prelates, with their head the Pope, must be enthroned. 10. The hereditary king he maketh a king before his coronation, and his acts are as valid before as after his coronation. It might cost him his head to say that the Prince of Wales is now king of Britain, and his acts acts of kingly royalty, no less than our sovereign is king of Britain, if laws and parliaments had their own vigour from royal authority. 11. I allow that kings be as high as God hath placed them, but that God said of all kings, "I will make him my first-born," &c., Psal. lxxxix. 26, 27,— which is true of Solomon as the type, 2 Sam. vii.; 1 Chron. xvii. 22; 2 Sam. vii. 12 ; and fulfilled of Christ, and by the Holy Ghost spoken of him, (Heb. i. 5, 6,)—is blasphemfor God said not to Nero, Julian, Dioclesian, Belshazzar, Evil-merodach, who were lawful kings, "I will make him my first born ;" and that any of these blasphemous idolatrous princes should cry to God, " He is my father, my God," &c., is divinity wellbeseeming an excommunicated prelate. Of the king's dignity above the kingdom I speak not now; the Prelate pulled it in by the hair, but hereafter we shall hear of it.

ous;

P. Prelate (p. 43, 44).—God only anointed David, (1 Sam. xvi. 4,) the men of Bethlehem, yea, Samuel knew it not before. God saith, "With mine holy oil have I anointed him," Psal. lxxxix. 91. 1. He is the Lord's anointed. 2. The oil is God's, not from the apothecary's shop, nor the priest's vial-this oil descended from the Holy Ghost, who is no less the true olive than Christ is the true vine; yet not the oil of saving grace, as some fantastics say, but holy. (1.) From the author, God. (2.) From influence in the person, it maketh the person of the king sacred. (3.) From influence on his charge, his function and power is sacred.

Ans. 1. The Prelate said before, David's anointing was extraordinary; here he draweth this anointing to all kings. 2. Let David be formally both constituted and designed king divers years before the states made him king at Hebron, and then (1.) Saul was not king, the Prelate will term that treason. (2.) This was a dry oil. David's person was not made sacred, nor his authority sacred by it, for he remained a private man, and called Saul his king, his master, and himself a subject. (3.) This oil was, no doubt, God's oil, and the Prelate will have it the Holy Ghost's, yet he denieth that saving grace, yea, (p. 2. c. i.) he denieth

that any supernatural gift should be the foundation of royal dignity, and that it is a pernicious tenet. So to me he would have the oil from heaven, and yet not from heaven. (4.) This holy oil, wherewith David was anointed, (Psal. lxxxix. 20,) is the oil of saving grace;1 his own dear brethren, the papists, say so, and especially Lyranus,2 Glossa ordinaria, Hugo Cardinalis, his beloved Bellarmine, and Lorinus, Calvin, Musculus, Marloratus. If these be fanatics, (as I think they are to the Prelate,) yet the text is evident that this oil of God was the oil of saving grace, bestowed on David as on a special type of Christ, who received the Spirit above measure, and was the anointed of God, (Psal. xlv. 7,) whereby all his "garments smell of myrrh, aloes and cassia," (ver. 8,) and "his name Messiah is as ointment poured out, (Song. i.) This anointed shall be head of his enemies. "His dominion shall be from the sea to the rivers," ver. 25. He is in the covenant of grace, ver. 26. He is "higher than the kings of the earth." The grace of perseverance is promised to his seed, ver. 28-30. His kingdom is eternal

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as the days of heaven," ver. 35, 36. If the Prelate will look under himself to Diodatus and Ainsworth, this holy oil was poured on David by Samuel, and on Christ was poured the Holy Ghost, and that by warrant of Scripture, (1 Sam. xvi. 1; xiii. 14; Luke iv. 18, 21; John iii. 34,) and Junius and Mollerus saith with them. Now the Prelate taketh the court way, to pour this oil of grace on many dry princes, who, without all doubt, are kings essentially no less than David. He must see better than the man who, finding Pontius Pilate in the Creed, said, he behooved to be a good man; so, because he hath found Nero the tyrant, Julian the apostate, Nebuchadnezzar, Evil-merodach, Hazael, Hagag, all the kings of Spain, and, I doubt not, the Great Turk, in Psal. lxxxix. 19, 20, so all these kings are anointed with the oil of grace, and all these must make their enemies' necks their footstool. All these be higher than the kings of the earth, and are hard and fast in the covenant of grace, &c.

