whatsoever is Power belongeth to Elohim 20. For the fourth if the English of holding his hands be as Matth. 26. 45. for Money to deliver him into the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word Marad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ver. 47. In English Lay-Elders which I conceive as a Prophetical Brand upon Ours was in that place so expressed nor doe I ever find this expression of Lay-Elders but I find there Christ in Persecution If it be before he be Convicted in Foro Proprio to take away not only the Power which He hath from Above witnesse that of General Pilate John 19. 11. but also the Right of Inheritance which as he is a Free-born man is his Birth-right if to Divest him of the Liberty of a Subject and to put him into a Condition below the more free Birds of the Aire and the noysome Foxes of the Earth not leaving him an House of his own to put his head in If to Crown him with Thorns and to put a Reed in his hand in stead of his Scepter or Staffe of Command and to Spit Blasphemies in his Face be the holding of the hands of a General or Pilot this is against the Lawes of God and man and the Antecedent is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 53. 21. For the fifth God who hath promised to doe Right to all that suffer Wrong hath by the Signal of his holy Oyle laid a peremptory Command upon all men not so much as harmfully to touch the Person of any whom he hath separated unto himselfe by Anointing Psal 105. 15. which some will understand of the Community of the Religious but it is evident by the Context that what was principally meant of Abraham took in no more then Isaak and Jacob into the Letter thereof who were all three Invested with Regal and Sacerdotal Power yea Prophetical and who hath declared That no man can lay hands upon the Lords Anointed and be guiltlesse 1 Sam. Vide Bishop Andrews Sermon on those words 26. 9. That no Religious man may without Remorse Violate the skirt of his Royal Garments 1 Sam. 24. 5. then not his Wardrobe not his Exchequer not his Divine Power given unto him as shall be proved under the Names of Elohim Melech Moshell Messiah Christ or Anointed Who hath commanded to obey a Nero who is his Deacon and a Nebuchadnezzar who serves him while he thinkes he is serving his own Proud Avaricious and Cruel Ends Isa 10. 7. Who hath promised unto Christians Isa 49. 23. that Christian Kings shall be their nursing Fathers and Queens their nursing Mothers Yea if the People will be his People Ezek. 45. 8. That his Princes shall no more Oppresse them which I am sure if God as certainly he hath hath any meaning in his words must be understood of Christian Kings and People as the whole Vision for eight Chapters cannot be justified of any other then the Christian Kingship Priesthood Religion and Temple 22. That the Cannon hath been turned against the People and the Vessell hath been split upon the Rock to the shipwrack even of Conscience it selfe is most apparent but the People most vainly intending to create their own Power were they who have done this while they presumed they were doing it against the Powers Established indeed by God himself But let it be seriously considered 1. Whether those things which were cryed out against as Invasions of the Peoples Liberties and Proprieties be any where prohibited unto the King in case of his necessity throughout the whole Law of God 2. Wherein hath the King been accused of any thing whereunto the Pride and Avarice of others have not necessitated him 3. What hath necessity enforced him to which causelesse wantonnesse in them hath not exceeded as far as Pelion heaped upon Ossa for the storming of Heaven doth a Wart 4. What have they exceeded him in which they doe not celebrate as most just in themselves Who have not proved themselves to have Gods Charten for any Power over him ◠whom we shall prove to have Gods Patent for more Power then he hath made use of over them 5. Whether there be in Scripture any Toleration for People who desire Heaven and fear Hell to Resist the worst of Kings 6. Whether there be any colour in Reason that God should not most heavily Vindicate the Violations of such a King whose Vertues are scarce inferiour to his Divine Authority 23. But there will come a time when the holy One of Israel shall at length Consult for the doubling of his Dear Dread Servants Honor as well as of his Blisse And when the Story of these dayes shall be impartially Recounted and Received when the onely harm his Chronicle shall doe must be to tell succeeding Princes how dangerous a thing it is in evill times to be too good when for the future our Annals shall justifie the Justice and vindicate the Providence and Goodnesse of the great King and Governor of Heaven and Earth if hereafter upon his Terrestrial Throne he shall place sharp Governors whose Acrimony shall cure those whom Sweetnesse though as an inordinate cause would have corrupted And such whose very Faults should make them Good whom Goodnesse would make Bad. CHAP. IIII. The Contents Both the Regal and Sacerdotal Powers were in the Beginning the Inheritance of the First-born The Colloquy between God and Cain Gen. 4. 7. Explained Also that of God with Evah Gen. 3. 16. by the Commentary of Saint Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Model and Nursery of Kingdome The seed of the Commandement for Kingdome and Priesthood sowen in the Family from the very Beginning of the World in the perpetual Law of Nature 1. COncerning the Goverment of the World before in his revealed Law God described and set the Copy of Just Monarchy I shall not need to say much briefly it is without Contradiction that in the Beginning of time both the Regal and Sacerdotal Powers were Conjunctively the Inheritance of the First-bonr as by the Colloquy between God and Cain may appear Gen. 4. 7. And here let it in the first place be observed and remembred that this Conference and the Preeminence therein afforded to Cain was after God had manifested his dislike of Cain's Offering and his acceptance of Hebels Sacrifice notwithstanding which in right of his Primogeniture he declares for him 2. First Vnto thee his desire shall be subject indeed the faculty of his reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite or Will the word is Teshukatho which so signifies the Root is Shuk from whence also comes Shok a Thigh under which Obedience Fealty and Allegiance used to be sworne As afterward Vpon or Before Gods Altar as his Throne or Seat was the Solemnity of Religious Oathes Vowes and Leagues as under the Thigh of the Universal King Performed and Ratified of which hereafter if God permit when I come to speak of the
