herein and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of several of their Princes who in aftertimes proved to be all the GODS they knew of 19. But now alas the World is run upon the other Extreme so far from making of false GODS that they will despoile the true GOD. Those whom he appointed to be Ruled wil Rule The People whom GOD made to be the Material Object of Dominion Passive make themselves Active to be Efficients of that which GOD made before hand to make them Subject unto Efficients said I Alas Destroyers of that which GOD intended for their Preservation Their Preservation which being an Act no lesse Divine then that of their Creation they are no more able to performe to themselves then they were when they were nothing to Create themselves and may as well endeavour to appoint them new GODS as to appoint GOD new Deputies who onely hath Power to appoint those who shall Execute his Power and onely hath Title to give them Lawes for the Execution of that Power which is onely His and whose care is not the Least for that which is on Earth the Greatest 20. These his Lawes his own Reports most justly and truly will Expound The first of my Particulars shall be the Case of Moses and Aaron the first that appeared with GODS Authorities by his Commission diverted from the First-born CHAP. V. The Contents A Recapitulation of what had been formerly proved Kingship while we are on Earth Superior to Priesthood Exod. 4. 16. Expounded The Name of Elohim communicated hath relation to Inferiors Angel to Superiors The High Priest honoured with the Appellation of Elohim Exod. 22. 28. Expounded by Act. 23. 5. The acknowledgement of Constantine thereupon And the judgment of St Cyprian All Kings indifferently dignified with the Name of Elohim Inferior Magistrates receive both Title and Power from their Kings Unction an evidence of Divine Power Christ himself not Anointed but in the Persons of his Predecessors and Successors Korah's Rebellion and Doom How far it did go and doth reach Aarons Priesthood not Dead but Changed 1. FRom what is before set down appears that all Power is Gods especially the Power of Dominion it being his Prerogative Royal in which all Powers of the same Alloy Originally are and from which all that are Legal are by his Grant upon Record dispensed That no Titles thereunto can be sufficient without Gods particular Donation which way that is already passed by that God who is not double-tongued I have proved Also by the largenesse of his Patent whose very immediate Power the King hath That that must be Divine which is by man unquestionable which cannot be made unjust though unjustly used unto which man must submit though it be unjustly used That in the Beginning both the High Powers Regal and Sacerdotal descended not by Virtue or Election but by Right of Primogeniture which Descent the Spirit of GOD cals Mishpat or the General and Just Law The meane of Conveighance to be further manifested hereafter I pointed at to wit the Likenesse of Elohim and his Image and the different Proportions of their Communication Also the signification of the words Shuk and Mashal in which by the Law of God as the Apostle calls it attested in the unalterable Gospel both the said Powers were decyphered and mine Interpretation asserted That in the Epitome both of the Church and Kingdome to wit Family other Forms of Government are intolerable much more in that wherein the Glory of Gods Image is more highly concerned That both the Powers abovesaid are Gods and not Mans by the Impression which they make upon the Soule which upon Earth hath neither Father nor Lord but descendeth immediately from the Breath of God to whose sole Regiment it appertaineth and can receive Lawes from none but Him 2. I proceed to this Name of Power to wit Elohim which also is untakable by any without Gods Donation without his operative word Amar Elohim hath said they are Elohim then forthwith so said so done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to whom he imparteth it are to be honoured as taken in into the communion of Elohim for the distribution of Gods Justice amongst other men who were virtually Created by God under this Name of Elohim 3. My first Record shall be as I said of Moses and Aaron When Reuben was abdicated from the Benefit and Privilege of this universal Law by God the absolute Father of Mankind who onely hath no Superior to Account unto for this Disherison inspiring to this end his Father Jacob and the Dividing and Scattering of Simeon and Levi in Jacob and Israel was by the same unquestionable Justice decreed yet so that Levi for Causes not apparent was designed for both the Privileges for a while but to the Priesthood for ever God first resolves the Regal Power to Moses to shew that he will have that esteemed the greater by the said Firstnesse and afterwards the Sacerdotal to Aaron who was the elder Brother to signifie that indeed the Priesthood is of the Elder House but while we are here on Earth where that is not first which is Spiritual but that which is Natural where Dominion was not designed for GODS Likenesse but for his Image as shall be proved it is to be in subjection to the more proper Power in as much as it is Earth and not Heaven where as yet we enjoy an unfixed abode 3. Therefore Exod. 4. 