The Rights of Primogeniture

THE RIGHTS OF PRIMOGENITURE, &c.

T His is the beginning of Jacob's blessing his Children, which was an act (and a principal act) of his Faith, as it is Heb. 11. 20.

And in this we may see a difference betwixt the death of Jacob and his Fathers. Abraham, Isaac, and Jacob, were famous in their Generations: God is not ashamed to be called their God. And if we consider their lives and deaths, we shall find this difference. Abraham in his life was most glorious, his Faith famous, witness his offering his only son to God with that strength of Faith, that although he verily believed that in Jacob all the Nations of the Earth should be blessed, yet was his Faith so strong as to be content to offer him up, being persuaded that God was able to raise him from the dead.

Now although his life was thus glorious, when ye come to his death, This is all that is said of him: Then Abraham gave up the ghost, and died in a good old age, and was gathered unto his Fathers.

Commonly great things are expected from holy men at their death, yet ye see Abraham was but ordinary in his death.

Concerning Isaac's life, the Scripture saith but little, and the self same words are used of him at his death, as was at the death of Abraham.

Jacob as ordinary in his life as ye shall meet withal; But his death was a Prophecy of Christ's coming into the World. He begins with Reuben, to whom (though he had no mind at all to bless him) he gives his due; shows him that the right of Primogeniture belonged unto him, if he had not forfeited it: Thou art my first borne, my might, & the beginning of my strength. For this reason God commands, that the first borne should have a double portion. And so Reuben should have received, but that he forfeited it; Therefore, saith he, because thou art unstable as Water, &c. thy excellency is departed from thee: and so he gave it to Joseph. In repeating the Genealogy of Jacob's sons, 1 Chron. 5. 1, 2. Now (saith the Text) the sons of Reuben the first borne of Israel, (for he was the first borne) but forasmuch, as he defiled his Fathers bed, his Birth-right was given unto the sons of Joseph, the son of Israel, and the Genealogy is not to be reckoned after the Birth-right, &c.

Ye see, though he had forfeited his Birth-right, he could not forfeit his Primogeniture, but there was an escheate thereof to Joseph. All the rest had a single Tribe, set out to them, but Joseph had two Tribes, and so the right that should have gone to Reuben fell to Joseph. Besides this, had not Reuben forfeited his Birthright, he should have had more then this double portion, for there was a promise made, that Kings should proceed from him. Now as in the former Joseph succeeded him, so in this of Eminency and Power, it fell to Judah, for so it follows in 1 Chron. 5. before named.

Now to Explicate this.

The Regal power which comes by descent is described by a double Eminency. The excellency of Dignity, and the excellency of Power. By Dignity you understand, all outward glory; by Power, all Dominion, and these are the two branches of Majesty.

The Greeks do therefore express it in the abstract. In respect of Dignity, the Supreame Magistrate is called Glory, In respect of Sovereignty, he is called Lordship.

The King is not only Glorious, but Glory; Not only Powerful, but Power. Let every soul be subject to the higher powers. Both are joined in the Epistle to Jude, and in the 8. Verse, there is a wicked sort described, that despise dominion, and speak evil of Dignities. They despise Dominion that make no conscience to blaspheme the foot-steps of the Lord's Anointed. These men dare do what Michael durst not do, Verse 9. He durst not bring against the Devil a railing accusation, but these dare speak evil of Dignities. And what is their Censure? Verse 13. To whom is reserved the blackness of darkness forever. We use to say, that those that have God's Tokens upon them are past hopes of like. Here ye may plainly see God's Tokens upon these men, they are reserved to Everlasting Damnation.

Well, let us now come to unfold these two parts of Majesty, Dignity, and Dominion. The excellency of Dignity, and the excellency of Power

By Dignity, is meant, the outward Pomp and Glory annexed to the Scepter. For, it is God's ordinance that there should be an extraordinary splendor in Majesty more then in any other. And therefore the Scripture doth often describe the Courts of Princes, their Splendour at home, and in their Progress abroad, with dignity and state. Acts 25. 23. When King Agrippa and Bernice went to hear Paul, the Text saith, They removed with great Pomp. It was a thing beseemed the Regal power so to do. 1 King. 10. 2. The Queen of Sheba came to Jerusalem to see Solomen with a great Traine: but she came to a far greater Court then her own. And this State in Courts is not Pride, but it is a thing allowed by God's ordinance, as Christ saith, Those that wear soft raiment are in Kings Courts. And speaking of the Lilies of the Field, I say to you (saith he) that Solomon in all his Glory was not like one of these.

