Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	solomon_n	11,542	5	9.1098	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

Gilgal to make him King 1 Sam. 11.15 And David which all the men of Judah anointed King at Hebron 2 Sam. 2.4 And who afterwards was anointed King over Israel at Hebron by all the Tribes of Israel 2.5.3 And Solomon who was likewise anointed by the people 1 Chron. 29.22 And Jeroboam whom the people made King over Israel 1 Kings 12 20. And Vzziah whom the people of the land made King 2 Kin. 14.21 And Iehoahaz who though he was but the second sonne of Iosiah younger then Eliakim was made King by the people in his fathers stead 2 Chron. 23.20 And Christ whom the people intended to have made a King Ioh. 6. And it must needs be presupposed they had a power to do so otherwise their attempts had been ridiculous And to adde further weight to this Argument we find this act of the peoples in making and anointing of Kings to be mentioned sometimes with an expresse approbation thereof from God as upon Sauls Investiture 1 Sam. 11.14 And David received this honour from the people by the Lords expresse Command enjoyning David to go to Hebron there to be anointed King by the people 2 Sam. 2.2 And David himself called all the people to the anointing of King Solomon 1 Chron. 29. 2. The reason alledged for the ground of this opinion is that the honour and submission which Kings receive is Originally in the people for honor est in honorante non in honorato according to Aristotles principles and from them derived unto the King And therefore they do not conceive it just or reasonable that the people should be obliged to yeeld honour and submission and performe dutyes of obedience to any person but him whom themselves shall judge worthy of it And so attest their judgement of his worth by their election of him to be their King and Soveraign 3. To these we may adde Saint Peters testimony who termes Regality an Ordinance of men 1 Pet. 2.13 which were false if it did proceed from God and not from the people for then it were an ordinance of God and not of man And therefore though God be the Vniversal cause of Royal Power as he is of all things else yet the people must be the Immediate and particular cause Now from these gounds they deduce two damnable and detestable Inferences and Corollaries to justifie Rebellion and Dethronement of Kings 1. That though the King be Major singulis yet he is minor Vniversis and therefore that it is no Rebellion but duty in the people meaning the Major part to resist or depose the King where the people judge it necessary in relation to the defence of their own safety which according to their Doctrine is Suprema Lex 2. That the King doth receive and enjoy this honour onely by virtue of a stipulation or Covenant between himself and the people the sole ground whereof they conclude to be salus populi And therefore if the King doth violate this Covenant and break the trust reposed in him by the people by any acts which are destructive ad salutem populi whereof they presuppose the people to be the Judges that then the people are absolved from their Alleagance grounded upon that trust and Covenant and may lawfully provide for their own safety and welfare either by resistance deposition dethronement or any such meanes as themselves judge to be most conducent to their owne security Before I returne particular answers to these Instances and the reason alledged for the peoples right to confer this supremacy which doth preheminence the King above all others in the same society and is the ground of the Monarchs title to his Crown and the two damnable Inferences thence I will premise those grounds and reasons which enunciate the errour and absurdity of this opinion And thereupon frame answers to all that is or I suppose can be alledged for the support of that popular prerogative The Arguments declaring the errour and absurdity of this opinion are partly Instantial partly Rational The Instances of Scripture are of two sorts the first manifest the peoples disprobations not to be Authentick to Illegitimate the title of a lawful King or Monarch For the Books of Exodus and Numbers record ten several disprobations and murmurings of the people against Moses yet did not all these disannul Moses his Title For we see with what fearful judgements upon the people the Lord himself did Vindicate the same Exod. 32. Num. 12. and Ch. 14. and Ch. 16. And all the people of the land from Dan to Beersheba rejected David upon Absaloms conspiracy yet did not that nullifie Davids Right and title to the Crown for he was justly and truly King when he fled but with six hundred of his servants and the Lord did afterwards Vindicate his Right and title thereunto by a mighty destruction of his enemies 2 Sam. 18. Neither did the peoples disprobation of his just Power when the ten tribes forsook David and followed Sheba the sonne of Bichri unking David or Illegitimate his Right and title to the Kingdome of Israel For the Lord did quickly judge his cause by a suddaine vengeance upon that traitor 2 Sam. 20. The second sort of Instances manifest the peoples approbation and endeavours not to be Authentick or effectual to create a lawful title to the Crown for the golden Calf was honoured and received and proclaimed