A26919:321
The divine life in three treatises
The divine life in three treatises ... by Richard Baxter.
London: printed for Francis Tyton, 1664
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. The Princes, and all the Rulers of the world, must understand their Place and Duty: They are first Gods subjects, and then his officers, and can have no power but from God, Rom. 13. 3, 4. nor hold any but in dependence on him, and subordination to him. Their power extendeth no further then the Heavenly Sovereign hath signified his pleasure, and by commission to them, or command to us, conferred it on them. As they have no strength (or natural power) but from the Omnipotent ⟨p. 118⟩God, so can they have no Authority (or Governing Power or Right) but from the Absolute King of all the world. They can less pretend to a Right of Governing not derived from God, then a Justice or Constable may to such Power not derived from the earthly sovereigns.
1. The Princes, and all the Rulers of the world, must understand their Place and Duty: They are first Gods subjects, and then his officers, and can have no power but from God, Rom. 13. 3, 4. nor hold any but in dependance on him, and subordination to him. Their power extendeth no further then the Heavenly Soveraign hath signified his pleasure, and by commission to them, or command to us, conferred it on them. As they have no strength (or natural power) but from the Omnipotent ⟨p. 118⟩God, so can they have no Authority (or Governing Power or Right) but from the Absolute King of all the world. They can less pretend to a Right of Governing not derived from God, then a Justice or Constable may to such Power not derived from the earthly soveraigns.
Princes and States also must hence understand their End and Work. God who is the Beginning, must be the End also of their Government: Their Laws must be but by Laws subservient to his Laws, to further mens obedience to them. The Common Good, which is their lower nearer End, must be measured by his Interest in the Nations, and mens Relations unto him. The Common possession of his favour, blessing and protection, is the greatest Common Good. His Interest in us, and ours in him, must therefore be principally maintained.