themselves must needs be principal under God in the governing of their own Civil Body and consequently all Government must of necessity be Democratical For even in a simple Democracy if any such be the whole people being utterly incapable of doing any Act of Government themselves in their universal Body must needs govern by some One or some few deputed and impowred by them If then in an ancient and lawful Monarchy the King or Monarch were but the peoples Minister or Deputy and only by them impowred Monarchy and Democracy were formally the self-same and no real or so much as formal difference between them which were manifestly false and contradictory Whosoever hath his Authority to govern from the people is the peoples Minister in governing themselves The Minister of God in governing the people is not the peoples Minister in governing themselves Therefore The Minister of God in governing the people hath not his Authority to govern from the people But consequently from God himself If this Minister of God were the peoples Minister then not only God but the people were principal in inflicting death which no Angel nor man but as Gods Minister only is any more capable of than of giving life God only is the Lord of life Therefore as the whole people cannot give to one man life so neither can the whole people have a just power to take it away None can justly destroy Gods image but God let the Cause be what it will And the power which the people have not they cannot give It is therefore God alone and not the people that gives to the Supreme Magistrate the Power to execute wrath and to punish with death IV. Judg. 7.20 The Sword of the Lord and of Gideon IN the whole Word of God there is neither mention nor intimation of any such thing as the Power of the Sword in or from the people But as here The Lord and Gideon so the Lord and the chief Magistrate such as Gideon was then made are only mentioned in Scripture to have any interest in that Power Whatsoever power is in the people is in them either principally or ministerially The power of the Sword is not in the people either of these wayes Therefore it is not at all in them The disjunction is undeniable The Minor is apparently true in respect of both for the principal power of the Sword can be in none but God and the Ministerial power of it can be in none but Gods Minister The Conclusion therefore is infallible The power of the Sword is not at all in the people And if this power be not in them which all political power doth either consist in or depend upon what other power can be where that of the Sword cannot Yet the Phanatick Spirit had of late taught many weak people to believe That the peoples Representative though really not that was the only Supreme Authority of the Nation as they commonly call'd the late Authours of our greatest evils But if what was phansied the peoples Representative by their own choice were the only Supreme and the only just Authority in every Nation and consequently the Kingly Office and Government in it self unjust and inconsistent with Liberty as all out Republican Zelots commonly asserted then all these consequences are inevitable viz. First That if Justice did everywhere obtain which God doth everywhere command that is If Gods own Will were done he must needs lose his own glory to be King of Kings for there would be never a King in all the World beside himself Secondly That God no less the Worlds immediate Governour than its Creatour having generally goven'd it ever since the Creation of it by the Monarchical which is really the same with the Paternal and Patriarchal power hath been all this while to seek how to govern it in the only just and good that is in the pure Democratical or simple Republican way or by Successions of Representatives or no man knowes what for which there hath never yet been one Example in the World Thirdly That all the good Kings of Israel as well as the bad and all those Kings and Queens over Christian Nations who God did promise should be nursing Fathers and nursing Mothers to his Church were and are all and every one of them even Queen Elizabeth among the rest wicked and unrighteous persons that is Tyrannical and unjust Invaders of the peoples Right and Subverters of their Native Liberty Fourthly That Gods promise in that particular must or of right ought to have been totally disappointed Fifthly That God himself was then the Authour of injustice and Tyranny when he sent his Prophets to anoint Saul and David and Solomon and Hazael and divers other Kings These and many other irrational and intolerable consequences must unavoidably follow if it were true That the peoples just Right and Liberty did only and formally consist in having the Supremacy of all Civil power in their own hands or at their disposal Another vulgar Errour consequent to the former was That the good of the people is not at all concerned in the Supremacy of power residing in the Prince and that the Kings Prerogative is to them no priviledge but in all a prejudice as they were senslesly made believe to publick Interest and Liberty The Kings Majesty in virtue of His Supremacy hath the Prerogative power as well of dissolving as of calling Parliaments If such a Parliament should come which God avert as should begin to do what the late long Parliament hath done the Nation would