretendeth to be the Law of God, and tells us of all that's here denyed.

11. And therefore there can be no pardon of sin: for where there is no Governour, there is no Law: and where no Law, there's no sin; and where no sin, the'rs none to pardon.

p. 4112. And then there needs no confession of sin, nor prayer for pardon, nor care or means to be used against it.

13. Nor can any man ow God any thanks or praise for the pardon of his sins, if there be none.

14. And it will follow, that there is no punishment, for sin either in this life or in that to come, …ecept what is inflicted, by Creatures for offences against Creatures.

15. And it will follow, that there is no Reward for the obedient; for if no Governor, Law and Duty, then no Reward.

16. And then there is no Judgement of God to be expected. For their is no possibility of Judgement where there is neither King, nor Subject, nor Law, nor Right, nor Wrong, not Reward, nor Punishment.

17. And it will follow that sin is as good as obedience, and a wicked man as good and happy as an honest man: For nothing that men do is morally evill, and all things Equally, Physically good, according to their Physical Being, and God even as Physicall Governour is the chief cause, and therefore the effect cannot but be good, nor can there be an evill man in the world.

18. It will follow, that there are no Devils: for they could break no Law, nor do any evil, but the good that God, or rather the superior Intelligences made them do.

19. In a word, it hence followeth, that man is but a beast, that is, necessitated by Objects, and not a free agent governed by Laws.

20. And because I would make them twenty, let p. 42this be the last: It followeth hence, that (God being not our Rector, and Law-giver, and so their being no sin against him) if the Governors of the Common-wealth shall hang or banish those that hold this traiterous opinion against the God of Heaven, and divulge it, or if any man that meets them, cudgel them, it is no sin against God, nor doth he need to fear any punishment for it from God.

By this time you see what those men say, that deny the Soveraignty of God.

Thes. 26. God is the end, as well as the beginning of the divine Monarchy of the world.

Of this by the way, I spake before. He is his own end, so far as he may be said to have an end; (which is not as man, that is imperfect, and without his end, while he is using meanes to attain it) and he is our cheif end, on the grounds and in the sense before explained. The appearance of his glory, and the fulfilling of his Will, being the highest Universal good. Should the end be lower then the beginning, a multitude of absurdities would follow; This end therefore is principally to be respected by men of all degrees.

Thes. 27. It is the reasonable Creatures only that are the Subjects of Gods Kingdom.

Other Creatures are no more subjects, then sheep and horses are subjects of any Prince: They are the matter of as proper Dominion, (I mean Propriety) as Men; and are our Provision and Possessions: but p. 43they are not capable of subjection, for want of reason and Free-will. They are as properly ordered by Gods Physical Government, as men are, but not by his Moral Policy, which is the Governement that now we treat of.

Thes. 28 All men as men are the subjects of Gods Kingdom, as to Obligation and Duty, and God will not ask the consent of any man to be so obliged.

For Gods Kingdom is not constituted primarily by Contract, but his Right resulting immediately from his being our Creator, and so our Owner, our Obligation is founded in our being his Creatures, and his Own. The most absolute slave imaginable, cannot be so much obliged to you antecedently to his consent, as man is unto his Creator, from whom he is, and hath all that he hath.

Thes. 29. He that consenteth not to Gods Soveraignty, and is not a voluntary Subject, shall be nevertheless obliged, both to Subjection (or that consent) and to Obedience, and to punishment in case of disobedience: but he can have no right to the Priviledges or Benefits of a subject, and so doth make himself worse then a slave, by being a Rebel.

He that is born under the most Absolute Lord, cannot by his own will exempt himself from his obligations. If he could make Gods Laws not obligatory, and himself no Debtor to God for his subjection and obedience, then might he depose his Soveraign at his pleasure. And most would take this as a readier p. 44way to their sensual content and safety, to repeal the Law, and depose their King, to save them the trouble and labour of obeying him, and be from under his Judgement and punishments. No man can acquire benefits or priviledges by his vice: The Law supposeth that a mans faults may not advantage him. But to deny consent to the Soveraingnty of God, and to deny our own Obedience, would be our fault. But Benefits we can claim no right to, if we consent not to them and to the terms on which they are conferred. No man can plead for that which he refused: nor can he plead against another for not doing him good against his Will. Though we may offend God, yet we cannot injure man, by not doing him the good that he refuseth. And the greatest blessings of the Kingdom of God, are such as a Refuser is not capable of; Nor is he capable, while such, of the Duties of a Subject. And therefore though he cannot exempt himself from obligation and punishment by dissent, yet may he deprive himself of the protection of the Soveraign, and forfeit all his hopes of the benefits

Thes. 30. God therefore doth not beg authority by calling for our consent, nor is it in the power of man by consenting to make him King, or by Dissenting to depose him, as to his Right and his actuall Legislation, Judgment and Execution: But it is in his power to make himself a Rebel, and so fall under the sentence of the Law; and therefore Consent is required to our benefit as a condition, and as the necessary cause of our following Obedience: but as no cause or Conveyer of governing Authority to God.

p. 45A man would think the earth should never have bred a man that would contradict this truth that is in his wits. For by so doing God is pulled down, and man set over him, or made a beast, and all morality (as by the former opinion) overthrown. But Mr. Harrington in his Oceana, pag. 16. makes God but the Proposer, and the people the Resolvers or Confirmers of all their Laws, and saith, [they make him King, Deut. 19, They reject or depose him as Civil Magistrate, and Elect Saul, 1 Sam. 8. 7.] adding [The Power therefore which the people had to depose even God himself as he was Civil Magistrate, leaveth little doubt, but that they had power to have rejected any of those Laws confirmed by them throughout the Scripture.