a God and guide in Moses stead by Aaron and all the Israelites Yet did not that popular election legitimate that Calfs power and title Exod. 32. Absalom was proclaimed King by all the thousands of Israel yet did not that act of the peoples legitimate Absaloms title to the Crown For the holy Ghost termeth it but a conspiracy when it was in the very height 2. Sam. 15.12 Sheba had ten Tribes for him when David had but one for him and yet was he never termed a King but a man of Belial 2 Sam. 20. Adonijah confesseth that although the faces of all Israel were set on him to make him King yet he never had any just Right or title to the Kingdome because the Lord had designed it for his Brother Solomon 1 Kings 2.15 2. The reasons evincing the errour and absurdity of this opinion are four 1. The first is taken from the nature of Monarchie to which this opinion is absolutely destructive For it is the very Essence of Monarchie that one man should enjoy the supremacy but if the supremacy be delegated to the King from the people and may be resumed by the people at pleasure upon their own judgements then the supremacy is absolutely and primarily in the people and but derivatively and secondarily in the King and by consequence all Government is virtually Democratical nay indeed every Government is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally acknowledged to be the worst kind of Government the end and conclusion whereof all Statists even the most zealous for Polarchy agree to be confusion and desolation 2. The second reason

second and third brothers by their bloody cruelties upon the Shechemites Therefore by special Inspiration from God Jacob conferred it upon Iudah as the next heire and successor But it was not in the Fathers power either for love or hatred to alter this Law of the first-born and to transmit the honour and inheritance due to him to his younger brother Deut. 21.15 2. In that statute which the Lord himself made for ordering the descent of honours and possessions Numb 27. which the Lord directed to be conferred by birth-right upon the next in blood and not by the election or discretion either of Moses or the people For you see if a man had sonnes God had declared the supremacy and prerogative to pertain to the eldest And now here in Zelophehads case he prevents all further scruples about the right of inheritance in case of defect of Issue male For where a man hath no sonne saith the Lord the Fathers inheritance whereby we may understand both honour and possessions For the Israelites were to regard the preservation of the honour of their families as well as their possessions that the Royal de●●●t of Christ might be manifest to the world shal pass unto 〈◊〉 daughter from whence by the way we may note the Inju●●●●f the Salique Law If he have no daughter then ye shall 〈◊〉 is inheritance to his brethren if he have no brethren then you shal give this inheritance to his Fathers brethren if his Father have no brethren then to the kinsman that is next in blood v. 7. unto 12. 3. In the Lords promises of perpetuating these honours and royal dignities unto any family which were alwaies grounded upon the perpetuation of the Royal Issue in giving sonnes that should sit upon the Throne as appears in his promises to David 2 Sam 1.7.12 Psal 98.3 to Solomon 1 Kings 9.4 to Iehu 2 Kin. 10.30 And most manifestly in Iacobs prophesie which upon this very ground doth entail the Crown and Scepter unto Iudah until Shiloh came Gen. 49.10 4. In the Lords performance of the same gracious promises by perpetuation of the Royal Issue who inherited the Crown by vertue of this birth-right without the concurrence of any other Instrumental cause or meanes So Abijah succeeded Rehoboam and Asa him and Iehosaphat him and Iehoram him and so in the rest as the Sacred Chronicle doth at large relate 5. Lastly Gods approbation of this Title of birth-right is further manifested in his distribution of the Kingdomes of the earth unto those seventy families of Noah's posterity which the Lord divided by seventy languages observing a most wonderfull order in that confusion For when the Lord determined to frustrate their design for building a Tower which should secure them from such another deluge as had swallowed up all the Inhabitants of the earth about a hundred years before by confounding their languages Gen. 11. The Lord did not give one language to the Father and another to the Mother and children but gave to every one of those families mentioned in the tenth Chapter a severall language so that every entire family upon this dispersion inhabited together and erected a Kingdome wherein the Father of that family was the King and Ruler who enjoyed that honour by Birth-right and not by election which thereupon is an order observed amongst the Heathens to this day And the Lord to evidence to the world that these principal Fathers did enjoy this honour and prerogative by birth-right did cause the several Kingdomes which these families did plant erect to be recorded under the names of those men who are mentioned by their genealogies chief of the families as we may read in Esay 66. Ezek. 27. and Cha. 38. Jer. 51. Where we shall find several Kingdomes mentioned by the names of those very men who are Recorded in Gen. 10. to be chiefe of the