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Divine Lawes
Having spoken of the Right of Gods Soveraignty, as grounded
onely on Nature; we are to consider next, what are the Divine Lawes,
or Dictates of Naturall Reason; which Lawes concern either the
naturall Duties of one man to another, or the Honour naturally
due to our Divine Soveraign. The first are the same Lawes of Nature,
of which I have spoken already in the 14. and 15. Chapters
of this Treatise; namely, Equity, Justice, Mercy, Humility,
and the rest of the Morall Vertues. It remaineth therefore
that we consider, what Praecepts are dictated to men, by their
Naturall Reason onely, without other word of God, touching
the Honour and Worship of the Divine Majesty.

Honour And Worship What
Honour consisteth in the inward thought, and opinion of the Power,
and Goodnesse of another: and therefore to Honour God, is to think
as Highly of his Power and Goodnesse, as is possible. And of that
opinion, the externall signes appearing in the Words, and Actions
of men, are called Worship; which is one part of that which the
Latines understand by the word Cultus: For Cultus signifieth properly,
and constantly, that labour which a man bestowes on any thing,
with a purpose to make benefit by it. Now those things whereof we make
benefit, are either subject to us, and the profit they yeeld, followeth
the labour we bestow upon them, as a naturall effect; or they are not
subject to us, but answer our labour, according to their own Wills.
In the first sense the labour bestowed on the Earth, is called
Culture; and the education of Children a Culture of their mindes.
In the second sense, where mens wills are to be wrought to our
purpose, not by Force, but by Compleasance, it signifieth as much
as Courting, that is, a winning of favour by good offices; as by praises,
by acknowledging their Power, and by whatsoever is pleasing to them
from whom we look for any benefit. And this is properly Worship:
in which sense Publicola, is understood for a Worshipper of the People,
and Cultus Dei, for the Worship of God.

Severall Signes Of Honour
From internall Honour, consisting in the opinion of Power and Goodnesse,
arise three Passions; Love, which hath reference to Goodnesse;
and Hope, and Fear, that relate to Power: And three parts of
externall worship; Praise, Magnifying, and Blessing: The subject
of Praise, being Goodnesse; the subject of Magnifying, and Blessing,
being Power, and the effect thereof Felicity. Praise, and Magnifying
are significant both by Words, and Actions: By Words, when we say
a man is Good, or Great: By Actions, when we thank him for his Bounty,
and obey his Power. The opinion of the Happinesse of another,
can onely be expressed by words.

Worship Naturall And Arbitrary
There be some signes of Honour, (both in Attributes and Actions,)
that be Naturally so; as amongst Attributes, Good, Just, Liberall,
and the like; and amongst Actions, Prayers, Thanks, and Obedience.
Others are so by Institution, or Custome of men; and in some times
and places are Honourable; in others Dishonourable; in others
Indifferent: such as are the Gestures in Salutation, Prayer,
and Thanksgiving, in different times and places, differently used.
The former is Naturall; the later Arbitrary Worship.

Worship Commanded And Free
And of Arbitrary Worship, there bee two differences: For sometimes
it is a Commanded, sometimes Voluntary Worship: Commanded, when it is
such as hee requireth, who is Worshipped: Free, when it is such as
the Worshipper thinks fit. When it is Commanded, not the words,
or gestures, but the obedience is the Worship. But when Free,
the Worship consists in the opinion of the beholders: for if to them
the words, or actions by which we intend honour, seem ridiculous,
and tending to contumely; they are not Worship; because a signe
is not a signe to him that giveth it, but to him to whom it is made;
that is, to the spectator.

Worship Publique And Private
Again, there is a Publique, and a Private Worship. Publique, is the
Worship that a Common-wealth performeth, as one Person. Private, is that
which a Private person exhibiteth. Publique, in respect of the whole
Common-wealth, is Free; but in respect of Particular men it is not so.
Private, is in secret Free; but in the sight of the multitude,
it is never without some Restraint, either from the Lawes,
or from the Opinion of men; which is contrary to the nature of Liberty.

The End Of Worship
The End of Worship amongst men, is Power. For where a man seeth
another worshipped he supposeth him powerfull, and is the readier
to obey him; which makes his Power greater. But God has no Ends:
the worship we do him, proceeds from our duty, and is directed
according to our capacity, by those rules of Honour, that Reason
dictateth to be done by the weak to the more potent men, in hope
of benefit, for fear of dammage, or in thankfulnesse for good
already received from them.