Answ. They could violate a Law, and deny obedience to it; but they could not nullifie it, or prevent, or destroy its obligation. So they could be Rebels against God, but they could not so reject the duty of voluntary subjection, nor escape the punishment of Rebellion. One single person may thus reject God and his Laws at any time, (to his cost) as well as the Major Vote of the people. Its a lamentable case, that such blind persons that know not such things as these, should so perversely trouble the Common-wealth with their loathsom obtruded fancies. Mans consent doth not make God King, nor his dissent depose him, as to his Power, or the cheif part of his actual Government: He will be K. in spight of his proudest enemies: and he will make his Laws; and those Laws shall actually oblige; and men shall be guilty, that first consent not to be Subjects, and then obey not: and they shall be judged as Rebels, (Luk. 19. 17.) p. 46and the Judgement executed: Only their consent is, 1. A proper Cause of their own Obedience. 2. And a Condition sine qua non of their Interest in the Benefits. A little Power will serve a man to be come a Rebel, and be hanged. Will you see the face of this Gentlemans opinion.

1. The world by dissenting may make God no God, that is, no Governor of the world: and so he holdeth his Government on our wills. 2. if his Doctrine be true, the Law of nature is no Law, till men consent to it. 3 At least where the Major Vote can carry it, Atheism, Idolatry, Murder, Theft, Whoredom, &c. are no sins against God. 4. Yea, no man sinneth against God, but he that consenteth to his Laws. 5. The people have greater Authority or Government then God. 6. Rebellion is soveraign power in the multitude. 7. Dissenters need not fear any Judgement or punishment from God. 8. Cannibals and Atheists are free-men, as not consenting to Gods Goverment. 9. Men owe not any Subjection, Duty, or Obedience to God at all unless they make themselves Debtors by consent. 10. The troublesome work of self-denying obedience, and all the danger of punishmenr here, and hereafter may be avoided easily by denying Gods soveraignty and deposing him, and no man need to be damned if he will but deny to be a Subject of God.

These are the apparent Consequences of the Doctrines of Mr. Harrington, if he will be understood according to the open meaning of his words: But if he will tell us that by [their Power of making God King, or deposing him, and of resolving on, and confirming, or rejecting his Proposals,] he p. 47meant only a power of voluntary subjecting themselves to their absolute Lord and King, and of obeying his Laws, or else a Power of Rebelling, Disobeying and perishing, he will turn some of our indignation and compassion into laughter, but his language will we not imitate.

Thes. 31. Mankind being fallen by Rebellion under the heavy Penalty of the Law of God was redeemed by Jesus Christ: and so God hath a second Right of Dominion and Empire, even on the title of Redemption, and is now both our Owner and Ruler on a two-fold Right.

It was not some tolerable loss, but a total ruine and undone Condition that the world was redeemed from▪ an… therefore Redemption is a just title to Pro…riety and Rule, which God will have us to acknowl…dge, if we will have the special benefits of Redemption as his title by Creation.

Thes. 32. The Lord Jesus Christ as Mediator having performed the work of Redemption, hath received from the Father a Derived Supremacy over the redeemed world, and is established the King of the redeemed, and Administrator General.

To Believers this is past Controversie. Scripture is plain and full, Read Psalm 2. Mat. 28. 18. [All Power is given to me in Heaven and earth.] Acts 10. 36 He is Lord of all.] Rom. 14. 9. For this end he both died, rose and revived, that he might be Lord both of the dead and living.] Ephes. 1. 21, 22. [He p. 48set him at his own right hand in heavenly places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come; and …h put all things under his feet, & gave him to be head …er all things to the Church, which is his body.] John. 13. 3. [The Father hath given all things into his hand,] John 17. 2. [Thou hast given him Power over all flesh, that he should give eternal life to as many as thou hast, given him,] John 5. 22. [The Father judgeth no man, but hath committed all Judgement to the Son, that all men should honour the Son as they honour the Father: He that honoureth not the Son, honoureth not the Father which hath sent him,] Acts 5. 31. [Him hath God exalted to be a Prince and Saviour,] Mat. 25. 31, 32, 33, 34. [When the Son of man shall come in his Glory, &c. Then shall the King say to them on his right hand &c.] See Phil. 2. 9, 10, 11.

Thes. 33. There are divers Ranks of Subjects in the Kingdom of God: as some are Rebels, and only subjects by Obligation, or strangers that have not yet consented; and others voluntary plenary subjects, that have right to the priviledges of the Kingdom: so those that are free-subjects are of several ranks, as to Office, and Place, and Gift.

Some are Officers, and some only such as must obey: Some Officers are Civil, some Ecclesiastical; Some are rich, some poor: some adult, some Infants: some weak of parts, some strong, &c.

p. 49Thes. 34. All that will be free Subjects of the Kingdome of God, must be engaged to him in solemn Cove…ant; which regularly is to be solemnized by their …aptism.

The Israelites covenanting with God conjunctly (as Deut. 39. and oft) and distinctly (as in Circumcision, &c.) is known. Those that would not stand to this Covenant were to die, 2 Chron. 15. 13. And those that solicited any to rebell against their Soveraign, Deut. 13.