Alteraion of what was in the Beginning and therefore without his own Interposition must continue unto the End Wherein is Declared First that the Petition of his People Israel for a King was not sinfull in its Nature but Circumstance in as much as the Prayer of the Petition was by GODS Providence predetermined and the Rules thereof described Deut. 17. 54. When thou art come into the Land which the Lord thy God hath given thee and wilt that is thou mayest if thou wilt set a King over thee like all the Nations that are about thee Which is though thou be my peculiar People yet in this particular I having thus Constituted from the Beginning and Bowed all the Nations of the World to Submit unto this Law of Nature and Reason derived from Above there shall be no difference between them and thee onely thou who hast reason to know whose the Power of Dominion is better then they Shalt in no wise presume to chuse my Deputy as it is Verse 15. And accordingly they bespoke Samuel to make them a King like all the Nations 2. That in this Apogaeum or Retreat of GOD from the more immediate Exercise of his owne Dominion to have a King as his Publike Image to Sustaine his Power and Represent his Glory is on Earth the most Heavenly Gift which GOD can give or Man receive promised unto Abraham before the Law as his grand Blessing and in Him to all the Heires of Blessing Whence and in regard of the Represented The King is Vniversis Major and of more value then all the People and all theirs 3. That the Universall and Eternall High and Holy Prudent and Just Prerogative of GOD is over all whom Christ hath Redeemed or Elohim Created Whether conversant above Lawes and their Enacting their Interpreting or Suspending Continuing or Abrogating or concerning Persons and their Functions whether Ecclesiasticall or Civill Superior or Inferior and the Regulating of them in their severall Orders and Employments for Peace or War for Life or Death or in relation to things Holy or Common Publike or Private in Heaven or Earth or concerning Seasons when to goe the ordinary way when to use his Prerogative when this is convenient when necessary when neither for all times and time it selfe for Continuing or Shortning Hallowing or leaving Free thereof for ever All these are included for GOD in the Longitude and Latitude of the great Globe of the word Mishpat aforesaid 4. That for the Regulating of this World in the Communication of this word of Prerogative to Kings is imparted proportionably the Supreme Power on Earth in all Causes and the onely Power in all Temporall Causes In which Power no man or men have share but as it is derived from the King as the Kings is from GOD who never gave Authority to the People to intermeddle with any thing that is his Peculiar which if it belong to any but One cannot be Prerogative Royal. If it belong to the People then hath GOD on Earth no Subjects 5. That the true understanding of the word Mishpat must be fetched from the Scriptures and the severall places wherein it is used That Error about it is dangerous and the frequent Interpretations given of it in these Dayes are Erroneous 6. That the Names of Elohim and Christ Communicated indifferently to all Christian Kings they having also the Title of the Lords Anointed upon whom the Ceremony is not used doe Attest together with the word Mishpat whose Power they have both for Perpetuity and Intangibility both betokened in the Holy Oyle 7. That it is most just that he that is most Just should be at Liberty for the Exercise of his Justice and that he that is most Wise should not have his Wisdome bounded by fond Man and He who is altogether Good by those who are altogether Evill but that he should be left free to Glorifie himself by bringing Good out of Evill and when in his Wisdome he thinks good to doe good by good meanes or to punish a wicked People by a wicked King when it concerneth his Justice Since to those who are his he can doe as great good by the bad as by the good and the bad are ordinarily made worse by the goodnesse of their Princes and as ordinarily the best Kings are the worst used Therefore he neither will nor may trust man to Question any for then either from the Good or from the Bad none would be endured But in Conclusion he will make all to find that he hath beene most Just and them in the first place who have Abused the Power he gave them or Usurped the Power he gave them not 8. That it is one of GODS Secrets above humane Inquisition for what Ends he setteth up him that will be a Tyrant in his owne place it is of his Revealed Will that none in that place should be Resisted for whose Lives and Happinesse all are bound for ever to pray though they be their particular Persecuters 9. That unto the King belongeth the Power of the Militia Power over the Subjects goods in case of necessity whereof the King with relation to the People is sole Judge Power of Imposition of Taxes and granting of Free Charter Power of Commanding in the Duties of Religion Power of enjoyning Publike Covenants and Oathes Obligatory for all the People even him that is Heire of the Crowne And inclusively in or with these all other the Points in Question now amongst us concerning Regality 10. That to undervalue Life and Livelihood that we may follow and serve Him whom GOD hath Constituted over us is an Act of Religious Obligation and is an evidence that we are the Sons of God whereas valuing our Oxen and despising the King is a token of the Children of Satan 11. That neglect of Office and Trust reposed by the King much more Disobedience when GOD his onely Supreme commandeth not the contrary and Resistance which God hath commanded against and Opposition which God hath professed himselfe to abhorre deserveth death though in the greatest of Subjects The least of those therefore certainly the greatest 12. That the Spirit of God hath ascribed the Prosperity of his People and the Plenty which they enjoyed to him who was a Tyrant whom himselfe justly destroyed to show that Gods Power cannot but be beneficiall and hath recorded this acknowledgement by Him who of all men living was most injured by the Tyrant to teach us that all men are bound to Celebrate the Vertues though of such and that no man may so much as Libell their Vices Whereupon my sixth Quaere is founded How since this Exemplification of Gods mind in this particular Man may presume to challenge contrary to this Expresse of God Mine Arguments in Forme are these First that the sin of the Israelitish People in asking for a King was not Substantiall but Circumstantiall That which God in his Secret Will had fore-appointed and promised in his Revealed Will and had in this given
