I conceive, that there be divers subjections to these that are above1 us, some way natural, and therefore I rank them in order thus. 1. There is a subjection in respect of natural being, as the effect to the cause, so though Adam had never sinned, this morality of the fifth command, should have stood in vigour, that the son by nature, without any positive Law, should have been subject to the father, because from him he hath his being, as from a second cause: But I much doubt, if the relation of a father, as a father, doth necessarily infer a Royal or Kingly authority of the father over the son; or by natures Law, that the father hath power of life and death over, or above his children, and the reasons I give, are, 1. Because power of life and death is by a positive Law, presupposing2 sin, and the fall of man; and if Adam standing in innocency, could lawfully kill his son, though the son should be a Malefactor, without any positive Law of God, I much doubt. 2. I judge, that the power Royal, and the fatherly power of a father over his children, shall be found to be different, and the one is founded on ⟨p. 90⟩the Law of nature, the other to wit, Royal power on a mere positive Law. The 2. degree or order of subjection natural, is a subjection in respect of gifts, or age: so Aristotle, 1 Polit. cap. 3. saith,3 that some are by nature servants: his meaning is good, that some gifts of nature, as wisdom natural, or aptitude to govern, hath made some men of gold, fitter to command, and some of iron, and clay, fitter to be servants and slaves. But I judge this title to make a King by birth, seeing Saul whom God by supervenient gifts made a King, seemeth to owe small thanks to the womb, or nature, that he was a King, for his cruelty to the Lords Priests speaketh nothing but natural baseness. Its possible Plato had a good meaning, Dialog. 3. de legib. who made six orders here. 1. That fathers command their sons. 2. The noble the ignoble. 3. The elder the younger. 4. The masters the servants. 5. The stronger the weaker. 6. The wiser the ignorant. 3. Aquinas 22. q. 57. art. 3. Driedo de libert. Christ. l. 1. pag. 8. following Aristotle, polit. l. 7. c. 14.
I conceive, that there be divers subjections to these that are above1 us, some way naturall, and therefore I rank them in order thus. 1. There is a subjection in respect of naturall being, as the effect to the cause, so though Adam had never sinned, this morality of the fifth command, should have stood in vigour, that the son by nature, without any positive Law, should have been subject to the father, because from him he hath his being, as from a second cause: But I much doubt, if the relation of a father, as a father, doth necessarily infer a Royall or Kingly authority of the father over the son; or by natures Law, that the father hath power of life and death over, or above his children, and the reasons I give, are, 1. Because power of life and death is by a positive Law, presupposing2 sin, and the fall of man; and if Adam standing in innocency, could lawfully kill his son, though the son should be a Malefactor, without any positive Law of God, I much doubt. 2. I judge, that the power Royall, and the fatherly power of a father over his children, shall be found to be different, and the one is founded on ⟨p. 90⟩the Law of nature, the other to wit, Royall power on a meere positive Law. The 2. degree or order of subjection naturall, is a subjection in respect of gifts, or age: so Aristotle, 1 Polit. cap. 3. saith,3 that some are by nature servants: his meaning is good, that some gifts of nature, as wisedom naturall, or aptitude to govern, hath made some men of gold, fitter to command, and some of iron, and clay, fitter to be servants and slaves. But I judge this title to make a King by birth, seeing Saul whom God by supervenient gifts made a King, seemeth to ow small thanks to the womb, or nature, that he was a King, for his crueltie to the Lords Priests speaketh nothing but naturall basenesse. Its possible Plato had a good meaning, Dialog. 3. de legib. who made six orders here. 1. That fathers command their sons. 2. The noble the ignoble. 3. The elder the younger. 4. The masters the servants. 5. The stronger the weaker. 6. The wiser the ignorant. 3. Aquinas 22. q. 57. art. 3. Driedo de libert. Christ. l. 1. pag. 8. following Aristotle, polit. l. 7. c. 14.
- 17 sorts of superiority and inferiority.7 sorts of superioritie and inferioritie.
- 2Power of life and death from a positive law, not from the superiority of father & children.Power of life and death from a positive law, not from the superioritie of father & children.
- 3[Greek or Hebrew].〈non-Latin alphabet〉.
