brittle Kings are indeed the Treasures of their people but Treasures in earthen vessels And therefore when God honours Kings with his own name Psal 82.6 I have said yee are gods to shew that they are but gods of earth he subjoynes but yee shall die like men And to the same purpose the son of Syrach Eccles 10.10 He who to day is a King to morrow shall die So that even Iudah must confesse with Solomons wisedome I my selfe also am a mortall man like to all and the off-spring of him that was first made of the earth And in my mothers wombe was fashioned to be flesh in the time of ten moneths being compacted in blood of the seed of man and of the pleasure that came by sleep And when I was borne I drew in the common aire and fell upon the earth which is of like nature and the first voice which I uttered was crying as all others do I was nursed in swadling cloathes and that with cares For there is no King that had any other beginning of birth Wisdome 7.1 c. The flatterers of Alexander would have him beleeve that he was the sonne of Iupiter and not of Philip but being wounded in Battle he was taught by experience that he was the mortall sonne of a mortall Father and so smiling upon his flatterers he said unto them this blood seemeth to me not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not like the strong blood of God but the blood of man And as Kings are not exempted from mortality so neither from cares nor crosses innumerable troubles and afflictions in this life David was the first and best King of Iudah and yet his life almost a perpetuall suffering He was persecuted by Saul by his unnaturall sonne Absolom Psal 119.109 by Sheba by Shimei He was even hunted like a Partridge from mountaine to mountaine so that carrying his soule in his hand he said Verily 1. Sam. 20.3 there is but a step betwixt me and death And which is the second thing implyed in these words David in his distresse called upon God and cried unto him even out of the deepes as we read often in the Psalmes So did Abijah against Israel Notable is that prayer of Asa going against the Ethiopians help us 2. Chron. 14.11 O Lord our God for we rest on thee and in thy name we goe against this multitude So Jehosophat 2. Chron. 20.12 going against the Ammonites Oh our God wilt not thou judge them we know not what to doe but our eyes are towards thee And the same Iehosophat being pursued hard by the Army of the Syrians cryed unto the Lord 1. Kings 22. The like did Hezekiah against the Assyrians 2. Kings 19. and so will every good King cry unto him who is the King of Kings And as it followeth God will heare the prayer of Iudah God heareth the prayers of all his servants much more of Iudah who is nearest dearest unto him he heard the voyce of David as he professeth often in the Psalmes I cryed unto the Lord and he heard me So he heard Abijah Asa Iehosophat Hezekiah and the rest when Moses hands were lifted up Israel prevailed And let it be our prayer that God may still heare the voyce of Iudah This is the first part of the blessing and containes more blessings then one both that Iudah should have the grace to call upon God and that God should have the mercy to heare the voyce of Iudah I come unto the second Petition which is the maine thing I intended as being most proper for the service of this day And bring him unto his people Where three things are implyed 1. That Iudah hath a people and so he must for Rex and Grex are relatives we may as easily imagine a head to subsist without a body as a King without People Acts 9. And it is Populus not Turba not a confused Assembly like that of Demetrius but an orderly People subject to government 2. That this People is his owne people Populus suus a people unto whom he hath right and over whom he hath power such a people as do adheere unto him serve him and follow him as he goeth out and in before them 3. That it is God who brings Iudah unto his people in which words Expositors have either found or made some difficulty I will not trouble you with impertinent glosses but labour to take up the full sense of the words in these three propositions 1. Bring Iudah unto his Crown and set him as King over his people 2. If Iudah at any time be driven from his people bring him back again unto them 3. Establish a firme union between Iudah and his people First I say Bring Iudah unto his People that is bring him unto his Crowne and set him upon his throne as King over his people This is God's proper worke the advancing of Kings There hath been a writ of Quo warranto brought against Kings to know how and from whom they hold their authority and this action formerly intended against them is now more hotly pursued then ever before The Canonists and other Romish Parasites say they hold their authority from the Pope who is universall Monarch of the whole world and all Kings but his deputies this plea is cast over the barre and almost forsaken but there is a worse plea set on foote by the Iesuites and followed more eagerly by the rebellious Schismatickes