The Power of Kings from God.  
A SERMON Preached in the CATHEDRAL CHURCH OF SARUM, The XXIX. Day of June, 1683.  
Upon Occasion of the DETECTION of the late Horrid Plot Against the LIFE of his Sacred Majesty.  
By Paul Lathom Prebendary of that Church.  Rom. 13.2. 
Whosoever therefore resisteth the Power, resisteth the Ordinance of God: And they that resist, shall receive to themselves damnation.  
LONDON, Printed by M. Clarke, for Joanna Brome at the Sign of the Gun at the West End of St. Paul's. 1683.   

A SERMON Preached at the Cathedral Church OF SARUM, On PROV. 8.15.  
By me Kings Reign.  
THat the Person here speaking is Wisdom, will be manifest to every man that peruseth the precedent Verses of this Chapter. That by Wisdom, so frequently mentioned up and down this Book of Proverbs, is meant, not Derivative and Imperfect Wisdom, such as is in the Creatures; but Wisdom in the Original or Fountain, the infinite Wisdom of a God infinite in all excellencies and perfections, or God infinitely wise, is generally agreed by Divines. And hereby it is sufficiently evident that the direct and immediate sense of the words of the Text is this. By the infinite wisdom of the great God of heaven, or by the alwise, the only-wise God Kings do reign over their Subjects.  
That I may discourse distinctly upon these words, it will be requisite to consider that Kings may be said to Reign by God in four respects.  
1. By the most wise Ordination and Appointment of the God of Wisdom, Government in general, and Monarchy in particular, was established among men.  
2. By the infinite wisdom of God Kings are set over a People, to accomplish those most wise and just ends which himself hath designed.  
3. By the powerful and gracious Providence of the alwise God Kings are set upon their Thrones, and upheld and continued there.  
4. By Authority immediately derived from the only-wise God, the great King of Kings, Monarchy is established, and Kings do hold their Sceptres.  
First, By the most wise Ordination and Appointment of the God of Wisdom, Government in general, and Monarchy in particular, was established among men. And here it will be worthy our consideration, to trace the footsteps of the divine Wisdom in erecting Government in the World.  
1. The most wise and benign Creator of the world made man an Intelligent and Sociable Creature. There is an inclination to society even among Creatures void of Reason. The brute Beasts by natural Instinct do sort themselves into Flocks and Herds; the Fowls of the Air do fly together in Companies; yea, the very Infects do Associate: the Bees in swarms do dwell and work together. Nature inclines them hereto, as that which conduceth to the comfort and support of one another. But Man that hath Reason, more clearly discovering the necessity and sweetness of Society, is more inclined thereunto, as best knowing how to improve it, and to make the best advantage of it.  
2. To incline men the more to Society, the most wise God hath thought meet to leave men to a mutual dependence one upon another, and a need of their conversing together. It is not in vain that the Wise man saith, Woe to him that is alone, Eccl. 4.10. for God hath made no man capable of standing by himself. The Philosopher therefore compares men to stones in an Arch, which so necessarily depending upon each other to keep them from falling, by this very dependence the whole and all its parts are supported. In the Natural body no part is so great or eminent that it can say it stands in no need of those that are less considerable: nor any part so small or inconsiderable, but it is capable of being useful and helpful to the rest. And in the Body Politic there is no person so great or high that he can live independent on others; nor any person so mean and but he is low, capable of doing service to the other parts of the Society. And hereby our Creator hath precluded all thoughts of solitariness, and rendered Society necessary.  
3. To answer this necessity, which himself hath thought fit to entail upon man for the mutual help and support of his Kind, he hath by his providence digested men into Societies. Of these, a Family, though the least and most imperfect, was the first that was constituted. The necessity and usefulness of Society being better discovered by experience, did encourage succeeding Generations to enlarge the Territories of their Societies: And ten Families joining together made a Tything, as ten of these joined made an Hundred, till Society and Government by degrees were digested into more perfect Form. But still from the beginning men never lived in Solitude.  
4. To form and manage these Societies, the great Governor of the World hath erected a Government in each of them. Indeed to show us how inseparable Government is from Society, we may observe some rude lineaments of it amongst the Brutes: not to speak of the Lion being called the King of the Beasts, and the Eagle of the Birds, it is observable that in all Flocks and Herds there are some that bear rule, and others that are subject. But here certainly Dominion is founded in fear: for as the strength and courage of one beast invites him to usurp rule over others, so the weakness and cowardliness of others prompts them to be subject to the other. But as Reason makes man more capable to see the advantages of Government, and to manage it aright; so it hath inclined him to set it up in every Society. So that from the least, that of a Family, to the greatest, that of a Kingdom, still Government hath managed and supported all Societies.  
5. And the most wise and gracious Providence of God doth fit some men to rule and govern the rest, and others to be subject, and to submit to Superiors▪ In the natural body each part is fitted for the place it holds, and the Office it bears. The Head seems made on purpose, to stand in the most eminent part, to preside over the rest: the Hands wonderfully fitted for such employments as exercise either strength or activity: the Feet as strongly suited to support the body, and to help it in moving from place to place. Hereby God hath both provided for the necessities of the whole, and hath taken care that each Member should rest content in its Station and Office: there being no more reason to tempt the Feet to envy or covet the office of the Head, than there is for the Head to sneak or crouch down to the place of the Feet. And in the body politic God hath fitted men for different Stations and Offices. To some he hath given great and noble Spirits to design worthy things, quickness of apprehension, and soundness of judgement to guide them, and dexterity and courage to put them forward in acting. And these seem cut out by the hand of God himself for Government. To others he hath given meaner spirits, fixing upon lower designs, shallower judgements fitted to yield to the conduct of others, and a dexterity for works only of lesser moment: And these are fitted for subjection. And hereby at once the Divine Wisdom is seen in fitting every man for the business of his station, and his goodness in disposing all men to be content in the places wherein God hath set them.  