then scon learn to believe That the Kings Prerogative to dissolve such a Parliament would do them no harm The great end of Government and of the Supreme Kingly Prerogative and power is doubtless the general Welfare of the people Therefore most assuredly in such an anciently constituted Kingdom and after so many Lawes and Charters securing for ever the peoples Interest and Liberty no understanding man will now be made believe after the late horrid delusion That there is any ancient and legal Prerogative or power belonging to the King but is certainly though not visibly to all conducing directly to the general good and welfare of the people If the due Administration of Justice by the power of the Sword and of the Lawes of the Land against all wrong-doers and against all perturbators of the publick Peace in what place of capacity soever be for the general good of the whole people then assuredly the greater the Supreme Governers power and Prerogative is the greater is the whole peoples present safety and future security And for this cause it is that God hath given not another but his own Sword to his sole Vice-gerent the Supreme Magistrate The Sword of the Lord and of Gideon V. Numb 27.16 17 18 19. Let the Lord the God of the Spirits of all flesh set a man over the Congregation which may go out before them and which may go in before them and which may lead them out and
They were told that Power was but derivative in the Prince and that of right the Soveraignty was theirs as properly inherent in them And that they could never recover their native Liberty but by casting off the yoke of all subjection to the most ancient and only lawful Government of the Nation till having lost the benefit of it and protection by it the pretended Liberty shew'd it self in its proper and true Colours of perfect bondage and misery The truth of this they have very long and very severely been school'd into Neverthelesse it is probable that many of them are not yet aware that so long as this pernicious Principle is where it was uncondemned and perhaps undiscerned by many the common danger of future Mischief by it is not yet removed Idem quâ idem semper facit idem If this and this only hath been the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main leading Cause as indeed it hath of the slavery and misery we have long endured there can be no absolute and perfect Cure of these Evils with prevention of future danger without a total and timely removal of that Cause This Principle then had need be fetch'd out of the hearts and the heads of the Obstinate by a more powerful and effectual Confutation than that which is but verbal though never so Logical or Apodictical Argumentum baculinum or a good severe Law against it were perhaps at such a time as this no more than necessary But all they that have any thing of good in them will certainly by arguments truly and logically deduced from the Oracles of God effectually be wrought upon Especially considering that so long as this Principle remains in any credit and uncondemned That the proper and perpetual Right to the power is the Peoples Whensoever the multitudes of Seditious Spirits that are still though dispersed where they were and the same men they were and may secretly grow to be yet more in number can have the opportunity to rally and by Conspiracy get into a Body though they be not the fortieth part of the Nation they will by and by call themselves the people And then next to the grand Cheat Mockery of seeming Sanctimony by a false pretense of standing up for the Peoples Right bring the whole People many of their own party not excepted into that or a worse ruine and desolation if they can which no humane wisdom or power without the immediate helping hand of God could have now rescu'd and redeem'd us from That damnable Principle is therefore the most pernicious and dadgerous Cousenage that ever any people was abused and deluded by And if this were all it were not so fit for one of my profession to have medled with it But 't is also a Principle of Infidelity and of Rebellion against God as being expressely repugnant to the general Torrent of the Testimonies and Instances contained in His written Word And upon that precise account there is here endeavoured a Confutation of it AN Introduction Touching the state of the QVESTION WITH A Brief Explication of the Terms IT is the new and strange Doctrine of some of the late Jesuits more lately reduced into Practice by Persons professing the greatest Enmity and Opposition to those Innovators That the whole Political Power is not only originally from but formally inherent in the People Nota hanc Potestatem immediatè esse tanquam in Subjecto in tota Multitudine saith one * Bellar. lib. 3. de Laicis c. 6. Note that this power is immediately in the whole people as in the Subject of it And Pendet à Consensu multitudinis It depends upon the Agreement of the people saith the same Author And Potestas secularis est à Deomediatè quia Natura Recta Ratio dictat hominibus persuasit praeficere Reipublicae Magistratus saith another * Caanel à Lapide in his note upon Rom. 13.1 i. e. The secular power is of God but mediately because Nature and Right Reason which is of God doth dictate and hath perswaded men to set up Magistrates over the Common-wealth But saith the same Author Potestas