QUEST. VI. Whether the King be so from God onely both in regard of his Soveraignty, and of the designation of his person to the Crown, as that he is no waies from the people, but by meere approbation? (2) to QUEST. VII. Whether or no the P. Prelate the aforesaid Author doth by force of reason evince, that neither constitution nor designation of the King is from the people? (1)

QUEST. VI. Whether the King be so from God onely both in regard of his Soveraignty, and of the designation of his person to the Crown, as that he is no waies from the people, but by meere approbation? (2)

P. Prelate. God onely anoynted David, 1 Sam. 16.4. the men of Bethleem, yea Samuel knew it not before. God saith, with mine holy oyle have I anoynted him, Ps. 89.91. 1. He is the Lords anoynted 2. The oyle is Gods,

not from the Apothecaries shop, nor the Priests Viall; this oyle descended from the Holy Ghost, who is no lesse the true Olive, then Christ is the true Vine; yet not the oyle of saving grace, as some Fantasticks say, but holy, 1. From the Author God. 2. From influence in the person, it maketh the Person of the King sacred. 3. From influence on his charge, his function and power is sacred. Ans. 1. The Prelate said before Davids anoynting was extraordinary; here he draweth this anoynting to all Kings. 2. Let David be formally both constituted and designed King divers yeares before the States made him King at Hebron, and then 1. Saul was not King, the Prelate will tearme that treason. 2. This was a dry oyle, David his person was not made sacred, nor his authority sacred by it; for he remained a private man, and called Saul his King, his Master, and himselfe a subject 3. This oyle was no doubt Gods Oyle, and the Prelate will have it the Holy Ghosts, yet he denieth that saving grace, yea (p. 2. c. 1) he denyeth that any supernaturall gift should be the foundation of Royall dignity, and that it is a pernitious tenent. So to me he would have the Oyle from Heaven, and not from Heaven. 4. This holy oyle

wherewith David was annointed, Psalme 89.20. to Augustine, is the oyle of saving grace: His own deare brethren the Papists say so, and especially Lyranus,

Glossa ordinaria,

Hugo Cardinal, his beloved Bellarmine, and Lorinus, Calvin, Musculus, Marlorat. If these be Fanaticks (as I think they are to the Prelate) yet the Text is evident, that this oyle of God was the oyle of saving gtace, bestowed on David, as on a speciall type of Christ, who received the spirit above measure, and was the anointed of God, Ps. 45.7. whereby all his garments smell of myrrhe, aloes, and cassia, ver. 8. and his name Messiah is as an oyntment powred out, Cant. 1. 2. This anointed shall be head of his enemies. 3. His dominion shall be from the sea to the rivers, v. 25. 4. He is in the covenant of grace, v. 26. 5. He is higher then the Kings of the earth. 6. The grace of perseverance is promised to his seed, v. 28, 29, 30. 7. His kingdome is eternall, as the dayes of Heaven, vers. 35, 36. 8. If the Prelate will looke under himselfe to Diodatus, and Ainsworth, they say, this holy oyle was powred on David by Samuel, and on Christ was powred the Holy Ghost, and that by warrant of Scripture, and Junius, and Mollerus saith with them. Now the Prelate taketh the Court way, to powre this oyle of grace on many drie Princes, who without all doubt are Kings essentially no lesse then David. He must see better then the man who finding Pontius Pilate in the Creed, said, he behoved to be a good man: so because he hath found Nero the tyrant, Julian the apostate, Nebuchadnezzar, Evil-Merodach, Hazael, Hagag, all the Kings of Spaine, and I doubt not, the Great Turke, in the 89 Psalm, v. 19, 20. so all these Kings are anointed with the oyle of grace, and all these must make their enemies necks their footstoole; all these be higher then the Kings of the Earth, and are hard and fast in the covenant of grace, &c.

P. Prelate. All the royall ensignes and acts of Kings are ascribed to God. The Crown is of God, Esa. 62.3. Psal. 21.3. in the Emperours coyne was an hand putting a crowne on their head: the Heathen said they were [gap] as holding their Crownes from God. Psal. 18.39. Thou hast girt me with strength (the sword is the embleme of strength) unto battell. See Iud. 7.17. their scepter, Gods scepter. Exod. 4.20, 17, 9. we read of two rods, Moses and Aarons; Aarons rod budded; God made both the rods; Their judgement is the Lords. 2 Chron. 19.6. their throne is Gods, 1▪ Chron. 19.21. The Fathers called them, sacra vestigia, sacra majestas; their commandements, Divalis jussio. The Law

saith, all their goods are res sacrae. Ergo, our new Statists disgrace Kings, if they blaspheme not God, in making them the derivatives of the people, the basest extract of the basest of irrationall creatures, the Multitude, the Communaltie▪