6. As Societies do differ in their numbers and other Circumstances, so is there difference in the Formalities of the Governments set up amongst them. In great and wealthy Societies of men Government doth use to be very August and Majestical; in lesser and meaner Societies there is abatement of the dignity of the Rulers. The little Monarch of a poor Cottage doth not expect that Attendance, nor those Regalia, which belong to the chief Magistrate of a Kingdom: Nor will the little Magistrate of a Parish or Tything expect to follow such Maces and Swords as are usually born before the chief Magistrates of great Cities. But allowing for the different state of Governors in different Societies, there are these things observable in all Governments.  
1. That to command hath always been reckoned the Office and Privilege of the Superior, to obey, the Part and Duty of the Inferior. These three sorts of actions distinguishing the three sorts of capacities wherein God hath set all men; To petition or request being commonly the act of the Inferior; To covenant and capitulate, being ordinarily the act of Equals; To command or enjoin, belonging only to the Superior, and must be answered with obedience in the Inferior.  
2. The making of Laws, properly so called, belongs peculiarly unto him that hath a right of Jurisdiction over others. The Schoolmen distinguish between potestas Dominationis and Jurisdictionis. The former he hath who by any means doth bear rule over others: such is the power of the Master of a Family over his Family. The latter is peculiar to him that hath right to govern the Community. And these two sorts of Authority do differ in three respects: 1. In reference to the Matter they are exercised about, the Master of a Family bearing rule over a Society less perfect, as to the integral and constituent parts thereof, than is a Kingdom. 2. In respect of the End and Design of the Government. The immediate end of the Master in ruling his Family, is his own Profit or Wealth; the good and benefit of the other Members of the other Members of the Family, is but the Secondary or Mediate end: But as to the Power of Jurisdiction the end of that is quite different. 3. As to the effectual Administration of each Power. The Master's power in his Family extends no further, than to urge obedience to his commands by corporal Punishments, or dismission from his family: But the Prince hath Power to attend his word of command; power over the Estate, the Liberty, and Life of his Subjects.  
3. The infinite wisdom of the God of Order hath not only appointed that one man should be governed by another, but amongst Governors themselves hath established Order, that some should be Superior, and others subordinate to them. Thus the lesser streams are accountable to the greater and eminent Rivers which receive and comprehend all these little accessions in the vastness of their Channels: And so among those that govern the earth hath God appointed some that should be subordinate, and others that should be superior in Authority.  
4. And he that in Nature allows of no infinite proceeding, hath in Government ordered it so that this subordination and superiority should not be in infinitum, but that one should be supreme, unto whom all the rest should be subject, and to whom they should give an account of the Administration of their Offices. Him St. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Supreme, 1 Pet. 2.13. St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The higher Power, Rom. 13.1. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Him that is eminently in Authority, 1 Tim. 2.2. Whereas concerning inferior Magistrates, they are said to receive their power from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as sent by him, 1 Pet. 2.13. And that unto this Supreme Power belongs the Authority both of giving life and motion to Laws, may appear by those expressions so familiar in Scripture. When the Ruler of the People is foretold to spring from the Loins of Judah, the Sceptre and the Lawgiver are joined together, Gen. 49.10. Moses, though we do not read of his being formally a King adorned with a Crown and Sceptre, yet when he is called the Lawgiver of the People, he is also called King in Jeshurun, Deut. 33.4, 5. When jacob's Prophecy was accomplished, and the Throne of Israel established in the Tribe of Judah, Judah is then called a Lawgiver, Psal. 60.10. And in my Text, the reigning of Kings, and their decreeing of Justice, are joined together. And it being familiar with Solomon, among his Proverbs to make the later expression exegetical of the former, this shows us that it is the Prerogative of Kings to decree and make Laws. Yea, in the New Testament we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Royal Law, Jam. 2.8. It will not be necessary to add what might be spoken for the confirmation of this truth, from Philosophers, Historians, or men skilful in Laws: For I take it to be an established truth, that as Government in general is God's Ordinance, so the subordination of all inferior Governors to one Supreme, and the power of the supreme Governor alone to put life into Laws, is likewise from the appointment of the alwise, the only-wise God, the great Governor of the World.  
Secondly, By me Kings Reign, that is, By the infinite wisdom of God Kings are set over a People, to accomplish those most wise and just ends which himself hath designed. The Wisdom and Power of the Creator and Preserver of all things hath made nothing in vain, but hath designed every Creature for some work worthy of its nature, and hath subjected all other ends and actions to that great end of serving his own good will and pleasure. And in so noble a contrivance as Government in Society, the most wise God doth design the promoting of great and admirable ends, Princes being chief workers with the divine Will and Providence, for bringing to pass what the great Ruler of the World will have accomplished. And this generally for the singular good and benefit of the Community over which they preside.  