Ecclesiastica immediatè est à Deo instituta The Ecclesiastical Power is ordained of God immediately This is true and so indeed must also that Original Power of Paternal Regality needs be which God by the Law of Nature hath ordained and by positive Institution settled of which his written Word gives us clear and certain Instances by which also He hath governed the world universally in the first ages of it and unto which He expresly commanded obedience to be yielded by one of the special Precepts of his moral and eternal Law then when there was no other kind of Civil Power extant in the world But this Device of Mediate derivation of the Civil Power and immediate Institution of the Ecclesiastick is invented and obtruded by these deceitful Workers to exalt the Pope to an absolute Soveraignty over all Kings and Princes and that not only in Spirituals but by the help of that Distinction of not directly but indirectly which is just as good as this of not immediately but mediately in all temporal and secular things and Causes too as well as in Spiritual In order to this Design intended by these Authors and in prosecution of many other farre Different Ends designed by the Anabaptists and others the Foxes have their tails tyed together in this false Principle equally common to both which is that Fire-brand that did for so long a time put these Nations into one general Combustion The self-same Principle was once delivered by one Dr. Dorislaus of infamous memory in the Schools at Cambridge in my hearing about thirty years since And had he then been punished as he was complain'd of according to his high Demerit and his dangerous Doctrine publickly condemned if it could have been by a just Law perhaps the mischief that hath since ensued of it in which the very same Man had a hand might have been prevented It hath also been more lately asserted by the Author of a seditious Pamphlet set forth about the beginning of our late fatal War entituled OBSERVATIONS upon some of His Majesties late Answers and Expresses wherein the Observators Fundamental Thesis confidently presumed and never proved is in these express words Power is originally inherent in the People And Power is but secundary and derivative in Princes the fountain and efficient Cause is the People And last of all the Author of the Armies Plea as 't was call'd affirmeth That Kings have no power and authority but what they have from the People Still the People are colloqued with and made believe all is their own till they are left Owners of Nothing but at the pleasure and allowance of their Covetous Undoers Why should I make these petty instances when this principle is become so National as to have the Countenance of a Vote in that which was called a Parliament as you may see in their Preparative
to the High Court of Justice Jan. 4. 1648. and the eigth of January 1648. you may see the same Dorislaus appear in his Colours as one of the Chief Architects of that most Horrid Structure But That there can be no other Fountain and efficient Cause of Civil Power and just Authority but God That it is derived to Princes immediately from God and not solely or chiefly from the People That the Special Right and Title to it is from God alone And That God never gave his own glory to men to have the giving of this Power is that which is here endeavoured to be made apparent But first a little explication of Terms such as shall here occasionally be mentioned will not be amiss When the word Magistrate is used not every one that is vulgarly called by that Name is meant The inferiour Minister of Justice having no inherent power but deriving all his authority by Commission from the King is not the Magistrate here spoken of The King alone is the Magistrate properly so called who only is that Supreme Person whose Authority is not Commissionary but original formal inherent and inexistent as created in Him of God by communicating to Him the Image and Title of his Own Dominion and Power by which He Himself Governs the world And it is of the same Nature but more eminent with that authority which a Father hath over his sons which depends on no Act or Deed much less on any Concession or Grant of theirs And by this it also appears what must needs be meant by the Supreme Political Power and Authority to wit that Paternal and equitable and yet full and uncontroulable Dominion over the free people of the Land whose freedom consists in this that He Rules and Governs them as the Minister of God in true judgement and justice according to the known Laws ancient Customs and fundamental Constitutions of the Kingdom and that for the Common Good and Universal Benefit of all As a Father uncontroulably governs his Children yet for the equal and common Welfare both of Him and them What is meant by immediate Derivation of this Power from God which is often mentioned is next and last to be unfolded Things may be said to be of God or from God divers wayes 1. By his immediate Influx into the Essence of every thing as he is the Universal Cause of all things that have a Being 2. By his immediate Instinct Motion Special Help and Exciration as He is the Father of Lights and Giver of every good and perfect Gift and thus he gives to his Special Minister the Supreme Magistrate special grace wisdom counsel courage justice love to his people and a tender care