1 Aug. in locum, unxi manum fortem, servum obedientem ideo in eo posui adjutorium.

2 Lyranus Gratia est habitualis, quia stat pugil contra diabolum.

3 Hugo Cardinalis, Oleo latitiæ quo præ consortibus unctus fuit Christus, Ps. xlv.

4 Ainsworth, Annot.

5 Junius Annot. in loc. 6 Mollerus Com. ib.

ensigns and God. The Psal. xxi. 3.

P. Prelate. All the royal acts of kings are ascribed to crown is of God, Isa. lxii. 3; In the emperors' coin was a hand putting a crown on their head. The heathen said they were sorrs@pus, as holding their crowns from God. Psal. xviii. 39, Thou hast girt me with strength (the sword is the emblem of strength) unto battle. See Judg. vii. 17, Their sceptre God's sceptre. Exod. iv. 20; xvii. 9, We read of two rods, Moses' and Aaron's; Aaron's rod budded: God made both the rods. Their judgment is the Lord's, 2 Chron. xix. 6; their throne is God's, 1 Chron. xix. 21. The fathers called them, sacra vestigia, sacra majestas, their commandment, divalis jussio. The law saith, all their goods are res sacræ. Therefore our new statists disgrace kings, if they blaspheme not God, in making them the derivatives of the people,-the basest extract of the basest of irrational creatures, the multitude, the commonalty.

Ans.-This is all one argument from the Prelate's beginning of his book to the end: In a most special and eminent act of God's providence kings are from God; but, therefore, they are not from men and men's consent. It followeth not. From a most special and eminent act of God's providence Christ came into the world, and took on him our nature, therefore he came not of David's loins. It is a vain consequence. There could not be a more eminent act than this, (Psal. xl.) "A body thou hast given me;" therefore he came not of David's house, and from Adam by natural generation, and was not a man like us in all things except sin. It is tyrannical and domineering logic. Many things are ascribed to God only, by reason of a special and admirable act of providence, as the saving of the world by Christ, the giving of Canaan to Israel, the bringing his people out from Egypt and from Chaldee, the sending of the gospel to both Jew and Gentile, &c.; but, shall we say that God did none of these things by the ministry of men, and weak and frail men? 1. How proveth the Prelate that all royal ensigns are ascribed to God, because (Isa. lxii.) the church universal shall be as a crown of glory and a royal diadem in the hand of the Lord; therefore, bæculus in angulo, the church shall be as a seal on the heart of Christ. What then? Jerome, Procopius, Cyrillus, with good reason, render the meaning thus: Thou, O

Zion and church, shalt be to me a royal priesthood, and a holy people. For that he speaketh of his own kingdom and church is most evident, (ver. 1, 2,) "For Zion's sake I will not hold my peace,' " &c. 2. God put a crown of pure gold on David's head, (Psal. xxi. 3,) therefore Julian, Nero, and no elective kings, are made and designed to be kings by the people. He shall never prove this consequence. The Chaldee paraphrase applieth it to the reign of King Messiah; Diodatus speaketh of the kingdom of Christ; Ainsworth maketh this crown a sign of Christ's victory; Athanasius, Eusebius, Origen, Augustine, Dydimus, expound it of Christ and his kingdom. The Prelate extendeth it to all kings, as the blasphemous rabbins, especially Rabbin Salomon, deny that he speaketh of Christ here. But what more reason is there to expound this of the crowns of all kings given by God, (which I deny not,) to Nero, Julian, &c., than to expound the foregoing and following verses as applied to all kings? Did Julian rejoice in God's salvation? did God grant Nero his heart's desire? did God grant (as it is, ver. 4,) life eternal to heathen kings as kings? which words all interpreters expound of the eternity of David's throne, till Christ come, and of victory and life eternal purchased by Christ, as Ainsworth, with good reason, expounds it. And what though God gave David a crown, was it not by second causes, and by bowing all Israel's heart to come in sincerity to Hebron to make David king? 1 Kings xii. 38. God gave corn and wine to Israel, (Hos. ii.) and shall the prelate and the anabaptist infer, therefore, he giveth it not by ploughing, sowing, and the art of the husbandman? 3. The heathen acknowledgeth a divinity in kings, but he is blind who readeth them and seeth not in their writings that they teach that the people maketh kings. 4. God girt David with strength, while he was a private man, and persecuted by Saul, and fought with Goliah, as the title of the same beareth; and he made him a valiant man of war, to break bows of steel; therefore he giveth the sword to kings as kings, and they receive no sword from the people. This is poor logic. 5. The P. Prelate sendeth us (Judg. vii. 17,) to the singular and extraordinary power of God with Gideon; and, I say, that same power behooved to be in Oreb and Zeeb, (ver. 27,) for they were such as the Prelate, from