he would with gratitude acknowledge that not onely his Safety and Dignity but also his Liberty and Propriety were in this Constitution of GOD better provided for then all the Sanbedrins of the sonnes of men can devise For if GOD have designed to himselfe the ordinary name which he hath given to all Kings and to all Kings his extraordinary first recorded name of Elohim then according to the capacity of the receiver that which the King is over every Subject God is over every King and such an Elohim as Melech is to his Subject such a King will GOD be to his Subject the King Who when he comes to judge will make it appeare that no man can receive more wrong by any constitution of his then he is able to make compensation for and that no man can doe so wisely against his constitution but he shall find that he hath done to himself that wrong by his wisdome which the God of pity never intended to him 9. But to proceed Psal 5. 2. God is by the King acknowledged to be both his King and his God And accordingly Psal 9. 4. The Kings Throne is acknowledged to be Gods Psal 10. 18. Jehovah Melech gnolam vaghned Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity Psal 20. 9. He is the King that receiveth the Petitions of all that are oppressed yea of his own Anointed Kings Psal 22. 28. Jehovahs grand Kingdome is declared to be Vniversall and the Christian Gentiles to be one of the Generations before mentioned Psal 24. throughout the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation Psal 29. 9. He is Melech le-gnolam invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Psal 44. 5. He himselfe exclusively of all others whom himselfe hath not taken into that honour is Melech Psal 45. 6. His Throne is for ever and perpetuity and the Scepter of his Kingdome is a Scepter of rectitude Psal 47. 2. Jehovah Gnelion is terrible the great King over all the earth So V. 7. and Psal 68. 24. Elohim is the Kings King So Psal 74. 12. Psal 93. 1. He hath been King from the Creation and then was his Throne erected Ver. 2. Psal 96. 10. He is the Vniversall King Psal 97. 1. The whole earth hath cause of exultation by his Kingship So also Psal 98. 7. So 91. 1. Psal 103. 19. Psal 130. 4. Psal 146. 10. Jehovah is King for ever And thy God O Zijon in generation and generation over Judaisme and Christianity Hallelujah 10. By which places it is evident that Temporall Thrones and Earthly Kingdomes still remaine Gods and his Christs notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion for Melech certainly is a King on earth and the Kings Throne is undoubtedly made of those things which our eyes report unto us The Power whereof if it were communicated unto the people cannot be Kingdome as hath been shewed if it be primarily in the People it cannot at all be GODS If it be Gods there can be no Co-ordination with him and none will appeare to be from him If it were it puts the People under and over themselves and into the place of God whose Prerogative it is to be sole Commander and King of kings Wherein how desperate a thing it is for man to rob God in this greatest of particulars I shall continually pray that mankind may effectually see 11. Concerning the word Moshel and that it may appeare of what derivation the Power therein is it is that as hath been shewed by which God from the Beginning expressed the Dominion of the Man over the Woman of the First-born over the others in the same Family and is frequently used in holy Scriptures to declare the Royalty of God in his great houshold of Kingdome By which meanes the Descent is evident that the Power of the Head of the Family is not onely of Divine extraction but continues in it selfe to be divine as hath been proved so that whoever therein doe carry themselves rebelliously doe violate the very Power of God from whom doth flow all Power that is regular as all that is of opposite Constitution or resistance of that which is set in order by and under the Universall Creator and Governour proceedeth from the Prince that ruleth in the Aire 12. For the word Moshel thus we read Psal 22. 28. For Jehovah is Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm and he beareth Rule over the Gentiles Psal 66. 7. Moshel gnolam he beareth Rule for ever by his Power his eyes shall looke into the Nations let not the rebellious exalt themselves Selah Psal 89. 9. Ata Moshel begeuth eajim Thou rulest the raging of the Sea when the waves thereof lift up themselves thou shalt quiet them Briefly Psal 103. 19. The Lord hath prepared his Throne in Heaven and his Kingdome Mashala beareth Rule over all Whereupon in the ensuing Verses the Prophet David inviteth the Angels yea all things which GOD made in all places Memshalto of his Dominion to blesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome which is the coalescency of many into one great houshold where the King is Husband Father and Master As 2 Sam. 12. 8. I gave thee to wit GOD to his Anointed David thy Masters house and thy Masters wives and gave thee the house of Israel and Judah that is I made them up into one Family and made thee by making thee King to be Lord and Master thereof 13. That David had also established in him with the Kingdome Power of Prerogative transcending the Sanctions of GODS owne municipall Law given immediately from Heaven for the Government of that Nation appears by the preceding fifth Verse The man that hath done this thing saith David shall surely dye which was not expressed in GODS Positive Law And besides which was the provision which God had ordained he shall restore the Lamb fourefold 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray onely let me have leave in answer to an Objection which out of the twelve Roman Tables hath been as fiercely urged as if it had come out of the two Tables of GODS owne writing against Prerogative Royall and all Arbitrary Power in extraordinaries to say to the misleaders that they wanted either understanding or ingenuity to construe or give the true meaning of that Law Salus populi suprema Lex esto For the plaine English of those words is There must be Arbitrary Power that no Positive Law must be so binding but that if the good of the People require it it must be voyded And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger that by no Law he should be precluded from doing the People that good which their exigency
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