of their Welfare 3. By his own proper Donation Grant and Conveyance of just Right Title and Interest And thus the Right and just Title to Supreme Government and Political Power comes immediately from God to the lawful Magistrate As every private Right Title and Interest to or in any thing must needs come to him that receives it immediately from the only just possessor and proper owner of it Such as God must needs be of all Dominion Government and Rule over the Nations of the world as their Sole Creator and Upholder For God of his own right being the only King and by his own Act the immediate Governor of and in all the actual Governments and Kingdoms of the world it incommunicably belongs to him to have the giving and conveying of the Right of Government to them that justly possess it And it incommunicably belonging to him to have the giving of that Right from him immediately must it needs come This way of Derivation and Collation of Civil Authority and the Right of it directly and immediately to the Supreme Magistrate from God the proper Fountain and formal Owner and actual Possessor of it who imparts it to the Supreme Magistrate not by alienation from but by communication with himself these ensuing Arguments by vertue of that high Principle upon which they are founded the Word of God will it may be hoped sufficiently prove and manifest to all but such as are given to change and are led by the Phanatick Spirit to Despise Dominion and to count all just Authority tyranny if they be not allowed to take the liberty to controul it at their pleasure to use the Lords Anointed as execrably as they have lately done and to shed the blood of the chief Nobility also to satisfie their filthy Lust I. Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy People or the Prince among thy People GOD gives his own Name and Title to the Prince which were utterly incongruous and incompetible if he did not also communicate to him a competent proportion of his own authority and power But if God had given the whole civil Authority to the People and the People only and only upon their own account had given it to the Prince by such a meer extrinsecal Commission of authority from Men how could Princes be stiled Gods when those men themselves could never be stiled so I have said Ye are Gods likewise saith the Psalmist The reason whereof is expressely and purposely rendred by our Saviour in the Gospel * Psal 82.6 John 10.34 Because to them the Word of God came Which can signifie no less than that their Civil Power is given and conveyed to them by the express Word of God For it is God himself that saith by the mouth of David I have said Ye are Gods Therefore Dicit Christus Reges vocari Deos quòd munus sustineant divinitus sibi injunctum saith Calvin rightly upon those words that is Christ affirmeth that Kings are therefore stiled Gods because they bear an Office by Divine Injunction Who will say that the Peoples Election or Commission unless they were all Prophets is Divine Injunction Or who will say in express contradiction to the Text that not the Word of God but only the word of the People it was that came to them Where a Kingdom is by Custom elective the Case differs not For in this the Act of men is only instrumental to God In their electing who have right to elect God alone gives the right and the just Power to govern Which is apparent because this right and power the Electors themselves never had and therefore could never give it Briefly thus Whosoever can have the giving of Supreme Political Power can likewise have the giving of Gods own Name and Title No mortal men nor Angels in heaven can have the giving of Gods own Name and Title Therefore no mortal men nor Angels in heaven can have the giving of Supreme Political Power The Major is evident because God hath said to Princes I have said Ye are Gods and directed his Prophets to call them Gods for no other reason but because they communicate with God in that Supreme Power of Government that principally and properly is his peculiar Whence also the
the dark and the light dwelleth with him THAT which is principally intended by the Prophet here as the Context evidently shewes is to celebrate the praise of God as the only Authour of setting up in Succession the several Monarchies of the World And to make it evident that to do this belongs to none but God he compares it with these other Prerogatives of his which are apparently belonging so to him as that no other can have any thing to do in them For who can have any thing to do in changing the times and the seasons which God hath put in his own power * Acts 1.7 Who but God alone can be the Giver of Wisdom and Knowledge Who can reveal Secrets that are absolutely such such as the knowledge of the future Monarchies and the meaning of a forgotten dream concerning them but God alone Who besides him or with him can tell what is in the dark Who then if Daniels parallel here made be true can have the right or the power to remove Kings and to set up Kings but God alone His meaning must necessarily be that men can have no more to do in this than in those other special Prerogatives of God in any of which they can be at most but instrumental which signifies nothing to the purpose save that it infers a necessity of Gods immediate Essiciency as of the principal Cause without