princes, and Prov. vii. 15,

saith have no power from the people. 6. Moses' and Aaron's rods were miraculous. This will prove that priests are also God's, and their persons sacred. I see not (except the Prelate would be at worshipping of relics) what more royal divinity is in Moses' rod, because he wrought miracles by his rod, than there is in Elijah's staff, in Peter's napkin, in Paul's shadow. This is like the strong symbolical theology of his fathers the Jesuits, which is not argumentative, except he say that Moses, as king of Jeshurun, king of Jeshurun, wrought miracles; and why should not Nero's, Caligula's, Pharaoh's, and all kings' rods then dry up the Red Sea, and work miracles? 7. We give all the styles to kings that the fathers gave, and yet we think not when David commandeth to kill Uriah, and a king commandeth to murder his innocent subjects in England and Scotland, that that is divalis jussio, the command of a god; and that this is a good consequence Whatever the king commandeth, though it were to kill his most loyal subjects, is the commandment of God; therefore the king is not made king by the people. 8. Therefore, saith he, these new statists disgrace the king. If a new statist, sprung out of a poor pursuivant of Crailfrom the dunghill to the court-could have made himself an old statist, and more expert in state affairs than all the nobles and soundest lawyers in Scotland and England, this might have more weight. 9. Therefore the king (saith P. P.) is not "the extract of the basest of rational creatures." He meaneth, fex populi, his own house and lineage; but God calleth them his own people, a royal priesthood, a chosen generation ;" and Psal. lxxviii. 71, will warrant us to say, the people is much worthier before God than one man, seeing God chose David for "Jacob his people, and Israel his inheritance," that he might feed them. John P. P.'s father's suffrage in making a king will never be sought. We make not the multitude, but the three estates, including the nobles and gentry, to be as rational creatures as any apostate prelate in the three kingdoms.

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QUESTION VII.

WHETHER OR NO THE POPISH PRELATE, THE AFORESAID AUTHOR, DOTH BY FORCE OF REASON EVINCE THAT NEITHER CONSTITUTION NOR DESIGNATION OF THE KING IS FROM THE PEOPLE.

The P. Prelate aimeth (but it is an empty aim) to prove that the people are wholly excluded. I answer only arguments not pitched on before, as the Prelate saith.

P. Prelate.-1. To whom can it be more proper to give the rule over men than to Him who is the only king truly and properly of the whole world? 2. God is the immediate author of all rule and power that is amongst all his creatures, above or below. 3. Man before the fall received dominion and empire over all the creatures below immediately, as Gen. i. 28; Gen. ix. 2; therefore we cannot deny that the most noble government (to wit monarchy) must be immediately from God, without any contract or compact of men.