esteem soever he hath of it accounting it the best of all Topical arguments yet he is contented to wave all affiance therein and that this controversie should be magisterially determined onely by demonstrative arguments from scientifical divine authority in the sacred Scripture relying onely upon that light in the present case which Scripture shall bring to Scripture Their predecessours who in this our age first stirred up the people in this controversie powerfully wrought upon the unjudicious many by calling for expresse Scripture for the warranty of all meerly humane actions and constitutions but now the successors in these dayes having reaped the benefit of iâ— desert the former principle so far forth that mans prudential rules are advanced into that place of Scripture in the acts of religious Worship And in the highest of humane concernments even against the divine soveraignty of the GOD of nature indeed arguments are pretended from the lawes of nature unwritten and those against the written both rules and exemplifications in Scripture in this point which he hath evidently and frequently therein declared to be his own Prerogative Royal. As concerning the pretenders to the Spirit and new Light we read that the Spirit of GOD searcheth all things in the deep mysteries of the Word of GOD 1 Cor. 2. 10. Let it be the first trial of their spirits to give us a cleer and uncontrollable Commentary in the first place upon that word of Light which GOD hath revealed unto us before we trust them in things unrevealed which GOD hath reserved in his cloud and unaccessible darknesse and particularly upon the eight last Chapters of the Prophecy of Ezekiel which if it prove not against themselves is like to make a Proselyte of this Author otherwise they may pardon us if we be apt to esteem of them but as of vainly proud idle children ambitious of new lessons before they have taken out their former Whilest we acknowlege the Scriptures absolute perfection and the execrations therein expressed upon all who shall expect a further light from GOD much more a contrary for the whole for ever of this world And that GOD almighty having sealed the Canon hath therein most graciously provided in plain language as fitting entertainment sufficient for the salvation of all humble soules and directions whereby they may try the spirits of pretenders so hath he for the manifestation of his glory intermixed inexplicable mysteries also becoming the high majesty of his own wisdome to teach proud men humble reverence or to befool the spirit of bold pretenders Now concerning the servants of GOD our Worthies who have written in this controversie divers of them have for this long time laboured with Christian meeknesse and patience by degrees to make that streight which is distorted and for the hardnesse of mens hearts have pressed chiefly the honesty of Obedience from the paction between the King and the Subject according either to the general law of nature out of which for that it is unwritten men easily take what they please not what they should or the particular lawes of particular Nations which men that have gotten the mastery over trample upon as they list so that many conceive the strength of GODS Precepts by them alledged to be founded either upon the heaps of dust imposed by mens hands upon the law of nature or the sand of municipal constitutions These Arguments being rejected though not indeed answered we are enforced to tell the world That non sic fuit ab initio from the beginning it was not so that they who created not themselves must be contented to be governed both as and by whom he that made them hath appointed and that in terminis he hath set down his forme and designed the men by which and whom he without whom the whole creature can have no power at all hath covenanted to rule them for so long as the Sun and Moon shall endure And also to be the peoples remembrancers of their duty in this case the very same with the obligations of the former Israel of God unto those by him entrusted with the administration of his powers and that the sin of disobedience is in Christians more hainous then in them who are recorded to have smarted under the fierce anger of Almighty GOD for their rebellions against him indeed in the persons of those whom he had honoured with his commissions Concerning the answrs that have been given to such arguments as have been urged against us there is no need of further trouble were there no more said then by the one Author of that most Christian Tract able to make Christian any age but this against Resistance of the lawful Magistrate under colour of Religion and its Appendents so that without arrogance it may be here accounted below the answering That nature should teach that defence which the law of God forbiddeth That while we render to the King those immunities which the Scripture hath given him we release him of those obligations which God hath laid upon him That we make the King to be masterlesse when we submit him onely to his own Master That we injure the people while we desire to keep them out of the fire of GODS wrath That we take away their liberty when we teach them to serve God That we condemne other Nations when we first desire to propagate the dismayed truth in our own so that we may be a light unto them and not onely our miseries their monitions Herein if the Author be in an error he resolveth with the like candor that he proposeth his own to submit to better Arguments by like mindednesse dear-bought truth is like to be the greatest gainer and they the least losers who hitherto have had the least acquaintance with it These things premised he addresseth himself to set down and to prove what is the true original of Dominion briefly handling it in its causes The Efficient God the subjective Matter man created the differential Form Gods image and his likenesse authorised by the recorded donation of GOD in his Word The End that GOD may be glorified in the model of earthly kingdom according to the honor which he hath in the Forma exemplaris or pattern thereof in heaven And prayeth to the GOD of heaven to blesse it unto us all Amen THE DOCTRINE OF THE SCRIPTURES CONCERNING The Original of Dominion The state of the Question THat the power of Dominion upon earth which I shall crave leave without prejudice to its Fountain for distinction sake to call earthly Dominion is originally and primarily in the people hath passed from many mens tongues and pens into the general practice and is now used as if it were so indeed Notice also may be taken how some but it seemes to the same end laid the foundation in more moderate termes but from the same source i the derivation of the power of the people to the King pretending at first but Co-ordination which brought forth Subordination which is the