families upon the confusion of Languages CHAP. VIII Of the Title of CONQVEST THE second Instrumentall cause and meanes of this supremacy which creates a Right and Title to the Crown is Vindicative And that is sword and Conquest which the Lord declareth to be one of the severest and heaviest of his Curses and Judgements upon a Nation Lev. 26. Where you shall finde this Curse placed in the fift and highest degree of Gods judgements And in Esay 10.5 the Lord styled the victorious King of Assyria the rod of his Wrath and staffe of his Indignation because by his sword he was resolved to pour out the Vials of his fierce Wrath upon the ten tribes for their Idolatries and Abominations Quaere It may be here demanded Whether Conquest be a lawfull and good Title and Whether any King who doth claime from thence be a lawfull King or onely an usurper Sol. Conquest in it self makes no better Title to a Crown then Ahab had to Naboths vineyard or then the Robber hath to the travellers purse For as it is an affliction and punishment to the passive party so it is a sinne and injustice in the active party and directly contrary to the Law of God which prohibits all injuries to our neighbours But yet such a Title may be Legitimated and made lawfull by the declaration of Gods will which is the ground of all Law concerning the same Now Gods will in this case is declared two wayes 1. Extraordinarily by Immediate Revelation And so Jeroboam's and Jehu's and Nebuchad-nezzer's Titles were Legitimated 2. Ordinarily by the extinguishment of the Issue Royall which is a declaration of his wrath and vengeance upon that family And so the Lord did Legitimate Baasha's Title as himself acknowledgeth by the exstinguishment of Ieroboams house 1 Kings 15.29 and Cha. 16.2 Now where the Lord hath declared his will by either of these wayes the Conquerers Title is good and Legal and all those who claim from that Conqueror are good and lawful Kings But where the Conquerors Title is not Legitimated by one of these two wayes the Conquerer is but a meer usurper and it is not onely lawfull but a necessary duty in the people to resist him and to use their utmost endeavours for the deposition of that usurper and the restitution of their Lawful Soveraign to his just Rights as Jehojada and the people restored Jehoash by the deposition and murder of Athaliah after she had reigned peaceably for six yeares 2 King 11. And as the people restored Vzziah by the deposition of those Conspirators who slew his Father Amaziah after they had reigned peaceably eleven yeares 2 Chron. 26. Ob. Christ was the true heire to the Crown of Judah as is sufficiently proved both Mat. 1. Luk. 3. Ioh. 18.37 Yet he both taught and acted obedience to Cesar who was but a Conquerer and therefore the Conquerers Title may be good and our subjection due to him though the Royal Issue be not extinct Sol. Christ himself answereth this objection Iohn 18.36 denying his Kingdome to be of this world meaning the actual administration of an earthly

breake Gods trust when he destroyes a city because as Solomon witnesseth Prov. 16. that judgement is Gods and the King is sent by God to destroy those cities for the Tyrannicall Prince is Gods servant for the execution of his judgements and hath his heart guided by God Prov. 21.1 as well as the good Prince is for the dispensation of Gods mercies And therefore to resist a Tyrannicall King is to resist God from whom that Tyrant doth derive his power as Christ testifieth of Pilates power John 19.11 which we may not doe to save either our lives or estates To the third Argument I answer Answ 3 that ten thousand instances are not sufficient to legitimate one act expresly prohibited by the Law of God for even the Holy Ghost himselfe doth record the failings of the most holy men and that in the most notorious manner as in Abrahams lie to the Egyptians Gen. 12. Davids Murder and Adultery Solomons Idolatry and Peters Perjury Yea and sometimes we finde their sins passed over without reproofe as in the Polygamie of Jacob David many of the Kings and others yet the silence of the Holy Ghost in passing by this sinne of Polygamie without reproofe did not make it lawfull But for the instances of resistance in David and Elijah they are all particularly answered by severall Authors who have writ of this subject Only the resistance and deposition of Rehoboam is legitimated by Gods expresse approbation but if you observe the Text you shall finde that approbation relates to Rehoboams punishment and losse of the tenne Tribes and not to the peoples act of resistance For saith the Lord this thing is from me that is the renting the ten Tribes from Rehoboam according to his owne words to Solomon 1 King 11.11 but for the peoples act of resistance it is termed a Rebellion 1 Kin. 12.19 For though the deposition of Rehoboam and exaltation of Jeroboam was good and just in it selfe in regard it was the decree of God and accordingly declared to be his will 1 Kin. 11.31 yet in regard the people had no warrant to execute that decree and in regard Jeroboam did not act in order to Gods decree looking upon the execution of that decree against Rehoboam but upon the satisfaction of his ambitious desires it was sinfull both in Jeroboam and the people And that this was Jeroboams end appeares plainly