whose immediate Concurrence the Instrumental operates nothing at all And if the people cannot be principal or other than meerly instrumental in the Fact they can have no pretence of interest in the Right The Right therefore that is the lawful Power and just Authority of removing Kings and setting up Kings can in no wise belong unto them but precisely and incommunicably to God alone No proper Right and special Prerogative of God is at all belonging to men But The just power to remove Kings and set up Kings is the proper Right and special Prerogative of God Ergo. The Major is evident in it self the Minor is clearly evinced by the Text alledged the Conclusion then is certain and infallible viz. The just power to remove Kings and set up Kings is not at all belonging to men From whence it followes That if a whole people and much more if a prevailing Party against the will and to the extream regret of the whole shall de facto not only remove but murder their lawful King all the aggravations of that Monster-sin duly weighed they can be no less wicked than the worst wickedness can make them except that of desperation and final impenitency For in that wilful deliberate and affected Anomy wherein all Law Divine and Humane is knowingly transgressed beside the greatest wrong done to the Best of men they boldly assault Heaven and invade the proper Right and special Prerogative of God From hence the justness of the severest punishment of those horrid Offendors is most evident to all understandings and even to their own consciences if they have or ever had any X. John 19.11 Thou couldst have no power at all against me except it were given thee from above THAT this was the Civil Judiciary and just power it is apparent otherwise when Pilate evidently spake of this Christs answer had been equivocal and the Supreme power of life and death it was which though formally competible to none but to the Supreme Magistrate is yet here by Christ attributed to Pilate because the Supreme Magistrate and his immediate Minister are in a moral sense but as one person to wit the latter sustaining in the exercise of this power not his own but precisely the person of the former And the Magistrate saith Christ here can have no power at all except it be given him from above Consequently all his power is from God alone That which is not given to the Magistrate but from above is given him of God alone The Supreme power is not given to the Magistrate but from above Therefore The Supreme power is given to the Magistrate of God alone Here all is manifest and certain from whence every one must needs conclude That what hand soever men may have in making a King de facto or restoring a King to the exercise of His Kingly Office the formal Authority and Supreme Kingly power and the just Right to exercise that power is not at all from men but from God alone Therefore also they that have interrupted and sought to annihilate this power and right which God alone hath created have not only sinned against God as sinners usually do but have striven to shew themselves stronger than he to overthrow what he alone without them and without all men hath only by his own Ordinance and Act established XI Acts 22.27 The Jewes which were of Asia stirred up all the people of Jerusalem and they laid hands on Paul And Chap. 22.22 They lifted up their voyces and said Away with such a Fellow from the earth for it is not fit that he should live FROM this unjust sentence of that whole people the Apostle made his just Appeal to Caesar Chap. 25.11 If it be true which is averred That Kings have no Power and Authority but what they have from the people St. Pauls Appeal from the whole people to the single person of the King was apparently unjust and he a manifest Abettor of Tyranny in owning a power in Caesars person above the power of the collected Body of all the people But the holy Apostle well knew where and in whom the highest power next and immediately under God was found and therefore declined to be censured by the peoples universal Vote or to go up to Jerusalem where the peoples Representative was to be judged there but made his just and last Appeal to Caesar Every just and last Appeal is to the highest power next and immediately under God St. Pauls just and last Appeal was to Caesar Therefore Caesar was the highest power next and immediately under God The Major must needs be true unless it could be lawful and just to Appeal from the highest Authority under God to meer violence and force for Inferiour power against the Superiour from which it is derived can be nothing else The Minor is found in the express words of the Text the Conclusion therefore is certain That Caesar was and so every Caesar or Soveraign Prince is the highest Power next and immediately under God And that the King is solo Deo minor less than none but God is a Maxim in the Common and Fundamental Law of the Land So grossly and palpably false is that Seditious Assertion That the King is singulis mojor sed universis minor only greater than the single persons but less than all together XII 1 Pet. 2.13 Submit you selves to every humane Creature Which signifies that every Man that is a Magistrate is of God himself created such and therefore to be readily submitted to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake But the words that follow