To answer this, we must know what is to be meant by absolute, or absoluteness; whereof I find two main significations. First, absolute signifieth perfect, and absoluteness, perfection: Hence we have in Latin this expression, Perfectum est omnibus, numeris absolutum. And in our vulgar Language we say, A thing is absolutely good, when it is perfectly good. Next, absolute signifieth free from tie or bond; which in Greek is [Greek or Hebrew]. Now, say I, if you take absolute for perfect, that Prince or Magistrate is most absolute, that is most perfect, who governs most absolutely, or most perfectly. The absoluteness or perfection of Government consists in its conformity to the perfect Rule which is written in the ⟨image 34⟩Law of God, printed in the heart of man, received generally of all wise People, and in practice by all particular well-polished Common-wealths. Next, I say, if you take absolute for free from tie or bond, That no Prince nor Magistrate is free; for every Magistrate or Prince, as well as the private man, is bound to keep the Law of God, of Nature, &c. not only in particular things, for his own singular carriage, but also in public businesses, for the good and society of men, or of the people: for God hath given his Law, and Nature her Dictates to all, to the observance of which all men are tied. Yea, farther, they are not only bound in their several Conditions, and tied to the performance thereof in their own persons; but also are bound to further it with all their might, and take away all things that may let and stop this performance, or debtor and withdraw men from it. Read Levit. 19.17. where every man is commanded to rebuke his neighbour, and stop him from sinning. Read Deut. 17.19, 20. where the King is commanded to have continually the Copy of the Law before him for his Rule and Guide. What is in 1 Sam. 8.10. is what a King is likely to do, and not what he ought or should do. This is clear; for in the place now named, in Deuteronomy, the King is told what he ought to do; but that he is said to do in Samuel, is contrary to the Ordinance of God. Confer the places, and you will easily see this truth. Next, a Prince is said to be absolute, that is, not in any kind subaltern to another, and whose subjects acknowledge (under God) no other but him. Hence you may see, That the Popish Kings and Princes are not absolute;
To answer this, we must know what is to be meant by absolute, or absolutenes; whereof I finde two main significations. First, absolute signifieth perfect, and absolutenesse, perfection: Hence we have in Latin this expression, Perfectum est omnibus, numeris absolutum. And in our vulgar Language we say, A thing is absolutely good, when it is perfectly good. Next, absolute signifieth free from tye or bond; which in Greek is 〈non-Latin alphabet〉. Now, say I, if you take absolute for perfect, that Prince or Magistrate is most absolute, that is most perfect, who governs most absolutely, or most perfectly. The absolutenesse or perfection of Government consists in its conformity to the perfect Rule which is written in the ⟨image 34⟩Law of God, printed in the heart of man, received generally of all wise People, and in practice by all particular well-polished Common-wealths. Next, I say, if you take absolute for free from tye or bond, That no Prince nor Magistrate is free; for every Magistrate or Prince, as well as the private man, is bound to keep the Law of God, of Nature, &c. not onely in particular things, for his own singular carriage, but also in publike businesses, for the good and society of men, or of the people: for God hath given his Law, and Nature her Dictates to all, to the observance of which all men are tyed. Yea, farther, they are not onely bound in their severall Conditions, and tyed to the performance thereof in their own persons; but also are bound to further it with all their might, and take away all things that may lett and stop this performance, or deterre and withdraw men from it. Read Levit. 19.17. where every man is commanded to rebuke his neighbour, and stop him from sinning. Read Deut. 17.19, 20. where the King is commanded to have continually the Copie of the Law before him for his Rule and Guide. What is in 1 Sam. 8.10. is what a King is likely to do, and not what he ought or should do. This is cleer; for in the place now named, in Deuteronomy, the King is told what he ought to do; but that he is said to do in Samuel, is contrary to the Ordinance of God. Confer the places, and you will easily see this truth. Next, a Prince is said to be absolute, that is, not in any kinde subaltern to another, and whose subjects acknowledge (under God) no other but him. Hence you may see, That the Popish Kings and Princes are not absolute;