because he durst not trust God for the preservation of his Honour and Dignity although God had promised the perpetuation thereof in the same Chapter Ver. 38 as well as the donation but runne to the Devill for the security of his Crowne erecting two Calves for the people to worship lest if the people should goe up to Jerusalem to worship the Lord should not be able to continue their affections to him nor performe his promise Chap. 12.28 So that God did never approve the act of resistance against the King unlesse by those who had a particular warrant from himselfe as well for the manner as the matter as in Jehu's case 2 King 10.30 without which it is not lawfull for any man to endeavour his owne safety by any resistance or opposition of the Kings power or any other acts of dishonour to the King CHAP. XII What influence Oathes and Covenants ought to have upon the duties either of King or Subjects Quaere SUppose the King have consented to the making of Lawes destructive to his owne Honour which preferre the peoples Safety before it and have also obliged himselfe by Oath for the observance of those Lawes whether may the King breake that Oath and Rule contrary to those Laws for the support and vindication of his owne Honour Sol. This was the case of the Israelites with the Gibeonites with whom the Israelites made a Covenant Josh 9.15 contrary to a former expresse command from God Exod. 23.32 Cha. 34.12 Deut. 7.1 which Covenant therefore was not oney prejudiciall to the Israelites but also unlawfull in it selfe yet after it was confirmed with an Oath by the Israelites they might not breake it Josh 9.19 although it was gained by fraud and subtilty as appeares in the Text For when Saul did ignorantly out of zeale to the children of Israel and Judah imagining the former command of God to lay an higher obligation upon them then their own Oath so fraudulently procured breake that Covenant and destroy the Gibeonites 2 Sam. 21.1 2 3. the Lord revenged that perjurious act of Sauls upon the whole land of Israel by a constant famine yeare after yeare till the Honour of God was vindicated by the satisfaction of the Gibeonites in the bloud of seven of Sauls sonnes Ver. 9. And the Prophet David further resolves this case in expresse words Psal 15.5 Attesting Gods regard of that mans happinesse who doth regard Gods honour being thus engaged above all selfe-respects by performing what he hath sworne though it be to his owne hinderance and therefore the King may not breake a Law confirmed by an Oath although it be destructive to his owne Honour The reason whereof is Because Gods Honour by that Oath is made an hostage for the Kings fidelity and therefore the King is bound to regard the performance of that Law as he regards the Honour of Gods Name which must have the preheminence above his owne Honour Although all other Lawes not ratified with this high sanction may and ought to be revoked by the King if they be prejudiciall to his owne Honour for all such Lawes are supposed to be fraudulently procured like the grant of Mephibosheth's estate to Ziba 2 Sam. 16.1 for no man would willingly dishonour himself for that were against the Law of Nature and therefore may be revoked as that Law of Davids was by himselfe upon better information 2 Sam. 19.19 But a Law confirmed by Oath though fraudulently procured may not be revoked upon better information for that Joshua received concerning the Gibeonites Josh 9.16 yet all this must be understood of matters capable of this sanction that is such as are not destructive to the Honour of God formerly engaged by himselfe even from all eternity for Holinesse is the very Nature and Essence of God and all wicked Lawes which are opposite to this are destructive to his eternall Honour and therefore not capable of this sanction of an Oath for thereby Gods Honour is opposed to itselfe but where these two doe come in competition the lesse evill is to be made choice of we must rather breake our Oath though that be destructive to Gods temporary and adventitious Honour then act a wicked thing which is destructive to his essentiall and eternall Honour But in all matters of indifference which are capable of this sanction of an Oath that is the highest temporary sanction and therefore ought to be regarded above all former promises or resolutions of our owne although they be grounded upon a temporary command from God which is manifest in this case of the Gibeonites Quaere Seeing the Lawes preferring salus populi before the Kings Honour being confirmed by the Kings Oath doe oblige the King to act accordingly whether doe not they likewise priviledge the people to act things prejudiciall to the Kings Honour in order to their owne safety especially if the people have covenanted and sworne the same Lawes Sol. The acts of the King and the acts of the people in this case are of a farre different nature For the acts of the King in observance to those Lawes are onely prejudiciall to himselfe and his owne Honour and so are onely mala poenae and therefore capable of this sacramentall sanction from him But as for the acts of the people in this case they are destructive to the Honour both of God and the King which are sinnes prohibited in the fift Commandement which enjoynes us to regard their Honour above all