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SECT. IV.
THis Sect. is about the power of people to re-assume what power they have conferred upon Magistrates, although Gods power, yet conferred by them. He argues thus, If the power be Gods, then people cannot re-assume.
If the King gives power to an inferior Magistrate, the power that this Magi∣strate * 1.1 hath is likewise from God, for so the Scripture sayes, Rom. 13. All power is from God: may not this power be re-assumed therefore? Let none put this off, with saying, But people are not above Kings, as Kings are above inferior Magi∣strates, for that is nothing to the argument. The argument that he makes is this, If the power be of God, it cannot be re-assumed: Now the answer is, That the power of inferiour Magistrates is of God, and yet it may be re-assumed, therefore his consequence is not good.
Further, a servant by stipulation makes a man his Master, who was not before: Now the power of the Master is Gods, may he therefore never be deprived of that power? Servants must serve Christ in serving their Masters, as truely as Subjects must obey God in obeying their Prince. Pastors and Teachers have a ruling and a ministeriall power, and this power is Gods, may it therefore never be taken away from them.
His second Argument is, We cannot recall what is once given, as in things de∣voted.
1. That can never be proved, that a thing devoted to a religious use, can never lawfully be imployed to no other. This is a groundlesse conceit, because he brings no proofs for it, Eadem facilitate rejicitur, qua asseritur. But this that we speake of is a civill thing. And for Kings, that the power they have may not be taken a∣way, he gives that reason, Because the Lords hand and his oyle is upon them.
So the Lords hand and oyle is upon Captains and other Magistrates. Ioshua and * 1.2 Zerubbabel are called The anointed ones. Prophets, Priests have Gods hand and oyle upon them, and cannot the power for no cause be taken from these? And yet how confidently doth the man conclude, This will not a true informed conscience dare to doe. Certainly notwithstanding all the information in this argument, he may doe it.
But he proceeds. How can conscience be satisfied, that this their argument groun∣ded upon election and derivation of power can have place in this Kingdome, when as the Crown descends by inheritance, and hath often been setled by Conquest.
1. There is no body here that yet hath attempted to take any power away from * 1.3 the King that Law hath given him.
2. Howsoever, the point of inheritance or conquest cannot hinder; For first, none inherits but that which his Progenitors had, & his Progenitors had no more originally then by consent was given them: therefore the difference between Kings by inheritance, and Kings by election, in this case is not much. And for Conquest, that onely settles former right, or makes way to some farther agreement, to adde to, what was former. The right comes not from power to conquer, or act of conque∣ring, but from some agreement, precedent, or consequent.
He further argues, It is probable indeed that Kings were at first by choice here, as elsewhere; but can Conscience rest upon such remote probabilities for resistance, or think that first election will give power against Princes that do not claime by it?
1. Is it but a remote probabilitie that Kings were here first by election? I de∣mand, what first invested such a Family with Regall power, more then another? * 1.4 It must be either God from heaven designing it, as David, or men appointing it,