1. As every Creature of God is good, so this of Government amongst men doth generally tend to their great benefit and advantage. And Kings as the principal Persons concerned in the Government, are of so great advantage to the People, that David's Subjects, when loyally minded, knew not what measure to take of his worth, but estimate him as better worth than ten thousands of them, 2 Sam. 18.3. And though the advantages which accrue to a People from a wise and good Prince, are very many, yet these four are most remarkable: 1. The restraining and suppressing of wickedness, 1 Pet. 2.13. which as it is an offence to the pure and jealous eyes of Almighty God, so both Prince and People are bound by that love they own to God, to delight to see it suppressed: As it tends to bring down God's Judgements upon a Nation, so it promotes the interest of the Community to root it out, and thereby to prevent or remove the Calamity: As it corrupts the Morals of men, so 'tis for the honour and interest of all that it be extirpated, that the People may be sound and healthy in their Souls, and Princes have the glory of reigning over a virtuous people: And as divers sorts of vices do naturally tend to disturb the peace, and to hinder the welfare of the Nation, so it is for the common good that this weed be cut down by the Sword of Justice. 2. Preserving of Peace among men, and securing each man's Liberty and Property unto him. If we were here so free from the dominion of of Passions, and inordinate Affections, as we hope to be hereafter when we come to Heaven, there would then be little need of the Magistrates Power or Office. But the activeness of Interest, and the unruliness of Passion produce such exorbitancies among men, that if it were not for the Rods and the Axes of the Magistrate, men would be too prone to live upon Earth as the Fishes in the Sea, where the less are a prey to the greater. The Law therefore was made for the lawless, and the Magistrate bears not the Sword in vain, but brings the very Sons of Belial to endure a Yoke, and to the great good of the people, takes care that the King's peace be preserved. 3. Stirring up the people, and encouraging them to Industry. Sloth, and Vice, and Poverty, and Ruin are so nearly related, that one doth almost unavoidably follow upon the other. It is therefore for the interest and security of a People, that the Prince doth with the Sword of Justice cut off those Vices that hinder men from being ingenious and industrious, and by providing for their peaceable and quiet enjoying the fruit of their labours, doth encourage them to industry, by convincing them that their labour will not be thrown away. And this tends at once to keep people orderly employed, and thereby prevents their doing worse: and it sharpens their intellectuals, which are commonly dulled and rusted by sloth and desuetude: and withal it brings Riches and Wealth as its attendant. 4. Advancing the Interest and Honour of the Nation by foreign Correspondencies and Leagues. God Almighty hath so disposed of the good things of this World, that what abounds in one place is wanted in another; And if Commerce were not maintained with Foreign Nations, many of God's good Creatures would be depretiated and disesteemed. This foreign Trade therefore lays a foundation of Wealth and Plenty in a Nation. And without public correspondence between the Kings of those Nations whose Subjects have Commerce together, this Trade could not be allowed nor secured to them. For what Nation doth ever make Capitulations of Peace or Trade with the Common People of another Country? The Correspondence and agreement is with the Prince, and not the Multitude. And this maintains the Honour of that Nation, and secures its interest in trading, to the great enriching of a Land. These are some of those blessings which a People reap by the Government of a good King, assigned by the King of Kings to promote these good ends. And these are some of those advantages which we in particular have so long enjoyed under the happy Reign of a gracious, wise, and Christian King, namely, by promoting those wise and just Ends which God himself hath designed, which was the second branch of my Discourse.  
Thirdly, by the powerful and gracious providence of the Alwise God, Kings are set upon their Thrones, and upheld and continued there. That there is  
1. A special hand of divine providence seen in setting Kings in their Thrones, is very evident Psal. 75.6, 7. Promotion cometh neither from the East, nor from the West, nor from the South, but God is the Judge, he putteth down one, and setteth up another. He is said to have given Nabuchadnezzar a Kingdom, Power, and Strength, and Glory. Dan. 2.37. And his hand is more especially seen in preserving the rights of those that have a just title to a Crown. As in respect of our gracious King in particular. Indeed he suffered him for a time to know affliction, before he advanced him to glory, as he dealt with David long since. He suffered his Throne to be invaded, and those that had killed to take possession; For the iniquities of the Land, many were the Princes thereof: Prov. 28.2. But he was not long wanting to a righteous cause: He suffered not the Hypocrite long to reign, that the People might not be too much ensnared. Job 34.30. And how wonderful were the workings of his Providence, both in preserving the sacred person of our gracious King, as under his own wings, until the Tyranny of the wicked was overpast; and also in his happy and peaceable Restauration at last unto the Throne of his Forefathers: this generation I hope will never forget, and generations to come will be informed of it. We must needs say this was the Lord's doing, and it is marvellous in our eyes, and it is by him that our King reigneth.  
2. And as eminently is the hand of divine Providence seen in upholding and continuing Kings upon their Thrones, as Kings are for the praise of them that do well; and such need not to fear the Power, for they shall have praise of the same; so are they a terror to evil doers, for they know that the sword is not born in vain: and of this sort are a great part of mankind, who together with those that ambitiously aspire to be catching the Sword out of the Prince's hand, do create much trouble to the reign and hazard to the life, especially of a Good and Religious King; and as it may be said of all men, that we are encompassed with so many dangers daily, that without God's good Providence upholding us, we should not be able to subsist one moment: In him we all live, and move, and have our being. Act. 17.28. so it may more especially said of Princes, that their Office exposeth them to so many dangers, that without great help from God they could not escape. And certainly as Kings are great Ministers of the Divine Providence, and eminently useful to promote the Glory of God, and the Good of the People; so the same Providence doth concern itself more especially about the protection and preservation of them. If it may be supposed that the Stars have influence upon all men, for the lengthening or shortening their lives; certainly stars of the greatest magnitude do attend Kings with their eminent influences, to protect their persons, and prolong their reigns. How remarkably was this seen in preserving that wise and pious Princess Q. Elizabeth, so that no weapon form against her could prosper: she appeared to be the Favourite of Heaven in her life, and at last died in Peace and Honour, in a good old age, after a long and glorious reign, beloved by all good men while she lived, and lamented by them at her death. Did not the same Providence watch over her wise and peaceable successor, delivering him from many attempts, and particularly the most horrid that ever the Sun saw discovered. And, blessed be God, he is still the same to our present Monarch, protecting him from the rage of those that are his Enemies on both hands, because he strongly maintains that Truth that is opposed by them both. How many experiences hath God given us of discovering and disappointing their wicked Plots and Conspiracies against him; and especially at this time in particular. This gives us advantage to strengthen our Faith in the belief of God's care of our King, and in him of us: this encourageth us to hope, and pray that no Treason form against him may prosper; that his Enemies of all sorts may be clothed with shame, but that upon himself his Crown may long and happily flourish, and that after many and many years spent in a peaceable and glorious reign, he may at last in peace exchange his corruptible for an incorruptible Crown; even so Amen.  
Fourthly, by Authority immediately derived from the only wise God, the great King of Kings, Monarchy is established, and Kings do hold their Sceptres. And that I may discourse upon this distinctly, to the clearing of the truth, to the confirmation of those that own it, and to the conviction of gainsayers, I shall propose these four Questions.  