16. Thou to wit Moses shalt be to him to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron Elohim or GOD. And in the beginning of the Verse He to wit Aaron shall be thine Angel unto the People which is expressed Exod 7. 1. See I have made thee Elohim or GOD unto Pharaoh and Aaron thy Brother shall be thine Angel or Prophet That the holy Angels are dignified with this Name of Elohim though not absolutely yet relatively is plain by the attestation of Saint Paul Heb. 1. 16. And let all the Angels of GOD worship him Which words have relation to that of Psal 97. 7. Worship him Col-Elohim all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called by this Name of Elohim or GODS which as concerning the Rational Angels is as much as to say Performe your Reasonable Service to him who is the Original Elohim you Spirits who are under him adopted into that Name of Power as Administrators of his Power and Justice over those above whom you are by him designed 4. Yet so that whosoever is so named or compared to an Angel with reference to those who have GODS Power above them is notwithstanding Elohim to all those whom GOD hath constituted under him As the woman though Created after the Image of GOD also in respect of and comparatively to her Husband hath not the honour of being the Image of Elohim but must be in subjection as unto him Ephes 5. 22. and is likened to the Angels in that she exerciseth Authority onely by her Husbands Commission as 1 Cor.
Regal and Sacerdotal Power but also of all other things whatsoever even unto Sheep and Oxen and other the Beasts of the field And under the same word of that of Gen. 1. 26. is set forth the Inheritance of his Dominion till after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun and Moon shall faile Psal 72. 8. to wit Vejerde He shall have Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the one sea to the other and from the Floud unto the Worlds end Thus Psal 110. 2. He shall send the rod of thy Power out of Sion the place of GODS and the Kings palaces Royal Rede be-kerev Dominare in interiori Have thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominion in the Privy Councel of thine Enemies to wit of those who will not not submit unto the Order of thy just Power but will disorderly erect other forms or not acknowledge Thee in Thine 5. In the third place is set down the third of his Titles and the Justification of his Fathers impartiality in these words By whom he made the worlds thus John 1. 1. In the beginning was the Word and the Word was with GOD and that Word was GOD yea the very self same Word it is which was heretofore Humbled in his Incarnation and Magnified in his Ascension which was in the Beginning with GOD all things were made by it and without it was made nothing that was made Of all Titles to all things he must needs have the Best who made them all and it is Worlds in the Plural number not World this Inferiour or Earthly as well as that Superiour and Heavenly 6. Next is expressed the particular Causa causata or Immediate cause of Priestly Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who being the bright easterly Beams of GODS glorious Perfection c. to wit that which is indeed the Likenesse of Elohim implyed in the word Demuch Gen. 1. 26. according to which all sanctified men are which Likenesse was destroyed in the first Adam looking for New Light and revived by the second the perfection of whose Love was his Death consisting as hath been said and shall be proved in the Rayes of enlightned understanding and in the warmth or life thereof in Chaâ—itative accomplishment which is that expressed John 1. 4. In it to wit the Word was Life and the Life was the Light of men He being the Loving and Quickning Spirit and the true Light that lighteth every man into either of the Worlds for which cause the Object of Priest-hood being the enlivening of GODS Likenesse in man in order unto Spiritual Peace and Prudence the High Priest had engraven in his Breast-plate Vrim and Thummim which signifie Light and Perfection 7. Fifthly is set forth the particular Causa causata or Secundary Cause of his earthly Dominion in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse and substantial Form of his Personal Essence and this is GODS own Paraphrase of his first word Tselem in that of Gen. as shall in its own place be justified As also that this Image of GOD is the Fountain and Foundation of mans Dominion here consisting as hath been said in Private men in the Soveraignty of the reasonable appetite or will over the rude and unruly multitudes of Lusts and Passions and in theindue Subjection unto those who either in the Family or Kingdom are more publike Representations of Elohim according to their distinct degrees of Command but all under Christ of whom saith S. Augustine Omnes homines facti sunt ad imaginem Dei solus Christus est ipsa Imago All men whatsoever are according to the Image of GOD or made in his Image but onely Christ is the very Image of him And therefore onely he hath universal Dominion whereof they have different and proportionable shares who are employed by and under him for the exercise of his Dominion 8. The Object of earthly Government being the advancement of GODS Image in Mankind for the establishing of the Throne of Reason and Law in and amongst men according to the Rules prescribed by GOD and Nature the End of both the Likenesse and Image conjoyned being the universal Conforming of the Government of Earth unto the Pattern by GOD set and intended for it in Heaven that in Light and Integrity his now understood Name may be hallowed here as there That answerably unto each Kingdom of his in the Greater or Lesser World the exemplary Form of his most just Kingdom in Heaven may thence come in to the Assistance of the Sacerdotal part that here on Earth his Supreme and Regal will may be so done as it is by his Children and Subjects in Heaven Of which more fully in its own place Where will also appear that the now Despised Church is what ever the world thinks of it of the Elder House 9. His sixt Title is his Supporting all things by the Word of his Power it being an act no lesse Noble nor of lesse Might to sustaine the World then to Create it for other Pillars then the Word of his Power it hath not to underprop it Elohim it had for its Maker and requires no lesse then Elohim for its Preserver And therefore whom he takes in unto himself for the managing of earthly Dominion he invests with this most honourable stile of his Majesty to wit Elohim and that in the Plural number which is the reason of their writing of themselves We Vs in as much as GOD hath assumed them into a Subordinate Society with himself and so their Soveraign Commands go forth in a joynt Conjunction of Heavenly and Earthly Elohim And also more particularly Christ hath also taken them into the fellowship of that his Name of Christ Messiah or Anointed yea into a certain kind of Jesu-ship as countenancing them for Terrestrial Saviours and disavowing those for sons of Belial who say of a Saul whom he hath Anointed How shall this man save us Who despise him and bring him no Presents 1 Sam. 10. 27. Eccles 8. 3. As also he that beareth up all things by the Word of his Power hath by a Royal Pen set it down That where the Word of a King is there is Power which is the divine Power of Christ which he hath left for the preservation of the world and which for emergent Reasons he could not execute by himself unlesse the world were better but in his wisdome hath taken the most just order and constituted the fittest Deputies for the severall conditions of mankind for all times and hath not left them destitute of suffioient Divine Power for the production of his Ends whether of Mercy or Justice for the direct good of those who are Good and to make good those who make any care not to be Bad. 10. His seventh Title is of Purchase viz. of that which was sufficiently his own before and that dearly Bought over againe with the inestimable value of his own most precious bloud Having by himself purged our sins he
11. 7 8 9 10. So Aaron was the Head of a distinct Order and over his Clergy Invested with the Name and Power of Elohim yet when he spake against Moses unto whom he was Angel that is as Saint Peter calls Inferior Magistrates Sent of him from whom he received his Commission though Moses had done against the Law of GOD in marrying an Ethiopian yet was Aaron faine to confesse his sin for censuring of the Marriage of his Prince and to beseech the Sinner Moses his Intercession to stand between him and the wrath of GOD Numb 12. For Moses was entrusted with the whole house of Israel Aaron but with one Tribe Verse 7. Thus the native and proper Angels when they usurped upon him who was their Elohim became that which still they are Devils 5. That Aaron had particular Commission from GOD for the exercise of Elohims Temporary and Judiciary Power is evident by multitudes of plain Texts and that Aarons Posterity were for ever to enjoy it by Aarons Patent Concerning which how the for Ever thereof is to be understood to wit of the Typified though it faile in the Type shall be justified in its own Chap. 8. place And that the name of Elohim is also communicated to the Priest appears Exod. 22. 28. so construed Acts 23. 