selfe-respects as I have formerly declared and therefore all acts of the people either in the procurement or observance of such Lawes are mala culpae For it is a sacriledge of an high nature to violate and invade the sacred Power and Prerogative of Kings and therefore incapable of this sacramentall sanction from them For all Associations and Covenants against any of Gods Commandements are directly Covenants with Death and agreements with Hell and all the Oathes Vowes and Statutes made and framed thereupon are directly mischiefes framed by a Law and Obligations sealed to serve the Devill And whether it be safer for us to continue in the service of such a Master by acting according to such hellish Oathes and Covenants or to forsake his service by renouncing our sacriledge and giving Caesar his sacred right and due is not a case of any great difficulty to those who value God and salvation above the Devill and the damnation of their owne soules FINIS

the Covenant which is the obligatory part and as they truly alledged implyeth a mutual engagement of the parties therein concerned Now the parties Primarily and Originally concerned in this Covenant are two viz God upon the one party and the people upon the other party as Moses declareth when he reciteth that Original and general Covenant which is indeed the ground of all other particular Covenants Lev. 26. Deut. 28. And therefore Solomon maketh this Covenant a ground why people should obey the Kings Commandments not as the Kings but as Gods Commandment which he termeth the oath Eccles 8.4 is not so much between the King and people as between God and the people For the King is onely the Deputative party assigned by God and entrusted by him for the performance of this Covenant upon Gods part And therefore the Lord doth make the King gracious or Tyrannical to the people according to their own deserts and their regard to this Covenant upon their own part as Solomon declares Prov. 21.1 The Kings heart saith he is in the hand of the Lord as the rivers of water he turns it which way soever he will viz either for a vengeance or recompence to the people as the Lord himself judgeth of their merits And though the King may spare the wicked and persecute the Righteous even unto death as Pilate did our Saviour yet even in that the King doth but execute Gods decrees as the holy Ghost declareth concerning that unjust judgement of Pilates Acts 4.28 For Pilate did nothing but what God had determined before to be donne And therefore when the King passeth a judgement which we imagine to be unrighteous we must not look upon the Kings judgement and consider that it commeth from him and still refrain both our mouths and hearts from cursing the King Eccles 10.20 For when the King doth that which by the publique law is not warrantable and just he is not therein unjust to us but to himself For though he do not observe the Rule which God hath set for him to judge by and therefore must account to God for the breach of the trust received from him yet he cannot transgresse the Rule of Gods Eternal Decrees which God hath appointed us to be judged by According to which Law God by the Kings mouth and sentence doth punish even our most secret sinnes For every mans judgement is from the Lord and not from the Judge or Ruler Prov. 29.26 So that in a word the King may do male that s a wrong to himself for which he is accomptable to God but he cannot do malum that is any wrong to us by inflicting any thing upon us which is not just and according to our deserts from God whose place the King supplyes in judgement which is the ground of Solomons assertion that The Kings lips do pronounce Divine sentences and that his mouth transgresseth not in judgement Prov. 16.10 Now therefore upon these grounds of Solomons it is manifest that there is no sense why the people should claim any power over the King by vertue of this Covenant 1. Because he is not their Deputy but Gods and every man must account to him for his actions who doth constitute and depute him As when the King doth depute a Judge for any Province or City the people under his command have no power to question him for any act which they conceive unjust but either by petition to that Judge or else by their addresses to the King his Master whose trust all corrupt Judges do deceive and not the trust of the people For they never received any Power or Authority from the people but from the King And in like maner the people for redresse of their grievances from the kings oppressions must address themselves to the King by petition and if that prevail not then to God by prayer who is the Kings Lord and Master and from whom he receives his power and whose trust he breaks by acts of injustice which is ultimum Refugium as Samuel declares when he prophesieth of Sauls Tyranny whereby the people should be grievously oppressed as the Prophet foresheweth for redress whereof the people when the King would not hear them should cry unto the Lord. 1 Sam. 8.18 Other meanes of remedy then which the prophet Samuel did not dream of nor could not prescribe to the people to make use of and whereas if he had conceived resistance to be lawful he might soon have found out that way and have advised the people so to provide for their own security 2. Because the people never