GOD
and
the
KING
.
GOvernment
,
in
general
,
is
,
the
Administration
and
Exercise
of
that
Power
and
Authority
which
the
Superiour
hath
over
the
Inferiour
;
which
,
at
the
very
instant
of
the
Creation
of
the
world
,
took
beginning
;
For
the
very
first
Creatures
which
God
made
,
being
inferiour
to
him
both
in
Glory
and
Power
,
became
subject
unto
his
Guidance
,
Rule
,
and
Government
.
And
God
,
who
is
a
God
of
Peace
and
Unity
,
to
the
end
to
establish
and
preserve
peace
and
unity
amongst
his
Creatures
of
different
Kinds
and
Natures
,
did
by
his
Providence
and
Wisdom
create
all
their
kinds
in
several
Degrees
of
Superiority
and
Subordination
,
that
as
one
kind
did
naturally
exercise
a
Rule
,
so
the
other
might
as
naturally
yield
Submission
and
Obedience
.
So
that
Government
,
being
a
word
of
Relation
,
necessarily
requires
a
Correlatum
,
which
is
Subjection
,
the
one
not
existing
without
the
other
.
And
therefore
as
Government
is
an
undeniable
Institution
of
God
(
as
in
the
Series
of
the
whole
Universe
is
most
evident
and
clear
,
every
Creature
having
a
certain
Rule
Dominion
,
and
Dependancy
one
of
anoher
)
so
Subjection
or
Obedience
,
being
its
necessary
Correlate
,
is
as
undeniably
requisite
and
necessary
.
For
the
wisdom
of
God
which
saw
the
preservation
of
the
Universe
,
to
have
a
necessary
dependance
upon
the
mutual
peace
and
unity
of
these
three
several
kinds
of
Creatures
,
(
viz.
the
Angelical
,
Intellectual
,
and
Natural
Agents
)
whereof
the
Universe
was
composed
,
and
that
peace
and
unity
to
have
the
like
dependancy
upon
their
Order
and
Government
,
did
likewise
see
it
necessary
that
the
same
means
should
have
the
same
efficacy
in
the
particulars
of
each
of
these
three
species
,
lest
confusion
in
particulars
should
produce
the
distruction
of
the
species
,
and
by
consequence
of
the
Universe
.
For
And
amongst
the
natural
Agents
which
by
a
natural
instinct
are
dependant
and
subservient
one
to
another
;
as
the
Heavens
to
the
Earth
,
the
Earth
and
Heavens
to
the
Plants
and
these
three
to
Sensible
Creatures
;
amongst
whom
the
Lyon
is
invested
with
a
certain
natural
Power
and
Authority
over
the
Beasts
of
the
field
;
the
Eagles
over
the
Fowles
of
the
Air
,
and
the
Leviathan
or
Whale
over
the
Fish
of
the
Sea.
And
Jerome
affirmeth
the
same
order
to
be
observed
But
this
Wisdom
and
Providence
of
God
in
the
constitution
of
Degrees
of
Superiority
and
Subordination
amongst
the
particulars
of
the
immediate
species
of
the
Universe
,
is
most
manifest
and
perspicuous
in
the
species
of
the
Rational
Creatures
.
For
God
,
in
the
very
first
beginning
of
the
world
invested
Adam
,
Gen.
1.
26.
not
onely
with
the
Rule
and
Dominion
over
all
the
other
Creatures
of
the
world
,
but
likewise
with
a
Monarchical
Supremacy
;
not
onely
Oeconomical
over
the
one
created
family
in
Paradise
,
but
Political
over
a
Society
consisting
of
many
families
,
which
were
to
descend
of
Adam
.
For
the
same
Law
which
commanded
obedience
to
Parents
did
oblige
all
Adams
posterity
to
the
performance
of
this
Monarchical
obedience
to
Adam
.
Now
although
this
Government
be
styl'd
most
commonly
Paternal
,
because
all
Adams
Subjects
could
derive
their
Pedigree
from
the
blood
Royal
;
Yet
is
it
the
very
same
with
that
we
term
Regal
.
Therefore
the
Holy
Ghost
,
to
demonstrate
unto
us
that
the
name
did
not
create
any
real
difference
between
this
Paternal
and
Regal
Government
,
did
afterwards
in
the
Penning
of
the
Decalogue
,
use
onely
the
word
,
Father
,
to
express
all
sorts
of
Government
.
And
this
indeed
is
the
ground
of
Monarchy
:
which
,
as
a
Learned
Divine
hath
well
described
,
is
a
Politick
Government
instituted
and
approved
by
God
,
consisting
in
the
prudential
Administration
and
Exercise
of
the
Supreme
Power
and
Authority
of
one
Person
over
all
other
within
the
same
Society
,
for
the
preservation
of
Peace
and
Vnity
in
order
to
God's
Glory
,
the
Kings
honour
,
and
the
Peoples
welfare
.
Where
we
may
observe
,
1.
The
Efficient
cause
of
Monarchy
.
2
The
End
or
Final
cause
thereof
,
The
Efficient
cause
of
Monarchy
,
is
,
either
Principal
or
Instrumental
.
The
Principal
Efficient
cause
of
Monarchy
is
God
,
by
whom
all
Power
is
ordained
,
Rom.
13.
1.
For
God
is
the
universal
,
principal
,
and
primary
Efficient
cause
of
all
things
(
sin
only
excepted
)
Rom.
11.
ult
.
And
Gen.
14.
18.
there
we
find
a
King
of
Gods
own
making
,
and
His
Regal
Power
of
God's
own
Institution
.
For
Sem
(
alias
Melchisedec
)
was
by
Gods
special
Ordinance
a
Type
of
Christ
,
both
in
his
Regal
and
Sacerdotal
Office
,
Heb.
7.
12.
And
therefore
is
stiled
by
the
Holy
Ghost
,
the
King
of
Righteousness
,
and
King
of
Salem
,
which
is
Jerusalem
,
where
this
Melchisedec
raigned
until
Israel
,
Jeroboam
,
1
King.
11.
30.
Jehu
,
2
King.
11.
Kings
over
the
ten
Tribes
;
and
amongst
the
Heathens
,
Hazael
,
1
King.
19.
16.
was
made
King
of
Syria
by
Gods
particular
appointment
;
and
Cyrus
,
Isa
.
45.
1.
who
,
although
a
Heathen
,
is
there
called
Gods
Annointed
,
Ergo.
Obj.
But
it
may
be
Objected
.
That
when
the
people
of
Israel
asked
God
for
a
King
,
He
was
very
angry
with
them
,
and
did
declare
his
dislike
thereof
by
a
miraculous
Thunder
and
Rain
,
1
Sam.
12.
18.
Ergo.
Sol.
To
this
I
Answer
;
that
God
was
not
angry
with
the
Peoples
desire
of
a
King
,
as
in
relation
to
the
Object
of
their
desire
,
viz.
Monarchy
,
but
rather
was
well
pleased
therewith
,
being
the
very
Ordinance
of
God
himself
,
Deut.
17.
14
,
15.
and
therefore
was
sanctified
to
the
people
with
the
promise
of
a
blessing
,
1
Sam.
12.