1. Whether Monarchy be that particular form of Government which God hath appointed, and doth approve? or whether there may not be another form of Government, that may be competitor with it for desirableness, or rather preferred before it?  
2. Whether Kings have their Power immediately from God? or whether it be not conferred upon them by the People?  
3. Whether, supposing that the People did confer the Power upon the Prince, in the first institution of Monarchy, it doth now lie in the Power of the People to revoke it?  
4. Whether the Power of Kings be so immediately subject unto God, that no earthly Power can call the King to an account for the administration of the Government?  
First, Whether Monarchy be that particular form of Government which God appointed, and doth approve? or whether there be not other forms of Government (for example a Democracy) that may be commended equally with it, or rather preferred before it?  
I move this Question because we are fallen into an unhappy Age; when men do assume to themselves, if not a liberty of Prophesying or Conjecturing what form of Government will come next upon the stage, and act its part amongst us; yet at least a liberty of arguing pro and con, making it a moot case, whether Monarchy be the Government that God approves? and whether the Nation might not be as happy or more, under a Republic than a Monarchy?  
In order to the stating of this Point, I lay down these Assertions.  
1. It is certain that Monarchy is the most ancient Government of Mankind. He that epitomised Trogus, an ancient Writer, tells us, that Principio rerum gentium & civitatum imperium penes reges erat. And if in the search of Histories, Sacred or Profane, there be no Footsteps of Democracy in the eldest Times, then certainly a Republic is an Innovation. And Innovations in the State are as dangerous as in the Church. And if our Saviour convicted Practices introduced in later Ages, by calling them back to the Original of things, telling them that in the beginning it was not so, Matth. 19.8. then sure I think the Antiquity of this Form pleads much for the preference of Monarchy.  
2. It is the Government that God set up over his own People of old. I do not say that we are absolutely bound to the Jewish Model of Government or Laws, any further than the common equity or benefit thereof doth oblige us. But we may reasonably conclude, that what Form of Government the infinite wisdom of God did know to be best, that his infinite goodness would move him to establish amongst that People whom he had chosen out of all the Nations of the Earth, to be unto him a Peculiar People, Deut. 14.2. Now Monarchical Government was that which he set up among the Jews. Even Moses was a Monarch, and King in Jeshurun, Deut. 33.5. Joshua and the rest of the Judges or Dukes were virtually though not formally Kings. After them followed those that bore the Name and State of Kings: but still their Government was Monarchical: which is a great argument for its excellency.  
3. We read of no other Form of Government in Scripture but Monarchy. This Argument is chief ad homines, those that are ready so pertinaciously to stick to that Principle, that the holy Scripture is a sufficient Rule in all things appertaining to Faith and Manners, that they are ready to think an argument concluding negatively ab hâc authoritate, to be firm and cogent; that press us so much with the prohibition of adding to, or diminishing from the Word of God, and urge the great Curse to deter us; these I hope will accept of what consequences do necessarily follow from those premises. And for as much as no other Form of Civil Government but Monarchical is found in Scripture, therefore to attempt to set up another, must be either adding to that Word, or detracting from it, or both. And this Argument must hold strongly amongst all men of that persuasion.  
4. Monarchy doth most nearly resemble the Power and Authority of God the great King of Kings. Originals give Pattern to all Copies, and Copies must be corrected by them. Now the Power of God, as the Governor of the World, is the Original and Pattern of all Government; And consequently the nearer any Form comes to the resembling of his Government, the better it is; and the further off the worse. But the great God of Heaven rules as a Sovereign Monarch, whose Vicegerents all earthly Rulers are, and to whom they must give an account: And therefore Monarchical Government among men doth come nearest to this Pattern, and consequently must be owned as the best Form.  
5. Monarchical Government is every way qualified to answer the ends of Government most advantageously, and therefore it is the best. The ends of Government, are, making and executing Laws, and protecting the People. Now what way so expeditious for the making of Laws, as when the Royal Assent breathes life into them; when they are drawn up by the Counsels of many wise men, and receive their Stamp of Authority from One, One the Supreme Moderator and Adjustor of all different Interests and Opinions? What Method so Uniform in the Execution of the Laws, as when all Proceed run in the Name of One and the same sacred Person? What means so expedient to protect the People, as when the Sword is in the hand of a Man that can have no Private Ends distinct from the Public Interest? It would be here easy to show what obstructions and delays the Power of the Many would give in each of these matters, but every man's consideration will do that.  
6. This Nation hath had an happy Experience of the good Fruits of this Government for many Ages, and why should we now quarrel with an Old Friend? Ever since History, either of firm or suspected credit, will give us light, this Nation hath been ruled by Kings: And as we had sometimes several Kings, so there was no Peace till it was united into one Kingdom. And since how hath this Nation flourished in Peace and Plenty, in Arts and Arms, in Trade abroad and Manufactures at home? Especially since the happy Restauration of our gracious King, we have sat like Israel and Judah in the reign of Solomon, every man under his Vine and Figtree, and Silver and Gold hath been multiplied greatly. And are we weary of these Blessings? Have we taken a Surfeit on Peace and Plenty? If any inquire how we like Democracy for our Government in the State? Let us answer him as Themistocles did one that asked him the same question; Go first and set up that Government in thy own Family, see how thou wilt like a Coordinate Power in thy Children and Servants, and mark if thy business go well on then.  
7. This Nation hath never yet had the trial of a Democracy, so that those who talk of it, may as well discourse in commendation of Plato's Commonwealth, or More's Utopia. We had them who assumed to themselves the Name of the Commonwealth of England, but were never Christened. He that considers the Constitution of the House of Commons in England must know that the Members thereof do not represent All the People of this Land that are under Government. For beside that the Peers have no Vote in the Election, the Knights are to be chosen only by the Freeholders: And how many that are Free born Subjects, are not Liberi tenentes? And he that considers how that House of Commons was retrenched, some voluntarily forsaking the House, and others excluded by armed Force, must needs say that those who so illegally, unreasonably, and audaciously styled themselves the Parliament of the Commonwealth of England, were as far from being a Parliament, or from representing all the People, as a Rump is from being an Ox. So that here was no formed Commonwealth to stand for Probation.  
