SECT. III.
THe first Sect. is spent about the original of the power of Kings.
He first contends that the power is from God, and that he needs not contend for we grant that the power not only of Kings, but of all lawfull authority is Gods Ordi¦nance, but that such and such men should have this power, and how much of this power should be put upon this man, and how much upon that, that is from man. Hence it is ve¦ry observable when the Apostle speaks of the power, Rom. 13. he sayes, it is of God; bu•• when Peter speaks of the men upon whom that power is put, whether Kings or tho•••• sent by him, he sayes, that is a humnne ordinance, 1 Pet. 2. 13. yea, a humane creation,〈◊〉〈◊〉 the words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rea the D. grants this, that though the power be from God, yet the designing the person to bear that power, yea, and the qualification and l••¦mitation is from men by the Laws made with consent.
The supreme Magistrate is called the Minister of God, Rom. 13.
We acknowledg him so, he is also said in the same place, to minister for thy good.
I have said, Ye are Gods.
* 1.1 This is true of inferiour Magistrates as well as superiour, and yet none will say, b•• inferiors may be resisted.
His conclusion is in this Sect. that though the power be of God, yet the person d••¦signed, and the qualification of power in several forms of government, & limitation, this, is by the laws of men: This is as much as we desire. Many go no further then th•• designation of the person to be from man, but the D. is more fair, he sayes the qualifica¦tion is from man also. If so, mark what follows, then no man can have any of this ruli•••• power, but according as he is designed to it, qualified for it, limited in it by men, what¦sover the name be by which you call him, Emperor, King, Prince, Duke, Lord, &c.