Attributes Of Divine Honour
That we may know what worship of God is taught us by the light
of Nature, I will begin with his Attributes. Where, First,
it is manifest, we ought to attribute to him Existence: For no man
can have the will to honour that, which he thinks not to have any Beeing.

Secondly, that those Philosophers, who sayd the World, or the Soule
of the World was God, spake unworthily of him; and denyed his Existence:
For by God, is understood the cause of the World; and to say the World
is God, is to say there is no cause of it, that is, no God.

Thirdly, to say the World was not Created, but Eternall, (seeing that
which is Eternall has no cause,) is to deny there is a God.

Fourthly, that they who attributing (as they think) Ease to God,
take from him the care of Mankind; take from him his Honour:
for it takes away mens love, and fear of him; which is the root of Honour.

Fifthly, in those things that signifie Greatnesse, and Power;
to say he is Finite, is not to Honour him: For it is not a signe
of the Will to Honour God, to attribute to him lesse than we can;
and Finite, is lesse than we can; because to Finite, it is easie
to adde more.

Therefore to attribute Figure to him, is not Honour; for all
Figure is Finite:

Nor to say we conceive, and imagine, or have an Idea of him,
in our mind: for whatsoever we conceive is Finite:

Not to attribute to him Parts, or Totality; which are the Attributes
onely of things Finite:

Nor to say he is this, or that Place: for whatsoever is in Place,
is bounded, and Finite:

Nor that he is Moved, or Resteth: for both these Attributes
ascribe to him Place:

Nor that there be more Gods than one; because it implies them all Finite:
for there cannot be more than one Infinite: Nor to ascribe to him
(unlesse Metaphorically, meaning not the Passion, but the Effect)
Passions that partake of Griefe; as Repentance, Anger, Mercy:
or of Want; as Appetite, Hope, Desire; or of any Passive faculty:
For Passion, is Power limited by somewhat else.

And therefore when we ascribe to God a Will, it is not to be understood,
as that of Man, for a Rationall Appetite; but as the Power, by which
he effecteth every thing.

Likewise when we attribute to him Sight, and other acts of Sense;
as also Knowledge, and Understanding; which in us is nothing else,
but a tumult of the mind, raised by externall things that presse
the organicall parts of mans body: For there is no such thing in God;
and being things that depend on naturall causes, cannot be
attributed to him.

Hee that will attribute to God, nothing but what is warranted
by naturall Reason, must either use such Negative Attributes,
as Infinite, Eternall, Incomprehensible; or Superlatives, as Most High,
Most Great, and the like; or Indefinite, as Good, Just, Holy, Creator;
and in such sense, as if he meant not to declare what he is,
(for that were to circumscribe him within the limits of our Fancy,)
but how much wee admire him, and how ready we would be to obey him;
which is a signe of Humility, and of a Will to honour him as much
as we can: For there is but one Name to signifie our Conception of
his Nature, and that is, I AM: and but one Name of his Relation to us,
and that is God; in which is contained Father, King, and Lord.

Actions That Are Signes Of Divine Honour
Concerning the actions of Divine Worship, it is a most generall
Precept of Reason, that they be signes of the Intention to Honour God;
such as are, First, Prayers: For not the Carvers, when they made Images,
were thought to make them Gods; but the People that Prayed to them.

Secondly, Thanksgiving; which differeth from Prayer in Divine Worship,
no otherwise, than that Prayers precede, and Thanks succeed the benefit;
the end both of the one, and the other, being to acknowledge God,
for Author of all benefits, as well past, as future.

Thirdly, Gifts; that is to say, Sacrifices, and Oblations,
(if they be of the best,) are signes of Honour: for they are Thanksgivings.

Fourthly, Not to swear by any but God, is naturally a signe of Honour:
for it is a confession that God onely knoweth the heart; and that
no mans wit, or strength can protect a man against Gods vengence
on the perjured.

Fifthly, it is a part of Rationall Worship, to speak Considerately
of God; for it argues a Fear of him, and Fear, is a confession
of his Power. Hence followeth, That the name of God is not to be
used rashly, and to no purpose; for that is as much, as in Vain:
And it is to no purpose; unlesse it be by way of Oath, and by order
of the Common-wealth, to make Judgements certain; or between
Common-wealths, to avoyd Warre. And that disputing of Gods nature
is contrary to his Honour: For it is supposed, that in this naturall
Kingdome of God, there is no other way to know any thing, but by
naturall Reason; that is, from the Principles of naturall Science;
which are so farre from teaching us any thing of Gods nature,
as they cannot teach us our own nature, nor the nature of
the smallest creature living. And therefore, when men out
of the Principles of naturall Reason, dispute of the Attributes
of God, they but dishonour him: For in the Attributes which we give
to God, we are not to consider the signification of Philosophicall Truth;
but the signification of Pious Intention, to do him the greatest
Honour we are able. From the want of which consideration,
have proceeded the volumes of disputation about the Nature of God,
that tend not to his Honour, but to the honour of our own wits,
and learning; and are nothing else but inconsiderate, and vain
abuses of his Sacred Name.