Ans.-1. The first reason concludeth not what is in question; for God only giveth rule and power to one man over another; therefore he giveth it immediately. It followeth not. 2. It shall as well prove that God doth immediately constitute all judges, and therefore it shall be unlawful for a city to appoint a mayor, or a shire a justice of peace. 3. The second argument is inconsequent also, because God in creation is the immediate author of all things, and, therefore, without consent of the creatures, or any act of the creature, created an angel a nobler creature than man, and a man than a woman, and men above beasts; because those that are not can exercise no act at all. But it followeth not that all the works of providence, such as is the government of kingdoms, are done immediately by God; for in the works of providence, for the most part in ordinary, God worketh by means. It is then as good a consequence as this: God immediately created man, therefore he keepeth his life immediately also without food and sleep; God immediately created the sun, therefore God immediately, without the mediation of the sun, giveth light to the world. The making of a king is an act of reason, and God hath given a man reason to rule himself; and therefore hath given to a society an instinct of reason to appoint a

1

governor over themselves; but no act of reason goeth before man be created, therefore it is not in his power whether he be created a creature of greater power than a beast or no. 4. God by creation gave power to a man over the creatures, and so immediately; but I hope men cannot say, God by creation hath made a man king over men. 5. The excellency of monarchy (if it be more excellent than any other government, of which hereafter) is no ground why it should be immediately from God as well as man's dominion over the creature; for then the work of man's redemption, being more excellent than the raising of Lazarus, should have been done immediately without the incarnation, death and satisfaction of Christ, (for no act of God without himself is comparable to the work of redemption, 1 Pet. i. Î1, 12; Col. i. 18-22,) and God's less excellent works, as his creating of beasts and worms, should have been done mediately, and his creating of man immediately.

P. Prelate. They who execute the judgment of God must needs have the power to judge from God; but kings are deputies in the exercise of the judgments of God, therefore the proposition is proved. How is it imaginable that God reconcileth the world by ministers, and saveth man by them, (1 Cor. v.; 1 Tim. iv, 16,) except they receive a power so to do from God? The assumption is, (Deut. i. 17; 1 Chron, xix. 6,) Let none say Moses and Jehosaphat spake of inferior judges; for that which the king doth to others he doth by himself. Also, the execution of the kingly power is from God; for the king is the servant, angel, legate, minister of God, Rom. xiii. 6, 7. God properly and primarily is King, and King of kings, and Lord of lords (1 Tim. vi. 15; Rev. i. 5); all kings, related to him, are kings equivocally, and in resemblance, and he the only King,

Ans. 1. That which is in question is never concluded, to wit, that "the king is both immediately constituted and designed king by God only, and not by the mediation of the people;" for when God reconcileth and saveth men by pastors, he saveth them by the intervening action of men; so he Scourgeth his people by men as by his sword, (Psal. xvii. 14,) hand, staff, rod, (Isa. x. 5,) and his hammer. Doth it follow that God only doth immediately scourge his people, and that wicked men have no more hand and action in scourging his people than the

Be

Prelate saith the people hath a hand in making a king? and that is no hand at all by the Prelate's way. 2. We may borrow the Prelate's argument :-Inferior judges execute the judgment of the Lord, and not the judgment of the king; therefore, by the Prelate's argument, God doth only by immediate power execute judgment in them, and the inferior judges are not God's ministers, executing the judgment of the Lord. But the conclusion is against all truth, and so must the Prelate's argument be; and that inferior judges are the immediate substitutes and deputies of God, is hence proved, and shall be hereafter made good, if God will. 3. God is properly King of kings, so is God properly causa causarum, the Cause of causes, the Life of lifes, the Joy of joys. What! shall it then follow that he worketh nothing in the creatures by their mediation as causes? cause God is Light of lights, doth he not enlighten the earth and air by the mediation of the sun? Then God communicateth not life mediately by generation, he causeth not his saints to rejoice, with joy unspeakable and glorious, by the intervening mediation of the Word. These are vain consequences. Sovereignty, and all power and virtue is in God infinitely; and what virtue and power of action is in the creatures, as they are compared with God, are in the creatures equivocally and in resemblance, and xarà doğa in opinion rather than really, Hence it must follow that second causes work none at all,-no more than the people hath a hand or action in making the king, and that is no hand at all, as the Prelate saith. And God only and immediately worketh all works in the creatures, because both the power of working and actual working cometh from God, and the creatures, in all their working, are God's instruments. And if the Prelate argue so frequently from power given of God, to prove that actual reigning is from God immediately,-Deut. viii. 18, The Lord "giveth the power to get wealth,"-will it follow that Israel getteth no riches at all, or that God doth not mediately by them and their industry get them? I think not.