8. I affirm that Democracy is liable to many and great Corruptions, such as cannot be argued to result any way from Monarchy. For,  
1. The Ambition of those that recommend themselves as Candidates for Offices in Government, must be supposed to beget great disturbances. An hand in the Government of a Nation, is so splendid a thing, that most men of the least real worth will be apt to be ambitious of it. And such will lay claim to every Pretence that may entitle them to it. If seeming Saintship shall entitle them of the number of those meek that shall inherit the Earth, and bind their Kings in Chains, and their Nobles in Fetters of Iron; he must be too apparently a wicked man that will not put on the Habit of Saintship. Or if Interest, and a long Sword, and Strong Arm must make the way, every man that hath these, will put himself forward. And if the different Claims of two Families did heretofore involve this Nation into much Blood, how much may be the Consequent of such men's different pretences to governing the Land!  
2. Nor may less Mischiefs follow the Factions of those that are to choose their Governors. One man hath a Relation whom he hath a mind to recommend to sit at the Stern, on purpose to make a Consular Family: Another hath one that he reckons his Friend, and hopes that if he be advanced, he may prefer him: Another hath imbibed some heterodox Opinions, and hath his eye upon one that hath espoused the same, and he hopes that if he have a share in Governing, he will not fail to promote the Party. And what differences will follow upon the pursuits of these People, and what disturbances to the Nation, every man will easily judge.  
3. The covetousness of men advanced to govern, will make them apt to heap up wealth for themselves and their Kindred, to the great detriment of the Community. The public Interest would in this Case be like the man in the Fable, whose Ulcers were exposed to the Infects in the common Road; 'twas but a civil compassion of the Traveller that attempted to disturb them; the poor man begged him to reserve his charity for another occasion, telling him that the Flies who had been his Familiars some time, did not much torment him: but these being removed, others would take their place with empty bellies and hungry appetites, who would much more annoy him. The Application is too obvious to want an Exposition.  
4. And even this Democracy, that pleaseth men in the Theory, to minister matter of Discourse, will be farther from pleasing all men, when it hath exercised its Power for some time, than is the Monarchy that now cannot give content. The Mobile that are ready to be fond of the fancy of that Form, and might in its first Appearance dally with it as Children with a New Play-Game, after a while will be apt to discover its imperfections, and be the first to complain of it. That party of Men that called themselves the Parliament of the Commonwealth of England, when having killed the right Owner, they seized his Inheritance, and did by their printed Declaration in March 1648. avouch themselves a Free State, complaining of the unsufferableness of the Monarchy, when they had for a while fed themselves with it, and then were condemned to Perpetual Minority, and to Wardship under a Protector: And when at last the Army and the Mobile suing out their Liberty from Wardship, started the Nicknamed Title of The Good Old Cause: They had not long lived upon that pretence, but they were weary of it; for the Grandees of the Army at Wallingford-house, dispersed them, and in October 1659. put forth a Remonstrance, representing the Grievances of the Nation to be as great under that Commonwealth, as it had been before under the King: So that it appears that changing the Bed will not give ease to the sick person, nor will the change of Government please those that are resolved not to be pleased.  
5. In fine, Democracy is much more apt to degenerate either into Oligarchy, or else into Ochlocracy and Anarchy, than Monarchy can be feared to degenerate into Tyranny and Arbitrary Government. If we consult Foreign experience, the Spartans', I think, the first that called themselves a Republic, did not long keep their ground without degenerating into an Oligarchy, or a Government by the Thirty Tyrants. Rome when they had driven out their Kings and set up a Commonwealth, were one while inclining to an Ochlocracy, when they chose the Tribunes of the People to give check to the Senate; another while to Monarchy when they chose Dictator's, which becoming by degrees perpetual, at last ended in Monarchy again. The Venetians are rather to be esteemed to be an Aristocracy than a Democracy. Our Neighbours of the United Provinces seem to have mixed Aristocracy with their Democracy. And if we remember the proceed of our own Nation, the pretended Commonwealth did one while degenerate to Monarchy in the time of the Usurper; another while to Anarchy, in the time when the Rota invented so many new Forms of Government. No settlement could be till God was pleased to restore us to the Old Foundation. The result of all which will be, to weigh things in an even balance, and to judge which is most agreeable to God's Institution, and tending to the Good of the People, Monarchy or any other Form of Government.  
Second Question; Whether Kings have their Power immediately from God, or whether it be conferred upon them by the People?  
The reason of moving this Question is, because it is become the Subject of common Discourse in our days. And an Author that wrote a bad Postscript to a good Letter, hath seemed to assert the Power of the King as entrusted to him by the People. A person who if he had been as well acquainted with Divines as Lawyers, might have known the substance of his Arguments to have been prevented about 35 years before they were produced, in the excellent Lectures of a Learned Professor, who determined that in the Chair, which few men but himself durst to have done in those days. Or if he did consider the Consequences that would be deducible from such a Supposition, Honesty and Loyalty should have kept him from maintaining it.  
In answer to the Question, I affirm the first part, that Kings have their Authority derived immediately from God; And deny the later, that it is conferred upon them as a Trust by the People.  
And here 1. Let us consider what Titles the Scripture gives to Kings. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ministers of God, therefore not of Men, Rom. 12.4, 6. the Powers that be, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained of God, therefore not of Men. v. 1. for the Question concerning St. John's Baptism, was it from Heaven, or of Men? Mat. 21.25. seems to put this upon an Issue. Besides, they are called Elohim, Earthly Gods, Psal. 82.6. And what People can make their own Gods without palpable Idolatry?  