5. Elohim lo-tekallel Nasi lotaor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words in Exodus Thou shalt not revile the word signifieth Blaspheme and it is known at whom Blasphemy pointeth to wit those who are Elohim or GODS those who fit in the place of GOD Invested with Divine Power for the Administration of Judgement which is the Prerogative of GOD. In the next words Thou shalt not curse the word signifieth to Vilifie in Deed Word or Thought Nasi him that is exalted into the highest place above whom under GOD there is no other So the meaning is Reviling of a Judge at the least as well Ecclesiastical as Civil is Blaspheming of God in whose stead he sitteth and bare Incivility towards him who Commandeth in Chiefe is as bad at the least as appeares by the order of the words 6. To this in the place above-cited Saint Paul hath relation it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not Vilifie the chief Ruler of Acts 23. 5. thy People speaking it of the High Priest who in such cases was then the chief Judge of the Nation whence appears by the way that there appertaines a more honourable Portion of that Name to the Priest then unto many to whom also it is imparted though not so great as the Christian Solomon Constantine the Great once in humble modesty though afterwards understandingly he took more to himselfe did ascribe unto the Priestly Office 7. I Record it not that in my secret thoughts I would have it now passe into Example It is Registred by Saint Gregory the Great in an Epistle Greg. Mag. Lib. 2. Jud. 13. 6. 75. of his far from Papal pride to the Emperour Mauritius Constantine having received scandalous Accusations against some of his Bishops called all together and sent them to judge amongst themselves the Accused Ite inter vos causas vestras discutite quia dignum non est ut nos judicemus Deos c. Go and amongst your selves judge those things for it is not fitting that we should judge those whom GOD hath twice in the one 22. Chapter of Exodus called Elohim choosing for that time to depart from his own just Power rather then to hazard into Contempt their sacred Order 8. If this be indeed too much yet bring with you the worst of your thoughts against the late Prelates of this Church and with those thoughts consider of the Answer of Saint Paul now under our hands which Oh be it not the worse thought of I expresse by the Spirit of that holy Bishop and Martyr Saint Cyprian who for Opposing the Bishop of Rome was by him Excommunicated and so dyed for ought that to me appears When Saint Paul saith he might have bearded the High Priest and that most justly with his Injustice and Tyranny for cruelly putting to death the most Just One and might have taken the more liberty in that it was not so much his own as his Masters cause when he might have replyed that he was no High Priest yet for the manners due to the Spritelesse Trunk of his Priesthood Quando pâ—tuerit constanter exerere adversùs eos qui Dominum Crucifixissent qui jam Deum Christum Templum Sacerdotium perdidissent Et quamvis spoliâ—tis Sacerdotiotumbram tamen ipsam inanem Sacerdotalis nominis cogitans dixerit nesciebam Fratres c. Contra Pontificem nihil dixit sed Innocentiam suam purgans c. Ep. 96. ad Pupianum that was he returned not but Nesciebam Fratres I wist not Brethren that he was the High Priest for it is written Thou shalt not Blaspheme those who are Elohim nor Dedignifie him that is the Chief Prince of thy Nation which the High Priest was at that time So saith the same Father in the same Epistle our Saviour likewise himself when he was wronged by the High Priest who sate but in Moses his Chair was content with the bare Purgation of his own Innocency without Retribution of any Calumny Before this against his enemies who continually laid snares for his life and set traps in his way Mat. 23. 3. he chargeth all the People as well as his Disciples All things whatsoever leaving no excuse for disobedience they who sit in Moses Chair shall bid you observe observe and do them but do not after their works And Luke 17. 14. when he saw the Lepers that petitioned him for his help he said unto them Goe shew your selves unto the Priests and as they went they were cleansed Which certainly is not the Religion of these dayes 9. But to proceed That the King by the Spirit of GOD is honoured with the name of Elohim none can deny That he is not the Supreme on Earth who is endowed with this Title none can justifie That none on Earth hath it against him and that all on Earth that have any Temporal share thereof if they have any must have it from or under him shall be more fully proved Chap. 11. Par. 11. That this Stile is not given to the King by reason of required Sanctity in him which is the effect of GODS Likenesse not of his Image by which Dominion comes is evident by the Spirit of GOD his applying of it to Heathen Kings enemies to the Church of GOD as well as Moses who not as Moses but as King in Jesurun had this high Privilege 10. Moses was Israels Law-giver Numb 21. 18. So were all the Kings of Judah Gen. 49. 10. Moses in all Civil cases for the Priest was to judge between things Holy and Unholy Bloud and Bloud Deut. 17. 8. accordingly Zech. 3. 7. was the Ordinary Supreme and Judge of the Judges to reserve Cases