If you see a man (though in Russet) attended upon by others in rich Clothes, you will conclude that man (though in Russet) to be some great Personage. The Queen of Sheba was astonished at what she saw in Solomon's Court; for, when she beheld the Meat of his Table (he must not be served as other men) the sitting of his Servants, the attendance of his Ministers, and his Cup-bearer, &c. the Text saith, There was no more spirit in her. She was (as a man may say) besides her self to see this State. And so stately it was, that Psal. 45. it is brought in as an Allegorical description of the Glory of Christ and his Church. I need not go to foreign Princes to prove this, the Scripture doth sufficiently evidence it. In Ester 1. there is a description of Ahasuerus and his Feast, the like to which you will not read of in any other Story, it lasted one hundred and fourscore days, which was a full half year, and with the greatest Glory that could be, ver. 4. When he shown the riches of his glorious Kingdom, and the honor of his excellent Majesty, &c.

So then, this is the first part of Majesty, namely, outward Splendour, which is lawful and requisite to maintain the dignity of a Prince. And as the Prince ought to have this in his own Person, and his Attendants, so all Dignity and Glory rests in him as in the Fountain, and all Titles of Dignity are in him also. Even as ye see in the Firmament, 1 Cor. 15. There is one Glory of the Sun, another of the Moon, and one Star excelleth another in Glory.

In the Common-wealth, there are some Knights, some Lord's, some Earls, &c. but all these differences come from one Sun, one Head, the Prince. There is no light in the Moon but what is derived from the Sun, even here is borrowed, the Stars light is borrowed also, and when the Son appears, they cease to shine. The Stars at this time shine as much as at Midnight, but that the Light of the Sun doth darken them. Even so in the presence of Majesty, those other Excellent Dignities do not shine at all.

2. To come to the Eminency of Power; For a King to have great State and to have no Power, he were then but a poor King.

A Duke of Venice is served in as Great State as can be, but he hath no Power at all.

There is a Subordination of Power in all Government, which because it cannot go ad infinitum, it must needs rest somewhere, and that is in the King. Let every Soul be subject to the Higher powers. And the Apostle in 1 Pet. 2. 13. distinguisheth, Whether it be to the King, as Supreme, or unto Governors, as unto them that are sent by God, for the punishment of evil doers, &c. and he adds, that by so doing, the Ignorance of foolish men may be put to silence.

If any Professor of Religion do Rebell against the King, this is a scandal to Religion.

Now the Apostle did foresee that such there would be, and therefore Commands that they be put in mind to be Subject, &c. But if any that profess Religion do Rebell (as I said before) it is the fault of the Professor, and not of the Profession; for the Church of England doth teach the Contrary.

But when men shall not only practice, but teach Rebellion, (for by their fruits ye shall know them ) this amounts to a very high Crime indeed.

The King (as Saint Peter saith) hath the Excellency of Power, as sent by God.

But, what need I say anymore? We all swear that the King is the only Supreame Governor in his Dominions. A man would think, that that word only might be spared, since nothing can be above a Supreme, but it is put there by way of Eminency.

There can be no Dominion in the World, unless there be an Eminency of power in someone or other. If a man be wronged in any Court, he may lawfully appeal higher, but then, Appeales must not be Infinite, there must be a supremacy of power somewhere to rest in.

The Philosopher saith, it must be either in one, or in all. Where the Eminency of power is in one, it is called a Monarchy. The King must only have the Supreme power, for if any be joined with him, then it is no Monarchy.

If the Power be in a certain number, it is called an Aristocracy.

If the Power be in all, a Democracy; and all Power then is derived from the Body of the People, and where you say so, you destroy the Monarchy, and erect a Democracy.

The Duke of Venice hath (as I said before) a marvelous great State, and yet the State of Venice is no Monarchy, because the Supremacy of power is not in him. He cannot receive a Letter, nor make an Edict without the States allowance; Nay, he may be called to accompt by them.

I read in Josephus that Herod having offended Cleopatra, she be sought Antony (who did not use to deny her anything) to call him to accompt; but Antony refused so to do, Then, saith he, He will be no King.

Look upon the Common-wealth of Lacedemon, They had Kings lineally descended from the race of Hercules; but shall we say they had Regal power? nothing less, because there were Ephori in that State, A certain power in the People to call their Kings to accompt: the Supremacy of power there was not in the Prince.

In Switzerland, there is a Democracy, and the only Democratical Government I know of. They have their Magistrates that govern the people. And yet though there be many Magistrates that govern in those Cantons, this is no Aristocracy, for at the Magistrates in Switzerland are accountable to the people, and all their power is limited by them. The Supremacy of power is in the people there, and thence it comes to be a Democracy.

Eminency of Power. In the word of a King there is Power, saith the Preacher, Eccles. 8. 4. It was wont to be so, and by the word of God you see it ought to be so. But I will not enlarge upon this. It may be some Ears will not endure sound Doctrine.

But the King we see must be acknowledged to be Supreame, and no Superior to the King.