Answ. This is all one Argument from the Prelates beginning of his booke to the end; In a most speciall and eminent act of Gods providence, Kings are from God; but therefore they are not from men, and mens consent: It followeth not. From a most speciall and eminent act of Gods providence, Christ came into the world, and tooke on him our nature: ergo, he came not of Davids l oynes. It is a vaine consequenc[gap]. There could not be a more eminent act then this, Psal. 40. A body thou hast given me; Ergo, he came not of Davids house, and from Adam by naturall generation, and was not a man like us in all things except sinne. It is tyrannicall and domineering Logick. Many things are ascribed to God only, by reason of a speciall and admirable act of providence: as the saving of the world by Christ, the giving of Canaan to Israel, the bringing h[gap]s people out of Egypt, and from Chaldea, the sending of the Gospel to both Iew & Gentile, &c. But shall we say, that God did none of these things by the ministerie of men, and weake and fraile men? 2. How proveth the Prelate that all royall ensignes are ascribed to God, because Esa. 62. the Church universall shall be as a crown of glorie, and a royall diadem in the hand of the Lord; ergo, baculus in angulo, the Church shall be as a seale on the heart of Christ. what then? Hieronymus, Procopius, Cyrillus, with good reason render the meaning thus: Thou O Zion, and Church, shalt be to me a royall Priesthood, and a holy people. For that he speaketh of his owne Kingdome and Church, is most evident, v. 1.2. For Zions sake I will not hold my peace, &c. 3. God put a crown of pure gold on Davids head, Psal. 21.3. therefore Iulian, Nero, and no elective Kings, are made and designed to be Kings by the people: He shall never prove this consequence. The Chaldee paraphrase applyeth it to the reigne of King Messiah.

Diodatus he speaketh of the kingdome of Christ. Ainsworth maketh this crowne a signe of Christs victorie. Athanasius, Eusebius, Origen, Augustine, Dydimus, expound it of Christ and his kingdome. The Prelate extendeth it to all Kings, as the blasphemous Rabbines, especially Ra. Salomon, deny that he speaketh of Christ here: but what more reason is there to expound this of the crownes of all Kings given by God (I deny not) to Nero, Julian, &c. then to expound the foregoing and following verses as applyed to

all Kings? Did Julian rejoyce in Gods salvation? did God grant Nero his hearts desire? did God grant (as it is, v. 4.) life eternall to Heathen Kings, as Kings? which words all Interpreters expound of the eternitie of Davids throne, till Christ come, and of victorie and life eternall purchased by Christ, as Ainsworth with good reason expounds it. And what though God give David a Crown; ergo, not by second causes, and by bowing all Israels heart to come in sinceritie to Hebron to make David King, 1 King. 12.38. God gave corne and wine to Israel, Hos. 2. shall the Prelate and the Anabaptist inferre, Ergo, he giveth it not by plowing, sowing, and the art of the husbahd-man? 3. The Heathen acknowledged a Divinitie in Kings; but he is blind who readeth them, and seeth not in their writings, that they teach that the people maketh Kings. 4. God girt David with strength, while he was a private man, and persecuted by Saul, and fought with Goliah, as the title of the same beareth; and he made him a valiant man of warre to breake bowes of steele; ergo, he giveth the sword to Kings, as Kings, and they receive no sword from the people. This is poore Logick. 5. The P. Prelate sendeth us Judg. 7.17. to the singular and extraordinarie power of God with Gideon: and I say, that same power behoved to be in Oreb and Zeba, v. 27. for they were [gap] Princes, and such as the Prelate from Pro. 8.15. saith, have no royall power from the people. 6. Moses and Aaron their two rods were miraculous. This will prove that Priests are also Gods, and their persons srcred. I see not (except the Prelate would be at wo[gap]sh[gap]pping of Reliques) what more royall Divinitie is in Moses his rod, because he wrought miracles by his rod, then there is in Elias his staffe, in Peters napkin, in Pauls shadow. This is like the strong symbolicall Theologie of his fathers the Jesuites, which is not argumentative, except he say that Moses as King of Jesurum wrought miracles; and why should not Nero, Caligula, Pharoah, and all Kings rods then dry up the red sea, and work miracles? 7. We give all the stiles to Kings that the Fathers gave, and yet we thinke not, when David commandeth to kill Vriah, and a King commandeth to murther his innocent subjects in England and Scotland, that that is Divalis jussio, the command of a God; and that this is a good consequence, What ever the King commandeth, though it were to kill his loyallest Subjects, is the commandement of God, Ergo, the King is not made King by the people. 8. Ergo, (saith he) these new Statists disgrace the King. If a most New Statist sprung out of a poore pursevant of Kraill, from the dunghill to the Court,