received injustice from the King if they look upon themselves for the judgement is the Lords who cannot do injustice nor break the Covenant upon his part although the minister or Deputy may fail and offend in the execution of his office in his own particular which is his own guilt As a Hangman that executes the just sentence of death upon a malefactor if in doing his office his intentions have not reference to the sentence of justice but the satisfaction of some private grudge or some covetous design or the like that officer is guilty of murder although the Malefactor receive from his hands nothing but his due deserts And thus much I hope may be sufficient to declare the errour and vanity of that opinion that the peoples consent and approbation are the ordinary and Instrumental meanes and causes of that supremacy and Soveraign power which doth preheminence the Monarch above all others within the same society and from whence he derives his title to the Regal Diademe I shall in the next place proceed to speak of the just efficacy and virtue of birth-right as to this purpose CHAP. VII Of the Title of Birth-right THE second opinion concerning the efficient cause and meanes of this Supremacy and Regal Dignity is that which Imputes it to Birth-right and Hereditary succession The efficacy whereof as to this purpose the Scriptures do set forth in five p●●ticulars 1. In the prerogatives of the first-born who were ho●● 〈◊〉 by God with a double fanction 1. Ceremonial which did meerly Typical and common to man and beast Exod. 13 2● 〈◊〉 this sanction did not qualifie a man in relation to any temporal honour but prefigured onely the Spiritual prerogatives of Christ the first-born amongst many brethren 2. Natural which sanction did preheminence the first-born above all his brethren in honours and possessions as the Lord declared to Cain Gen. 4.7 And Isaac to Jacob who although he was younger then Esau yet obtained that prerogative by promise from God Gen. 25.23 Which by composition was confirmed from Esau himself Gen. 25.33 which was the ground and cause why those prerogatives of honour Soveraignty and possessions were confirmed unto him by his fathers blessing Gen. 27.28.29 And Jacob acknowledged the same honour and Supremacy to pertain unto Reuben his eldest sonne but because Reuben had forfeited that honour by defyling his fathers bed and Simeon and Levi the

imploy their utmost endeavours for the Reducement of that Polarchy to the Pristine Government by restitution of their Lawful Soveraign to his just Power and his proper Rights and Revenues The detaining of the latter being manifest injustice and the usurping of the former manifest Rebellion for suppressing whereof in regard as I said before and shall in the eleventh Chapter fully prove it is a sinne Immediately against the Honour of God every man ought to engage both his life and fortune 2. In order to those Polarchs and Polarchists who are the maintainers and managers of such a Polarchy during the life of that King or of any other of the Blood-Royal who by descent from him can make a just claim and title unto that Crown And all these are partakers of the same sinnes with their predecessors who were the Original Authors thereof and therefore equally obliged to the like reducement which the Authors themselves are 3. In order to those Polarchs Polarchists who are survivers to all the blood-Royal in whom the case comes to be the same with those which we formerly mentioned living under a Polarchy erected without opposition For where the Blood-Royal is absolutely extinct God doth thereby declare his wil concerning the deposition of that family from the Government as in the cases of Jeroboam and Ahab though it be effected by never so wicked instruments and the subjects thereby freed from all obligation of obedience to that family and obliged to such an obedience to the present Governours though Polarchs and such a Reducement of that to a Monarchy as may not render them guilty of any act of resistance or opposition to those Polarchical Governours For as he that is lame in his legs and feet which are gifts of nature may lawfully use crutches til it please God to restore him to his native perfection So must subjects be content to undergoe this curse and punishment of a Polarchy til it please God to restore them unto the blessing of Monarchie but we must not seek to regain it by rebellion or any sinful meanes for that is to forsake God and to runne to the Devil for help and deliverance from our griefes and afflictions CHAP. VI. Of the true ground and cause of that Supremacy from which all Monarchs do Derive their Titles to the Crown where first of the Title of popular Election IN Crowns as in all other nay much more then in any other possessions he that entreth not in by the door of Right and justice but climbeth up another way by an Illegal usurpation or intrusion is a Thief and a Robber and what Pious pretences soever he make for justification of his wickednesse of zeal and care for the peoples security in their persons from Tyrannical violence in their estates from Illegal invasions in their liberties from Arbitrary innovations yet certainly his intent is but to rob and to steal whereby to satisfie his own ambition and avarice as the constant event hath manifested in all usurping Traitors as Abimelech Absalom Baasha Zimri Omri and many others But whether it be lawful to compasse a Crown per fas aut nefas is not the point in question for all men who understand any thing in Religion and Christianity do acknowledge that no man ought to usurp the Crown or Regal Government but he who is Legally invested with that supremacy which creates a Right and Title thereunto But from whence the investiture of that supremacy is derived is the point in difference For the true stating and decision whereof we must observe in the first place that there is a two-fold ground and cause of this supremacy viz Principal and Instrumental 1. Principal and that is God by whom all Power is ordained Rom. 13.1 For he is the Universal principal and primary cause both efficient and final of all things sin only excepted Rom. 11. last 2. Instrumental which is the secondary meanes which God doth make use of for the Immediate collation of this supremacy upon any man whereby to entitle him to the Regal diademe and this again is two-fold viz Extraordinary and Ordinary 1 Extraordinary when God doth declare his will and pleasure concerning the advancement of any person to this Soveraign Power and preheminence by Extraordinary revelations and this again is two-fold viz Gratious and Vindicative 1. Gratious when the Lord doth thus declare his wil by Angel or Prophet or some such Extraordinary meanes for the advancement of a person to this honour for a blessing to his people by making him a Minister of favours and mercies as in Moses Ioshua David Solomon 2. Vindicative when Gods wil is so declared concerning the advancement of such a person whom he doth make the executioner of his curses and judgements for a punishment of their sinnes as in Jeroboam Jehu Salmaneser King of Assyria and Nebuchad-nezzer King of Babylon 2. Ordinary when God doth advance a man to this Regal dignity and honour by those ordinary wayes and meanes which are constant Rules for us to judge of whereby to acknowledge this soveraignty and yeeld our obedience this likewise is two-fold viz Gratious and Vindicative 1 Gratious when the soveraign Power is attained by those ordinary wayes and meanes which are approved and warranted by the word of God and the Rules of reason and equity 2. Vindicative when the same Power is attained by violence and Injustice and such cursed wayes and meanes as are Repugnant to the word of God and the Rules of justice and equity The dispute of the former would be arrogant and impious for the Extraordinary wayes of God are farre above our judgement and further above our Imitation For God never intended such for a president whereby to frame our actions but onely our submissions thereunto And therefore passing over them I shall insist onely upon those ordinary meanes which God hath ordained to be a Rule for our actions in this kind i. e. both for a ground of the Monarchs claim and Title to the soveraignty and also for the peoples submission and obedience to the person who is distinguished from and preheminenced above all others in that society by a lawful Right and Title to the same The ordinary meanes as you heard is two-fold viz Gratious and Vindicative 1 Gratious when the meanes are approved and warranted by the word of God concerning which there are two different opinions 1. The former which I confesse is attested by some Authors of eminency is that the Right of the Royal Investiture pertaineth to the people Whereof in this Chapter 2. The latter more truly doth impute it to Birth-right and Hereditary succession Whereof in the next Chapter The Arguments whereupon they ground the former opinion are partly Instantial partly Rational 1. The Instances alledged for the propugnation thereof are the Inaugurations of those Kings which the Scriptures mention to be made or anointed by the people as Saul concerning whom the Text saith that all the people of the land came to

the words of Solomon are to be understood onely of Kings in reference to the exercise of their power upon us which whether it be for good or hurt is still from God whose Deputies all Kings are and whose heart the Lord ruleth either for our benefit or prejudice Prov. 21.4 And therefore we may not thinke them evill or unjust to us for the Judgement is not theirs but Gods Prov. 26.29 who cannot be unjust And if we looke in Esay 3. you shall finde that God owneth all the grievous oppressions and violences which Tyrants exercise upon their Subjects for judgements and punishments sent upon that people or nation by his owne selfe and to demonstrate that all Kings act by his immediate direction he hath made the decrees and ordinances of Heathen Kings subservient to his glory and his peoples good not onely on accidenti by his providence but ex proposito in their owne purposes as is apparent in the decrees of Cyrus and Darius to build the Temple of God whom they knew not and of Nebuchadnezzar to honour his name all which three were meere Heathens The fourth and last Reason why this fift Commandement cannot be a Precept of the second Table is because it doth not enjoyne such a retaliation of love as every Commandement of the second Table doth for every Commandement of the second Table doth enjoyne our neighbour to returne the like respects and measure of love to