The rights of primogeniture, or, The excellency of royall authority in a sermon preached before His Majesty in the Isle of Wight, upon the anniversary of his birth-day / by James, L. Bishop of Armagh and Primate of Ireland. Ussher, James, 1581-1656. This text is an enriched version of the TCP digital transcription A64681 of text R24650 in the English Short Title Catalog (Wing U221). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64681 Wing U221 ESTC R24650 08259481 ocm 08259481 41260 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64681) Transcribed from: (Early English Books Online ; image set 41260) Images scanned from microfilm: (Early English books, 1641-1700 ; 1242:28) The rights of primogeniture, or, The excellency of royall authority in a sermon preached before His Majesty in the Isle of Wight, upon the anniversary of his birth-day / by James, L. Bishop of Armagh and Primate of Ireland. Ussher, James, 1581-1656. 12 p. Printed for R. Lowdes, London : 1648. Reproduction of original in the Huntington Library. eng Primogeniture -- Sermons. Sermons, English -- 17th century. A64681 R24650 (Wing U221). civilwar no The rights of primogeniture: or, The excellency of royall authority· In a sermon preached before His Majesty in the Isle of Wight, upon the Ussher, James 1648 3684 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2005-02 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Rights of Primogeniture : OR , THE EXCELLENCY OF ROYALL AUTHORITY IN A SERMON Preached before His MAJESTY in the Isle of Wight , upon the Anniversary of His BIRTH-DAY . By the R. R. Father in God , JAMES , L. Bishop of Armagh , and Primate of IRELAND . — Nunquam libertas gratior extat Quam sub Rege pio — LONDON , Printed for R. LOWNDES , 1648. THE RIGHTS OF PRIMOGENITURE , &c. GEN . 49. 3. Reuben , thou art my first borne , my might , and the beginning of my strength . THis is the beginning of Jacobs blessing his Children , which was an act ( and a principall 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 , witnesse his offering his onely son to God with that strength of Faith , that although he verily beleeved 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 perswaded 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 selfe 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 withall ; But his death was a Prophecy of Christ's comming into the World . He begins with Reuben , to whom ( though he had no mind at all to blesse him ) he gives his due ; shewes 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 Genealogie of Jacobs sonnes , 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 Genealogie 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 Birth-right , 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 followes in 1 Chron. 5. before named . Now to Explicate this . The Regall power which comes by discent 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 Greekes do therefore expresse it in the abstract . In respect of Dignity , the Supreame Magistrate is called Glory , In respect of Soveraignty , he is called Lordship . The King is not only Glorious , but Glory ; Not only Powerfull , but Power . Let every soule be subject to the higher powers . Both are joyned in the Epistle to Jude , and in the 8. Verse , there is a wicked sort described , that despise dominion , and speake evill of Dignities . They despise Dominion that make no conscience to blaspheme the foot-steps of the Lords Anointed . These men dare do what Michael durst not doe , Verse 9. He durst not bring against the Devill a railing accusation , but these dare speake evill of Dignities . And what is their Censure ? Verse 13. To whom is reserved the blacknesse of darknesse for ever . We use to say , that those that have Gods Tokens upon them are past hopes of like . Here ye may plainly see Gods 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 Pompe and Glory annexed to the Scepter . For , it is Gods ordinance that there should be an extraordinary splendour 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 Progresse abroad , with dignity and state . Acts 25. 23. When King Agrippa and Bernice went to heare Paul , the Text saith , They removed with great Pompe . It was a thing beseemed the Regall power so to doe . 1 King. 10. 2. The Queen of Sheba came to Jerusalem to see Solomen with a great Traine : but she came to a farre greater Court then her owne . And this State in Courts is not Pride , but it is a thing allowed by Gods ordinance , as Christ saith , Those that weare soft rayment are in Kings Courts . And speaking of the Lillies 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 Allegoricall description of the Glory of Christ and his Church . I need not go to forraigne 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 daies , which was a full half yeare , and with the greatest Glory that could be , ver. 4. When he shewed the riches of his glorious Kingdome , and the honour of his excellent Majesty , &c. So then , this is the first part of Majesty , namely , outward Splendour , which is lawfull and requisite to maintaine the dignity of a Prince . And as the Prince ought to have this in his owne Person , and his Attendants , so all Dignity and Glory rests in him as in the Fountaine , 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 Sunne , another of the Moone , and one Starre excelleth another in Glory . In the Common-wealth , there are some Knights , some Lords , some Earles , &c. but all these differences come from one Sun , one Head , the Prince . There is no light in the Moone but what is derived from the Sunne , even here is borrowed , the Starres light is borrowed also , and when the Sonne appeares , they cease to shine . The Starres at this time shine as much as at Midnight , but that the Light of the Sunne doth darken them . Even so in the presence of Majesty , those