contrary as a note of the Devils Children Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary to be seriously detested But to come in to honour and serve the King with Life and Livelihood God hath published for a marke of his Sons and the contrary thereof as a note of the Devils Children Therefore to come in with Life and Livelihood to honour and serve the King Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary seriously to be detested Tenthly from Gods Character of Religious Feare That Feare which God in any Exemplification of his mind hath expressed by the Feare of Jehovah not of Elohim or any other particular Is an Act of Religious duty equally and perpetually obliging all men in the like case to the like performance But in the Exemplification of setting up the Kings Standard and Proclamation for all Subjects to repaire unto him upon paine of losing all their Oxen It is by God expressed that the Feare which made them all Obedient as one man was the Feare of Jehovah not of Elohim or their Oxen or any other particular Therefore in like cases viz. of setting up of the Kings Standard and Proclamation for all Subjects to repaire unto him c. It is an Act of Religious duty perpetually obliging all men to performe the same Eleventhly concerning Remisnesse in those entrusted by the Prince That which As the Lord liveth deserved Death at any time Deserveth death at all times while the Lord liveth and much more that which is worse But neglect of Allegiance and Trust towards a Prince while he was in unjust wayes As the Lord liveth deserved death at some time Therefore neglect of Allegiance and Trust towards a Prince though he be in unjust wayes Deserveth death at all times while the Lord liveth And therefore much more Disobedience Resistance and armed Opposition Twelftly concerning the Beneficiality of Gods Dominion though in the hands of a Tyrant and what thoughts thereof Religion requireth That which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should he taught to the Children of God by the Record thereof the same Spirit directeth every man after Gods heart in the like case to doe the like But to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones owne Tyrannous Persecuter and to ascribe the Peoples Plenty and Prosperity to their common Tyrant was that which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should be taught the Children of God Therefore to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones own Tyrannous Persecuter and to ascribe the Plenty and Prosperity of the People to the common Tyrant Is that which the Spirit of God by Recording that of David directeth every man after Gods heart in the like case to doe CHAP. VII SECT 1. The Contents A Digression in Answer to the Question How a man may know whether his Prince be indeed the Lords Anointed Certaine Praecognoscenda for the manifestation thereof The three-fold Acts and Donation of the three Persons of the Trinity conveighing severall Rights to man Of Title to Title in and Help from the Creature Considerations from Mans inability to command that which is his owne to nourish him No Evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in Innocency had not Original Right so much as to Hearbs and Fruits much lesse can his sinfull Children have naturall Propriety without Donation in other the things which God not they Created 1. THe next particular in my proposed Method is the Entaile of the Name and Power of the Creator for the Government and Preservation of the Creature wherein Elohim in his furthest Recesse from the immediate Administration of his own unacquittable Dominion loseth nothing of his for ever Just Soveraignty but gaineth the establishment of it from false Christs whom he hath not Anointed and therefore man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits when once for all he hath setled his owne 2. This he did exemplarily for his greater Church of the Gentiles when he settled his Title in David and his Seed for ever according to the Law of Nature or Nations yet as the sequell will make evident transferred nothing from himself And for this cause of which till further manifestation I bespeake your patience he resolves at first not to goe the ordinary way according to the Rule of Primogeniture but to let all Ages know that the Royalty still remained His though given to David by a Covenant of Salt he will rather breake his owne Vniversall Law though by himselfe fortified with strong Reasons Deut. 21. 17. and founded upon greater elsewhere Expressed for the Inheritance of the First-born then that it should not be understood that he gave away nothing from himselfe when from all others he gave the Kingdome to David and his Posterity That Law must therefore once more suffer violence and the Younger to wit Solomon must inherit and then for ever he intends the Ordinary way leaving no warranty for Humane boldnesse to adventure otherwise 3. But not taking in more into this particular then I shall prove to have been in David and his Line I shall here make my promised Digression which is but to bring it a little before its time for the more hasty satisfaction of those who desire to know How they may be assured that the present Prince is invested with the Right of Gods Power and as the Lords Christ by Gods effectuall Vnction taken from amongst all other men and Dignified with the Lords Supreme Earthly Soveraignty for the managing of his Irresistible Sword and Scepter 4. And here I first premise that in all places of Elohims Creation himselfe hath unquestionable and Irresistible Dominion and doth whatsoever he pleaseth in Heaven in Earth in the Sea and in all deep places that is in Hell in selfe and in all other places of Hels conformity but requireth more regular and perfect Obedience from Christians the sons of Light and Order then from others the Children of Darknesse and Confusion amongst whom without any Covenant of Grace all things are disposed by their Lusts and against their intentions yet ever according to his will though not of his good pleasure yet of his just anger and they doe him service and are in his subjection though not as in his House yet as in his Prison From those that will be of his houshold he expecteth their Order as well as their Worke and Obedience in both or else no Sacrifice 5. Concerning the Question I answer That it behoveth them who make such Questions That we can prove