Sixthly, in Prayers, Thanksgivings, Offerings and Sacrifices,
it is a Dictate of naturall Reason, that they be every one
in his kind the best, and most significant of Honour. As for example,
that Prayers, and Thanksgiving, be made in Words and Phrases, not sudden,
nor light, nor Plebeian; but beautifull and well composed; For else
we do not God as much honour as we can. And therefore the Heathens
did absurdly, to worship Images for Gods: But their doing it in Verse,
and with Musick, both of Voyce, and Instruments, was reasonable.
Also that the Beasts they offered in sacrifice, and the Gifts
they offered, and their actions in Worshipping, were full of
submission, and commemorative of benefits received, was according
to reason, as proceeding from an intention to honour him.

Seventhly, Reason directeth not onely to worship God in Secret;
but also, and especially, in Publique, and in the sight of men:
For without that, (that which in honour is most acceptable)
the procuring others to honour him, is lost.

Lastly, Obedience to his Lawes (that is, in this case to the
Lawes of Nature,) is the greatest worship of all. For as Obedience
is more acceptable to God than sacrifice; so also to set light
by his Commandements, is the greatest of all contumelies.
And these are the Lawes of that Divine Worship, which naturall
Reason dictateth to private men.

Publique Worship Consisteth In Uniformity
But seeing a Common-wealth is but one Person, it ought also to
exhibite to God but one Worship; which then it doth, when it
commandeth it to be exhibited by Private men, Publiquely.
And this is Publique Worship; the property whereof, is to be Uniforme:
For those actions that are done differently, by different men,
cannot be said to be a Publique Worship. And therefore, where many
sorts of Worship be allowed, proceeding from the different Religions
of Private men, it cannot be said there is any Publique Worship,
nor that the Common-wealth is of any Religion at all.

All Attributes Depend On The Lawes Civill
And because words (and consequently the Attributes of God) have
their signification by agreement, and constitution of men;
those Attributes are to be held significative of Honour, that men
intend shall so be; and whatsoever may be done by the wills of
particular men, where there is no Law but Reason, may be done by
the will of the Common-wealth, by Lawes Civill. And because a
Common-wealth hath no Will, nor makes no Lawes, but those that
are made by the Will of him, or them that have the Soveraign Power;
it followeth, that those Attributes which the Soveraign ordaineth,
in the Worship of God, for signes of Honour, ought to be taken
and used for such, by private men in their publique Worship.

Not All Actions
But because not all Actions are signes by Constitution; but some
are Naturally signes of Honour, others of Contumely, these later
(which are those that men are ashamed to do in the sight of
them they reverence) cannot be made by humane power a part
of Divine worship; nor the former (such as are decent, modest,
humble Behaviour) ever be separated from it. But whereas there be
an infinite number of Actions, and Gestures, of an indifferent nature;
such of them as the Common-wealth shall ordain to be Publiquely
and Universally in use, as signes of Honour, and part of Gods Worship,
are to be taken and used for such by the Subjects. And that which
is said in the Scripture, "It is better to obey God than men,"
hath place in the kingdome of God by Pact, and not by Nature.

Naturall Punishments
Having thus briefly spoken of the Naturall Kingdome of God,
and his Naturall Lawes, I will adde onely to this Chapter
a short declaration of his Naturall Punishments. There is no
action of man in this life, that is not the beginning of so long
a chayn of Consequences, as no humane Providence, is high enough,
to give a man a prospect to the end. And in this Chayn, there are
linked together both pleasing and unpleasing events; in such manner,
as he that will do any thing for his pleasure, must engage himselfe
to suffer all the pains annexed to it; and these pains, are the
Naturall Punishments of those actions, which are the beginning of
more Harme that Good. And hereby it comes to passe, that Intemperance,
is naturally punished with Diseases; Rashnesse, with Mischances;
Injustice, with the Violence of Enemies; Pride, with Ruine; Cowardise,
with Oppression; Negligent government of Princes, with Rebellion;
and Rebellion, with Slaughter. For seeing Punishments are consequent
to the breach of Lawes; Naturall Punishments must be naturally
consequent to the breach of the Lawes of Nature; and therfore
follow them as their naturall, not arbitrary effects.