namely that Kings receive their power from the people and are advanced by them But I say that Kings are neither from Pope nor People because God himselfe saith Per me by me Kings Raigne Prov. 8.15 He that spake that is the uncreated wisedome of God the very same person of whom S. Iohn saith per ipsum omnia facta sunt Iohn 1.3 So that unlesse the Pope or the People made the world they can neither make nor unmake Kings To make this yet more evident I will shew unto you first that the office of Kings is not the invention of Man but the ordinance of the Eternall wisedome of God And Secondly that it is God who advanceth the person of the King unto that Office The office of Kings is not the invention of man but the Ordinance of God so called by the Apostle thrice with one breath Rom. 13.1 2. For there is no power but of God The powers that be are ordained of God Whosoever therefore resisteth the power resisteth the Ordinance of God Where the Apostle speakes not of Government in Generall but of Kings in particular for in the first verse he calleth them Higher powers such as excell all others in dignity now only these powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higher supream or supereminent which have none in earth above them The Apostle speakes of these powers which then were in the world and particularly over the Romanes but at that time there was no supreame power knowne
was given him from above but if he had received his power from the people Christ should have said De subter not De super The judgement which they execute is Gods saith Moses Deut. 1.17 and they iudge not for man but for the Lord that is in the Lords place saith Iehosaphat 2 Chron. 19.6 They are Gods Ministers even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 which is a name peculiar to Church-Officers so termed because they are Gods Deputies or Lieutenants upon earth appointed to procure not onely the temporall but also the eternall happinesse of the People by planting and preserving the true service of God This was acknowledged by Popes in ancient times for Pope Eleutherius writing to Lucius the first Christian King in Britaine termed him Gods Vicar within his Kingdome so did Pope Anastasius stile Anastasius Caesar but it is not my purpose at this time to speake of the Kings Power in Causes Ecclesiasticall but onely to prove that they are advanced by God and receive their power from him for which I have yet a cloud of witnesses to produce The making of a King is ascribed to God 1 Kings 3.7 And now O Lord my God saith Solomon thou hast made thy servant King instead of David my father The providing of a King is ascribed unto God 1 Sam. 16.1 For I have provided me a King The setting up of a King belongeth unto God for this Moses prayed before his death Numb 27.16 Let the Lord the God of the spirits of all flesh set a man over the congregation where we shall do well to marke the stile which is given to God The God of the spirits of all flesh as he is the God of the spirits of all flesh that is of the soules of all men so is he the God who sets a man over the Congregation now God is the Authour of the soule of man immediately by creation and infusion albeit an humane act do intervene so is he the Authour of regall power immediately though some humane acts do intervene to the investing of the King with that power So God after Moses death set Ioshua over the Congregation and all that succeeded him in that charge Samuel said of Saul Behold the Lord hath set a king over you 1. Sam. 12.13 where he useth the same phrase which is used of Christ and of his kingdome Psal 2.6 I have set my king upon my holy hill of Sion We know that no man had a hand in constituting Christ King over his Church so the advancement of Saul was not from men but from God And least you should thinke that this was peculiar unto the Kings of the Iewes who were Gods owne People and he their King in a speciall manner I must shew unto you that all other Kings as well as they are advanced by God He anointed Hazael to be King over Syria 1 Kings 19.15 He gave unto Cyrus all the kingdomes of the earth as he himselfe confesseth 2. Chron. 36.23 Ezra 1.2 As God gave these kingdomes to Cyrus so before he had given them unto Nebuchadnezzar as the Lord himselfe testifieth Ier. 27.6 And now have I given all these lands into the hand of Nebuchadnezzar c. And Ezech. 29.19 Behold I will give the land of Aegypt unto Nebuchadnezzar Nebuchadnezzar not knowing s◠〈◊〉 was â—â—â—ed to converse with beasts untill he 〈…〉 this lesson that he had received the kingdome dominion and power from God Dan. 4. Kings in Scripture are called Gods Kings and the Lord 's Anointed Christi Domini and Christi eius above twenty times but we no where reade Christi Populi nor Christi Pontificis to shew that they are dependent from none but from God onely and that stile is given unto Heathen Kings as well as to the Kings of Iudah as namely unto Cyrus Isay 45.1 Yea that all Kings are advanced by God and receive their power from him is fully declared by God in that message which he sent to the Kings of Edom Moab Ammon Tyrus and Zidon by the hand of the messengers Thus saith the Lord of hosts the God of Israel thus shall yee say unto your Masters I have made the earth the man and the beast that are upon the ground by my great power and by my out-stretched arme and have given it unto whom it seemed meet unto me Ier. 27. vers 3 4 5. The son of Syrach speaketh universally of all Kings Ecclus. 17.17 In the division of the Nations of the whole earth he set a ruler over every People He saith nor that he set Rulers but a Ruler for God did not institute a Democracy nor Aristocracy but a Monarchy and it was not the People who set a Ruler over them but God set a Ruler over the People and this was universall over every People in the division of the Nations of the whole earth onely Israel is excepted whom God reserved to be under his own immediate command as it followeth in that Text But Israel is the Lords portion In a word it is God that giveth Kings that chooseth them that anoints them that adopts them that exalts them we have them all in the Psalme 89. And therefore Solomons wisedome exhorts Kings after this manner Chap. 6.1 Heare O yee Kings understand yee that be Iudges of the ends of the earth give eare you that rule the People for power is given you of the Lord and Soveraignty from the highest By all these testimonies which I have produced it will appeare that there is no truth more fully more clearly revealed in Scripture then this that Kings are from God receive their power from him and neither from the Pope nor from the People This was the Divinity of the Primitive Church for at least eight hundred yeares Tertullian saith In Apologetico Inde est imperator unde homo antequam imperator inde potestas illi unde spiritus And before him Irenaus Lib. 5. adver Haeres Cujus jussu homines nascuntur hujus jussu Reges constituuntur Now it is certaine that Kings as men are created by God receive their breath from him neither from the Pope nor from the People as by Gods appointment they are borne so by his appointment they raigne St Austin speaketh fully to this purpose in many places so doth St Gregorie and the rest of the Fathers Let this suffice that it was never heard of in the Church of Christ that the people had any power to dispose of the Kings Crowne before Pope Zacharie Eginhart in Princie histori when the French were resolved to dethrone Childericke and to set up Pipin in his place they sent to the Pope to be resolved touching the lawfulnesse of that act and he like a bad Divine gave them an advice to their owne mind that they might doe it for that the People have power to make him King who manageth the affaires of the Kingdome Such a Papall determination and a worse too is given by Buquanan Populo
is his tabernacle In Salem that is where Peace is for so the Fathers read it In pace fastus est locus ejus But where division and discord is there God can have no Tabernacle And therefore the Brethren of the Separation in their present Schisme and Rebellion are not lead by the Spirit of God who is love it selfe Galath 5.20 but by the lusts of the flesh ingendring hatred variance emulations wrath strife seditions heresies envyings These as they are not Iudahs People so neither are they Gods I have now done with my Text for the time will not permit me to speake of the other two Petitions but the Service of this day and your expectation doe require that I say something by way of application This day was this Scripture fulfilled in your eares Luk. 4.21 for upon this day full nineteene yeares agoe Almightie God brought Iudah unto his people he set our gracious Soveraigne that now is upon the throne of his Father which unto us was no small blessing if we had knowne our owne happinesse For to have a King though he be none of the best is a great blessing unto a Land Moses tells us Num. 27.16 17. that unlesse God set a man over the Congregation which may goe out and in before them the Congregation of the Lord will be as Sheep without a Sheepheard And we are often told in the Book of Iudges that when there was no King in Israell every man did that which was right in his owne eyes Experience also hath taught all men that tyrannie is nothing so bad as Anarchie Saul was no good King yet his advancement was counted a great favour unto the people for of it Samuel said 1. Sam. 12.24 Consider how great things the Lord hath done for you By his government they reaped divers benefits for he saved them often from their Enemies Saul did slay his Thousands 1. Sam. 18.7 C. 28. 9. C. 22. 7. he destroyed the Sorcerers out of the Land he gave them Fields and Vineyards he made them Captaines over Thousands and over Hundreds insomuch that after his death David ascribed all their wealth unto him saying Ye daughters of Israell 2. Sam. 9.24 weep for Saul which cloathed you in scarlet with pleasures and hanged Ornaments of gold upon your apparell Such benefits came by the government of a Tyrant but when they had no King at all all manner of evill did ensue Whence came it that the People in the wildernesse did worship the golden Calfe but that Moses their Prince and keeper of Religion was absent and Aaron the Priest was too weake to withstand the importunity of the People and whence was it that a little after they were seated in the land of promise the state of Religion became so corrupt and all manner of iniquity so to abound that it is often said in the book of Iudges the Children of Israel did wickedly in the sight of the lord the cause appeareth plainly in the text Ioshua their godly Prince was dead and either they had no cheif Governor or at least not one armed with sufficient power to restrain them for it is said they would not obey their Iudges Iud. 2.17 but went a whoring after other Gods So it came to passe that every man did what seemed good in his owne eyes And so it will ever be when there is not authority strong enough to controule our unruly desires therefore the want of a King is threatned as the greatest of judgments Hos 3.4 the children of Israell shall abide many daies without a King and without a Prince and without a Sacrifice Certainly these were miserable dayes in which there were neither justice nor religion But if there be a King set upon the throne of power his feare will restrain the wicked as Solomon saith Prov. 20.8 A king that sitteth in the throne of judgment chaseth away all evill with his eyes And vers 26. A wise king scattereth the wicked and causeth the wheele to turne over them So that upon the King depends the safety of the people and therefore in the book of Iudges the cheife governor whom God raised up is still called a Saviour because by him God did procure the Salvation of the people The Scripture useth this as a motive to pray for the King Ps 20.10 Lord save thou the King then followeth the reason he answer us in the day we call For that I take to be the true reading of the text In the Ps 144. at the 10. vers there is a thanksgiving for the deliverance of Kings it is he that giveth deliverance to Kings at the 11. vers there is a prayer for King Davids safety Rescue me and deliver me from the hand of strange children and in the verses following he sheweth what great good commeth unto all from his safety that our sonnes may be as Plants Our daughters as the corner stones that our garners may be full c. Eight temporall blessings they be in all yea that which is above all the rest is added in the conclusion Blessed are the people whose God is Iehova for even that too that the Lord be our God that the true religion and worship of God be preserved amongst us doth in a great part depend upon the King But some will say though these blessings come by such a King as David and we are to pray for him yet not for every King yes for every King the Jewes in captivity were commanded to pray for the King of Babel 1. Tim. 2.1 2. and St Paul at that time when Kings were none of the best injoyned us to pray for them and the reason which he useth sheweth that upon their safety doth depend the safety of the people Therefore for Kings that under them we may lead a peaceable life in all Godlinesse and honesty as if he should say if the King be safe the peace will be safe by peace commeth the knowledge of God from the knowledge of God a Godly and honest life Thus to have a King is a blessing unto a Land but to have a good King is the greatest blessing which God can vouchsafe unto a Kingdome And such a King hath God given us He hath not dealt so with any other Nation nor yet with this Nation at other times When God set him over us it might have been said of England as the Queen of Sheba said of Israel when Solomon was King 1. Kings 10.9 Because the Lord loved Israel therefore made he him King to doe Iudgement and Iustice Here I need not to feare the aspersion of flattery for he who flatters the King can expect no reward there is indeed on the other side a reward for Traitors and Libellors and therefore flatterers now speak against the King not for him they blaspheam the Lord and his anoynted And truth never stands more in need of an advocate then when it is spoken against Give me leave therefore out of
hath long dwelt with him that hateth Peace I am for Peace but when I speake they are for Warre I can best compare them though it be hard to find any to match them in villanie with that Rebellious rout of the Iewes who called themselves Zelators they under colour of fighting for Religion and Libertie Rebelled against Caesar and when Vespasian Lievtenant Generall to Nero who was sent to suppresse them offered them all termes of Peace Ioseph de bell Iud. L. 4. C. 5. L. 7. by the mouth of Iosephus they would not heare of it Titus so much pittied them that he earnestly entreated them to accept of Peace and save themselves from destruction but they scorned him â—ailed at him and endeavoured from the walls to kill him yet that mild Prince seeing the number of their slaine did lift up his eyes to Heaven and say 'T is well knowne to thee O Lord of Heaven that I am not the cause of these evills for I desired to be at Peace with them oftner then once but the Seditious evermore would nothing but Warre Warre I am sure our King may make the like Protestation And that you may see in how many things our Rebells doe resemble them I will note some other passages out of the history They hated Peace so much that it was death to move for it yea they killed one onely for praying God to send Peace and concord amongst them Howsoever in their Rebellion they pretended the Lords Cause and that they fought for the Law and Religion of their God which the Romanes had no purpose to debarre them of yet there was no Religion in their hearts for they choosed for their Chieftaines the grand Captaines of wickednesse they committed cruelties and outrages of all sorts they invited to come unto them whosoever desired to be rid of his Master or desired to be revenged on him who had done him wrong or who could not abide to be ruled by any or who had shed blood or was in debt and danger of the Law or who was disposed to robbe steale murder and eate and drinke freely at other mens cost And is it not so now with our Zelots They had their lying Prophets who incouraged the People to stand out in Rebellion yet certainly neither so many nor so impudent as there are now at London They made one Pavi the sonne of Peniel a Carter as good as a Coach-man high-Priest for saies the story they held the Priesthood and service of God but as gaudie toyes The like esteeme have our Zelots of the Ministrie Liturgie and administration of the Sacraments They accused such as were rich to be friends to Caesar and to have an intent to betray the City to Vespasian and so to use the phrase of this age they pronounced them Malignants and plundered them of all their goods These goodly Zelators I had almost said Puritans at last set the Temple on fire as our Zelots have set the Church of God on fire and defaced many materiall Temples and brought utter ruine upon themselves with the death of a million of men Some of them escaped unto Alexandria and there causing commotions for recovering their liberty were apprehended to the number of six hundred whose obstinacy saies Iosephus was to be admired L. 7. de Bell. Iud. cap. 29. for they endured all the torments that could be devised rather then they would acknowledge Caesar to be their Lord. They were not they could not be more obstinate and spitefull against Caesar then are the Rebells now against their gratious and Native King and therefore the greater zeal courage and resolution will be required in you to bring the King back unto his house When David was to return after his flight from Absolom the people did strive who should be most forward to bring him back and the men of Israel did hotly expostulate with the men of Iudah 2. Sam 19.41 c. for preventing them in the honour of that service I wish the like forwardnesse in you that in this you strive to bring Iudah unto his people and in nothing else for if you should be divided in other things and every man have his own ends and severall waies there will be little hope of any good to be done I told you in the explication that to bring Iudah unto his people imports an union betweene him and his people and now I shall adde only this that where there is a fracture and a breach as there is now a great one there is no way to salve it and to bring Iudah back again unto his people except that you who adhere unto Iudah be united amongst your selves Consider therefore I beseech you that there is no strength in divided forces as Menenius Agrippa Liv. L. 1. sheweth in an oration to the people of Rome by a parable of the Members of a mans body disagreeing amongst themselves Consider likewise that it was division which gave the Romans advantage against the Ancient Brittons Nec enim aliud saith Tacitus adversus validissimas gentes pro nobis utilius quam In vit Agric quod in commune non consulunt rarus ad propulsandum commune periculum convent us ita dum singuli pugnant uniuersi vincuntur and specially consider how the enemies of Iudah in both Kingdomes are united amongst themselves united with the bond of an Oath or rather a Covenant of perjury So that I may say as it is in the Psalm Psal 2.2 3. The rulers take counsell together against the Lord and against his anoynted therefore against the Lord because against his anoynted Saying let us break their bands asunder What bands why all the bands of Allegiance The like we read Psal 83. They have taken craftie counsell against thy People and consulted against thy hidden ones they have consulted together with one consent they are confederate against thee The tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Geball and Ammon and Amalek the Philistines with the inhabitants of Tyre In Psa 140. Assur also is joyned with them Here is an unity in evill which St Hilary will not have called union but combination St Basil cals it Concors odium unity in hatred However I wish that in the poynt of agreement we may even follow their example albeit it be strange that any President of Peace should come from Schismaticks and that we may be as firmly united for Iudah as they are against him for there is most need of unity against united forces Put away therefore all divisive motions and look unto the Weal-publique and not every man to his own particular ends And truly such is my hope of you that you will deserve the commendation of the sonnes of Iudah Ezra 3.9 when they went about the rebuilding of the temple of whom it is said Et filij Iudah quasi vir unus that you will be like the children of Israel going against the Tribe of Benjamin for of them it is said And all the people arose as one man and againe Iudg. 20.8.11 So all the men of Israel arose against the City knit together as one man And that you will imitate the men of Iudah when Hezekiah appoynted the Passeover to be kept it is said 2. Chron. 30.12 Also in Iudah the hand of God was to give them one heart to do the commandment of the King I confesse that in this your forwardnesse hath prevented me and given me occasion to blesse God for you and I shall do it in the words of Deborah Praise the Lord for the avenging of Israel when the people willingly offered themselves Iudg. 5.2.9.2.9 My heart is towards the governours of Israel that offered themselves willingly among the people It is said 1. Chron. 12.18 Then the spirit came upon Amasa and he said thine are we O David and on thy side thou sonne of Iesse Peace Peace be unto thee and to thy helpers for the Lord thy God helpeth thee Such a spirit God hath sent upon you and if you continue to be thus affected it will be an easie matter to bring Iudah unto his people Yea God Almighty helpeth him as he did David he hath begun to bring him unto his people and to let him upon his throne he hath made his enemies to fly before him As this day requireth from us a thankfull comemoration of his Majesties first Inauguration unto his Crown so God hath given us a fresh occasion to praise him on this day for that great victory which he hath lately given unto his Majesties Forces At Newarke against the Rebells This should be unto us an earnest that God in his own time will perfect that work which he hath begun and Give great deliverances unto the King Psal 18.51 Psa 1.32.1 Psa 134.11 and shew mercy unto his Anoynted In the mean time I shall pray That God would remember our David in all his Troubles that he would rescue him and deliver him out of the hands of strange children that his arme may strengthen him so that the sonne of wickednesse do not afflict him Psal 89.21 22 23. that he would beat down his foes before his face and plague them that hate him Psal 83.11 12 13. Make their Nobles like Oreb and like Zeob yea all their Princes as Zebah and as Zelmunah Who said let us take to our selves the houses of God in possession O my God make them like a wheele and as the stubble before the wind Make them like a wheele saith the Prophet you know a wheele is made to turne round so will God make all their devices turne Round in their Heads he will bring the Counsells of Achitophel to nothing and scatter the people that delight in War so that their sword shall be sheathed in their own sides 1. Sam. 2.10 But he will give strength unto his King and exalt the horne of his anoynted And unto his people he will yet give the blessing of Peace which Almighty God of his infinite mercy grant c. FINIS
but onely the regall and therefore certainly he speakes particularly of Kings and stileth them the ordinance of God And yet I confesse that the equity of the Apostles reason doth bind us by analogie to be subject unto other Governours and to our spirituall rulers but onely Kings are there spoken of in the Text. This I desire may be observed because of a false principle that is laid and taken for granted namely that Government in generall is the Ordinance of God because the edict of nature for that men cannot live without society and no society can be safe or durable without Lawes and Lawes are improfitable without Magistrates but say they the determination of the government and the severall kinds of it whether by one or by few or by many is the invention of men so that Monarchy is no otherwise the ordinance of God then is Democracie and Aristocracie This is an unsure foundation which they lay for the Apostle speaking of Kings calls them the Ordinance of God 1. Pet. 2.13 and St Peter requires subjection unto them For the Lords sake and he knew of no other governours but such as were sent by the King and in that respect to be obeyed Yea in the whole volume of Gods Booke there is not one word to commend or that doth so much as favour either Aristocracie or Democracie Here if the time would permit me and if so large a discourse could be contained within the compasse of a Sermon I would prove unto you first that the government of Kings is Ductu naturae there being in all things a naturall propension unto the government of one Secondly that it is Exemplo Divino it being the government which God established over his owne People he being their King never derived the supreame power over them immediatly from himselfe unto many nor setled it in any body collective but still in the Person of one and more then one successively was never designed by God to be the Prince and Ruler of his People Thirdly that it is Institutione divinâ Almighty God did institute the government of one in the Creation of mankind for he made all mankind of one Hom. 34. in 1. ad Corin. 