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 a binding force, to all his Royall Edicts, concluded out of the Reasons of State, and depth of Counsell) who may dare resist it, without incurable waste and breach of Conscience? seeing the Apostle speakes under termes of so great terrour; that he who resists commits a sinne done with an high hand, for he resists the ordinance of God: and so contracts an hainous guilt, and incurres likewise the heaviest punishment: for, to his owne soule doth he receive Damnation.
Nay, though any King in the world should command flatly against the Law of God, yet were his Power no otherwise at all, to be resisted, but, for the not doing of His will, in that which is cleerely unlawfull, to indure with patience, whatsoever penalty His pleasure should inflict upon them, who in this case would desire rather to obey God than Man. By which patient and meeke suffering of their Soveraigne’s pleasure, they should become glorious Martyrs: whereas, by resisting of His will, they should forever endure the paine, and staine of odious Traitors, and impious Malefactors.
But, on the other side; if any King shall command that, which stands not in any opposition to the originall Lawes of God, Nature, Nations, and the Gospell; (though it be not correspondent in every circumstance, to Lawes Nationall, and Municipall) no Subject may, without hazard of his own Damnation, in rebelling against God, question, or disobey the will and pleasure of his Soveraigne. For, as a Father of the Countrey, hee commands what his pleasure is, out of counsell and judgement. As a King of Subjects, he injoines it. As a Lord over God’s inheritance, hee exacts it. As a Supreame head of the body, he adviseth it. As a Defendour of the Faith, hee requires it as their homage. As a Protectour of their persons, lives, and states, he deserves it. And as the Soveraigne procurer of all the happinesse, peace, and welfare, which they enjoy, who are under him, hee doth most justly claime it at their hands. To Kings therefore, in all these respects, nothing can be denied (without manifest and sinfull violation of Law and Conscience) that may answer their Royall state and Excellency: that may further the supply of their Urgent Necessities: that may be for the security of their Royall persons (whose lives are worth millions of others): that may serve for the Protection of their Kingdomes, Territories, and Dominions: that may enable them to yeeld Reliefe, aide, and succour to their deere & Royall Confederates & Allies: or that may be for the defence, and Propagation of that sacred and precious Truth; the publique profession whereof, They doe maintaine by their Lawes, and Prerogatives Royall.
The third point is Obedience. Obedience is a willing and Understanding act of an Inferiour, done at the command, and to the honour of a Superiour. Reasonable then, and Willing, must it be. Violenced-duties, forced and extorted actions, are not within the compasse of true Obedience. Voluntary service is that which pleaseth God and Man. And so well doth this suit with the nature of God, (to whom all things ought to yeeld most willing obedience) that hee pronounceth it better than sacrifice, and to hearken, better than the fat of Rammes.
Every will therefore, and Inclination that is in the Creature, is charged with the dutie of Obedience toward the Maker of it. To this end, God hath planted a double Capacity, and possibility in the Creature, to submit to his pleasure. The one is Naturall, by which, the Creature, in all its actions, that follow, and flow from its forme, doth actually and perpetually serve the Creatour: as the Heavens, in moving; the Earth, in standing still; the Fire, in burning; the Air, and Water, in refreshing, cooling, and flowing.
The other capacity, is called Obedientiall: whereby the Creature is ever ready to doe that which is contrary to its owne Nature; if the Maker’s pleasure bee to command it so. And with this Obedience, did the Earth fearefully shrinke, and fall asunder, to swallow up those Rebells against God, and the King; so to give them a sudden and ready passage into hell, by a direct and streight diameter. Thus, did the waters stand on heapes, and leave the Channell dry, that God’s people might finde a marvelous way, and his enemies a strange death. Thus, did stones yeeld to be lifted up against their nature, into the air, that they might fall backe, and recoile with greater violence; to bruise and braine the enemies of his people. Thus, did the Fire of the Babilonian-Furnace refresh the three Children. And thus, in fine, did the Sunne stand still in Gibeon, and the Moone, in the Valley of Aialon; to give the longer light, and lesser heate to them, who fought for him, that made both Sunne and Moone.
Now, this Power which God hath over, & this kinde of Subjection which he receives from the Creature, is a priviledge, and prerogative, which God hath reserved only to himselfe; and not communicated, at any time, to any King, or Caesar, to have, or to receive Regularly: but only, by way of Impetration, and extraordinary Dispensation, for dispatch of some miraculous worke, as it was in Moses, and Josuah.
All the Obedience therefore, that Man can challenge from man, is, in part, Naturall; as agreeable and convenient to their inclinations: