indented with his obedience HE knoweth that Epitome's have been the bane of Arts and Sciences and injurious to the Professors thereof usefull rather for the memories of those who have learned then for the understandings of those who are to learne necessitating the Compilers to make use of words of the largest capacity which not coming within the reach of presumers Qui continuò se putant in Helicona pervenisse they embrace the empty cloud of their owne easie and hasty misprisions in stead of truth's substance and the Encyclopaedeia which full of fancy they arrogate to have attained Others whose modesty is more fit for learning are thrust upon despaire while they are not willing to think they know more then they doe and are intelligent of what they do not know And a third sort despise for ever what they comprehend not at the first Yet the Author depriv'd of the meanes of his subsistency and therefore of the encouraging accommodations of books and friends having as he could passed through the difficulties of the labour and at last not finding the like aid which was afforded to the Hebrew women in bondage by their Aegyptian Midwives is notwithstanding contented in zeale to God and his native countrey to adventure the breviary of the first part of his works concerning the grand external cause ofs Dominion to wit the Efficient hoping for better times for the bringing forth of that which he intended for the general benefit But confesseth that it cannot be thus done for the good of many in this greatest of Gods controversies with earth it being concerning his Soveraignty over the earth which being set upon the right basis the rock of Gods Word will stand against the oppositions of all encroaching intrenchments built upon the sard of humane machinations and requireth for the salvation of all that Christ hath bought compasse as well as strength But in all brothâ—â—ly concertations there must be a set rule of decisions In his Preface to the Reader he supposed as a principle between him and those with whom he would dispute That a man may be assured by an infallibly divine faith that the received Scriptures are the dictates of Gods Spirit this he attempted not to prove afresh it being already done in our Church even unto astonishment and in ever living cedar written in the Book of Jasher wherein the great Author though dead yet speaketh The Conclusions which he proved and which there as here he desired to have admitted were First that the Canonical Scriptures of the Old and New Testament acknowledged by the Church of England as dictated by the Spirit of God are to be held the Magisterial rule of all controversies and doubts in points of Religion for so long as the world shall endure containing all things necessary to salvation so as all those who with humility and sobriety will make use of the meanes therein expressed may attaine unto sufficient direction for the same through the Vrim and thunnus covenanted in them to be left unto Gods Church for ever And that other revelations are not now to be expected and different revelations to be abhorred Secondly that every good translation is according to the Word of God but no translation is the Word of God Thirdly that the Spirit of God hath not throughout the Book of God one word or tittle which hath not its own proper and beneficial weight neither is there in any particle thereof any thing savoring of humane frailty either in deficiency or superfluity for the just expression of the matter therein proposed Fourthly that the great Creator of Names hath not himself given a name to any thing but so that his name is a complete character of the nature of the thing it selfe which humane ability joyned with modesty and industry may in a competent measure discerne There be who with great probability affirme thus much of the names which Adam gave the beasts in Paradise Fifthly that where the Spirit of God makes use of a word of different significations they were all intended by God and are applicable to man as usefull for some conditions and times Sixthly that no place of Scripture being of private interpretation the obscure Texts are according to the analogy of faith to be expounded by those which are cleare and those which seem to goe alone by those which are more And that according to that of Psal 119. 130. it is Pethach Devarecha apertio verâ—orum tuorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening anatomising and looking into the entrals and vital principles of his mysterious words which give light and learning unto otherwise ignorant or simple mankind These things he justified from several plates of Scripture and all of them from that particular Text of Deut. 29. 29. Secret things belong unto the Lord our God and revealed things to us and our children for ever that we might doe all the words of this Law Which will be evident unto every man who shall look understandingly and seriously into the words in the original of that Text. To these were added the ensuing Cautions First that unto him who in points of difference adventures alone to expound Scripture no caution no modesty can be too much one side or the other of us having run upon the rock of perdition in the Exposition of Rom. 13. and 1 Pet. 2. 13. Secondly that in matters of moment such are the controversies which have drawn so much bloud amongst us great heed is to be taken how we depart from the interpretations recorded by the ancient Fathers and received by the whole Catholique Church That thus to doe is an argument of an evil cause or of an evil man in as much as they who were the Schollers of the inspired Apostles who were careful dispensers of all saving truths or the schollers of them who were so cannot but be surer masters of the Apostles meanings then we of the last age And they cannot but with serious men disgrace themselves what ever they may fasten upon weak and wilful capacities who deny the uniforme practice of all ages to be the best Expositor of what was decreed at first Thirdly that the Plea used by many but most of all by those who least reverence the Fathers that a dwarf set upon the shoulders of a gyant sees further then the gyant himself may be dangerously fallacious it holds not if the dwarf be pur-blind and cannot see what is afar off if his sight cannot reach to the gyant whom he tramples on if of his own or other mens prejudicial choosing he weares false spectacles which make that look blew which is white If he have an evil heart which will not give him leave to see what he does and report what be sees he cannot be a just witnesse Concerning the judgment of the one Catholique Church to wit which hath been in all ages and places and which none can contemn but to the infamy of the age and nation which doth or suffereth it what honourable
Misprision of divers in these dayes upon that of Saint Peter 1. 2. 13. Submit your selves unto every Ordinance of man and that according to the Originall for Adjectives in inos doe not Connotate Efficiency in the Subject but its Passivity that it is not meant of any Ordinance created by man but established in or amongst men to wit in this particular by the Constitution of GOD And this is the constant Doctrine of the Scriptures answerable to that of Saint Paul Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power but it proceedeth from GOD who is not the People and all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power is set in Order by GOD and no other 35. Saint Peters words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subordinate unto every Constitution amongst men for or according to the Lord for so the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case signifies in the Scripture to wit the Lords orderly Disposition of Superiour and Inferiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be to the King as to the Supreme to wit in this Substitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or unto those by whom his mind is declared as unto men that have his viz. the Kings Commission Which cannot be understood of their immediate Mission from GOD for then the GOD of Order must be the Author of Confusion necessarily attending many Supremes ad idem for the same Act for whosoever is sent by the most High is quoad hoc Supreme in relation to that Commission where with he is sent The Conjecturals of the Opposers of this manifest truth are inferiour to a serious Answer and neither the present times normy Genius are for the Disport which such Leaps would make from out of every Book that is written 36. Concerning those many places in the Evangelists wherein the Kingdome of Heaven or the Kingdome of GOD are mentioned it appears in part but shall be made clear hereafter that as sometimes they are to be understood of that his Kingdome which is in the highest Heavens so most frequently are they to be construed of the Dominion in private men which the Repaired Image of GOD seated in the reasonable Appetite enlightned by the Sacerdotal Vrim and Thumâ—in of GODS infused Likenesse exerciseth over the seventeen Provinces of the unruly Lusts and Passions the Aborigenes and native Inhabiters in every particular man Notwithstanding which Kingship and Priesthood they are and remaine but private men with Relation to the publike Regality and Sacerdotality whereon Christs publike Soveraignties are enthroned in externall Power and Glory As it was amongst the former Israel Exod. 19. 6. You shall be unto me a Kingdom of Priests an holy Nation and yet they had over them Kings and Priests unto whom they were to be obedient or dye for it 37. So those whom Saint Peter had honoured in the forecited Chapter Ver. 9. with the Appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Royall Priesthood as Saint John had called them Kings and Priests unto GOD Rev. 1. 6. he enjoyneth from the Preceptive example of him who is the onely King of kings to vaile their Honour unto those who are that over all other men which they are or should be over their rebellious Passions So Saint Paul to Bishop Titus 3. 1. as also concerning those entrusted with the Priesthood of the Gospel Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your soules as they who must give an account for you So that the Kingship and Priesthood of private Christians is so far from exempting them from their Bonds unto the Publike that they impose a greater Obligation upon them to be Obedient for Conscience sake which Beam was undiscerned till Christianity unclouded it So that no such injury can be done unto it as to make it a Stale for Disobedience which as will appear is the greatest breach of true Christian Liberty and the strongest Gives and Fetters for the wicked ones Tyranny who as most Rebels pretends for the King that may un-king him with applause or for Liberty that he may be sole King and exclude Christ But I will herein forbeare to Charge till I come to Prove 38. And for those places which concerne the Liberty which Christ hath purchased for us they cannot be understood of wild Freedome to do what evill we please nor of phreneticall Immunity from the Law of Reason Nature and Morality For the Law of the Gospel hath in the particulars thereof as appears by our Saviours Sermon in the Mount and elsewhere laid severer Bonds upon us then those which are expressed in the former Covenant for the Nonage of the Children thereof but they are to be understood as of universall Freedome yet conditionall viz. upon performance of the Articles of the Covenant of Grace from the Sentence of Adam so from the painfull and chargeable Services of the first Testament and of the Impediments which lie in the way of the sons of Obedience in order to Heaven which ought to be the Earth's patterne for the accomplishing of the will of both that after our probation of Subjection here we may be Monarchs hereafter There Free as himselfe and his blessed Angels are all Power of Rebellion being taken away which is the greatest Freedom which now we want 39. Free according to Saint Bernards three-sold Freedom 1. At Liberty from the Liberty of Sin which is the Liberty of liberties 2. From Misery where every one shall have all yet none shall want what another hath where none shall envy anothers Greatnesse but the greatnesse of any ones Glory shall encrease the greatnesse of every one 3. From Coaction where though Gods will shall be our Law yet it shall be as to himself who is most Free though he be our King yet it shall be our greatest Honour to serve for his Honour And therefore it should be so here to promote the Glory of his Representer on earth and not to lessen his Prerogative for feare of him who can discerne whether it be Himselfe or his Deputy that is diminished And hence also appears the Excellency of Monarchy in that it alone is to continue in that which is our true Countrey But I proceed CHAP. III. The Contents A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. Expounded and the Exposition justified by parallel Texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick 1. BEfore I proceed in the Sacred Story the generall Importunity of the times cals for a short Digression for the Justification of GOD when he shall set up in that Place and Power which is his Christs a Tyrannous violator of his People and Religion who loves both better then we deserve but will not have us to teach him Whereas the People should be taught that if
they must end as indeed they did begin with the world Yet since a multitude of men led on by those who with most applause subtily strike at Moses through Aarons sides who are in themselves more equall to the Regal Power doe not at all take into their thoughts the poor despised Priesthood or if they doe they thinke it rotten together with Aarons in the same grave Let me have leave onely to lay downe few Grounds for that whose fuller proofe belongs unto another place 24. That the Platforme of that Government which should be in the Church on Earth is set us in the Church in Heaven and the onely Exemplification thereof in the Book of GOD is the formal Rule which all Ages must apply themselves unto of which the Legal Institutes were the transitory Shadow the Evangelical the more substantial Image the Celestial the eternal Verity as Heb. 10. 1. Of which hereafter 25. That the Priesthood of Aaron is not Dead but Changed as these our bodies and the Corn to multiply the same Grain since it was honoured with the Name of Elohim and Vnction and withall with the Promise of Perpetuity in sundry places of Scriptures Particularly these two last conjoyned together Num. 18. 8. And againe the Lord spake unto Aaron Behold I have given thee the keeping of my Offerings of all the Hallowed things of the Children of Israel I have given them unto thee for the Anointings sake and to thy Sons by an everlasting Ordinance Since also Priesthood was a Twin of the same womb with Regality Born with the World it self and went along with the First-born in all Successions untill GOD thought sit to separate them by selecting a peculiar Tribe in stead of the First-born Num. 3. 45. before which time it is apparent unto all that is Understanding that they were united as in the Person of Melchisedec 26. In whose Priesthood briefly and onely was the Precellency of the Christian Deputy of Christ therein but pointed at in its perpetuall Patrimony to wit Tythes in his Benediction of him who was the Father of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi In the Antiquity of our grand Sacrament preceding Levi's birth 14. 18. He brought forth Bread and Wine for for Vau is causal there as necessarily elswhere in Scripture he was a Priest of Ghnelion the most High God Gen. 30-27 who is called by that Name with relation to those in Subordination under him 27. The Preceptive Exemplification of personall Order for the Church of God on Earth derived from the Constitution of his Church in Heaven is no where described but in the three Orders of Aarons Priesthood according to these did our Saviour and his Apostles most exactly Form the Christian Triplicity of Bishop Priest and Deacon under the Gospel which coming from the Law and being ratified in the Gospel as shall be fully manifested is an evident Argument of its for ever Inalterability And especially since it was done without further precept it is easily visible that there needed none it being a point of most high concernment For at the Churches Foundation the Materials being provided nothing could be so necessary as the choyce of Builders and the Application of them to their severall Taskes the Master Builder being the eternall God one and the same for ever whose Ends were the same when he built the private Synagogue which now are for the Catholick Church whose Wisdom is no elder now then it was at that time whose Workmanship in this particular of these three Orders hath stood till this Age throughout all Christendome without either Renovation or Innovation Nor did the Primitive Church arriving at a flourishing Subsistency designe a new Order when answerable to Aaron who Typified Christ before he came they decreed semblably to represent him being come by Archbishops or Patriarchs which was onely to keep in Order what the Apostles had ordered Whereupon my fifth Quaere is How without the danger of Korah's Punishment the People or Inferior Magistrates or Ministers may assume unto themselves or Violate the Power of the Name of Elohm given away from them to the Ordinary Supreme Gods immediate Deputy overy them in relative Opposition to them I confesse that the Power which Moses had with relation to Pharaoh was indeed Extraordinary and that in respect of the Power it self for that God had given the Name of Elohim and by consequence the Ordinary Supreme Power thereof unto Pharaoh I confesse secondly that the Power of Dominion which Moses had over Aaron and all the rest of Jesurun his Subjects was extraordinarily given for he had it not by the Ordinary Title of Primogeniture but by the Donation of Him who only hath Power to transfer those Powers which are his and to create Titles But so far as concerns our Question in consideration of the Power it self it was ordinary Which I thus prove That Power which Moses by the virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Was in regard of the Power it selfe Ordinary and not Extraordinary But the Power of not to be Invaded or Resisted Jurisdiction and all other the Rights of Majesty now in Question amongst us Moses by virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Therefore the Power of not to be Invaded or Resisted Jurisdiction with all other the Rights of Majesty now in Question amongst us which Moses had c. was in regard of the Power it selfe Ordinary and not Extraordinary Secondly from the Inferiority of the High Priests Power and Title That Power and Title which the High Priest the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but never had it with relation to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title to wit of Angel in relative Opposition to him No man or men in relation to such a One may presume to challenge But the Power and Title of Elohim the High Priest viz. Aaron the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but had not with reference to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title in relative Opposition to him Therefore the Power and Title of Elohim in relation to the Prince no man or men may presume to challenge Thirdly concerning the dangerous hainousnesse of deserting our
that cometh after the King Certainly it is more desperate to doe it after God to dare to bound him that holdeth the place of God further then his God hath bounded him So likewise are their directions concerning the Election of Him which the People of Israel well remembred and therefore they went not about to make a King themselves but came unto the Lords Prophet with a Give thou us a King to Judge us like all the Nations about us 1 Sam. 8. 5 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy to write it out and to meditate in it all the dayes of his life Verse 18. 13. Which gives me the boldnesse to conjecture that if that which was delivered 1 Sam. ◠11. c. was not it or the briefe of it as might with great probability be asserted out of the words This particular Book of Deuteronomy was that which was mentioned 1 Sam. 10. 25. which Samuel wrote out and happily finding the King respectlesse of it laid it up ad facies Domini before the Faces of Jehovah to wit in the Sanctuary But if it were of that purport which a man of this last Olympiad pretends who never saw it sayes it is lost and yet can tell what was in it probability would difficultly admit that God should suffer it to perish unlesse he meant the perishing of the Peoples Liberty with it At least wise we cannot imagine but that recourse would have been had to it or mention made of it upon differences between the Prince and the Subject and particularly in Rehoboams case with the ten Tribes for in all that time between Samuel and Rehoboam the Sanctuary had not been violated But without all doubt the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shal be that when he shal sit upon the Throne of his Kingdom he shal write this Deuteronomy into a Book c. Chap. 17. 18. the King was required to Transcribe and Study was no other then this for the words are Mishne Hatorah azzoth which the Septuagint renders he shall write this Deuteronomy into a Book And without all question this was it which Joshua read in the eares of all the People Josh 8. 32. for it is expresly so by Name set down in that Text. 14. From whence it is abundantly evident where the sin of the Israelites lay in asking of a King The Kings Power is set downe from Gods owne mouth 1 Sam. 8. 9. c. Hearkén unto the voyce of this Prophet howbeit shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Mishpat Ha-melech The manner of the King say you Mishpat comes from Shaphat which signifies to Decree or Pronounce a righteous Law or Sentence and is in its Latitude the universall Law of Just Reason for the regulating of all men and their actions Of this onely God is the Adequate Law-giver as Deut. 1. 17. and the onely high Dispenser of and with it which whosoever have to doe with it is and remains Gods and not mans for ever And thus it is applyed in multitudes of places in holy Scripture so Psal 50. 6. Elohim Shophet His Elohim is Judge himself or alone And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world doe Mishpat And certainly if there were a word of greater Exactnesse for the Expressing of true Justice by Divine or Humane Wisdome to be found out Gods Title to the Judicature of the World would deserve it And Mishpatav his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World Psal 105. 7. 15. Here then it comes out of Gods own mouth Shew them my just and eternall Decree concerning the Power of the King Some as if it were here onely set down for fashion sake will have it to import onely Manner but where-ever in Scripture it signifies Manner or Custome it ever signifies at the least such good Manners or Customes as have passed into the Nature of Laws it is stil according to its own nature Actus rationalis ritè judicantis and in such indifferent cases as Custome hath Power to determine about wherein pettish singularity is sinfull Thus 2 King 1. 7. the Prophets using to weare rough or hairy Garments Custome transferred it into the condition of a Law and by this their Garb their Profession was Externally and Reverentially differenced from other mens which was the Reason why Ahaziah in that Text enquired of his Messengers concerning the Garb which he calls Mishpat of the Man they met with and upon their Answer to that his Question he knew that it was Elijah And in this signification also this hath beene the Garb of the Supreme Power ever since the World began The word as used in divers places importeth divers particulars but all flowing from Legal and Rational Power He that desireth the truth let him with me take them all into his consideration and the Result will be the Truth and the whole Truth 16. Sometimes the thing that it directly pointeth at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place as the Septuagint whose Translation Christ and his Apostles honoured by their most frequent use thereof here render it Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification or Absolution given by the Law or by Him whose Word is Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse the Requisite of this Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Composure according to Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advised Prudence of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Operation of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Execution of Law or Punishment issuing there-from Which neglecting all the rest divers snatch at in this place as if there were nothing else in it but the Execution of Gods Curse upon the People for thus desiring a King I deny not but that God did looke into and intend with other the Importances of this word this particular Judgement but according to the rule of his owne Wisdome he tooke in all the rest also 17. That which here in the place is aimed at with the most Authoritative Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancient Latines rendered by Jus which in English importeth Just Right And Just Right he and no man else must needs have who is assumed by the righteous Lord into Communication and Communion of that Power which is Gods and not any mans or all mens 18. In a Secundary way also it designeth Manner or Custome but it was not Manner or Custome which made this a Law but it was Law that made it a Custome It was a Custome as old as the world Sic fuit ab initio Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning witnesse all Humane and Divine Records thereof All Nations having so much of the Ancient Religion in them as to embrace this Mishpat So in the 20. Verse We will be like all other
it CHAP. X. The Contents Kings are Gods chiefe Debters for the sinnes of the People not the High Court or High-priest The King to command others what he may not execute himselfe Kings the Protectors of Religion and Religion of them The celebrated Precedents of good Jewish Kings the best Commentary upon the Precepts of God for Kingship This was accounted Argument enough while we had to doe but with the Faction of Rome Reverence to the incomparable Works of Bishop Andrewes restraines the needlesse pressing of this invincible Argument His irrefragable Exemplification of Jehoshaphat's severalizing the matters of Ecclesiasticall and Politicall Cognizance And his constitution of the High Priest his chiefe Commissioner in Ecclesiasticals 1. THat which needeth not to be shall be short it being sufficiently proved that the Power of the King is the Irresistible Supreme earthly Power of GOD. Which Power Religion is so farre from lessening that it addes both Honour and strength thereunto and is the strongest of Obligagations to re-enforce that which the iniquity of the times makes it to impeach 2. Now for as much as throughout the Sacred Story GOD ever reckons unto the Kings the sinnes of the Times and never unto the Sanbedrin the highest of all Courts established as hath been shewed from the first beginning of any such with Power derived from the Prince and that meerly for the ease of the Princes burden no nor yet unto the High-priest the visible Head of a distinct Subordinate Power answerable unto the Maternal without which helper meet for him the Christian King cannot be well alone and whose Office is to traine up the Children begotten in Politicall Nature in his Image by Religious nurture for the making them morigerously conformable unto their Fathers Likenesse whom the Husband is to command though not to repudiate to enjoyne that she doe that which he is enjoyned not to doe himselfe witnesse the Exauctorating of King Saul by GOD and the Leprosie of Vzziah 2 Chron. 