The Conclusion Of The Second Part
And thus farre concerning the Constitution, Nature, and Right
of Soveraigns; and concerning the Duty of Subjects, derived from
the Principles of Naturall Reason. And now, considering how different
this Doctrine is, from the Practise of the greatest part of the world,
especially of these Western parts, that have received their Morall
learning from Rome, and Athens; and how much depth of Morall Philosophy
is required, in them that have the Administration of the Soveraign Power;
I am at the point of believing this my labour, as uselesse, and the
Common-wealth of Plato; For he also is of opinion that it is impossible
for the disorders of State, and change of Governments by Civill Warre,
ever to be taken away, till Soveraigns be Philosophers. But when I
consider again, that the Science of Naturall Justice, is the onely
Science necessary for Soveraigns, and their principall Ministers;
and that they need not be charged with the Sciences Mathematicall,
(as by Plato they are,) further, than by good Lawes to encourage men
to the study of them; and that neither Plato, nor any other Philosopher
hitherto, hath put into order, and sufficiently, or probably proved
all the Theoremes of Morall doctrine, that men may learn thereby,
both how to govern, and how to obey; I recover some hope, that one time
or other, this writing of mine, may fall into the hands of a Soveraign,
who will consider it himselfe, (for it is short, and I think clear,)
without the help of any interested, or envious Interpreter; and by the
exercise of entire Soveraignty, in protecting the Publique teaching
of it, convert this Truth of Speculation, into the Utility of Practice.

PART III

OF A CHRISTIAN COMMON-WEALTH

CHAPTER XXXII

OF THE PRINCIPLES OF CHRISTIAN POLITIQUES

The Word Of God Delivered By Prophets Is
The Main Principle Of Christian Politiques
I have derived the Rights of Soveraigne Power, and the duty of
Subjects hitherto, from the Principles of Nature onely; such as
Experience has found true, or Consent (concerning the use of words)
has made so; that is to say, from the nature of Men, known to us
by Experience, and from Definitions (of such words as are Essentiall
to all Politicall reasoning) universally agreed on. But in that I
am next to handle, which is the Nature and Rights of a CHRISTIAN
COMMON-WEALTH, whereof there dependeth much upon Supernaturall
Revelations of the Will of God; the ground of my Discourse must be,
not only the Naturall Word of God, but also the Propheticall.

Neverthelesse, we are not to renounce our Senses, and Experience;
nor (that which is the undoubted Word of God) our naturall Reason.
For they are the talents which he hath put into our hands to negotiate,
till the coming again of our blessed Saviour; and therefore not to be
folded up in the Napkin of an Implicate Faith, but employed in the
purchase of Justice, Peace, and true Religion, For though there be
many things in Gods Word above Reason; that is to say, which cannot
by naturall reason be either demonstrated, or confuted; yet there is
nothing contrary to it; but when it seemeth so, the fault is either
in our unskilfull Interpretation, or erroneous Ratiocination.

Therefore, when any thing therein written is too hard for
our examination, wee are bidden to captivate our understanding
to the Words; and not to labour in sifting out a Philosophicall truth
by Logick, of such mysteries as are not comprehensible, nor fall under
any rule of naturall science. For it is with the mysteries of
our Religion, as with wholsome pills for the sick, which swallowed
whole, have the vertue to cure; but chewed, are for the most part
cast up again without effect.

What It Is To Captivate The Understanding
But by the Captivity of our Understanding, is not meant a Submission
of the Intellectual faculty, to the Opinion of any other man; but of
the Will to Obedience, where obedience is due. For Sense, Memory,
Understanding, Reason, and Opinion are not in our power to change;
but alwaies, and necessarily such, as the things we see, hear,
and consider suggest unto us; and therefore are not effects of our Will,
but our Will of them. We then Captivate our Understanding and Reason,
when we forbear contradiction; when we so speak, as (by lawfull
Authority) we are commanded; and when we live accordingly; which in sum,
is Trust, and Faith reposed in him that speaketh, though the mind
be incapable of any Notion at all from the words spoken.

How God Speaketh To Men
When God speaketh to man, it must be either immediately; or by mediation
of another man, to whom he had formerly spoken by himself immediately.
How God speaketh to a man immediately, may be understood by
those well enough, to whom he hath so spoken; but how the same
should be understood by another, is hard, if not impossible to know.
For if a man pretend to me, that God hath spoken to him supernaturally,
and immediately, and I make doubt of it, I cannot easily perceive
what argument he can produce, to oblige me to beleeve it. It is true,
that if he be my Soveraign, he may oblige me to obedience, so, as not
by act or word to declare I beleeve him not; but not to think any
otherwise then my reason perswades me. But if one that hath not such
authority over me, shall pretend the same, there is nothing that
exacteth either beleefe, or obedience.