could have made himselfe an old Statist, and more expert in state affaires, then all the Nobles and soundest Lawyers in Scotland and England, this might have more weight. 9. Therefore the King (saith P. P.) is not the extract of the basest of rationall creatures. He meaneth, fex populi, his owne house and linage; but God calleth them his owne people, a royall Priesthood, a chosen generation, and, ps. 78.71. will warrant us to say the people is much worthier before God, then one man, seeing God choose David for Iacob his people, and Israel his inheritance, that he might feede them, Iohn P. P. his fathers suffrage in making a King will never be sought. We make not the multitude, but the three Estates including the Nobles and Gentry to be as rationall creatures, as any Apostate Prelate in the three Kingdomes.

QUEST. VII. Whether or no the P. Prelate the aforesaid Author doth by force of reason evince, that neither constitution nor designation of the King is from the people? (1)

THe P. Prelate aymeth (but it is an empty ayme) to prove that the people are wholly excluded. I answer only Arguments not pitched on before, as the Prelate saith.

P. Prelate. 1. To whom can it be more proper to give the rule over men, then to him who is the onely King truely and properly of the whole world? 2. God is the immediate Author of all rule and power that is amongst all his creatures, above or below. 3. Man before the fall received dominion, and empire over all the creatures below immediatly, as Gen. 1.28. Gen. 9.2. ergo we cannot deny that the most noble government (to wit Monarchy) must be immediatly from God, without any Contract or compact of men. Ans. The first reason concludeth not what is in question; for God only giveth rule and power to one man over another; ergo he giveth it immediatly, it followeth not. 2. It shall as well prove that God doth immediatly constitute all Iudges, and therefore it shall be unlawfull for a city to appoint a Major, or a shire a Iustice of peace. 3. The second argument is inconsequent also, because God in creation is the immediat Author of all things, and therefore without consent of the creatures, or any act of the creature, created an Angell a nobler creature then man, and a man then a woman, and men above beasts; because those that are not, can exercise no act at all. But it followeth not; ergo all the workes of providence, such as is the government of Kingdomes are done immediatly by God, for in the workes of providence, for the

most part in ordinary, God worketh by meanes; it is then as good a consequence as this. God immediatly created man, ergo he keepeth his life immediatly also without foode and sleepe. God immediatly created the Sunne, ergo God immediatly without the mediation of the Sunne giveth light to the world. The making of a King is an act of reason, and God hath given a man reason to rule himselfe; and therefore hath given to a society an instinct of reason, to appoint a governour over themselves, but no act of reason goeth before man be created; ergo it is not in his power whether he be created a creature of greater power then a beast or no. 4. God by creation gave power to a man over the creatures, and so immediatly; but I hope a man cannot say, God by creation hath made a man King over men. 5. The Excellency of Monarchy (if it be excellenter then any other government, of which hereafter) is no ground why it should be immediatly from God, as well as mans dominion over the creature; for then the worke of mans redemption being more excellent then the raysing of Lazarus, should have been done immediatly without the incarnation, death and satisfaction of Christ (for no act of God without himselfe is comparable to the worke of redemption, 1 Pet. 1.11, 12. Col. 1.18, 19, 20, 21, 22.) and Gods lesse excellent workes, as his creating of beasts and wormes should have been done mediatly, and his creating of man immediatly.

P. P. They who execute the judgement of God, must needs have the power to judge from God. But Kings are Deputies in the exercises of the Iudgements of God, ergo, the proposition is proved. How is it imaginable that God reconcileth the world by Ministers, and saveth man by them, 1 Cor. 5. 1 Tim. 4.16. except they receive a power so to doe from God? the assumption is, Deut. 1.17. 1 Chro. 19.6. Let none say Moses and Iehosaphat speake of inferiour Iudges, for that which the King doth to others, he doth by himselfe; also 5. The execution of the Kingly power is from God, for the King is the Servant, Angell, Legat, Minister of God, Rom. 13.6, 7. God properly and primarily is King, and King of Kings and Lord of Lords, 1 Tim. 6.15. Rev. 1.5.21.27.29.20. all Kings related to him, are Kings equivocally, and in resemblance, and he the only King. Ans. That which is in question is never concluded; to wit, that the King is both immediatly constituted and d[gap]signed King, by God onely, and not by the mediation of the people; for when God reconcileth and saveth men by Pastors, he saveth them by the intervening action of men, so he scourgeth his people by men, as by his sword, Psal. 17.14. and hand, staffe, and rod, Esay 10.5. his hammer. Doth it follow that God onely doth immediatly

scourge his people, and that wicked men have no more hand and action in scourging his people, then the Prelate saith the people h[gap]ve an hand in making a King? and that is no hand at all, by the Prelates way.

