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. ...

SECT. 1.

The Contents.

A Digression in Answer to the Question, How a man may know whether his Prince be (indeed) the Lords Anointed. Certaine Praecognoscenda for the manifestation thereof. The three-fold Acts and Donation of the three Persons of the Trinity, conveigh∣ing severall Rights to man. Of Title to, Title in, and Help from the Creature. Considerations from Mans inability to command that which is his owne, to nourish him. No Evidence produced from him who is the Heir of all things, for the People to Assise mens Severalties. Adam in Innocency had not Original Right so much as to Hearbs and Fruits; much lesse can his sinfull Children have naturall Propriety (without Donation) in other the things which God (not they) Created.

1. THe next particular in my proposed Method, is, the Entaile of the Name and Power of the Creator, for the Government and Preserva∣tion of the Creature; wherein Elohim (in his furthest Recesse from the im∣mediate Administration of his own unacquittable Dominion) loseth nothing of his for ever Just Soveraignty; but gaineth the establishment of it from false Christs, whom he hath not Anointed: and therefore, man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits, when (once for all) he hath setled his owne.

2. This he did (exemplarily for his greater Church of the Gentiles) when he settled his Title in David and his Seed for ever, according to the Law of Nature or Nations: yet (as the sequell will make evident) transferred no∣thing from himself. And for this cause (of which, till further manifestation, I bespeake your patience) he resolves (at first) not to goe the ordinary way, according to the Rule of Primogeniture; but to let all Ages know, that the Royalty still remained His, though given to David by a Covenant of Salt: he will rather breake his owne Ʋniversall Law (though by himselfe fortified with strong Reasons, Deut. 21. 17. and founded upon greater, elsewhere

Expressed) for the Inheritance of the First-born; then that it should not be understood, that he gave away nothing from himselfe, when (from all others) he gave the Kingdome to David and his Posterity. That Law must (therefore) once more suffer violence; and the Younger (to wit, Solomon) must inherit: and then for ever, he intends the Ordinary way, leaving no warranty for Humane boldnesse to adventure otherwise.

3. But (not taking in more into this particular, then I shall prove to have been in David and his Line) I shall here make my promised Digression; which is but to bring it a little before its time, for the more hasty satisfacti∣on of those, who desire to know, How they may be assured, that the present Prince is invested with the Right of Gods Power; and (as the Lords Christ) by Gods effectuall Ʋnction taken from amongst all other men, and Dignified with the Lords Supreme Earthly Soveraignty, for the managing of his Irresistible Sword and Scepter.

4. And (here) I first premise, that in all places of Elohims Creation, him∣selfe hath unquestionable and Irresistible Dominion; and doth whatsoever he pleaseth in Heaven, in Earth, in the Sea, and in all deep places; that is, in Hell in selfe, and in all other places of Hels conformity: but requireth more regular and perfect Obedience from Christians. (the sons of Light and Or∣der) then from others the Children of Darknesse and Confusion: amongst whom, without any Covenant of Grace, all things are disposed by their Lusts, and against their intentions; yet ever according to his will, though not of his good pleasure, yet of his just anger: and they doe him service, and are in his subjection, though not as in his House, yet as in his Prison. From those that will be of his houshold, he expecteth their Order, as well as their Worke; and Obedience in both, or else no Sacrifice.

5. Concerning the Question, I answer, That it behoveth them who ▪make such Questions, That we can prove the Kings Title from God; otherwise they shall never be able to prove their owne, for those Estates which confidently they call their owne. For (after the Kings and Priests Patrimonies were described, Ezek. 45. 8.) God had (certainly) some meaning in those words; And the rest of the Land, shall they (viz. the Princes) give unto the House of Israel. So that first (ad Hominem) I returne, that by the same way, (though otherwise also, and with Magisterial demonstration) a man may know the Royall Rights of Ʋnquestionable, and Irre∣sistible Supremacy, to be his particular Princes; by which he knoweth, his justly de∣scended Fstate to be his owne.

6. In which particular, it concernes him to be well assured, that he is not an Usurper of that, which (here) for a moment sustaines him; but to con∣demne him (otherwise) eternally: and that without Gods Secondary Do∣nation (added to his first and generall Grant of the Dominion of the whole Earth to mankind) the Estate (he saith) he is Master of, is no more his, then it is other mens. This he hath performed to all those who are Children of

his House, and Subjects of his Kingdome; though by himselfe he hath mea∣sured out no mans Specialties, nor given him leave to take what he can get. Nor (in the third place) is any man so the Dominus, that he hath the Domi∣nion of any part of Elohims Creation, by his first and generall Grant; or by his Secondary Gift, that without his third, of singular Application, he can with due and comfortable security make use of, and take benefit by (so much as of) one morsell of his owne bread.

7. These three Acts of God, answering unto the three Persons of the Trinity, (operating more nobly about our Spiritualties) in the habitude which man receives from them, may not inconveniently be expressed by that of the Schooles; Jus ad rem, Jus in re, and Jus (or rather Adjus, or Adju∣mentum) rei. The first containes Mans Right from God: the second, his Right from other men: the third, his Right for himselfe. The first was of the general Indulgent Father (both of our Bodies and Soules) the generall Gift of Right unto the Earth and the Emoluments thereof, immediately from the Creation and Floud. The second is from Christ, (the Heire of all things in Heaven and Earth) by whom our Personall Conditions are severalized; and by whose Deputies, our Personall Estates are mounded from all others the men of the world: this is daily administred through the Government by him on Earth Established, which gives and protects unto us, Right in the Creature. The third, is his most particular or singular Gift of Sustentation from his other Gifts; the Act of the Holy Ghost; by whose operation we have our Nutritive and Consolatory Preservation (being supported Tem∣porally here, as a pledge of Eternity hereafter.) And this may be called the Right of Ʋse and Help from the Creature: without which, neither can our owne Bread feed us, nor our cloathes keep us warme.