us as we doe give to him but this fift Commandement doth not enjoyne our parents to honour and reverence us as we are bound thereby to honour and reverence them therefore it cannot be a Commandement of the second Table And if you doe observe it you shall finde this rule of Retaliation to be a perfect note of difference betweene the duties of the first and of the second Table for no duty of the first Table doth oblige God to returne the same respects to us which we are obliged to exhibite to him for wee are bound to worship him and love him above all and to expresse this love in every faculty both of soule and body but God is not obliged to worship us nor to love us after such a manner but our neighbour is obliged to returne the same measure of love to us which wee are bound to exhibite unto him either in his body goods or good name I confesse indeed that parents are engaged to performe duties to their children as well as children are to parents but those are onely such paternall duties of protection and provision as God himselfe is also obliged to performe unto his dutifull children by his Covenant for conferring blessings upon them when they truely honour him Deut. 28. and 29. for performance of the externall part of which Covenant God doth substitute Kings and parents as his instruments to convey these blessings unto Subjects and children but these duties are not so much as intimated in the fift Commandement but are enjoyned onely in that generall Covenant betweene God and his people who therefore doth make Kings and parents indulgent to subjects and children whereby to expresse his care for performance upon his part when Subjects and children are obedient unto God and his Deputies and thereby carefull to performe upon their part The Reasons concluding the Affirmative part that this fift Commandement is a Precept of the first Table are eight The first is grounded upon our Saviours answer to the young man Mat. 19.18 Marke 10.17 Luke 18.20 In all which places this Precept Honour thy father and thy mother is intended by Christ to enjoyne all the duties of the first Table of the Morall Law for God you know is often in Scripture stiled Father as in Mat. 6. wee finde him stiled Father twelve times but we never finde him stiled Neighbour in all the Scripture for to love God but in the same manner which wee are bound to love our neighbour that is like our selves were selfe Idolatry And besides our duty to God is oftentimes enjoyned in this very expression of Honour as 1 Sam. 2.30 where this word Honour importeth the whole duty of man towards God in which sense this word Honour is also used by our Saviour John 8.49 And therefore it is manifest seeing God is capable of the title of Father and that this expression of Honour may be properly extended to all the duties due unto God which are the duties of the first Table that this Precept of Honour thy father and mother may comprehend all the duties of the first Table and that it doth so in this place I doe prove thus Christ in his answer must needs mention all those duties which are necessary to salvation for else his rule were not perfect but the duties of the first Table are equally if not more necessary to life then the duties of the second Table and cannot be included in any other Precept which Christ reciteth in those Texts therefore all the duties of the first Table must necessarily be comprehended in this Precept Honour thy father and mother upon which premised grounds it doth necessarily follow that this fift Commandement is a Precept of the first Table For That Precept which comprehendeth all the duties of the first Table must needs be a Precept of the first Table but this very Precept comprehendeth all the duties of the first Table as the premises demonstrate ergo The second Reason is grounded upon the nature of God which is being and existence for in Exod. 3. he defineth himself by this expression I am and upon this ground both David Psal 1●0 Isaiah Chap. 44. and Saint Paul Acts 17. proves the Lord alone to be God because no creature no not the Angels themselves are able to give a life or motion or being unto man but onely God whose essence life and being is and therefore communicable onely from him so that whatsoever hath a power to communicate a being doth supply the place of God but parents have a power to communicate a being unto their children ergo they relate unto their children as Gods and not as men and by consequence the duties performed by children unto parents must be duties of the first Table and so likewise the Precept which enjoynes them must be a Precept of the same Table The third Reason as likewise all the five following alledged by Saint Paul Rom. 13. for motives to perswade submission to higher Powers every one of which Reasons doe demonstrate Kings and Magistrates who are Politick parents to have the relation of Gods unto the people is taken from the Author of the Kings power and that is God Ver. 1. For there is no power but of God Though the men invested with that power be as unjust and wicked as Pilate whose power Christ himselfe acknowledged to flow from that sacred fountaine John 19.11 upon which ground the King in the exercise of his power is alwayes stiled the Minister of God Ver. 4. yea and oftentimes also a very God as Psal