The originall of the dominion of princes, founded upon Gods soveraignty over the whole earth, or, The kingly prerogative, instituted by God, and proved from the holy scriptures to be jure divino by R.W. ...

CHAP. X.

The Contents.

Kings are Gods chiefe Debters for the sinnes of the People; not the High Court, or High-priest. The King to command others, what he may not execute himselfe. Kings the Protectors of Religion; and Religion of them. The celebrated Precedents of good Jewish Kings, the best Commentary upon the Precepts of God for King∣ship. This was accounted Argument enough, while we had to doe but with the Faction of Rome. Reverence to the incompa∣rable Works of Bishop Andrewes, restraines the needlesse pres∣sing of this invincible Argument. His irrefragable Exemplifi∣cation of Jehoshaphat's severalizing the matters of Ecclesiasti∣call and Politicall Cognizance: And his constitution of the High Priest, his chiefe Commissioner in Ecclesiasticals.

1. THat which needeth not to be, shall be short; it being sufficiently pro∣ved, that the Power of the King, is the (Irresistible Supreme) earthly Power of GOD. Which Power, Religion is so farre from lessening, that it addes both Honour and strength thereunto: and is the strongest of Obliga∣gations to re-enforce that, which the iniquity of the times makes it to impeach.

2. Now for as much as throughout the Sacred Story, GOD ever reckons

unto the Kings the sinnes of the Times; and never unto the Sanbedrin, the highest of all Courts, established (as hath been shewed) from the first begin∣ning of any such, with Power derived from the Prince; and that meerly for the ease of the Princes burden: no, nor yet unto the High-priest; the visible Head of a distinct Subordinate Power, (answerable unto the Maternal) with∣out which helper (meet for him) the Christian King cannot be well alone: and whose Office is, to traine up the Children (begotten in Politicall Na∣ture, in his Image) by Religious nurture, for the making them morigerously conformable unto their Fathers Likenesse: whom the Husband is to com∣mand, though not to repudiate; to enjoyne that she doe that, which he is enjoyned not to doe himselfe; witnesse the Exauctorating of King Saul by GOD, and the Leprosie of Ʋzziah, 2 Chron. 26. 21.

3. Neither of these (to wit, the High Court, or High-Priest) were ever bla∣med by God for their Non-resistance, or not stirring up the People to make Resistance: nor yet the People, for sitting still, and suffering the King un∣controllably to run his wicked race into Superstition and Idolatry; so far forth, that the change of the Kings mind, was still the cause of the change of the Peoples Religion; and the Peoples sinne herein (throughout the whole Sa∣cred Story) was ever laid upon the King. Which is an invincible Demonstra∣tion from the Effect, that the King was the onely He, entrusted by God with his Earthly Power, for the restraining of such wickednesses; and for the Protector of Religion; the greatest and justest Adversary of those, as well as of Resistance, against the onely Supreme Ordinary Power, by God set up to pull downe them; and to set up, and protect Religion.

4. This Argument in the hands of our Worthies, was ever accounted impregnable, while we had to doe but with the opposing Roman Party; in the more colourable Non-Supremacy of the King in Ecclesiasticalls. The other part, (to wit, in Temporals) being never denyed by men accounted serious, till now. But this being proved, will also carry the other along with it: for feare of failing, both are already done by the Precepts of God. And that the Covenant of God between Him and Christian Princes was one and the same; in, and with the Contract, plighted with the former People and the Kings thereof. So that the Presidents of good Kings, recorded in the Booke of God; are for us (for whom certainly they were written) Declarations, given us from God, of what was meant in his compact, between him and Kings amongst us.

5. And certainly I shall never meet with any, who will affirme and ap∣pear in it, when he hath so done; that we challenge more for Christian Kings (who had the better part of the Charter) then what (in matter of Fact) was apparently exercised (either in Individuo, or in Specie) by the commended Kings of that Nation: which is so discernable by all men, that I will spare my Proofs till I see some need of them.

6. Especially, since (in the maine concludent Part) the worke is already done (so that herein there is no need of any thing to be further added) by one (now asleep in the Lord, and in the land of the Living; not alive amongst the Dead, to behold with heart-beheading sorrowes, the shame and deaths of the present age,) The most Reverend, and Incomparably Learned, and Prudent Head, which the latter times have brought forth; that hath gone to peace, Integro Funere; the late Bishop of Winchester, in his Tortura Torti: A Booke, as most worthy of the Publike view; so no lesse with Scholler∣like insight (might it finde admittance) made ready for it in our English Tongue.

7. But I desire not to urge other mens Arguments; and dare not (out of Reverence, which also will restraine mine hands in the next Chapter) doe injury unto his by my weaknesse: I shall only produce an observation of his, 2 Chron. 19. upon which Kings ought to looke, as upon a direction sent from GOD to them alone, and all others to let it alone in their hands. It is the pious Act of Jehoshaphat, Ver. 5. constituting Judges who (though amongst men) were not to judge for man, but for Jehovah: those Judgements being the Lords, and not the Peoples. So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion; Between bloud and bloud, (as Deut. 17. 8.) between Law and Commandement, Statutes and Judge∣ments. And in Ver. 11. his distinguishing of their charges, and s••tting Amariah the High-priest over all, in all matters concerning the Lord; and Zebadiah the Ruler of the House of Judah, for all the Kings matters. There being in Eccle∣siasticals, some things, wherein all mankind besides have not so much to doe as the King alone: and others, wherein the King hath nothing at all to doe, but onely to see them done: as shall be justified in the second Book, when I come to speake of the sin of Jeroboam, in the handling the Power of Gods Likenesse.