2. When God first subjected his own People Israel to the Government of Kings, the People had nothing to do in conferring the Power. Moses was made their Ruler immediately by God. So Joshua and the Judges; for so long the Theocracy did continue visible among them. When the People desired a King with Formality, God is not angry with them simply for desiring a King; for he had foretold their having a King, and given him directions for his Government, Deut. 17. but for some irregularities in their manner of desiring him. But how was he chosen? Not by the People, but by Lot, 1 Sam. 10.20, 21. the determination whereof is from the Lord, Prov. 16.33. no hand of the People in choosing him. David was made King by God's immediate choice, 1 Sam. 16.1. Here the Theocracy seems to end. Afterward the Government did descend by Succession. And those that pretend directions from the Scripture in every thing, will be at a loss where to find directions there for the People to confer Power upon their Prince.  
3. We challenge any man, from profane Histories, to show us any Footsteps of such beginnings of Monarchy, when the People did entrust this Power to their Kings. If they acknowledge that their History fails them, let not also Reason fail them; let not Loyalty fail them, let not Conscience fail them: let them have something more than bold surmises, or else not attempt to build a supposition of such dangerous consequence, upon the mere strength of Imagination.  
4. If therefore they persist and urge us to show how Monarchy first came to subject men to Obedience, I think the History of the Bible will give us light enough. That Patriarchal Government, or the Ruling of the Father or Eldest of the Family over the rest, was the first Form of Government in the World, I think is generally owned. Now when the Families increased, the Subjects multiplied, and by insensible degrees the Patriarchal Government seems to have settled into that Government of the Reguli, or Small Kings, which was upon the matter the same. When Joshua conquered the Land of Canaan, which is less in extent than the Kingdom of England alone, he found and subdued thirty one Kings, Josh. 12.24. And it seems this was the least Jurisdiction of their Reguli. For after him, Judg. 1.7. Adonibezek, when he was conquered, doth own that he kept Seventy Reguli in barbarous servitude under him. And some hundred of years after, the King of Syria (no great Prince) had thirty two Kings at once in his Army, 1 Reg. 20.1. So that it seems their Territories and Power were then surely but an inconsiderable Alteration of Paternal Government, and that which by degrees introduced greater Monarchies.  
5. If we further proceed to take a view of all the ways whereby Princes ascend to the Throne, it will appear they are but few; and that in none of these the People confer the power on the King.  
1. By Descent or Succession, as in England. Now who can say that the People here confer the power? If they plead, that at the King's Coronation the Consent of the People is demanded; It is evident that the King is King to all intents and purposes before his Coronation. Besides neither are all the People summoned, nor any considerable part of them appear at a Coronation: And if then there should be any surly Sheba that should reject his Prince, that would not hinder the Coronation. So that this is but barely a thing of Course, and doth not derive the King's power from the People at all.  
2. Of those that attain a Crown by Conquest, no man can say they expect or receive the explicit Consent of the People, though a  consequential Consent may be argued in their yielding him obedience.  
3. As for those that surprise a Throne by Fraud, though they may impose upon the People so as to gain a Formal Consent, yet is there no real Consent in those that are thus cajoled.  
4. There are some that come to a Crown by Election: And here our Malcontents think they are secure that they derive their power from the People. But we must consider the great difference that is betwixt designing the Person, and conferring the Power. The former is from them that choose him, the later by no means. The Dean and Chapter of a Cathedral, by the King's leave, choose a Bishop sede vacant; this Choice designs the Person, but doth not confer the power, which is afterward given him in his Consecration. The Aldermen and Commons of a City do yearly choose their Mayor; this choice doth indeed design the Person, but not confer the Power, which descends by virtue of the King's Charter. So when the Seven Electors choose an Emperor of Germany, or those that usually choose a King in Poland, they only design the Person; his power is not from them, but immediately from God.  
The third Question, Whether, supposing that the People did confer the Power upon the Prince, in the First Institution of Monarchy, it doth now lie in the Power of the People to revoke it?  
This Question seems needful to be handled, not only because in the late days of Rebellion it was maintained; but because it may be feared that those Seeds are not yet quite rooted out; especially seeing the holding the King's Power to be a Trust committed to him by the People, doth seem to design to prove it revokable.  
In Answer hereto, 1. I have already shown that the Supposition which is the Foundation of this, that the People confer the Power upon the Prince, is false, and consequently the Superstructure that is reared upon it must fall of course.  
2. Supposing (but not granting) the Prince's power to be conferred by the People, yet the Revokableness of it will not follow. For,  
1. Both Law and Reason say that what is Absolutely conferred in any Compact or Donation, is not to be revoked: Against the reasonableness whereof I cannot see what can be alleged.  
2. Instances in other Cases of like Nature, do show the truth of this. When the Dean and Chapter have chosen their Bishop for their Ordinary, or the Aldermen and Commons of a City have chosen a Mayor to govern them, it doth not lie in either of them afterward to recall the Exercise of this power, or to reassume the Trust into their own hands. When the Freeholders of a County have chosen their Knights to represent them, it will not afterward lie in their power to recall this trust. They might have forborn to commit the Trust; but being committed, they cannot  it. The same is applicable to the Case in hand, if the supposition were true, which yet is not to be granted.  
The Fourth Question, Whether the Power of Kings be so immediately subordinate to God and depending upon him, that no earthly Power whatsoever can call them to account for the administration of their Government, and discharge of their Trust?  
The accountableness of Princes to the People in their Representatives, hath passed for currant doctrine in the days of imprisoning our late Sovereign. That Reason and Conscience may be satisfied of the falseness and dangerousness of such affections, I shall offer what follows, to prove that God Almighty is the only Ruler of Princes, and that to him only they own their Accounts.  