13. that there might be saith St Chrysostome not a Democracie but a Kingdome If God had created at first more men then one all these equally should have had rule over their posterity but he created onely one and in the Person of that one he fixed a Soveraignty not onely over the Beasts of the field but also over his Wife and Children which before his death grew unto a great number and prospered even into a Kingdome So that albeit Adam had continued in the State of innocency there should have been government order and superiority as there is amongst the Angells and this had been the government of one but if sinne had never entred into the world Democracie nor Aristocracie had never beene knowne it was sinne that gave occasion to these governments and it was the corruption of Monarchie that produced them in the world or rather the perverse and fickle disposition of the People who are impatient of subjection prone to change and desirous of innovation wherein they were stirred up too by the instigation of ambitious men who sought to raise fortunes unto themselves as they now doe by changing of the government That it is so may evidently appeare by this that we know the first originall of all Republickes the first founders of them in Greece and other parts where they were most ancient are recorded in histories But there is none of those histories can tell us who were the first Kings nor what was the very originall of Regall power The reason is this all popular governments came late within the memory and knowledge of ancient writers and their beginning could not but be observed it being an innovation and defection from the ancient and naturall way of government but the first Kings were long before there were any writers and it was not easie to observe the beginning of their power because it did naturally and insensibly flow from that power which was paternall The power of a Father by the increase of his Family his Children and Childrens Children multiplying and many servants being bought and borne unto him did grow unto the power of a King and that Ex vi juris naturae when Fatherly authority could not reach them in regard of their number and extent nor command them because of their unrulinesse it inlarged it selfe into a Kingly power and as by the law of nature they did at first obey him as a Father and Master of the Family so the People growing into a full body and perfect community that subjection was continued and they did obey him as a King I could further shew unto you that this government of Kings is of all other most ancient and universall that it is most perfect as carrying a resemblance of the government of the whole World by one God that it is best for order best for Peace best for strength best for stability and duration and finally best for facility of administration But I have pressed these things formerly in another place * In a Sermon before the King which hereafter may be published in a full Treatise and will not repeat them here but proceed unto the next point which is As the Office of Kings is from God so the advancement of men unto that Office is from him it is he who brings Iudah unto his people We are told thrice by Daniel in one Chapter That the Kingdomes be Gods Chap. 4. vers 24 25 32. and he giveth them to whomsoever he will And this is said to be Sententia vigilum sermo sanctorum So that they are neither holy nor well awake who hold the contrary The same Prophet Chap. 2.20 saith Blessed be the name of God for ever for wisedome and might are his he changeth the times and the seasons he removeth Kings and setteth up Kings he giveth wisedome and knowledge he revealeth secret things Where the advancement of Kings is ascribed unto God no lesse then infinite wisdome power which are his Attributes incommunicable and it is made as proper unto God to set up Kings and remove Kings as it is to change the times and seasons to give wisedome and understanding and to reveale secret things which none but God onely can do To this purpose speak the rest of the Prophets I say saith The royall Diademe is in Gods hand Chap. 62.3 God sets it upon his head saith David Psal 21.3 Their Scepter is his and Gods rod is in their hand Exod. 17.9 Their Thrones be Gods Solomon sate upon the Throne of God 1. Chron. 29.23 They have their commission from God Ioh. 10.35 He called them gods unto whom the word of God came that is a commission from God the power which they exercise is Gods so our Saviour acknowledged to Pilate Ioh. 19.11 that Power