other Excellent Dignities doe 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 poore 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 Soule 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 Governours , as unto them that are sent by God , for the punishment of evill doers , &c. and he adds , that by so doing , the Ignorance of foolish men may be put to silence . If any Professour of Religion doe Rebell against the King , this is a scandall 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 professe Religion doe Rebell ( as I said before ) it is the fault of the Professour , and not of the Profession ; for the Church of England doth teach the Contrary . But when men shall not onely practice , but teach Rebellion , ( for by their fruits ye shal 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 any more ? We all sweare that the King is the onely Supreame Governour in his Dominions . A man would think , that that word onely might be spared , since nothing can be above a Supream , but it is put there by way of Eminency . There can be no Dominion in the World , unlesse there be an Eminency of power in some one or other . If a man be wronged in any Court , he may lawfully appeale 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 onely have the Supreme power , for if any be joyned with him , then it is no Monarchy . If the Power be in a certaine 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 marveilous 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 any thing ) to call him to accompt ; but Antony refused so to doe , 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 Regall power ? nothing lesse , because there were Ephori in that State , A certaine 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 onely Democraticall Government I know of . They have their Magistrates that governe the people . And yet though there be many Magistrates that governe in those Cantons , this is no Aristocracy , for at the Magistrates in Switzerland are accomptable 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 indure sound Doctrine . But the King we see must be acknowledged to be Supreame , and no Superior to the King . Farre be it from me ( being in Gods place ) to flatter any man , I thanke God I fear no flesh , but do deliver the truth . Having now spoken of the two branches of Majesty , Dignity , and Power . We shall speake of a Birth-right 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 Soveraigne Lord . Birth-dayes 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 workes 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 Majestie . The Jewes had a custome that in the 49. year of any mans life , he should be at liberty , what ever his sufferings were before . It must be the desire and prayer of every loyall heart , that the King may have a Jubile indeed . This is that which Loyalty bids us doe . I will not stand too much upon this particular . But this I will say , O that we knew our happinesse ; 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 Wisdome , and Prudence . And truely as God gives us this blessing , so he expects we should acknowledge it thankefully . 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 both riverted in him sound judgement , and ability to governe . The Lord threatned Jerusalem , in Esay 3. 4. I will give Children to be their Princes , and Babes shall rule over them . Those that would have their owne wils , could ( I warrant you ) be content that the youngest should Raigne . To have a base man exalted , is one of the things that the Earth cannot bear . But some body must have the Government , it doth not belong to all . You see here is by Birth , one that hath a right unto it . When Jehosaphat distributed his Estate , 2 Chron , 21. he gave gifts to his other sons , but the Kingdome unto Jehoram , because he was his First-borne . A Kingdome is not a thing dividable . So the King of Edom , 2 King. 3. 27. though he tooke and offered his Eldest Sonne ( 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 Sonne , even my First-borne . Here is our priviledge , though God hath many Sonnes , 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 . Every one that is a Member of Christ hath the Priviledge of a First-borne . They are all Heires . 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 Kingdome is not of this World . They that preach , The Saints shall reign upon the Earth , did not learne it from God , For our Kingdome is not of this world . There is not that Excellency to be found in any of the Sonnes of men , as is to be found in one poore 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 worshipfull persons . In whose eyes a vile person is contemned , but honours them that feare the Lord . When he sees Gods Image in any soule , he honours him ; and if he be a wicked man , a Child of the Devill , he is a vile person in his eyes . A Sinner ( though otherwise never so Noble ) is a very vile person , Psal , 16. My goodnesse , 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 sonnes 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 Christs Children , more then they know Christ himself . I have often thought , that when His Majesty was in France , where He was not knowne , a Neglect put upon Him there , would not have been in any proportion so bad , as the like must needs be amongst His owne Subjects . And so it is with us . We are Spirituall Kings , a Royall Priesthood : If the world did know us to be such , they would deale with us otherwise then they doe , but our Life is hid with Christ in God , and one day it shall appeare , and then shall the Righteous shine in the Kingdome 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 Solomons 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 owne people , the Militia of Heaven ? But I perceive the time is past , therefore will end here . The End .