2. We may borrow the Prelates argument: inferiour Iudges execute the judgement of the Lord, and not the judgement of the King; ergo, by the Prelates argument, God doth only by immediate power execute judgement in them, and the inferiour Iudges are not Gods ministers executing the judgement of the Lord. But the Conclusion is against all truth, and so must the Prelates argument be. And that inferiour Iudges are the immediate substitutes and deputies of God, is hence proved, and shall be hereafter made good, if God will. 3. God is properly King of Kings, so is God properly causa causarum, the cause of causes, the life of lifes, the joy of joyes. What, shall it then follow, that he worketh nothing in the creatures by their mediation, as causes? Because God is light of lights, doth he not enlighten the earth and aire by the mediation of the Sun? then God communicateth not life mediately by generation, he causeth not his Saints to rejoyce with joy unspeakable and glorious, by the intervening mediation of the Word. These are vaine consequences. Soueraignty, and all power and virtue is in God infinitely: And what vertue and power of action is in the creatures, as they are compared with God, are in the creatures equivocally and in resemblance, and [gap] in opinion, rather then really. Hence it must follow, 1. that second causes worke none at all, no more then the people hath a hand or action in making the King, and that is no hand at all, as the Prelate saith, And God only and immediately worketh all workes in the creatures, because both the power of working and actuall working commeth from God, and the creatures in all their working, are Gods instruments: and if the Prelate argue so frequently from power given of God, to prove that actuall reigning is from God immediately, Deut. 8.18. The Lord giveth the power, to get wealth: will it follow that Israel getteth no riches at all, or that God doth not mediately by them and their industrie get them? I thinke not.

P. Prelate. 6 To whom can it be due to give the Kingly office, but to him only who is able to give the indument and abilitie for the office? now God only and immediately giveth abilitie to be a King, as the Sacramentall anointing proveth, Josh 3.10. Othniel is the first Judge after Joshua; and it is said, And the Spirit of the Lord came upon him, and

and he judged Israel; the like is said of Saul and David. Ans. God gave royall indowments immediatly, ergo he immediatly now maketh the King. It followeth not, for the species of government is not that which formally constituteth a King, for then Nero, Caligula, Iulian should not have been Kings, and those who come to the Crowne by conquest and blood, are essentially Kings, as the Prelate saith; but be all these Othniels, upon whom the spirit of the Lord commeth? then they are not essentially Kings who are babes and children, and foolish and destitute of the royall endowments, but it is one thing to have a royall gift, and another thing to be formally called to the Kingdome, David had royall gifts after Samuel anoynted him, but if you make him King, before Sauls death, Saul was both a traytor all the time that he persecuted David, and so no King, and also King and Gods anoynted, as David acknowledgeth him; and therefore that spirit that came on David, and Saul, maketh nothing against the peoples election of a King, as the Spirit of God is given to Pastors under the new Testament, as Christ promised; but it will not follow that the designation of the man who is to be Pastor, should not be from the Church and from men, as the Prelate denyeth that either the constitution or designation of the King is from the people, but from God onely. 2. I beleeve the infusion of the spirit of God upon the Iudges will not prove that Kings are now both constituted and designed of God solely, onely, and immediatly; for the Iudges were indeed immediatly and for the most part extraordinarily raised up of God, and God indeed in the time of the Iewes was the King of Israel in another manner then he was the King of all the nations, and is the King of Christian Realmes now, and therefore the peoples despising of Samuel, was a refusing that God should reigne over them, because God in the Iudges revealed himselfe even in matters of Policy, as what should be done to the man that gathered sticks on the Sabbath day, and the like, as he doth not now to Kings.