as that GOD is But that from the first houre of the first Man it was thus positively by a perpetuall Rule Constituted by Elohim is evident in which Point if you conceive the Apostle knew how to frame a Didacticall Conclusive Argument accept of one in stead of many from him Which Argument of his must have stronger influence upon the Kingdome then the Family as the Sword of the one is stronger then the Wand of the other 2. It is in the forecited 1 Tim. 2. 12. I permit not a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Dominion over the Man the Cause or Medium is For Adam was first formed and then Eve So that if GOD had made all men at once or as in other parts of his Creation a select number of men there had been from that act of GOD some colour for Democraty or Aristocraty yet if GODS Will ought to be so done in Earth as it is in Heaven wherein the Angels of God the Sons Job 38. 7. of the Morning were all Created together and together immediately shouted for joy yet there the Will of one GOD is the sole Governor and the absolute Monarch So that if this had been there had not been from this Act of GOD a sufficient Ground for a Major or Vniversall Proposition to found the Assumption and Conclusion upon for Democraty or Aristocraty in earthly Administrations 3. But I shall first give the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Forme the Apostles Syllogisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies Arma quae corpus tegunt Defensive Armes that cover a mans body for the the. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that weares Armour as Brest-plate Target c. made of Brasse so Suidas so the most exact Athenaeus and others It is also sometimes borrowed from its Propriety to signifie Armes Offensive thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a selfe-murtherer And more diffusedly yet it comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to notifie such a one who by his owne Authority without controll doth what soever he pleaseth The Latitude of the Power in this word consisting in the Right of Armes Defensive Offensive and the Free guidance by ones own will is here denyed to Womanhood The Minor Proposition is expressed the Didacticall Universall is necessarily this that followeth That which God did at the first making of Man was his generall and perpetuall Rule for the disposall of his Dominion over mankind for all times and places according to that Act. But the making of one man alone was that which God did at the first making of Man Therefore the making of one Man alone was Gods generall and perpetuall Rule for the disposall of his Dominion over munkind for all times and places according to that Act viz. to one man 4. Now that it was no Naturall Inferiority in that Sex but onely her lastnesse in the order of GODS Creation that excluded Woman for ever from these Prerogatives it is evident for where she is First and Alone in any Title there undoubtedly she hath proportionable Dominion as upon the decease of her Husband and where untill she hath engaged her selfe to an Husband she is sole Inheritrix of GODS Title and so hath answerable Priviledges there unto This appeares in a case by GOD himselfe Adjudged and Reported for it was too hard for Moses it was the forementioned Case of Zelophehads Daughters petitioning for an Inheritance in Right of their Father deceased without issue Male. 5. Their Plea is very considerable for these times Verse 3. Our Father dyed in the Wildernesse and was not of Councell with those who gathered themselves together in the Company of Korah but dyed in his own sinne Such sin as the nature of man is daily liable unto which the Fathers call Peccata quotidianae Incursionis of Naturall Humane Frailty not of Forraign Diabolicall Arrogancy as not being in Covenant with the Usurpers of Elohims Soveraignty in the Society of those who had given their Names unto Apollyon the King of that Order established by him against the Subordination by the Almighty God arranged no Antichristian despiser of Gods Anointing upon the Heads of those whom Elohim had thereby confecrated to himselfe for the Administration of his Authority and therefore had not committed that Sin which without a new Stipulation Covenant of Pardon had forfeited his particular or Secondary Title to that Inheritance which by the First and Generall Grant of GOD he had interest in for a share in the Promised Land 6. The Lord himselfe gives the Answer Verse 7. The Daughters of Zelophehad have spoken right to wit concerning their Father it is true that he was no Rebell and therefore they shall have their Petition The name of their Father shall not be put away from amongst his Family And where ever any one dyeth without Issue Male his Daughters shall enjoy the same Priviledge by a Statute of Mishpat for ever Ver. 11. 7. The Creating then of Adam alone was the Apostles invincible Argument for Monarchicall Government where GODS Ordinance prevaileth if in the Family much more in the great Houshold of God where Gods Glory is more highly concerned as hath been said Cap. 4. Par. 4. and where the words of Gods and his choice to wit Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indeed containable in which words all the Jura Majestatis the Rights of Prerogative Royall are included which in the Family are not exercible particularly not the Power of the Sword which is a Member of Mashad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Summe of the Chapter 1. The briefe hereof is That no man hath Originall Right to any thing by God Created but the Capability thereof he hath by reason of the Image of God and the Actuality from the formall Donations of the Trinity according to the Word of God revealed 2. That no man can have Jus ad rem Jus in re Jus rei without Gods Primary and Generall Particular and Secondary Singular and Applicatory Donations and therefore cannot make comfortable use thereof but upon the payment of his Allegiance to Christ and under and for him to his earthly Deputy by whom his Propriety is secured in all Gods earthly gifts 3. That Man in the estate of Innocency had not that Native Dominion over Herbs and Fruits which now is claimed for the People in that which is the Height of Gods earthly Prerogative to wit the Government of the World 4. That Just Descent which is an undoubted evidence of Gods Secondary and Particular Donation of the benefits of the Earth by every severall man enjoyed in severall is no lesse for Kings which in them from the Beginning of the World by God and Man hath been accounted good unto this day 5. That the Subjects Titles depend upon the Kings and that God who hath declared his generall Gift of the Earth to mankind in generall and hath designed by