8. The second is, that wherein the Controversie lieth; and therefore, I chuse to speak last of that. The last is that, which (duly considered) would make smooth the Lords way before us for the other; and erect in us, not onely Christian content therewith, but also excite our most thankfull ac∣knowledgement of Gods most gracious Providence therein; which should be as often as our hand goeth to our mouthes with any of his blessings in this kind. And therefore, I shall first speake briefly of the last.

9. The evidence of this, is best learnt from that which our Saviour con∣stituted (apparently) for our daily Prayer and Meditation, in that he fra∣med it for that which we have daily need of; to wit, our daily Bread: Give us this day our daily Bread. First, Give thou it to us, or else it can never be Ours. Secondly, Give it us, although it be already Ours: though it be so Ours, that no man else can have Title to it; yet it can never be so Ours, but he shall have daily Interest (which he will have daily acknowledged) in the least Crum thereof. Though he hath given it us into our Barnes and Store∣houses, yet there are Chaldeans, there are Sabeans, and there is the Fire of God.

Though he hath given it us into our Dish: yet Multa cadunt, many things fall our between the Cup and the Lip: though into our Stomacks, yet it may be vomited up again: though into the Liver, yet even there (to our destruction) it may nourish a disease in stead of us: yea, the very strength it affordeth us, may be unto us an occasion of falling.

10. So that every man hath need, and businesse enough, to make sure of his owne Title unto that which he desires so to enjoy, that he may reap be∣nefit and not ruine by it; and not be inquisitive about his Brothers: re∣membring that which he who (certainly) was Ʋniversis major, said in that case, Who made me a Judge? And upon the remembrance hereof to looke into the Book of God, what wayes he expects mans substance and strength should be employed. And especially to take heed of such Questions, as cast God out from Reigning over us; from whose Dominion constituted a∣mongst us, our Secondary Titles are derived, as our First was of his Donation.

11. By our Inability then of making comfortable use of those things which are come under our hands, (if we would not have them accursed to us) we are necessitated sadly to consider, that we cannot enjoy any thing against God, but must under him: and nothing under him, but by his more particular (added to his generall) Donation; and nothing otherwise, then under the Government of his Vicegerent, by any expresse Donation of his; he hath left that to his Steward; whom (or none) he hath made Judge and Almoner in his roome for this end. So that without he should come him∣selfe, no Evidence can be made of this his Gift in severall, from the Interests of other men: and no man may invade this his Prerogative, wherein he ne∣ver did otherwise dispose, (this therefore mankind may not presume) whose Prerogative onely, can make and question his own Deputies; whom to un∣make, is to make God none of our God; and whom to question, is indeed to forfeit our Secondary Title.

12. For if we have any such Right to any thing on Earth, we have it by and under him, from whom we have our First and Third Title: of the Se∣cond, we can have no other assurance, then through him, whom Elohim in Heaven, hath made Elohim on Earth. Of whom God hath said, That it is he who cloatheth the Rich with their own Scarlet; from whom the Glori∣ous have their Ornaments of Gold; and those that are well Fed, their Deli∣cacies, which in the Family is evident. That which is due to the Servant, is due unto him by his Masters dispensation; he may not take what, and as he will. Luke 17. 7. He hath right unto his hire, but neither he nor the Son may be their own carvers.

13. For the first of these Titles; nothing is ours but nothing: which from mans beginning was, and is evident, Gen. 9. 3. Every living thing that moveth, shall be for Meat for you; even as the greene herb, [have I given you all things,] but Flesh (with the life thereof) which is Bloud, you shall not eat. Man had not Originall Power for his very eating, but by the Donation of God; who to put him daily in mind thereof, with the Gift, gives him also a me∣morative restraint: thus farre you shall goe, and no further; be sure you eat no Bloud. And he sends them backe to the greater restraint of Adam, (Inno∣cent in Paradise) to whom was not dispensed so large an Indulgence: As the green herb have I given it you, that was Gen. 1. 29. And there it is set downe with an Ecce, of Consideration; that even this was not to be beheld in Adams Originall Right: and therefore God saith unto him, Behold, and presume no further: Behold, and be thankfull for that which I have given you: to wit, Every Herb bearing Seed; and every Tree bearing Fruit: and herein also, Behold a restraint, recorded under paine of death: yea, death eternall (of such necessary circumspection is this Behold) but of the Tree Knowledge, you may not eate.

14. Now if unto these things (of lesse moment then the world's Govern∣ment) man had had Naturall Right, without Gods respective Donation; God had been in these severall Restraints unjust; and superfluous in report∣ing his gifts. But such after this was the neglect of Gods Soveraignty herein, that he was constrained when he gave his Law by Moses, to adde a multitude of more Memorandums to these first given Cautions. Well, Christ is come in∣to the world; and by his coming, these Restraints are taken off: but yet by the liberality of God we are tyed to more Gratitude, and to no lesse ac∣knowledgement of Gods high Interest, in all that he hath trusted us with; who cannot so trust any, as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created; and from being so Paramount, that without his Donation, no meane Lords Deed of Conveighance, can give us sufficient warranty, for so much as Bread, Flesh, Fruits, or Herbs: but if with Conscience and Comfort, we will enjoy them; we must have his Demonstrative Ecce, Behold, I have given them you.

Notes

• Which is the Reason of our Com∣memoration of the King, when we say Grace for our Meat; and of the Catholique Church, which cannot but teach us thankefull Obedience for it; and 〈◊〉〈◊〉 to serve God and Him in the strength of it.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