14.
and
further
confirmed
unto
them
by
God
himself
in
his
own
particular
Election
of
another
King
,
viz.
King
David
,
a
man
after
Gods
own
heart
:
But
as
in
relation
to
the
end
of
their
desire
,
which
was
Idolatrous
and
sinfull
,
laying
the
hopes
of
their
deliverance
,
from
those
pressures
under
which
they
then
groaned
,
upon
the
King
,
looking
for
deliverance
from
him
,
and
not
from
God
,
He
was
angry
with
them
;
as
God
deolared
unto
Samuel
,
1
Sam.
1.
7.
They
have
not
rejected
thee
,
but
they
have
rejected
me
;
Imputing
more
to
the
power
of
a
King
for
their
deliverance
than
unto
my
power
,
so
forgetting
me
their
Creator
and
Preserver
.
And
for
the
further
manifestation
of
the
Divine
Right
of
Monarchy
God
was
pleased
to
sanctifie
it
with
the
Blessing
of
Divine
prescription
.
For
Monarchy
began
in
Adam
,
and
so
continued
in
his
Posterity
successively
until
the
Flood
;
and
after
the
Earth
was
again
replenished
,
the
Church
was
limited
to
Sem
(
as
aforesaid
)
King
of
Jerusalem
,
where
he
Reigned
till
Jacob
was
fifty
years
of
Age.
Who
went
down
to
Egypt
with
all
his
posterity
,
and
there
lived
in
Bondage
and
slavery
,
till
God
raised
up
Moses
their
Monarch
and
Ruler
,
by
whose
hand
he
delivered
them
,
and
after
Successively
continued
that
Monarchical
Rule
over
them
(
as
is
manifest
in
the
holy
History
of
the
Israelites
)
even
from
Moses
unto
our
Saviour
Christ
,
King
of
Kings
,
and
the
true
King
of
the
Jewes
,
Matth.
2.
2.
Except
where
their
sin
and
ingratitude
made
them
incapable
and
unworthy
of
the
great
blessings
and
favour
of
the
Monarchical
Government
,
and
brought
that
heavy
curse
of
Anarchy
upon
them
.
For
whilst
there
was
no
King
in
Israel
,
in
those
dayes
every
man
did
what
was
right
in
his
own
eyes
,
measuring
their
Actions
by
the
Law
of
their
own
Lusts
.
All
which
enormities
the
Holy
Ghost
justly
imputeth
to
the
want
of
a
King
and
Regal
Government
in
Israel
.
Although
they
had
their
Synedrim
and
great
Council
amongst
them
;
Yet
it
pleased
God
in
all
their
Captivities
and
Distresses
during
those
sinful
times
wherein
they
wanted
a
King
and
Regal
Government
,
to
raise
them
up
occasional
Judges
and
Monarchs
for
their
occasional
deliverances
;
thereby
to
manifest
to
them
the
benefit
of
Monarchy
,
and
how
conducent
Regal
and
Monarchical
Government
was
to
their
constant
security
and
happiness
;
God
himself
honouring
this
blessing
of
Monarchy
with
many
gratious
Pactions
and
promises
,
as
to
David
,
2
Sam.
7.
To
Solomon
,
1
King.
3.
yea
and
to
wicked
Saul
,
1
Sam.
12.
and
Idolatrous
Jeroboam
,
1
King.
11.
and
therefore
a
token
of
Gods
approbation
of
that
calling
of
Monarchy
,
as
a
natural
gift
and
blessing
▪
requisite
to
humane
perfection
,
for
the
Lord
did
never
thus
directly
declare
his
approbation
of
any
curse
or
privation
of
these
blessings
,
which
was
an
effect
of
sin
;
nor
of
any
calling
which
was
grounded
thereupon
,
such
as
that
Monkish
mendicancy
which
is
used
in
the
Church
of
Rome
.
For
that
command
of
Christ
to
the
young
man
in
the
Gospel
was
principally
probatory
;
and
all
Christs
promises
made
,
either
to
him
,
or
his
Disciples
for
remuneration
of
their
piety
,
who
forsake
all
for
his
sake
,
relate
primarily
and
properly
to
the
love
of
Christ
,
and
to
such
disvaluations
and
desertions
of
worldly
and
natural
gifts
and
blessings
,
onely
Accidentally
and
in
a
Secundary
sense
,
when
they
come
in
competition
with
Christ
,
who
is
to
be
preferred
above
all
other
things
whatsoever
,
although
never
so
dear
unto
us
,
Matth.
16.
25
:
But
I
say
such
curses
and
privations
of
Worldly
and
natural
gifts
and
blessings
were
never
directly
and
positively
honoured
with
a
Sanction
of
a
remunerative
promise
,
as
Monarchy
is
in
the
prementioned
Texts
.
And
this
I
hope
may
suffice
to
evidence
the
Primary
and
principall
cause
of
Monarchy
,
to
be
God
alone
.
Now
it
rests
to
speak
of
the
Secondary
or
Instrumental
cause
thereof
.
In
Crowns
as
in
all
other
(
nay
much
more
than
in
any
other
)
Possessions
,
he
that
entreth
not
in
by
the
door
of
Right
and
Justice
is
a
Thief
and
a
Robber
whose
intent
is
but
to
Rob
and
Steal
,
whereby
to
satisfie
his
own
Ambition
and
Avarice
,
as
the
constant
event
hath
manifested
in
all
Usurping
Traitors
,
Abimelech
,
Absalom
,
Baasha
,
Zimri
,
Omri
,
and
many
others
both
Antient
and
Modern
,
as
that
Traitor
the
bane
of
our
English
Nation
O.
Cromwell
,
whose
wickedness
(
I
fear
)
hath
drawn
those
National
Judgements
upon
us
,
which
since
we
have
suffered
:
whose
name
(
I
call
God
to
Record
with
me
)
when
I
remember
,
makes
my
flesh
tremble
,
stupifies
all
my
senses
to
think
flesh
and
blood
should
be
guilty
of
such
execrable
Acts
,
the
perpetration
whereof
Hell
with
all
its
damnable
Crue
scarcely
could
or
ever
did
exceed
.
But
the
prodigious
guilt
of
this
Miscreant
so
much
exceedeth
the
mild
point
of
my
pen
,
that
in
the
further
process
,
I
should
but
lessen
my
own
resentments
,
and
seem
to
favour
that
which
is
the
fittest
subject
for
the
greatest
Satyre
in
the
world
.
The
instrumental
cause
of
Monarchy
,
is
the
secondary
means
which
God
makes
use
of
,
for
the
immediate
collation
of
this
Supremacy
upon
any
man
,
whereby
to
Intitle
him
to
the
Regal
Diadem
,
and
that
,
either
Extraordinary
,
when
God
doth
declare
his
will
by
extraordinary
revelation
,
and
that
either
for
a
blessing
to
his
people
,
over
whom
he
placeth
him
,
by
making
him
a
Minister
of
his
favours
and
mercies
,
or
for
the
Executioner
of
his
Judgements
for
the
punishment
of
the
peoples
sins
.
Or
Ordinary
,
when
God
doth
advance
a
man
to
this
Regal
Dignity
and
Honour
by
those
ordinary
wayes
and
means
,
which
are
constant
Rules
for
us
to
judge
of
,
whereby
to
acknowledge
this
Soveraignty
and
yeild
our
obedience
;
and
this
likewise
either
,
when
the
Soveraign
Power
is
attained
by
those
ordinary
wayes
and
means
which
are
approved
and
warranted
by
the
word
of
God
,
and
the
Rules
of
Reason
and
Equity
:
Or
when
the
same
is
attained
by
Violence
and
Injustice
,
and
such
cursed
wayes
and
means
,
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
far
above
our
Judgement
,
and
further
above
our
imitation
:
God
never
intending
such
for
a
president
whereby
to
frame
our
Actions
,
but
onely
our
Submissions
thereunto
.
And
therefore
I
shall
insist
upon
those
ordinary
wayes
and
means
which
are
the
rule
of
our
Actions
in
this
kind
;
which
(
as
I
have
said
)
is
twofold
.
Either
when
attained
by
violence
and
injustice
,
and
repugnant
to
the
word
of
God
,
and
the
Rules
of
Justice
and
Equity
;
which
is
called
Vindicative
:
Or
when
it
is
attained
by
those
ordinary
means
which
are
approved
and
warranted
by
the
word
of
God
;
and
this
is
called
Gratious
.
Concerning
which
,
there
are
two
opinions
,
the
one
,
propugned
by
some
,
that
the
Right
of
the
Royal
Investiture
pertaineth
to
the
people
.
The
other
,
and
that
most
certainly
,
is
imputed
to
Birthright
and
Hereditary
Succession
.
Their
Arguments
,
whereupon
they
ground
the
former
opinion
,
are
,
partly
instantial
,
and
partly
rational
.
The
instances
alleadged
for
the
propugnation
hereof
,
are
the
Inaugurations
of
those
Kings
which
the
Scriptures
mention
,
to
be
made
or
Annointed
by
the
people
;
as
Saul
,
1
Sam.
11.
15.
All
the
people
of
the
Land
came
to
Gilgal
to
make
him
King.
And
David
whom
all
the
men
of
Juda
Annointed
King
at
Hebron
,
2
Sam.
2.
4.
And
afterwards
was
Annointed
King
over
Israel
at
Hebron
by
all
the
Tribes
of
Israel
,
2
Sam.
5.
3.
And
Solomon
who
was
likewise
Annointed
by
the
people
,
1
Chron.
29.
20.
And
Jeroboam
,
whom
the
people
made
King
,
1
King.
12.
20.
And
Vzziah
,
whom
the
people
of
the
Land
made
King
,
2
King.
14.
21.
And
Jehoahas
,
who
(
although
he
was
the
second
Son
of
Joshuah
)
was
made
King
by
the
people
in
his
fathers
stead
,
2
Chron.
23.
20.
The
reason
,
they
ground
this
opinion
upon
,
is
taken
from
that
Aristotelian
principle
,
Honor
est
in
honor
ante
,
&
non
in
honorato
.
And
therefore
the
honour
(
say
they
)
and
Submission
,
which
Kings
receive
,
is
originally
in
the
people
.
And
therefore
they
think
it
not
reasonable
,
that
the
people
should
be
obliged
to
give
obedience
and
yield
honour
to
any
person
but
him
whom
they
think
and
judge
worthy
of
it
,
and
so
manifest
their
Judgement
of
his
worth
,
by
their
Election
of
him
to
be
their
King
and
Soveraign
.
And
lastly
,
they
add
St.
Peters
Testimony
,
1
Pet.
2.
13.
who
terms
Regality
an
Ordinance
of
Man
,
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.
Now
from
these
grounds
they
deduce
two
damnable
(
because
Rebellious
)
Consequences
and
Corollaries
.
1.
That
though
the
King
be
Major
singulis
,
yet
he
is
Minor
universis
;
and
therefore
that
is
no
Rebellion
,
but
duty
in
the
people
,
to
resist
and
oppose
the
King
,
nay
to
depose
and
dethrone
him
,
where
the
people
judge
it
necessary
in
relation
to
the
defence
of
their
own
safety
.
2.
That
the
King
doth
receive
and
enjoy
this
honour
onely
by
vertue
of
a
stipulation
or
Covenant
between
himself
and
the
people
.
And
therefore
if
the
King
do
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
themselves
to
be
Judges
:
)
that
then
the
people
are
absolved
from
their
Allegiance
grounded
upon
that
Trust
and
Covenant
,
and
may
Lawfully
provide
for
their
own
safety
and
welfare
,
either
by
resistance
,
deposition
,
dethronement
,
or
any
such
means
as
themselves
shall
judge
thereunto
conducent
.
Now
to
confute
this
opinion
concerning
the
Peoples
Right
and
Power
in
this
Regal
Investiture
,
and
in
answer
,
to
the
Arguments
alleadged
for
the
propugnation
thereof
,
and
to
those
damnable
and
execrable
inferences
grounded
thereupon
;
we
must
know
,
that
these
acts
of
the
People
,
mentioned
in
the
premised
instances
of
Scripture
of
making
and
Annointing
Kings
,
are
,
Either
acts
of
Homage
and
Duty
,
by
way
of
acknowledgement
and
testification
of
the
Supremacy
already
Legally
confirmed
upon
the
person
to
whom
these
duties
are
performed
;
which
in
Scripture
are
expressed
upon
two
several
occasions
;
The
one
,
where
God
did
confer
this
Supremacy
and
Regal
Honour
,
by
any
extraordinary
wayes
and
means
,
as
in
Saul
,
David
,
Solomon
,
and
Jeroboam
.
The
other
,
where
God
used
their
means
for
the
vindication
of
the
Kings
just
Title
against
an
Usurper
,
as
in
Joas
,
whom
Jehoida
the
Priest
,
and
the
Captaines
,
and
the
people
crowned
and
annointed
King
in
the
Temple
;
restoring
him
to
his
just
Rights
which
had
been
usurped
by
his
Grandmother
Athaliah
,
2
King.
11.
12
,
13.
And
in
Hosiah
the
son
of
Amaziah
whom
the
people
restored
to
his
just
Power
,
which
the
Conspirators
(
who
slew
his
Father
)
had
usurped
:
And
in
both
these
cases
,
the
acts
of
the
People
are
good
and
Lawful
,
and
approved
by
God
;
being
declared
to
be
the
will
of
God
,
upon
the
former
occasion
,
extraordinarily
;
upon
the
latter
,
ordinarily
.
And
indeed
is
nothing
else
,
but
the
peoples
necessitated
assent
and
manifestation
of
joy
,
for
that
blessing
which
God
hath
bestowed
upon
them
;
and
therefore
bound
to
perform
all
acts
of
obedience
and
Loyalty
to
him
so
Invested
,
whereunto
they
do
by
this
act
of
theirs
silently
and
implicitely
promise
and
engage
.
And
not
by
this
act
of
theirs
stipulating
▪
or
adding
any
Authority
or
Supremacy
to
the
person
so
inaugurated
;
as
in
those
instances
,
if
severally
and
seriously
considered
,
will
appear
:
For
,
1
Sam.
10.
1.
we
find
Saul
,
and
that
by
Gods
appointment
(
where
the
Text
faith
)
hath
not
the
Lord
annointed
thee
to
be
Governour
over
his
inheritance
?
as
also
David
,
who
was
Annointed
King
by
Samuel
,
according
to
Gods
command
,
1
Sam.
16.
13.
Solomon
by
Zadoc
the
Priest
and
Nathan
the
Prophet
,
1
King.
1.
34.
Jeroboam
,
by
the
Prophet
Ahijah
,
1
King.
11.
30
,
31.
all
which
being
performed
by
the
immediate
command
of
God
,
declaring
his
will
and
pleasure
concerning
the
advancement
of
them
to
their
several
Power
and
Preheminence
by
Extraordinary
Revelations
,
do
evidence
,
the
Right
of
Royal
Investiture
,
to
pertain
onely
to
God
;
by
whom
Kings
Raign
:
And
that
,
not
onely
when
he
doth
so
declare
his
will
by
those
Extraordinary
means
;
but
also
,
when
that
Power
is
attained
by
those
ordinary
wayes
and
means
,
which
are
warranted
by
Gods
word
and
the
Rules
of
Reason
and
Equity
;
as
in
Joas
whom
Jehoida
the
Priest
made
King
in
pursuance
to
the
promise
of
God
to
his
servant
David
that
his
house
should
be
established
for
ever
.
Or
else
these
acts
of
the
people
are
acts
of
seeming
Power
or
Authority
,
collating
this
Supremacy
and
Regal
Power
upon
some
person
,
who
hath
no
other
Right
or
Title
thereunto
,
neither
of
Birth-right
,
nor
of
Revelation
from
God
;
as
upon
Absalom
,
Adonijah
,
Jehoadas
,
Judas
,
Theudas
,
and
Barchozba
,
(
who
professed
himself
the
Messiah
,
and
drew
the
people
into
Rebellion
against
the
Roman
Emperor
▪
which
occasioned
those
wars
wherein
Jerusalem
and
the
Jewes
were
destroyed
,
)
and
these
acts
of
the
People
are
execrable
,
sinful
,
and
Rebellious
,
and
so
declared
by
Gods
Judgements
thereupon
,
for
wheresoever
the
Scriptures
mention
the
constitution
of
a
King
after
this
manner
,
you
shall
find
that
they
likewise
record
(
not
onely
the
frustration
of
the
peoples
endeavours
,
but
also
)
that
they
were
frustrated
by
some
heavy
and
sudden
Judgements
of
God
,
both
upon
the
Usurper
(
whereby
he
was
degraded
from
his
undue
honour
)
and
the
people
,
who
presume
to
confer
that
honour
upon
him
without
a
warrant
from
God
,
and
so
by
that
means
to
obtrude
a
Deputy
upon
God
of
their
own
and
not
of
Gods
Election
.
Whereof
we
have
a
lively
instance
in
the
madnesse
of
the
People
of
England
in
these
late
times
,
placing
forsooth
their
(
Lord
Protector
)
by
those
horrible
sins
of
Rebellion
and
Sacriledge
,
not
onely
perpetrated
against
the
Right
and
Power
of
our
late
dread
Soveraign
,
but
even
against
his
Sacred
and
most
Royal
Person
.
O
Heaven
!
O
Earth
!
what
satisfaction
can
be
made
for
that
Sacred
blood
,
shed
,
to
satiate
the
gluttonous
and
Sacrilegious
lust
of
Traytors
and
Rebells
,
who
build
up
Sion
with
blood
,
and
Jerusalem
with
iniquity
?
But
surely
God
will
avenge
the
blood
of
his
Servant
,
crying
(
like
the
blood
of
Abel
)
for
vengeance
.
These
acts
of
the
people
in
Annointing
of
Kings
are
onely
mentioned
where
some
of
these
occasions
happened
(
that
is
)
where
there
was
an
interruption
of
the
ordinary
means
of
conferring
the
Supremacy
by
birth-right
and
Hereditary
Succession
;
either
by
the
interposition
of
Gods
just
Prerogative
in
the
Advancement
of
some
Person
by
Extraordinary
and
Immediate
Revelation
,
or
else
by
the
usurpation
of
some
who
had
no
right
or
Title
at
all
,
but
Force
and
Violence
,
(
either
private
of
themselves
and
some
few
partners
,
wherein
God
stirred
up
the
people
to
vindicate
the
Kings
right
;
or
Publick
of
the
people
)
but
where
the
Supremacy
and
Soveraign
Power
(
with
all
the
Appendages
)
descended
by
Birthright
;
there
is
no
mention
at
all
made
of
the
people
;
though
the
act
of
Duty
and
Homage
was
as
necessary
to
be
performed
to
all
who
enjoyed
the
Crown
by
Hereditary
Succession
(
as
to
Abijah
,
Asa
,
Jehosaphat
,
Jehoram
,
and
the
rest
,
to
whom
the
people
were
no
less
obedient
and
subject
than
to
those
who
were
appointed
by
God
)
but
I
say
in
those
cases
,
the
peoples
acts
of
Submission
and
Homage
are
not
expressed
but
presupposed
,
as
known
acts
of
Duty
to
those
Kings
who
attained
the
Supremacy
by
those
ordinary
and
known
means
of
Birthright
.
And
how
many
Instances
are
there
in
Scripture
of
the
inefficacy
of
the
peoples
endeavours
in
this
kind
,
as
in
Aarons
and
the
Israelites
honouring
and
Proclaiming
the
Golden
Calf
,
to
be
a
God
and
Guide
in
Moses
stead
,
yet
did
not
that
popular
Election
Legitimate
that
Calfes
power
and
Title
,
Exod.
32.
And
Absalom
was
proclaimed
King
by
all
the
thousands
of
Israel
,
yet
did
not
that
act
of
the
people
Legitimate
Absaloms
Title
to
the
Crown
.
For
the
Holy
Ghost
termeth
it
a
Conspiracy
when
it
was
at
the
very
height
,
1
Sam.
15.
12.
Shcba
had
Ten
Tribes
for
him
,
when
David
had
but
one
,
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
Title
or
Right
to
the
Kingdom
;
for
the
Lord
had
designed
it
for
his
Brother
Solomon
,
1
King.
2.
15.
upon
all
which
God
manifested
the
guilt
of
their
sin
,
by
sending
those
fearful
judgements
both
upon
the
people
and
the
Traitors
so
exalted
.
To
the
reason
grounded
upon
that
principle
(
quod
honor
est
in
honorante
&
non
in
honorato
)
let
it
be
premised
;
that
honour
involves
a
twofold
relation
:
The
one
primarily
and
per
se
to
that
quality
or
excellency
which
is
found
in
the
person
,
for
which
he
is
honoured
and
esteemed
.
The
other
secondarily
and
virtute
prioris
to
the
act
of
honour
and
estimation
whereby
we
judge
well
of
the
person
so
and
so
qualified
;
and
therefore
all
acts
of
honour
in
the
secondary
sence
are
acts
of
duty
,
as
being
the
effect
of
that
qualification
in
the
person
so
magnified
and
honoured
.
So
that
it
is
evident
the
honour
and
submission
which
the
people
exhibite
to
their
King
,
even
from
this
ground
and
principle
of
Aristotle
,
are
not
acts
of
favour
to
be
conferred
and
disposed
voluntarily
at
their
own
will
and
pleasure
,
but
acts
of
Duty
,
not
onely
morally
,
as
the
acts
of
honour
in
the
premised
principle
meerly
intimates
;
but
also
by
a
Divine
necessity
,
being
thereto
obliged
by
the
Law
of
God.
And
therefore
must
be
performed
to
such
,
as
God
esteems
worthy
of
the
honour
to
be
his
Deputies
;
and
not
upon
such
as
themselves
judge
worthy
to
be
their
Rulers
:
For
you
know
the
people
are
obliged
to
exhibite
acts
of
honour
and
reverence
to
a
Judge
;
but
it
doth
not
therefore
follow
▪
that
the
people
make
that
man
a
Judge
,
but
he
is
made
such
by
Letters
Patents
from
the
King
,
without
asking
any
consent
from
the
people
.
To
St.
Peters
Testimony
I
answer
,
that
the
Apostles
expression
there
,
relates
to
the
subject
of
Soveraignty
and
Power
,
which
is
the
King
,
and
those
who
are
over
us
under
him
;
As
manifestly
appears
by
the
immediate
following
words
of
the
Text
,
1
Peter
2.
13
,
14.
Submit
your selves
unto
every
Ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
as
Supreme
or
unto
Governours
as
them
that
are
sent
by
him
:
(
as
if
he
had
said
)
Submit
your selves
to
every
Humane
Power
and
Authority
that
God
hath
set
over
you
,
not
onely
to
the
King
himself
,
but
also
to
his
Ministers
and
Magistrates
,
although
they
are
his
Subjects
as
well
as
you
:
for
there
is
no
power
but
of
God
,
and
whosoever
resisteth
the
Power
,
resisteth
the
Ordinance
of
God.
And
they
that
resist
shall
receive
to
themselves
damnation
,
&c.
Rom.
13.
But
it
doth
not
at
all
relate
to
the
Original
and
Efficient
cause
of
that
Power
,
which
is
God
,
and
neither
King
nor
people
.
And
now
(
I
hope
)
the
profanity
of
that
former
inference
of
theirs
is
perspicuous
,
appearing
most
damnable
being
directly
contradictory
to
that
express
Rule
,
which
God
himself
hath
prescribed
in
this
case
,
Exod.
23.
2.
Thou
shalt
not
follow
a
multitude
to
do
evil
,
neither
agree
in
a
controversie
to
decline
after
many
.
Where
God
plainly
declares
that
the
universality
of
the
offenders
cannot
legitimate
the
fault
;
as
appears
in
the
sin
in
erecting
the
Golden
Calf
,
and
Absaloms
Conspiracy
.
For
though
it
be
a
Maxime
in
Policy
,
that
Multitudo
peccantium
tollit
peccatum
(
i.
e
▪
)
Poenam
peccati
:
and
therefore
in
crimes
of
the
blackest
dye
the
offenders
often
times
escapes
their
due
punishment
.
It
is
as
true
a
Maxime
in
Divinity
,
that
multitudo
peccantium
aggravat
peccatum
(
i.
e.
)
culpam
peccati
;
and
the
more
I
seduce
the
more
guilt
I
contract
:
Although
the
multitude
of
partakers
may
secure
me
from
punishment
,
in
foro
judicii
humani
,
yet
I
am
sure
to
receive
the
just
reward
of
that
sin
at
Gods
Tribunal
;
from
which
the
whole
Society
of
men
and
Devils
,
cannot
secure
me
.
But
not
to
bind
these
nice
Disputants
to
an
Argument
of
Conscience
(
which
indeed
is
scarce
to
be
found
amongst
them
)
to
evince
their
error
,
let
us
consider
the
absurdity
and
sencelesness
of
their
opinion
both
in
Policy
and
Reason
.
For
if
the
Major
part
of
the
people
be
Superiour
to
the
King
,
then
the
Government
is
not
Monarchical
,
but
Democratical
,
every
species
of
Policy
deriving
its
Denomination
and
nature
from
those
that
are
Invested
with
the
Supremacy
:
But
that
Democracy
is
the
basest
kind
of
Policy
(
Confusion
and
Destruction
being
the
conclusion
of
such
a
Government
)
both
experience
,
and
the
general
consent
of
all
Politians
do
declare
and
so
asserted
both
by
Jerome
,
and
Cyprian
,
and
even
Calvin
himself
(
although
a
favourer
of
the
Peoples
Right
,
in
appointing
of
their
King
and
Monarck
)
[*](A34365-e2770-b)
divers
men
have
divers
minds
and
meanings
,
and
therefore
amongst
a
multitude
of
Governors
,
Emulation
and
dissention
are
no
rare
springs
.
Nay
(
both
Jerome
and
Cyprian
)
record
it
for
a
probatum
in
daily
experience
,
that
so
many
Leaders
,
so
many
followers
,
so
many
Rulers
,
so
many
Factions
,
do
tear
and
rent
in
pieces
the
peace
and
Vnity
of
all
Societies
.
To
which
agrees
Calvin
,
affirming
,
an
equality
amongst
Governours
to
be
the
mother
of
Factions
.
It
's
one
of
our
Saviours
own
Maximes
,
Matth.
3.
24.
That
a
Kingdom
divided
against
it self
cannot
stand
;
but
every
Democracy
must
necessarily
divide
a
Kingdom
against
it self
,
Ergo
,
&c.
That
Democracy
must
necessary
divide
a
Kingdom
against
it self
,
is
proved
from
another
of
Christs
own
Maximes
,
Matth.
6.
24.
No
man
can
serve
two
Masters
(
much
lesse
three
or
four
hundred
masters
)
but
in
every
Democracy
there
are
(
at
least
)
two
Masters
.
And
therefore
no
man
can
be
a
true
Subject
or
servant
in
such
a
Common-wealth
;
but
(
as
Christ
faith
)
must
necessarily
be
factious
,
by
loving
one
and
hating
all
others
,
and
adhering
to
one
,
and
rebelling
against
others
.
And
therefore
it
is
observed
,
that
in
Christs
time
,
when
Esay
had
prophesied
,
that
there
should
be
an
Universal
peace
over
the
whole
Earth
;
that
then
,
there
was
not
any
kind
of
Polarchy
in
any
Kingdom
in
the
world
;
because
in
its
own
nature
every
Polarchy
is
inconsistent
with
Peace
and
Unity
;
the
end
and
conclusion
thereof
being
absolute
ruine
and
desolation
(
the
common
fate
of
all
divided
Kingdoms
)
except
God
in
his
mercy
,
prevent
the
same
by
the
reducement
of
such
a
Government
to
a
Monarchy
;
a
manifest
experience
whereof
we
have
both
in
the
Athenian
,
Syracusan
,
Lacedemonian
,
and
Roman
Common-wealths
;
whose
Polarchical
Dissentions
occasioned
many
Intestine
Wars
and
Tragical
Conflicts
,
which
in
fine
must
necessarily
have
produced
the
ruine
and
desolation
of
them
all
,
if
the
opportune
reducement
of
those
Polarchies
to
a
Monarchy
had
not
prevented
it
.
Lastly
,
every
individual
member
of
the
same
Society
is
obliged
to
exhibit
acts
of
Obedience
and
Loyalty
to
their
Lawful
Prince
(
as
the
former
part
of
this
distinction
of
these
subtile
Logicians
intimate
)
allowing
the
King
to
be
Major
singulis
,
but
upon
what
grounds
they
deny
his
Authority
in
Vniversis
,
I
leave
to
the
Censure
of
every
rational
Judgement
seriously
considering
this
deduction
,
Peter
is
obliged
to
exhibit
acts
of
obedience
to
his
Prince
,
so
Paul
,
so
John
,
and
so
every
individual
member
of
the
same
Society
;
Ergo
,
(
according
to
that
Logical
Maxime
,
a
particularibus
ad
universale
valet
consequentia
)
they
all
in
universal
,
are
obliged
to
exhibit
acts
of
Obedience
to
their
King.
To
the
second
Inference
(
viz.
)
That
the
King
doth
receive
and
enjoy
this
honour
onely
by
vertue
of
a
stipulation
or
Covenant
between
himself
and
the
people
;
and
therefore
if
the
King
doth
violate
this
Covenant
,
and
break
the
Trust
reposed
in
him
by
the
people
;
that
then
the
people
are
absolved
from
their
Allegiance
,
grounded
upon
that
Trust
and
Covenant
,
and
may
Lawfully
provide
for
their
own
safety
and
welfare
,
either
by
Resistance
,
Deposition
,
Dethronement
,
or
any
such
means
as
themselves
judge
to
be
most
conducent
to
their
own
security
.
To
this
I
answer
that
this
Covenant
(
its
true
)
implyeth
a
mutual
engagement
of
the
parties
therein
concern'd
;
but
the
parties
primarily
and
originally
concerned
are
,
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
,
Eccles
.
8.
4.
maketh
this
Covenant
a
ground
why
people
should
obey
the
Kings
Commandments
,
not
as
the
Kings
,
but
as
Gods
Commandments
▪
whose
Vicegerent
the
King
is
;
for
where
the
word
of
the
King
is
there
is
power
,
and
who
shall
say
unto
him
what
doest
thou
?
for
the
Kings
heart
is
in
the
hand
of
the
Lord
,
as
the
Rivers
of
water
he
turns
it
which
way
soever
he
will
,
Prov.
21.
1.
And
therefore
the
King
is
onely
the
deputative
party
assigned
by
God
,
and
intrusted
by
him
for
the
performance
of
the
Covenant
upon
Gods
part
,
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
doth
declare
concerning
that
unjust
Judgement
of
Pilates
,
Acts
4.
28.
for
Pilate
did
nothing
but
what
God
had
Determined
before
to
be
done
,
For
every
mans
judgement
is
from
the
Lord
,
Prov.
29.
26.
and
not
from
the
Judge
or
Ruler
.
So
that
(
in
a
word
)
the
King
may
do
male
(
that
is
)
a
wrong
to
himself
,
(
for
which
he
is
accountable
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
supplies
in
Judgement
,
which
is
the
ground
of
Solomons
assertion
,
that
,
The
Kings
lipps
do
pronounce
Divine
sentences
,
and
that
his
mouth
transgresseth
not
in
Judgement
,
Proverbs
16.
10.
Now
therefore
upon
these
grounds
of
Solomons
it
is
manifest
,
that
there
is
no
sence
,
why
the
people
should
claim
any
power
over
the
King
by
vertue
of
this
Covenant
.
First
,
Because
the
King
is
not
their
Deputy
,
but
Gods
,
and
every
man
must
accompt
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
receive
not
any
Power
or
Authority
from
the
people
,
but
from
the
King
:
And
in
like
manner
the
people
for
redress
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
sole
Lord
and
Master
,
and
from
whom
he
receives
his
Power
,
and
whose
Trust
all
Tyrannical
Kings
break
by
acts
of
Injustice
)
which
is
the
ultimum
refugium
,
as
Samuel
declares
when
he
Prophesieth
of
Sauls
Tyranny
,
whereby
the
people
should
be
grievously
oppressed
;
for
redresse
whereof
the
people
(
when
the
King
would
not
hear
)
should
cry
unto
the
Lord
,
1
Sam.
8.
18.
other
means
of
remedy
than
which
,
the
Prophet
Samuel
did
not
dream
of
,
nor
could
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
the
people
so
to
provide
for
their
own
security
.
Secondly
,
Because
the
people
never
receive
Injustice
from
the
King
,
if
they
look
upon
themselves
;
for
the
Judgment
is
the
Lords
,
who
cannot
do
injustice
,
nor
break
the
Covenant
upon
his
part
;
although
his
Minister
and
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
Murther
,
although
the
Malefactor
receive
from
his
hand
nothing
but
his
due
deserts
.
And
thus
much
(
I
hope
)
sufficiently
declares
the
error
and
vanity
of
that
opinion
,
that
the
peoples
consent
and
approbation
,
are
the
ordinary
and
instrumental
means
and
causes
of
that
Supremacy
and
Soveraign
Power
,
which
doth
Preheminence
the
Monarch
above
all
others
within
the
same
Society
.
Now
it
rests
to
speak
of
that
opinion
,
which
(
and
that
most
certainly
)
imputeth
the
Secondary
and
Instrumental
cause
of
Monarchy
and
Regal
Dignity
to
Birth-right
and
Hereditary
Succession
;
the
Efficacy
whereof
Holy
Writ
doth
manifest
,
Preheminencing
,
the
first
born
above
all
his
Brethren
in
Honour
and
Possessions
,
as
the
Lord
declared
to
Cain
,
Gen.
4.
7.
nor
was
it
in
the
Fathers
power
,
either
for
love
or
hatred
,
to
alter
the
Law
of
the
first
born
,
and
to
transmit
the
Honour
and
Inheritance
due
to
him
,
to
his
younger
Brother
,
Deut.
21.
15.
and
in
that
statute
,
which
the
Lord
himself
made
,
ordering
the
descent
of
honours
and
possessions
,
Num.
27.
the
Lord
doth
direct
that
they
be
conferred
by
Birthright
and
Hereditary
Succession
;
and
not
by
the
Election
or
Discretion
either
of
Moses
or
the
people
.
But
more
specially
to
our
Case
,
the
Lord
was
pleased
to
honour
it
with
the
promises
of
perpetuating
these
Honours
and
Royal
Dignities
unto
any
Family
,
which
were
alwayes
grounded
upon
the
perpetuation
of
the
Royal
Issue
,
in
giving
Sons
that
should
sit
upon
the
Throne
,
as
appears
in
his
promises
to
David
,
2
Sam.
7.
12.
to
Solomon
,
1
King.
9.
4.
to
Jehu
,
2
King.
10.
30.
and
most
manifestly
upon
Jacobs
Prophesie
,
which
upon
this
very
ground
Entailed
the
Crown
and
Scepter
unto
Judah
,
until
Shiloe
came
,
Gen
,
49.
10.
The
performance
of
which
gratious
promise
was
executed
in
Abijam
,
who
succeeded
Rehoboam
,
and
Asa
him
,
Jehosaphat
him
,
and
Jehoram
him
,
and
so
in
the
rest
,
as
the
Sacred
Chronicle
doth
at
large
relate
,
who
all
inherited
the
Crown
by
vertue
of
this
Birth-right
,
without
the
concurrence
of
any
other
cause
or
meancs
.
And
this
may
suffice
as
touching
that
Instrumental
and
ordinary
means
(
viz.
Gratious
)
whereby
God
doth
advance
a
man
to
the
Regal
Diadem
,
Dignity
and
Honour
,
and
which
is
a
constant
Rule
for
us
to
Judge
of
whereby
to
acknowledge
this
Soveraignty
and
yield
our
obedience
.
The
other
Instrumental
means
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.
25.
And
the
Lord
styled
the
victorious
King
of
Assyria
,
Isa
.
10.
5.
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
.
Quest
.
It
may
be
here
demanded
,
whether
Conquest
be
a
Lawful
and
good
Title
,
and
whether
any
King
who
doth
claim
from
thence
,
be
a
Lawful
King
,
or
onely
an
Usurper
.
Answ
.
Conquest
in
it self
makes
no
better
Title
to
a
Crown
,
than
Ahab
had
to
Naboths
Vineyard
,
or
than
the
Robber
hath
to
the
Travellers
purse
:
For
as
it
is
an
affliction
and
punishment
to
the
passive
party
,
so
it
is
a
sin
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
Lawful
by
the
declaration
of
Gods
will
concerning
the
same
.
Now
Gods
will
in
this
case
is
declared
two
wayes
.
First
,
Extraordinarily
,
by
immediate
Revelation
;
and
so
Jeroboams
,
Jehues
,
and
Nebuchadnezzars
Titles
were
Legitimated
.
The
second
Ordinarily
,
by
the
Extinguishment
of
the
Royal
Family
,
which
is
a
Declaration
of
his
wrath
and
vengeance
upon
that
House
;
and
so
the
Lord
did
Legitimate
Baasha's
Title
,
as
himself
acknowledgeth
by
the
Extinguishment
of
Jeroboams
House
,
1
King.
15.
29.
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
Conquerer
are
Lawful
Kings
.
But
where
the
Conquerers
.
Title
is
not
Legitimated
by
one
of
these
two
wayes
,
the
Conquerer
is
but
a
meer
Usurper
,
and
it
is
not
onely
Lawful
,
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
Murther
of
Athaliah
,
after
she
had
Raigned
peaceably
for
six
years
,
2
King.
11.
and
as
the
people
restored
Vzziah
by
the
Deposition
of
those
Conspirators
,
who
slew
his
father
Amaziah
,
after
they
had
Raigned
peaceably
eleven
years
,
2
Chron.
26.
Quest
.
If
it
be
not
Lawful
for
a
people
to
Elect
their
own
King
,
nor
any
means
assigned
by
God
for
Collation
of
this
honour
,
but
either
Birth-right
or
Conquest
;
what
is
to
be
done
when
the
Royal
Family
is
Extinct
,
and
no
Conquerer
doth
claim
;
and
where
a
mixt
multitude
(
amongst
whom
there
is
no
Relation
of
Blood
to
Preheminence
one
above
the
rest
)
do
consent
to
make
a
Plantation
,
and
to
Erect
a
new
Commonwealth
?
Ans
.
Samuel
hath
set
us
a
President
in
this
case
,
1
Sam.
10.
20
,
21.
For
though
the
Lord
had
revealed
his
will
to
Samuel
concerning
his
own
Election
and
appointment
of
Saul
to
be
King
,
1
Sam.
9.
15.
yet
because
Samuel
foreknew
that
King
should
be
a
Tyrant
,
to
plague
the
people
for
their
Idolatrous
Trust
in
a
King
,
he
concealed
that
Revelation
,
and
would
not
nominate
their
King
,
lest
the
people
should
afterwards
(
when
they
suffered
by
Sauls
oppression
)
blame
Samuel
for
appointing
him
:
but
used
the
means
of
Lots
,
to
declare
the
will
and
pleasure
of
God
in
Electing
of
a
King
unto
the
people
.
And
the
like
was
used
by
the
Eleven
Apostles
,
when
they
had
no
warrant
from
God
to
Appoint
or
Elect
another
Apostle
,
nor
durst
presume
to
confer
that
High
calling
upon
any
man
without
a
warrant
from
God
,
as
you
may
read
,
Acts
1.
23.
So
that
in
both
those
cases
mentioned
in
this
question
,
we
are
to
use
the
means
of
Lots
;
for
that
means
is
likewise
warranted
by
God
,
where
his
will
is
not
otherwise
known
and
declared
,
Prov.
16.
33.
but
the
peoples
Election
is
absolutely
unlawful
(
as
the
premises
,
(
I
hope
)
have
sufficiently
manifested
)
either
in
those
or
any
other
cases
.
And
this
of
the
Efficient
Causes
of
Monarchy
.
The
End
or
Final
Causes
thereof
,
are
,
either
Principal
,
and
that
is
Gods
Glory
and
the
Kings
Honour
;
or
less
Principal
,
and
that
is
,
the
Subjects
welfare
.
The
principal
End
of
Monarchy
is
,
either
,
(
as
the
Schoolmen
term
it
)
Originans
,
which
is
Gods
Glory
;
or
Originatus
,
that
is
,
the
Kings
Honour
.
Now
concerning
the
Original
Principal
End
which
is
Gods
Glory
,
it
is
to
be
understood
that
we
do
not
speak
of
it
here
in
its
extent
and
latitude
,
as
it
is
the
universal
end
of
all
things
,
but
onely
as
it
is
limited
to
Monarchical
Actions
and
Duties
;
in
which
sence
,
Gods
Honour
and
the
Kings
,
are
not
really
,
but
modally
onely
different
,
both
of
them
consisting
in
the
very
same
Duties
,
and
are
of
the
same
Nature
in
reference
to
Monarchy
.
For
all
excellency
,
worth
and
goodness
is
radically
and
essentially
in
God
,
from
whom
is
communicated
Personae
honoratae
that
worth
and
goodness
for
which
he
is
honoured
and
esteemed
.
And
therefore
this
Politick
honour
which
Preheminences
the
Monarch
above
all
others
in
the
same
Society
,
is
that
excellency
which
God
communicates
to
him
,
enabling
him
for
the
execution
of
the
Duties
of
his
Calling
,
in
the
Rule
and
Government
of
his
people
and
subjects
;
and
with
a
Power
to
constitute
and
Enact
Laws
and
Statutes
for
the
Publick
good
,
and
benefit
of
the
Common-wealth
;
and
with
power
to
execute
the
same
Lawes
,
either
by
remunerating
the
integrity
of
pious
and
just
men
,
according
to
the
merits
of
their
service
and
obedience
;
or
by
correcting
and
punishing
the
Delinquences
of
Disobedient
and
evil
men
:
For
a
Seditious
person
seeketh
onely
evil
,
and
a
cruel
messehger
shall
be
sent
against
him
,
Prov.
17.
11.
Obj.
But
it
may
be
objected
,
that
seeing
the
Kings
Honour
is
subsequent
to
Gods
Glory
(
it
being
the
chief
principal
End
of
Monarchy
)
that
then
when
the
Kings
Commands
are
contrary
to
Gods
,
we
may
resist
.
Sol.
We
may
resist
his
Commands
,
but
not
his
Power
,
for
in
those
Cases
we
must
obey
God
by
an
Active
,
the
King
onely
by
a
Passive
Obedience
:
For
which
we
have
the
president
of
the
Apostles
themselves
,
Acts
4.
5.
who
did
refuse
to
obey
the
Commands
of
the
Rulers
,
prohibiting
them
to
preach
in
the
Name
of
Jesus
,
but
yet
submitted
to
their
power
,
in
yeiding
themselves
to
be
imprisoned
and
beaten
,
according
to
the
commands
of
the
Rulers
.
So
that
they
obeyed
both
God
and
the
Magistrate
;
the
first
by
doing
,
the
latter
by
suffering
.
For
Rom.
13.
we
must
needs
be
subject
,
not
onely
for
wrath
,
but
also
for
Conscience
sake
,
by
Christs
example
,
who
needed
not
to
have
submitted
to
Pilate
,
or
the
Jews
for
wrath
(
for
he
was
able
to
overthrow
them
all
with
a
blast
of
the
breath
of
his
mouth
)
but
yet
to
honour
the
Substitute
and
Deputy
of
his
Father
,
he
submitted
to
their
power
,
Acts
4.
28.
which
is
the
Ground
of
Nazianzens
advise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
We
must
submit
to
good
Kings
,
as
to
the
Lord
himself
;
to
bad
Kings
,
for
the
Lords
sake
.
And
Solomon
,
Eccles
.
10.
20
;
makes
this
more
evident
,
where
he
extends
the
Honour
and
reverence
due
to
Kings
,
unto
the
very
thoughts
and
imaginations
of
the
heart
(
notwithstanding
they
were
both
Fools
,
Tyrants
,
and
Idolaters
)
for
when
Solomon
prohibited
the
cursing
of
the
King
,
yea
even
in
the
thought
,
he
was
not
ignorant
that
Saul
had
been
a
Tyrant
,
himself
an
Idolater
,
and
that
his
Son
Rehoboam
,
who
should
succeed
him
,
was
a
fool
.
Object
.
You
will
say
,
what
?
must
men
then
think
and
believe
manifest
lyes
?
must
we
neither
say
nor
think
that
those
Kings
are
evil
and
wicked
,
which
manifest
themselves
to
be
such
in
all
their
actions
,
such
as
the
Scriptures
record
for
most
infamous
and
notorious
finners
?
Sol.
Kings
in
reference
to
their
duty
towards
God
,
may
be
more
wicked
than
other
men
,
because
they
may
offend
in
a
double
capacity
.
First
,
In
their
Natural
,
by
transgressing
Gods
Commandments
,
which
do
oblige
them
equally
▪
as
they
do
other
men
.
Secondly
,
In
their
Politick
,
as
Gods
Deputies
by
breach
of
that
Trust
,
which
God
hath
reposed
in
them
,
for
Ruling
and
Governing
of
his
people
according
to
Justice
and
Equity
.
But
in
reference
to
their
duty
towards
us
,
they
cannot
do
wicked
things
,
(
as
before
shewed
:
)
so
that
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
:
And
therefore
we
may
not
think
them
evil
and
unjust
to
us
;
for
the
Judgement
is
not
theirs
but
Gods
,
Prov.
26.
29.
who
cannot
be
unjust
.
Now
as
God
did
deligate
unto
Kings
a
Power
over
our
persons
in
his
Ordinance
,
for
their
Primary
power
and
Authority
;
so
did
he
likewise
give
them
a
Power
over
our
Estates
,
for
the
Magnificent
Maintenance
and
support
of
that
Honour
,
which
is
their
Secondary
honour
of
Maintenance
and
Revenue
:
Which
was
the
ground
of
Christs
command
,
Matth.
22.
21.
to
render
a
Tribute
of
our
Goods
to
Caesar
,
intimating
that
this
temporal
honour
of
Tribute
,
was
(
by
vertue
of
Gods
Deligation
)
as
due
unto
Caesar
,
as
the
spiritual
honour
of
Praise
and
Worship
was
unto
God.
And
upon
the
same
ground
St.
Paul
commands
to
render
Custome
and
Tribute
to
Kings
,
not
as
a
gift
and
favour
,
but
as
a
due
and
just
debt
,
Rom.
13.
7
;
and
gives
this
reason
for
it
,
because
they
are
Gods
Ministers
,
appointed
to
supply
his
place
in
Ruling
and
Judging
us
.
And
seeing
God
hath
transferred
the
greater
power
to
Kings
,
(
viz.
)
over
our
lives
,
by
putting
the
sword
into
his
hands
;
the
Apostle
thence
concludes
their
Investiture
with
the
less
,
(
viz.
)
a
Power
over
our
Estates
,
and
the
like
Power
we
see
exercised
by
Pharao
in
that
Ordinance
for
storeing
up
a
fifth
part
of
all
the
Corn
in
Egypt
for
seven
years
together
;
which
Law
was
Enacted
by
Pharao
upon
the
single
Counsel
of
Joseph
,
with
the
Approbation
onely
of
Joseph
,
Gen.
45.
57.
nor
can
any
man
imagine
,
but
the
State
and
magnificence
of
Saul
,
David
,
Jeroboam
,
and
others
,
who
of
private
persons
and
others
,
were
advanced
by
God
himself
to
Regal
Honour
and
Dignity
,
was
supported
by
this
means
of
Custome
and
Tribute
,
nor
do
I
find
any
particular
Law
or
Statute
for
the
particular
endowment
of
those
Kings
,
but
onely
that
general
Right
and
Prerogative
,
which
they
derive
from
God
,
Investing
them
with
a
Power
over
both
our
Persons
and
Estates
.
And
now
(
I
hope
)
our
obedience
(
either
Active
or
Passive
)
being
a
necessitated
Duty
and
incumbency
upon
us
(
as
the
premises
do
sufficiently
declare
)
to
be
performed
(
both
from
our
Persons
and
Estates
)
to
our
Lawful
King
and
Monarch
,
doth
absolutely
manifest
the
peoples
welfare
to
be
the
less
principal
end
of
Monarchy
;
which
(
though
it
be
really
distinct
from
the
Kings
honour
,
yet
)
is
indeed
a
meer
result
and
product
of
the
same
.
For
Salus
populi
can
never
be
effected
or
energated
by
any
other
means
,
but
those
which
in
the
first
place
do
effectuate
and
energate
the
Kings
honour
,
whether
we
look
upon
the
Monarchical
Actions
of
King
or
Subjects
,
both
which
are
versant
about
the
same
object
and
matter
,
onely
in
a
divers
manner
.
For
the
King
is
Interested
onely
in
the
Active
part
of
Government
,
by
Enacting
,
and
duly
Executing
of
Lawes
for
Gods
Glory
,
his
own
honour
,
and
the
peoples
welfare
;
the
people
in
the
Passive
part
of
Government
,
by
their
obedience
and
submission
to
such
Laws
and
Commands
of
the
King
,
the
violation
whereof
is
a
direct
means
of
Dishonour
to
God
and
the
King
,
and
of
Ruine
and
of
Destruction
to
the
people
.
FINIS
.