26. 21. 3. Neither of these to wit the High Court or High-Priest were ever blamed by God for their Non-resistance or not stirring up the People to make Resistance nor yet the People for sitting still and suffering the King uncontrollably to run his wicked race into Superstition and Idolatry so far forth that the change of the Kings mind was still the cause of the change of the Peoples Religion and the Peoples sinne herein throughout the whole Sacred Story was ever laid upon the King Which is an invincible Demonstration from the Effect that the King was the onely He entrusted by God with his Earthly Power for the restraining of such wickednesses and for the Protector of Religion the greatest and justest Adversary of those as well as of Resistance against the onely Supreme Ordinary Power by God set up to pull downe them and to set up and protect Religion 4. This Argument in the hands of our Worthies was ever accounted impregnable while we had to doe but with the opposing Roman Party in the more colourable Non-Supremacy of the King in Ecclesiasticalls The other part to wit in Temporals being never denyed by men accounted serious till now But this being proved will also carry the other along with it for feare of failing both are already done by the Precepts of God And that the Covenant of God between Him and Christian Princes was one and the same in and with the Contract plighted with the former People and the Kings thereof So that the Presidents of good Kings recorded in the Booke of God are for us for whom certainly they were written Declarations given us from God of what was meant in his compact between him and Kings amongst us 5. And certainly I shall never meet with any who will affirme and appear in it when he hath so done that we challenge more for Christian Kings who had the better part of the Charter then what in matter of Fact was apparently exercised either in Individuo or in Specie by the commended Kings of that Nation which is so discernable by all men that I will spare my Proofs till I see some need of them 6. Especially since in the maine concludent Part the worke is already done so that herein there is no need of any thing to be further added by one now asleep in the Lord and in the land of the Living not alive amongst the Dead to behold with heart-beheading sorrowes the shame and deaths of the present age The most Reverend and Incomparably Learned and Prudent Head which the latter times have brought forth that hath gone to peace Integro Funere the late Bishop of Winchester in his Tortura Torti A Booke as most worthy of the Publike view so no lesse with Scholler-like insight might it finde admittance made ready for it in our English Tongue 7. But I desire not to urge other mens Arguments and dare not out of Reverence which also will restraine mine hands in the next Chapter doe injury unto his by my weaknesse I shall only produce an observation of his 2 Chron. 19. upon which Kings ought to looke as upon a direction sent from GOD to them alone and all others to let it alone in their hands It is the pious Act of Jehoshaphat Ver. 5. constituting Judges who though amongst men were not to judge for man but for Jehovah those Judgements being the Lords and not the Peoples So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion Between bloud and bloud as Deut. 17. 8. between Law and Commandement Statutes and Judgements And in Ver. 11. his distinguishing of their charges and sâ—tting Amariah the High-priest over all in all matters concerning the Lord and Zebadiah the Ruler of the House of Judah for all the Kings matters There being in Ecclesiasticals some things wherein all mankind besides have not so much to doe as the King alone and others wherein the King hath nothing at all to doe but onely to see them done as shall be justified in the second Book when I come to speake of the sin of Jeroboam in the handling the Power of Gods Likenesse CHAP. XI The Contents No new Light after the New Testament What was both before and under the Law dyed not with the Law but was confirmed by the Gospell Evangelicall Rules and Examples in this particular followed by Primitive Doctrine and Practice abundantly justified by others The Divine Power of Kings Saint John 10. 34. not sequestrable away by distinction from their Persons but to the prejudice of the Deity of Christ The Text of Psalme 82. 6. I my selfe have said You your selves are Gods and all of you the sons of Gnelion further cleered Our Saviours owne Argument from that Text. Further manifestations amply performed elsewhere not needed here Christs owne Assertion that Tributes and Customes were payed unto God in Caesar Neither Livelihood nor Life it selfe can countenance Self-preservation by Resistance of lawfull Princes in