For to say that God hath spoken to him in the Holy Scripture,
is not to say God hath spoken to him immediately, but by mediation
of the Prophets, or of the Apostles, or of the Church, in such manner
as he speaks to all other Christian men. To say he hath spoken
to him in a Dream, is no more than to say he dreamed that God
spake to him; which is not of force to win beleef from any man,
that knows dreams are for the most part naturall, and may proceed
from former thoughts; and such dreams as that, from selfe conceit,
and foolish arrogance, and false opinion of a mans own godlinesse,
or other vertue, by which he thinks he hath merited the favour
of extraordinary Revelation. To say he hath seen a Vision, or heard
a Voice, is to say, that he hath dreamed between sleeping and waking:
for in such manner a man doth many times naturally take his dream
for a vision, as not having well observed his own slumbering.
To say he speaks by supernaturall Inspiration, is to say he finds
an ardent desire to speak, or some strong opinion of himself,
for which he can alledge no naturall and sufficient reason.
So that though God Almighty can speak to a man, by Dreams, Visions,
Voice, and Inspiration; yet he obliges no man to beleeve he hath
so done to him that pretends it; who (being a man), may erre,
and (which is more) may lie.

By What Marks Prophets Are Known
How then can he, to whom God hath never revealed his Wil immediately
(saving by the way of natural reason) know when he is to obey,
or not to obey his Word, delivered by him, that sayes he is a Prophet?
(1 Kings 22) Of 400 Prophets, of whom the K. of Israel asked counsel,
concerning the warre he made against Ramoth Gilead, only Micaiah
was a true one.(1 Kings 13) The Prophet that was sent to prophecy
against the Altar set up by Jeroboam, though a true Prophet,
and that by two miracles done in his presence appears to be
a Prophet sent from God, was yet deceived by another old Prophet,
that perswaded him as from the mouth of God, to eat and drink with him.
If one Prophet deceive another, what certainty is there of knowing the
will of God, by other way than that of Reason? To which I answer out of
the Holy Scripture, that there be two marks, by which together,
not asunder, a true Prophet is to be known. One is the doing
of miracles; the other is the not teaching any other Religion than
that which is already established. Asunder (I say) neither of these
is sufficient. (Deut. 13 v. 1,2,3,4,5 ) "If a Prophet rise amongst you,
or a Dreamer of dreams, and shall pretend the doing of a miracle,
and the miracle come to passe; if he say, Let us follow strange Gods,
which thou hast not known, thou shalt not hearken to him, &c.
But that Prophet and Dreamer of dreams shall be put to death,
because he hath spoken to you to Revolt from the Lord your God."
In which words two things are to be observed, First, that God wil
not have miracles alone serve for arguments, to approve the
Prophets calling; but (as it is in the third verse) for an
experiment of the constancy of our adherence to himself. For the
works of the Egyptian Sorcerers, though not so great as those of Moses,
yet were great miracles. Secondly, that how great soever the miracle be,
yet if it tend to stir up revolt against the King, or him that governeth
by the Kings authority, he that doth such miracle, is not to be
considered otherwise than as sent to make triall of their allegiance.
For these words, "revolt from the Lord your God," are in this place
equivalent to "revolt from your King." For they had made God their
King by pact at the foot of Mount Sinai; who ruled them by Moses only;
for he only spake with God, and from time to time declared Gods
Commandements to the people. In like manner, after our Saviour Christ
had made his Disciples acknowledge him for the Messiah, (that is to say,
for Gods anointed, whom the nation of the Jews daily expected for
their King, but refused when he came,) he omitted not to advertise
them of the danger of miracles. "There shall arise," (saith he)
"false Christs, and false Prophets, and shall doe great wonders
and miracles, even to the seducing (if it were possible) of the
very Elect." (Mat. 24. 24) By which it appears, that false Prophets
may have the power of miracles; yet are wee not to take their doctrin
for Gods Word. St. Paul says further to the Galatians, that
"if himself, or an Angell from heaven preach another Gospel to them,
than he had preached, let him be accursed." (Gal. 1. 8) That Gospel was,
that Christ was King; so that all preaching against the power
of the King received, in consequence to these words, is by
St. Paul accursed. For his speech is addressed to those,
who by his preaching had already received Jesus for the Christ,
that is to say, for King of the Jews.