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. 2.

The Contents.

The fore-mentioned Question Answered. Every mans assurance from God, of his owne Title to his owne Estate; asserteth the Kings.

The Subjects Right dependeth on the Kings. Humane Lawes (as Humane) cannot give away Gods Title to any man. Humane Lawes, as enlivened by the Divine Power of the King, can di∣spense Propriety unto each man. None but the King hath Gods warranty (in his revealed Will) as his Steward, to set forth mans Severalties.

1. NOw concerning the Kings Title in Question; every conscientious Subject, in Justifying of his owne, must also Assert his. The Questi∣on being put to him, How he can maintaine the Estate he holdeth, to be his owne? He makes no doubt but to satisfie any rationall man, that it came to him thus, and thus derived; either by just Descent, or else by Gift, or Purchase, from those who had that Right thereunto: and if it hath quietly and hap∣pily passed the third and fourth Generation, he that hath read the second Commandement, will be ready to yeeld him Gods approbation for it. But if it be made evident, that no good Title can be produced against it, or that it hath so continued time out of mind without apparent Usurpation; the Religious man will goe along with him in his Conclusion, that he hath in∣deed Gods Title to it; and that Elohim's Donation is violated by any that molests him in it. And hitherto, the Kings Title stands upon as firme a Foundation, as any of his Subjects.

2. But if we trace the Subjects Title up to the height, we may (perad∣venture) finde it the Donation of such or such a King: and here the King hath the better, his Subjects Rights depending upon his. But if any man will be contentious, the Finall Determination is conceived to be in the Law.

3. But againe, it is cleare, that the Lawes of Man cannot oblige God, nor give away his Title; they may tie other mens hands from medling, but they cannot satisfie Conscience: That what is bound on Earth, is bound in Heaven; without warranty descended thence, they can neither make God to impart his Title; nor hinder him from disposing of it other∣wise: it must rather be the Law and Covenant of God, that must Determine and Assure this. But here it cannot be expected, that the case of every parti∣cular man should be set downe in Scripture; for then the world could not containe the Books: nor can it be deserved, that the Fabrick of every parti∣cular Kingdome, should with severall Punctilio's be described by Elohim. He who hath Power over his Clay, hath constituted his Form of Govern∣ment, which all men may take notice of; and but one throughout the whole world; which if men will not take notice of, they may at their own perils, miscarry by their owne dangerous Wisdomes.

4. For those, who make Heaven their aime, (as shall be made evident when I come to speake of the Lords Prayer) he hath decyphered that Form, by which Himselfe administreth Heaven; and expressed it in his heavenly Word, which he hath left for mans venerable and perpetuall Rule, till he come from Earth to Heaven. And since man cannot expect, that particular Mens, or Kingdomes, Rights and Homages, should be expresly in it; he may not but understand, that God expects, they should be according to it; and as indulged, so paid. In this Point therefore, concerning the Conveighance of Gods Title to private men, How readest thou? Are the People in Gods Throne? or the King? Is his Scepter committed to them? Or is he the Law∣giver? Herein the King hath the Better also.

5. Againe, since Adam during his Innocency (in whom alone was all Hu∣mane Power; and more then all his Posterity now have) had not in himself Originally, the Dominion over Herbs and Fruits, which God made pur∣posely to serve him; though from the same womb whence he was taken: How come Humane Lawes to have the disposall, not onely over these, but greater matters? Yea, of Man himselfe! His Liberty or Restraint! His life or Death! This Power is evidently Divine. And as evident it is, that no Divine Power can be taken by man, but if he have it, it must be given him from Above. And no lesse it is, that Elohim hath Dominion in all parts and places of his Creation: and where he hath not Regular and Voluntary, he will have Correptive and Irresistible Soveraignty. Direction and Correcti∣on, every where are his, and onely his.

6. How come we then to have this confidence, that our Nationall Laws should have this his Power amongst us? May we expect? Doe we deserve? Or dare we endure? That GOD should at all turnes come down amongst us! (as he did in Sinai, which caused Moses himselfe to quake and tremble) to animate our Consultations! and give being to our Devices! Look we again into the Booke of GOD, and there we shall finde, that the Prince is left in GODS stead to doe this; lest the terrours of GOS Majesty (as shall be shewed) should in this case confound his People. And that a Divine Sentence is in the lips of the Kings, GOD having promised (doubtlesse for such People as desire to deserve it) That his mouth (in the Future Tense) lo-jimgnal, shall not erre in Mishpat, or Judgement. But if throughout the whole Book of GOD, the Lord hath given this Power to any but Kings; vouchsafe you that can discover it, to let others heare from you.

7. In the meane time, you who willingly suppose, that you have GODS Right to his Earthly Bequests in this world, under the Lawes of the Land; be willing also to understand, that the Lawes themselves have this Power from the King: otherwise, without an immediate Patent from Heaven, they could not warrant you so much as Sallets, in severall from other men;

He being Elohims Steward (no other having ever been Constituted by GOD) Judicially to assure and dispense to every one their Portion, out of the Lords Basket and Storehouse.

Notes

• Pro. 16. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