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A Hind Let Loose by Alexander Shields

Than the Lord's providential disposal


consent. We cannot choose

the father as qualified, and tie ourselves to the successors, be what they will. 6. If a king be not born heir of a kingdom, then is he not king by birth; but he is not born heir of a kingdom; for, a mean cannot be born to inherit the end, the king is but a mean for the kingdom's preservation. If the kingdom be his, by birth, as an inheritance, why may he not upon necessary occasions sell his inheritance? But if he sell it, then all confess he is no more king. 7. If that which makes a king cannot be transmitted from father to son; then succession, by birth, cannot make a king; but the former is true. The royal faculty of governing cannot be transmitted: Solomon asked it from God, he had it not from his father: nor can he be born to the honour of a king, because not born with either the gift or honour to be a judge. God maketh high and low, not birth. Nor can the call and constitution of a king, according to the will of God, be transferred from father to son, for that cannot be in God's way without the intervening consent of the people, that cannot make him a born king. 8. If no dominion can come by nature, as is proven before, then can no man be a born king: nature and birth cannot give them a sceptre in their hand, nor kingly majesty, they must have that alone from God and the people, and may only expect honour from their own good government: kings (as Plutarch says) must be like dogs that are best hunters, not these who are born of best dogs. 9. The peculiar prerogative of Jesus
Christ must not be ascribed to any other; but this is his peculiar prerogative, to be born a king, of whom it might be truly said, Where is he that is born king of the Jews? And for this end was he born, who came out of the womb with a crown on his head, which no creature can bear. 10. In scripture we find that a king was to be so and so qualified, not a stranger, but a reader of God's word, &c. Deut. xvii. 15, &c. he was not qualified by naked birth. Hence, if all the qualifications requisite in an heir cannot make a king qualified according to the institution of God, then his being heir cannot make him king: but the first is true, an heir may be an heir without these qualifications. 11. We find in the scripture, the people were to make the kings by that law, Deut. xvii. 15. Thou shalt choose him whom the Lord chooseth: yea, neither Saul nor David were kings, till the people met to make them: therefore birth never made them kings, even though the kingdom was tied to David's line. That was only a typical designment by special promise, because Christ was to come of that line; it was therefore established in David's family for typical reasons, that cannot be now alledged. 12. We find in the disposal of government among brethren, this birth order was not seldom inverted; as when Jacob was preferred before Esau, Judah before all the elder sons of Jacob, Ephraim before Manasseh, Solomon before Adonijah. Hence if this gentleman, now regnant, have no better pretences than these now confuted, we cannot recognize his right to reign; yea, though this last were valid, yet he cannot plead it, it being expresly provided in our laws against the succession of a papist. But there is one grand objection against all this. The Jews and other nations are commanded to bring their necks under the yoke of the king of Babylon, and to serve him, and yet he had no other right to these kingdoms; than the Lord's providential disposal, because the Lord had "given all these lands into his hand," Jer. xxvii. 6, 7, 12. Ans. 1. He was indeed an unjust usurper, and had no right but the Lord's providential gift; which sometimes makes "the tabernacles of robbers prosper, into whose hand God bringeth abundantly, Job xii. 6. And gives Jacob sometimes for a spoil, and Israel to the robbers, Isa. xlii. 24. And giveth power to the beast to continue forty and two months, and to have power over all kindreds, and tongues, and nations,"

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