1. In Reason it is a contradiction, after we have owned the King to be Supreme in all Causes, and over all Persons both Ecclesiastical and Civil, afterwards to affirm that there is any other Power that hath Right to call him to an account, and consequently is in that respect his Superior. That we have owned the King as Supreme, I suppose all men will confess, and the Apostle St. Peter calls him so, 1 Pet. 2.13. And that his accountableness to any other on Earth would render those persons that may demand his account, eo nomine, Superior to him, is grounded upon that known Maxim, Par in parem non habet potestatem. If therefore the King be Supreme and yet hath others on Earth that are Superior to him, then is he Supreme and not Supreme, a palpable contradiction, both branches whereof cannot be true. Now the King's Supremacy both the Law hath settled, and every good Subject hath owned, and therefore must disown the Supremacy of the People, either Collectively, or in their Representatives, as a spurious offspring descended from Salus populi, and Universis minor.  
2. If we consult the Scriptures, when David had committed those two great sins of Adultery and Murder, either of which singly was Capital by the Jewish Laws, yet do we not find him called to account for them, but only by the great King of Kings. If any man here will reply, in the Country Proverb of the Author of Julian the Apostate, that the People would if they could, have called David to an account, and punished him too, but that David had the Sword as well as Sceptre, and therefore was above their reach: I answer, there was then a Sanhedrim among the Jews, whose Authority was as venerable as that of a Parliament, and yet we neither find them challenging an account of David's Actions; nor God, who then made familiar converse with men, either summoning the King to submit himself to a Legal Trial, or stirring up the Sanhedrim, or the Princes of the Tribes to call him to account by judicial Process. No, the Only Ruler of Princes takes the matter into his own hands, sends his Prophet to him, summons him before himself as his Judge, brings him to Repentance, accepts his Confession, and remits his Trespass as to the Eternal Punishment. And David appears very sensible of his being subordinate and accountable to God only, when in his most penitent Confession, he looks up wholly unto him, Against thee, thee only have I sinned, Psal. 51.3. If therefore we own the Scriptures for our Guide in all doubtful and important points, here is an instance to guide us in a matter of this great and weighty moment.  
3. To hold a Power in the People to call the Prince to account for the administration of his Government, is most highly inconsistent with the Law of Nature, and all the Reason and Conscience imaginable: For it makes the People at once the Complainants, the Witnesses, the Jury, and the Judge. For when we speak of the King and the People, they are but two Parties. If therefore the King must be Impleaded, who must be the Complainants, and Prosecutors? the People. Who Witnesses? the People. Who must be the Jury to inquire of Matter of Fact? the People. Who must be the Judge to determine whether he hath broken a Law, and be obnoxious to punishment? the People. At last when Sentence is passed upon him, who must execute it? still the People. A thing never heard of in any Judicial Proceed, even in the most barbarous Nations: and that which must needs preclude the doing of Justice, when Passion or Interest in the Mobile would carry all things according to their own Lusts and Humours.  
4. The Judgements of God have dogged at the heels in all Ages those Subjects that have risen up in Rebellion against their lawful Kings, and either secretly or openly taken away their lives. Had Zimri peace who slew his Master? 2 Reg. 9.31. And how God's Justice hath become the Avenger of Blood, and pursued at the heels those who had killed and taken possession, and after they had boasted of their wickedness for several years together; and some of them desired it might be written on their Tombs, Here lies one of the late King's Judges, at last brought them to condign punishment. This I hope will not be forgotten in this generation, and those that shall succeed, I doubt not, will be made sensible of it, that all men may hear and fear and do no more so presumptuously.  
If we at last proceed to reflect upon what hath been spoken, we may make improvement of it three ways.  
First, If Kings have their power from God, and are not accountable to any person or persons on Earth for the administration thereof, than it is a great sin to arraign the Wisdom and the Justice of the Kings proceed in the little Conventions of men of unsanctified hearts, unhallowed lives, and profane mouths. A Sin which, had I the voice of Stentor, I could not declaim loudly enough against in this Age, when many make it either a sign of Grace, or a token of Wisdom, or at least an argument of good Affections to the Public, to slander the Footsteps of Gods Anointed; and as if they would investigate their Pedigree from Corah and his Complices, do proceed by rising up against Moses and Aaron, reproaching both Prince and Priest, as if they took too much upon them. If God Almighty be the only Ruler of Princes, and neither the People Collectively nor Representatively have power to censure the Actions of a King, then certainly the Individuals or little Knots of the Populacy have much less power to censure his proceed. If that which without Christening, gave itself the Unchristian name of an High Court of Justice, had no power to censure and condemn a King, though they bore before them pretences of Justice; how much less is it lawful for them that do not in the least pretend to be a Court of Judicature, to arraign and condemn both his Majesty's Actions and Intentions! If sin be aggravated by Ingratitude in him that commits it, and in the want of advantage to be proposed in doing amiss, then certainly this sin is doubly aggravated, as being the highest ingratitude to a Prince that hath been so merciful and obliging, and committed without the least probability of any advantage to follow such discourses. If he that stepped out of his Rank, without allowance of his Officer, to fight an Enemy, though he killed him, was condemned for deserting his place, what censure can be great enough for those that desert their Ranks and Stations, not to fight an Enemy, but to encounter their lawful Sovereign? If a scandal cast upon a private person, that damnifies him in his Profession, be censurable in Law; what censures do they deserve that cast scandals, without fear or shame, upon the greatest of men, and thereby lessen the affections of his Subjects, and render his Throne uneasy to him!  
Secondly, Let the Original of Kingly power teach us, out of Conscience toward God, to stand in the defence of our King against all the Aspersions that are cast upon him, to alienate the affections of his good Subjects from him. He that is not against him, aught to be on his side. And to move us all hereto,  
1. Let us consider the evil Root from whence these bitter Fruits do spring, even a Malignant and Disloyal Spirit. Had Ham been so dutiful as his other Brothers, he would have covered in stead of showing his Father's nakedness; and the curse that was bequeathed to him seems grounded upon his evil Intention. So that as well may a man believe that person that rails at him behind his back, and censures all his disputable Actions, to be his Friend; as believe these persons to be good Subjects.  