things that are Gods whose Image Caesar beares as the Tribute money beares Caesars And that this must be the drift of our Saviour in these words it appeares for that in the Question there was nothing of doubt moved concerning GOD but as Saint Paul Rom. 13. 6. For this cause pay you Tribute for they are Gods Ministers attending continually upon this very thing So our Saviour answereth here that Caesar requires it not in his owne but in the Right of GOD. 17. That all the Right which Caesar hath unto it he hath from GOD and that he hath GODS Right our Saviour in his owne case and when he had not wherewith to pay it expresseth Mat. 17. 25. Of whom doe the Kings of the earth take Tribute Of their owne Children or of Strangers Saint Peter unto whom the Question was put answereth of Strangers Jesus replyeth Then are the Children free Concluding from thence his owne exemption as being the Son of Him in whose Right the Custome and Tribute were due For it is evident that Christ was none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of Tiberius Caesar his own Sons but he was His to whom by Caesar the Tribute was due debt and who did receive it in Caesar Otherwise the words of him who is the Wisdome of God had been devoid of ordinary Reason whose Plea was most strong if he who is the Wisdome of God knew how to argue for his immunity from the same 18. But in the next Verse Though Caesar have no Right to it from Vs yet lest They who are his Officers be angry go a fishing and pay it which course I am sure is Christian and would not mis-become any times Where it may be observed that they who are invested with Power that is Divine have a little more Priviledge then the sons of Adam in commune For it is lest they should be angry with Vs and give it for Thee and Me but Capiet qui capere potest 19. Concerning the demeanour of Christ submitting himselfe unto the death it is that which we all pretend to looke for benefit by and therefore should all consider when He who was the Founder of Christianity was to gather to himselfe all the Kingdomes of the Earth into one Family while Herod Pontius Pilate and the People of the Jewes were gathered together against Him as Psal 2. though he wanted not Power to make Resistance Perdidit Vitam nè perderet Obedientiam He quitted his Life to preserve his Obedience To doe thus rather then to Resist the Power of an Heathen Prince which he acknowledged though the Deputy unjustly used his Authority to be from Heaven I am sure is Christian from the Example of Christ walking according to his owne Rules 20. And Saint Peter saith 1 Pet. 2. 21. This was to leave us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example for Christian Imitation this I am sure is recorded for Christian Doctrine to remaine for ever To doe thus by good Logick and true Paronymy from Christ I can denominate Christian But they have the luck of it if they may escape Scot-free who can conjugate such Oppositions and make that Christian to doe contrary to the Doctrine and Example of Christ And that as matter of Religion for Conscience sake contrary to both both of Christ and his Apostles And further yet to erect this as the chiefe Ensigne and note of Christianity and to teach and enjoyne men to spend their blouds in this Cause to establish a contrary Foundation and to enjoyne an opposite Covenant For my part as yet I know no new Christ nor no new Gospel to learne the contrary from and therefore Contentus hoc Catone I will as I am bidden walke on this way For it is an Article of my Creed that he who trode it Ascended into Heaven animated by him who went before me Adsum Caesar ubique tuus Liceat modo nunc quoque miles Whereupon my Tenth Quaere is Since all Christian Kings more singularly then other Princes have the Divine Power of Elohim and Messiah annexed to their Persons and not barely to their Offices And since our Saviour made this Annexation viz. to their Persons His Argument à Notiori to refute the imputation of Blasphemy for his affirming the Divinity of his owne Person And since ' by the Gospel Doctrine and Practice Obedience even unto Monarchicall Tyrants in Self-denyall and taking up of the Crosse is set forth as the differentiall note of Christians And Rebellion with the Sword or otherwise is declared damnable And paying and yeelding Tribute Life and Livelihood it selfe is that which onely from both Precept and Example can denominate Christian. By what Logick they can distinguish away their Blasphemy and Paronymise themselves into the name of Christians Who against Christs Gospel-Information Precept and Practice affirme the Power of Dominion to be in the People And that we may oppose those whom the Gospel-Doctrine teacheth us rather to dye then Resist My first Argument is concerning the Argument of our Saviour S. John 10. Every Doctrine which dissolveth that indissoluble Principle by which our Saviour Christ vindicated the affirmation of the Divinity of his Person from the imputation of Blasphemy Is blasphemous and the Maintainers thereof had need to be sure of a new Christ But the Doctrine that asserteth that the Regall Power of Kings is not Divine or that it is distinguishable away from their Persons Dissolveth that indissoluble Principle by which our Saviour Christ vindicated the affirmation of the Divinity of his Person against the imputation of Blasphemy Therefore the Doctrine that asserteth that the Regall Power of Kings is not Divine or that it is distinguishable away from their Persons Is blasphemous and the Maintainers thereof had need to be sure of a new Christ. Secondly concerning the Text urged by our Saviour out of Psal 82. Every exception of common Similitude between two severall Predicates which agree in aliquo tertio Is a negation of Identity between the Proposed and the Likened in the particulars Predicated But in the Proposition Psal 8◠You are Elohim or you are all of you the Sons of Ghnelion and these you shall dye like Adam or the community of mankind whether singular or aggregate and you shall fall like one of the Princes or particular members of the Senate There is an exception of common Similitude viz. of death between two severall Predicates To wit Elohim and the Sons of Ghnelion Kings in their Persons and between Kings and Adam and between Kings and Peers Therefore in the Propositions abovesaid there is a negation of Identity between the Proposed and the Likened in the particulars predicated So that neither the whole People nor the peers or Magistrates with relation to the King are invested with the Name and Power of Elohim Thirdly concerning the root of all evill the first degree of Antichristianisme They who deny their whole Livelihoods to God when he requires them and that contrary to Christs Information