P. Prelate. Soveraigntie is a ray of divine glory and majestie[gap] but this cannot be found in people, whether you consider them joyntly, or singly; if you consider them singly, it cannot be in every individuall man; for Sectaries say, That all are born equall with a like freedom: and if it be not in the people singly, it cannot be in them joyntly; for all the contribution in this compact and contract which they fancie to be humane composition, and voluntary constitution, is onely, by a surrender of the native right that every one had in himself; from whence

then can this majestie and authoritie be derived? Again, where the obligation amongst equals is by contract and compact, violation of the faith, plighted in the contract, cannot in proper termes, be called disobedience, or contempt of authoritie: it is no more but a receding from, and a violation of that which was promised, as it may be in States or Counties confederate. Nature, reason, conscience, scripture, teach, That disobedience to Soveraign power is not onely a violation of Truth, breach of Covenant, but also high disobedience and contempt, as is clear, 1 Sam. 10.26. So when Saul, Chap. 11. sent a yoak of Oxen, hewed in pieces, to all the Tribes, the fear of the Lord fell on the people, and they came out with one consent, 1 Sam. 11.17. so Job 11.18. He looseth the bonds of Kings, that is, he looseth their authoritie, and bringeth them in contempt; and he girdeth there loyns with a girdle, that is, he strengthneth their authoritie, and maketh the people to reverence them. Heathens observe, that there [gap] some divine thing in Kings. Prophane Histories say, that this was so eminent in Alexander the great, that it was a terrour to his enemies, and a powerfull Loadstone to draw men to compose the most seditious Counsels, and cause his most experienced Commanders, embrace, and obey his counsel, and command. Some stories write, that upon some great exigence, there was some resplendent majesti[gap] in the eyes of Scipio. This kept Pharaoh from lifting his hand against Moses, who charged him so boldly with his sins. When Moses did speak with God, face to face in the Mount, this resplendent glory of Majestie so awed the people, that they durst not behold his glory, Exod. 34. This repressed the fury of the people enraged against Gideon from destroying their idol, Judg. 6. And the fear of man is naturally upon all living creatures below, Gen. 9. So what can this reverence, which is innate in the hearts of all subjects toward their Soveraigns be, but the Ordinance unrepealable of God, and the naturall effect of that majestie of Princes, with which they are endowed with from above?

Ans. 1. I never heard any shadow of reason while now, and yet (because the lie hath a latitude) here is but a shadow, which the Prelate stole from M. Antonius de Dominis Archiepisc. Spalatensis, and I may say confidently, this Plagiarius hath not one line in his booke which is not stollen; and for the present Spalato his argument is but spilt, and the nerves cut from it, while it is both bleeding and lamed. Let the Reader compare them, and I pawn my credit he hath ignorantly clipped Spalato: But I answer, 1. Soveraigntie is a beam and ray (as Spalato saith) of divine majestie, and is not either

formally or virtually in the people. So he. It is false, that it is not virtually in the people: for there be two things in the Iudge, either inferior or supream (for the argument holdeth in the majestie of a Parliament, as we shall hear) 1. The gift or grace of Governing (the Arminian Prelate will offend at this.) 2. The Authority of governing: 1. The gift is supernaturall, and is not in man naturally, and so not in the King; for he is physically but a mortall man, and this is a gift received; for Salomon asked it by prayer from God. There is a capacitie passive in all individuall men for it: as for the officiall authoritie it self, it is virtually in all, in whom any of Gods image is remaining, since the fall, as is clear; as may be gathered from, Gen. 1.28. yea, the Father, the Master, the Judge, have it by Gods institution in some measure, over son, servant, and subject, though it be more in the supreme Ruler: and for our purpose, it is not requisite that authoritative majestie should be in all. (What is in the Father and Husband, I hope to clear) I mean, it needeth not to be formally in all, and so all are born alike and equall: But he who is a Papist, a Socinian, an Arminian, and therefore delivered to Satan by his mother Church, must be the Sectarie, for we are where this Prelate left us, maintainers of the Protestant Religion, continued in the Confession of Faith, and Nationall Covenant of Scotland, when this Demas forsook us, and embraced the World. 2. Though not on single man in Israel be a Judge, or King by nature, nor have in them formally any ray of Royaltie, or of Magistraticall Authoritie; yet it followeth not, that Israel Parliamentarily convened, hath no such authoritie, as to make Saul King in Mizpah, and David King in Hebron, 1 Sam. 10.24, 25. 1 Chro. 11.1, 2. Chap. 12.38, 39. One man alone hath not the Keyes of the Kingdom of Heaven, (as the Prelate dreameth) But it followeth not, that many convened in a Church way, hath not this power, Matth. 18.17. 1 Cor. 5.1, 2, 3, 4. One man hath not strength to fight against an Army of ten thousand: doth it follow? Ergo, An Army of twenty thousand hath not strength to fight against these ten thousand: So one Paul cannot Synodically determine the question, Acts 15. It followeth not; Ergo, The Apostles, and Elders, and Brethren, convened from divers Churches, hath not power to determine it in a lawfull Synod: And therefore, from a disjoyned and scattered power, no man can argue to a united power: So not any one man is an inferiour Ruler, or hath the rayes and beams of a number of Aristocraticall Rulers: but it followeth not. Ergo, All