P. Prelate.-To whom can it be due to give the kingly office but to Him only who is able to give the endowment and ability for the office? Now God only and immediately giveth ability to be a king, as the sacramental anointing proveth, Josh. iii. 10.

Othniel is the first judge after Joshua; and it is said, "And the Spirit of the Lord came upon him, and he judged Israel:" the like is said of Saul and David.

Ans.-1. God gave royal endowments immediately, therefore he immediately now maketh the king. It followeth not, for the species of government is not that which formally constituteth a king, for then Nero, Caligula, Julian, should not have been kings; and those who come to the crown by conquest and blood, are essentially kings, as the Prelate saith. But be all these Othniels upon whom the Spirit of the Lord cometh? Then they are not essentially kings who are babes and children, and foolish and destitute of the royal endowments; but it is one thing to have a royal gift, and another thing to be formally called to the kingdom. David had royal gifts after Samuel anointed him, but if you make him king, before Saul's death, Saul was both a traitor all the time that he persecuted David, and so no king, and also king and God's anointed, as David acknowledgeth him; and, therefore, that spirit that came on David and Saul, maketh nothing against the people's election of a king, as the Spirit of God is given to pastors under the New Testament, as Christ promised; but it will not follow that the designation of the man who is to be pastor should not be from the church and from men, as the Prelate denieth that either the constitution or designation of the king is from the people, but from God only. 2. I believe the infusion of the Spirit of God upon the judges will not prove that kings are now both constituted and designed of God solely, only, and immediately; for the judges were indeed immediately, and for the most part extraordinarily, raised up of God; and God indeed, in the time of the Jews, was the king of Israel in another manner than he was the king of all the nations, and is the king of Christian realms now, and, therefore, the people's despising of Samuel was a refusing that God should reign over them, because God, in the judges, revealed himself even in matters of policy, as what should be done to the man that gathered sticks on the Sabbath-day, and the like, as he doth not now to kings.

P. Prelate.-Sovereignty is a ray of divine glory and majesty, but this cannot be found in people, whether you consider them jointly or singly; if you consider them singly, it cannot be in individual man, every for sectaries say, That all are born equal, with

a like freedom; and if it be not in the people singly, it cannot be in them jointly, for all the contribution in this compact and contract, which they fancy to be human composition and voluntary constitution, is only by a surrender of the native right that every one had in himself. From whence, then, can this majesty and authority be derived? Again, where the obligation amongst equals is by contract and compact, violation of the faith plighted in the contract, cannot in proper terms be called disobedience or contempt of authority. It is no more but a receding from, and a violation of, that which was promised, as it may be in states or countries confederate. Nature, reason, conscience, Scripture, teach, that disobedience to sovereign power is not only a violation of truth and breach of covenant, but also high disobedience and contempt, as is clear, 1 Sam. x. 26. So when Saul (chap. xi.) sent a yoke of oxen, hewed in pieces, to all the tribes, the fear of the Lord fell on the people, and they came out with one consent, 1 Sam. xi. 7; also, (Job xi. 18,) He looseth the bonds of kings, that is, he looseth their authority, and bringeth them into contempt; and he girdeth their loins with a girdle, that is, he strengtheneth their authority, and maketh the people to reverence them. Heathens observe that there is 9, some divine thing in kings. Profane histories say, that this was so eminent in Alexander the Great, that it was a terror to his enemies, and a powerful loadstone to draw men to compose the most seditious councils, and cause his most experienced commanders embrace and obey his counsel and command. Some stories write that, upon some great exigency, there was some resplendent majesty in the eyes of Scipio. This kept Pharaoh from lifting his hand against Moses, who charged him so boldly with his sins. When Moses did speak with God, face to face, in the mount, this resplendent glory of majesty so awed the people, that they durst not behold his glory, Exod. xxxiv. ; this repressed the fury of the people, enraged against Gideon from destroying their idol, Judg. vi.; and the fear of man is naturally upon all living creatures below, Gen, ix. So what can this reverence, which is innate in the hearts of all subjects toward their sovereigns, be, but the ordinance unrepealable of God, and the natural effect of that majesty of princes with which they are endowed from above?

Ans.-1. I never heard any shadow of rea