2. We should further consider the ill Consequences of such Discourses. Every wise man ought to consider the tendency of his words and actions. And he that foresees evil consequences, and doth not endeavour to prevent them, cannot be reckoned either Friend or honest man. And if these discourses do conclude that their thinking that to be true, which they speak of the King and his Government, will alienate their own Affections from him, than ought they not to vent them in discourse to others, which must also tend to alienate their affections and duty from him.  
3. It would be fit to recollect what happiness we and the whole Nation have so long enjoyed under his Majesty's happy Reign. Some men are like that sort of Infects, which pass over the sweet Flowers in a Garden to fix upon Excrement in a Dunghill. They overlook all that Peace and Plenty, that flourishing of the Church which we have tasted since the King's happy Restauration, and if they can find any real or fancied oversight in those that are Ministers of State, they set themselves to censure that, and expose it to others. If the Nation hath flourished in 23 years past, more than in any the like period of time, than it may be suspected to be a Plethory, arising from Peace and Plenty, that makes men so sick, and so apt to disgorge themselves in these unsavoury Belches.  
4. And withal let us reflect upon the judgements of God that have overtaken the Enemies of our King and his Father's Throne. The righteous God hath both showed that his Providence takes a special care of the safety of Princes, and that he is immediately concerned to avenge their Blood. Unto those that had shed the Royal Blood, God kept silence for a while, and they were ready to think him altogether such an one as themselves, a Partner, if not the Principal, in that Fact: But in his good time he did reprove them, and set before them the things that they had done. O consider this, and forget not God, lest he tear you in pieces, and there be none to deliver.  
5. It would greatly help to govern men's Tongues, if they did with greater wariness look to their Ears. For what is over-greedily drank in at the Ear, is commonly vomited out at the Mouth as hastily. If we consult the old Rule, it will tell us, that Fame hath for many Ages been branded with the infamous Character of Common Liar and Incendiary. If we consult Experience, it will tell us how often it hath imposed upon us misreports and false representations of things. And if we consult Reason it will tell us that Reports do, and must savour of the Cask from whence they are drawn; and we cannot so well know how to judge of what is spoken, as by taking due measures of him that speaks it. Which if it were duly improved, it would put us upon weighing or slighting bare Reports, and excuse our tongues from many transgressions.  
6. Both Modesty and Prudence should teach us not to presume that we see into the depth of the Proceed of our Governors. It is better for us thankfully to make use of the Light and Heat and Influences of the Sun, than to stand gazing only upon the Course of its Motion. It is better to comfort ourselves in the practical Use of a piece of Clockwork, than to puzzle our heads with speculative inquiries how, and why, and what does move the Hand. And if these things were duly considered, it would supersede a great deal of pains to our Politic Would Bees, and prevent their Censures of Transactions, which they neither can, nor is it their duty to understand.  
7. When the mouths of men are so open in speaking evil of Dignities, that they refuse to be stopped, and plead that they have Justice and Truth on their side, it will concern us to consider that the best and greatest of men are still but Men, and cannot plead exemption from the mistakes and frailties that are common to Mankind. And if men that move in lower spheres, attended with less violent temptations, do frequently err; how much more may those that are placed in higher Orbs, surrounded with weightier Cares and greater Difficulties, commit mistakes, and discover Humane Frailties? Which should move us rather to assist them with our Prayers, that they may not err, than to suggest in sly and slanderous whispers to the Rabble, that they are always erring.  
8. Charity towards Men as Brethren, and Loyalty to our Prince as the Father of our Country, should oblige us to pass the most favourable construction upon doubtful actions. 'Tis this alone can justify an intermeddling with private Affairs, and therefore the Argument holds stronger, that only this can excuse, if any thing can be said to excuse an inspection into public Transactions. Every Action (says the Moralist) hath two handles; and if one Ear of the Cup be cold and the other hot, he is foolishly rash that chooses by a wrong application of his hand, to burn his fingers without necessity.  
Thirdly, Let what we have heard of the Original of Government, and of the Power of Kings, prevail with us to a ready, cheerful, and conscientious Obedience and subjection to them. The Jews could see that if they owned St. John's Baptism to be from Heaven, it would necessarily follow, that they ought to have entertained him, and believed his Doctrine, Matth. 21.25. And seeing it is manifest that the Power of Kings is from God, it follows that we ought to be obedient to every Ordinance of Man for the Lords sake, whose Vicegerent he is, 1 Pet. 2.12. Seeing the Powers that be, are ordained of God, it follows, that not only he that rebelleth, but even he that resisteth the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves danmation. And forasmuch as he is the Minister of God to thee for good, therefore we must needs be subject, not only for wrath, to escape punishment, but even for conscience sake, Rom. 13.1, 2, 4, 5. For when men presume to think that the King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the People's Creature, deriving his Power as a Trust from them; and when the fondness and novelty of the Notion by degrees hath flattered them into a fixed Opinion of it, they will quickly implead his Authority as a Conditional and precarious thing, and upon the least distaste will be tempted to meditate a Revocation of their Trust; so that what does not jump with one man's Interest, though it may advance another's, the King must answer for; and what does not indulge the lusts of the Foolish, though 'tis highly acceptable to the Wise, the King must account for; so apt are Resty men to clamour against the settlements of their own security and happiness, and promote the steps of their own ruin and confusion. But when they seriously consider that the Sword is put into his hand by God himself, and that he bears it not in vain, that he is a Revenger to execute wrath upon him that doth evil, Rom. 13.1. this will oblige them to Obedience and Loyalty to their Earthly Sovereign, out of a principle of Conscience toward the King of Heaven; this will speak them at once both true Christians and good Subjects. For pretended Saintship is consistent with Rebellion, but true Christianity will be always attended with Loyalty. This will clear the Profession of Religion from the Aspersion of Ungovernableness; and set us forward to that Kingdom, where he by whom King's reign, shall rule over all, and be all in all.  
To which Heavenly Kingdom God in his Mercy bring us all, etc.  
FINIS.