Confusion c. But these are the Maximes that I rest upon That the Dominion over the Creature cannot but be in the Creator That the Dominion of the Creator cannot but be Monarchicall That if the Creators Power of Dominion were placed in all or more then one it could not be Monarchy or Kingdome and Christs Title of sole King of kings must be extinct For he that is King is alone in Power and there must be Co-ordination with Cbrist if any have to doe with those who are properly and immediately his Subjects who neither can have nor need more then such a King That Christs Power is prophaned if it be held in commune That the King is so if he quit it and the Vsurpers that challenge it That nothing but the Free and Formall Donation of God in Terminis can invest any under him with it nothing at all from him That he who hath most frequently declared himselfe to be the Vniversall King of the whole world hath in expresse termes Deputed Kings and onely Kings as Supreme and Irresistible Administrators of the earthly Dominion of Him and his Christ over all the Nations of the world and requireth most exact and especial Obedience of all Christians to them 7. So that this Dispensation is that which in prudent Justice could be done and in inexpressible mercy for the safegard of mankind is done and which without â—earing of Christ from his due Throne cannot be undone That man may understand and value this great vouchsafing is the end of my Prayers and Labours it being the last which GOD will afford in this kind as being sworn unto in the former and ratified in the last of his Covenants which he will make with mankind which begun with the Law of Reason in the first and it being that which is set up in the Heavens the sampler for Earth Reason must acknowledge that to be the fittest Form of Government to make Earth another Heaven which is established in Heaven 8. And yet I cannot but acknowledge that this Monarchicall Law is but beneficiall unto us as are our Clothes as is the written Word or GOD both of which with the honour and comfort which they afford us do cast a staine upon us As we are without the warmth which our rayment brings us the cold would destroy us but if we had been as we ought to have been we should have had no need either of their commendation or protection 9. Thus are the Scriptures of GOD blessed helps to bring us to the Kingdome of GOD and such helps as neither the Malice of the Jew nor the Wisdome of the Greeke nor the Subltily of the Hereticke nor the Outrage of the Tyrant nor the Gnashing of the Fiend have been able to blast And of so Sacred and Inviolable Majesty are they that whosoever shall adde to or detract one tittle from them shall have his Name blotted out of Heavens and Kalendred in the Dypticks of Hell Whosoever boldly blind as Saint Peter saith because unlearned or timerously yeelding because unstable dare adventure to themselves in the high Mysteries thereof without Science to interpret or which is more desperate with Jeroboams Priests without lawfull Calling to impose upon others or who dare not but follow the Biass of potent Greatnesse or the Tyde of the giddy Multitude or the Engagements of their owne masterfull masterlesse wills and thereby doe pervert the sacred meaning of that holy Word though they cannot destroy its precious sense yet shall thereby destroy their owne sensuall senselesse soules 10. And whosoever for such Ends shall bring with them either Saint-like Vertues or Angelicall Science to countenance a false Glosse upon the Sacred Scriptures is also Excommunicated from the Brotherhood of Saints and Angels Yet as the Fathers teach us this Reverend and never sufficiently esteemed favour is withall an Argument of our shame For if fallen man had not fallen after his Fall GOD would have inhabited with him and face to face conversed with him as a Friend doth with his Friend as he did at the first instruct the Patriarchs in his wayes Or as afterwards when an Inundation of Sin had estranged him from this more familiar converse have raised up and fitted select Preachers of Righteousnesse from his own mouth to display his pleasure upon all Emergencies Whereas now we have the last of his favours in this kind Moses and the Prophets Christ and his Apostles and must for ever shut up our eyes even unto detestation from exacting further Miracles and Revelations for ever 11. So must we doe with the last of his gracious vouchsafings in this particular since the shame of our deservings hath but stirred up the compassionatenesse of his condescending that he hath in inestimable goodnesse thus stooped unto our sinfull frailty not with his dreadfull visibility to Governe us but to settle his venerable Right of Earthly Dominion in a glorious Line of our Flesh and Bloud For we cannot suppose but that we deserve at least as little as his first People to have immediate Procurators sent from his owne bosome as they had Judges in all their Exigents Which Government they would not endure nor we any long who will not endure that which they preferred and GOD graciously constituted amongst them and through them amongst us for so long as the Sun and Moon shall last 12. Thus have I conscious of much infirmity with unpassionate conquest of my wants adventured on the great Demonstrative Efficient of Dominion according to the entertainment of this first part I shall addresse my selfe for the other causes as the Finall so the Subjective matter and the Formall to wit the Image of GOD and his Likenesse infused into mankind which I shall call the Seat of Dominion wherein I make no doubt but through the assistance of him who hath hitherto-kept and supported me to make just Proofe of that which I have assumed That the Image of God is imprinted in the Imperiall Faculty of the Will of Man as the Likeness in the deliberative part of the Vnderstanding which though it be of the elder House must not here claime its Birth-right but be content to be as Aaron was to Moses untill it come to the Inheritance which is above where it shall no longer serve the younger nor shall Japhet dwell in the tents of Shem. That proportionably hereunto in the great Hypostasis of a Christian Nation wherein is the Church the Oecumenicall will of the Kingdome is the King and in the included Church the Vnderstanding is the Bishop Both which Powers are united now in Heaven in the Great High-priest after the Order of Melchisedec who also is King of Salem To whom as it is in Heaven so also in Earth which his Portion he receiveth onely in those who be the Deputies of his Powers be Really and Internally as well as Externally and Verbally ascribed All Dominion both for Heaven and Earth for the for ever of this world which cannot faile him with the Father and holy Ghost in the for ever of the next Amen FINIS