Far be it from me (being in God's place) to flatter any man, I thank God I fear no flesh, but do deliver the truth.

Having now spoken of the two branches of Majesty, Dignity, and Power. We shall speak of a Birthright that descends to Kings. It should have been Reulien's right here, if God had not taken it from him for a fault.

This day is the Birth-day of our Sovereign Lord. Birth-days of Kings have been usually celebrated with great solemnity in former times. Herod's Birth-day was celebrated many years after his death: and the Herodians (for the many mighty works that Herod did) bleeeved him to be the Messiah.

It pleaseth God that this day begins the 49. year of His life, and let me call it the year of Jubile to His Majesty.

The Jews had a custom that in the 49. year of any man's life, he should be at liberty, what ever his sufferings were before. It must be the desire and prayer of every loyal heart, that the King may have a Jubile indeed. This is that which Loyalty bids us do.

I will not stand too much upon this particular. But this I will say, O that we knew our happiness; To have a King that is the son of Nobles! A King that is not a Child. A King that is at full age to Governe, by Wisdom, and Prudence. And truly as God gives us this blessing, so he expects we should acknowledge it thankfully. Eccles. 10, 16. Woe be to thee O Land (saith the Preacher) when thy King is a Child: And Blessed art thou O Land when thy King is the son of Nobles: that hath his breeding answerable.

To have him, when his experience hath riverted in him sound judgment, and ability to govern. The Lord threatened Jerusalem, in Isaiah 3. 4. I will give Children to be their Princes, and Babes shall rule over them. Those that would have their own wills, could (I warrant you) be content that the youngest should Rain.

To have a base man exalted, is one of the things that the Earth cannot bear. But somebody must have the Government, it doth not belong to all. You see here is by Birth, one that hath a right unto it.

When Jehoshaphat distributed his Estate, 2 Chron, 21. he gave gifts to his other sons, but the Kingdom unto Jehoram, because he was his First-borne. A Kingdom is not a thing dividable.

So the King of Edom, 2 King. 3. 27. though he took and offered his Eldest Son (that should have reigned in his stead) as an offering: yet in the propheste of Amos, he is called the King of Edom, because he had it in view.

Now to come to Christians, We are Kings in our sort, we are Primogeniti, we are the Israel of God. When God sent Moses to deliver his People, he bids him deliver this Message to Pharaoh, Exod. 4. 22. Thou shalt say to Pharaoh, Thus saith the Lord, Israel is my Son, even my First-borne. Here is our privilege, though God hath many Sons, yet being found in Christ, we are all First-borne. And so the Children of God are called, Heb. 12. The Congregation of the First-borne. Everyone that is a Member of Christ hath the Privilege of a First-borne. They are all Heirs. In the same relation that Christ is, by nature, we are by Grace and Adoption: And being so, we have the Excellency of Dignity, and the Excellency of Power.

We do not speak of the Power of this World: Christ said, My Kingdom is not of this World.

They that preach, The Saints shall reign upon the Earth, did not learn it from God, For our Kingdom is not of this world.

There is not that Excellency to be found in any of the Sons of men, as is to be found in one poor Child of God.

Will you see David a King? when he comes with a pious Eye, Psal. 15. 4. see who are there the most worshipful persons. In whose eyes a vile person is contemned, but honors them that fear the Lord. When he sees God's Image in any soul, he honors him; and if he be a wicked man, a Child of the Devil, he is a vile person in his eyes. A Sinner (though otherwise never so Noble) is a very vile person, Psal, 16. My goodness, saith David, doth not extend to thee, but unto the Saints upon the Earth.

The Apostle Saint John, 1 Joh. 3. Behold (saith he) what manner of love the Father bestowed upon us, that we should be called the sons of God, and therefore the world doth not know us, &c.

But if they be so Excellent, How come they to be so despised in the World? the Reason is, because the World doth not know them to be such. The world doth not know Christ's Children, more then they know Christ himself.

I have often thought, that when His Majesty was in France, where He was not known, a Neglect put upon Him there, would not have been in any proportion so bad, as the like must needs be amongst His own Subjects. And so it is with us. We are Spiritual Kings, a Royal Priesthood: If the world did know us to be such, they would deal with us otherwise then they do, but our Life is hid with Christ in God, and one day it shall appear, and then shall the Righteous shine in the Kingdom of their Father.

Beloved, hereupon it is that the Children of God have their Guard of Angels.

The King hath a choice Guard to attend him, but if ye did see what attendance the Children of God have, you would admire. The Angels of God do pitch their Tents about them.

In the Cantioles, the State of Solomon's Bed is described with Threescore valiant men about it for a Guard. What is this but a Type of the Angels of God guarding his own people, the Militia of Heaven?

But I perceive the time is past, therefore will end here.