God and the king, or, Monarchy proved from Holy Writ to be the onely legitimate species of politick government, and the onely polity constituted and appointed by God wherein the phantasied principles of supereminencing the peoples welfare above the kings honour, and popular election of kings are manifested to be groundless and unseasonable / briefly collected by Robert Constable.

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 ap∣pointment of Saul to be King, 1 Sam. 9. 15. yet be∣cause 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 after∣wards (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 ano∣ther 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 Prin∣cipal, 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 con∣cerning 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 univer∣sal 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 Prehemi∣nences the Monarch above all others in the same So∣ciety, 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 cor∣recting and punishing the Delinquences of Disobe∣dient and evil men: For a Seditious person seeketh onely evil, and a cruel messehger shall be sent against him, Prov. 17. 11.