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
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.
directions how it should be done Circumstances abated was no sinne to aske But that the People of Israel should have a King was that which God had fore-appointed in his Secret Will had promised in his Revealed Will and had therein given directions how it should be done Therefore that the People of Israel should have a King Circumstances abated was no sinne to aske Secondly that to have a King neither was nor is a Curse as if he were only an Executioner of Gods wrath but the contrary as Chap. last That which was the promised Glory of Abraham when his Name was changed which was the promised Glory of Christ also Abraham's Seed Neither was nor is a Curse upon any People but the highest of all earthly Blessings But to have Kings to succeed as out of him was the Glory of Abraham when his Name was changed And that the Kings of the Gentiles as his adopted Seed should administer the Power of his Throne so long as the Sunne should endure was the promised Glory of Christ Therefore to have Kings that should succeed out of Abraham and as the adopted Seed of Christ to administer the Power of his Throne neither was nor is a Curse but the highest of all earthly Blessings Thirdly that the King is in Power greater and in value more considerable then all the People He that hath the Power of God over the People their Lives and Livelihoods is in respect of Power greater then all the People And he that hath in respect of them the double Portion of Gods Image is of more value then all they and theirs But the King as King hath the Power of God over the People their Lives and Livelihoods And the double Portion of Gods Image in respect of them Therefore the King as King is in respect of Gods Power and Image greater and of more value then all the People and all theirs Fourthly concerning the Procession of Regall Power from the Beginning untill and since the times of Saul That onely Forme of Government which the onely Wise Powerfull and Immutable God Constituted from the Beginning which was received by all Nations which was petitioned for by his own People and by God assented unto in all that they asked which in no particular from the Beginning of Genesis to the latter end of the Revelation He without whom none can hath Reversed but in many places of both the Testaments hath Ratified and Confirmed Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto But the Irresistible Regall Supremacy of the King over all the People and next under God Is that onely Forme which God hath constituted from the Beginning which all Nations c. and which Himselfe never reversed but c. Therefore the Irresistible Regall Supremacy of the King over all the People and next under God Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto Fifthly That the Interests of the word Mishpat are indifferent to all Kings That Power which out of the Generall Prerogative of God the Originall of all Prerogatives over the whole world viz. for giving of Lawes for the Regulating of all Persons and Personals at all times in all places and over the Lawes themselves which is included in the Word Mishpat which is communicated indifferently unto all Kings and Exemplified in King Saul Is or ought to be the just Right of all Kings of the Earth for the Regulating thereof in Gods stead But the Irresistible Supremacy of Kings Is that Power which out of the Generall Prerogative of God c. for the said Intents and Purposes c. which is Included in the Word Mishpat which is Communicated indifferently to all Kings and Exemplified in King Saul Therefore the Irresistible Supremacy of Kings as is here specified Is or ought to be for ever their Just Right for the Regulating of the Earth in Gods stead Sixthly concerning the Commentary which God hath given upon the Word Mishpat in and by which we may discover the Importances contained in the Latitude thereof Those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the word Mishpat upon the putting thereof first into Practice Are against the contrary thereof to be presumed to be Gods perpetuall Rules for Mans submission to that Power of Government which is Gods But that the Prince should be Judge of his own Necessities that he should Rule the People not the People Him that he should not be Resisted should he turne a Prophane Violater of Religion an Exhauster of Innocent Blond an Invader of Mens Proprieties Are those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the Word Mishpat and upon the putting thereof first into practice Therefore that the Prince should be Judge of his owne Necessities that he should Rule the People not the People him that he should not be resisted should he turne a prophane Violater of Religion an Exhauster of Innocent Bloud an Invader of mens Proprieties Are against the contrary thereof to be presumed to be Gods perpetuall Rules for mans submission unto that Power of Government which is Gods Seventhly that God herein is not unjust nor man hurt That God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such Cases from being their own Justiciaries Hath thereby bound himselfe in Justice to be a severe Revenger upon the one and a bountifull Recompencer of the other But he that is Justice it selfe Is that God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such cases from being their own Justiciaries Therefore he that is Justice it selfe hath bound himselfe to be a severe Revenger upon the Oppressor and a bountifull recompencer of the Oppressed Eighthly that the pretended liberty of the Subject desperately takes away the liberty of the King of kings That Doctrine which restraineth the liberty of the King of kings and which tendeth to the subversion of Gods onely Constitution for the Government of mankind Is a Doctrine most unjust and desperate But that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings restraineth the Liberty of the King of kings viz to try the good and punish the bad when he thinkes fit by wicked Kings to Refine or Scourge a Nation and also it tendeth to the subversion of Gods onely Constitution for the Government of mankind viz Kingdome Therefore that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings Is a Doctrine most unjust and desperate Ninthly what is a marke indeed of true Religion That which God hath published for a marke of his Sons and 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
Donation recorded in his word Ninthly concerning the guilt of Disobedience to the King and what it forfeiteth That sin which forfeiteth mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with Obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse But Disobedience to the King Is that sin which forfeiteth Mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Therefore Disobedience to the King Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse Tenthly concerning the Power of the Sword Whosoever is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God His Power is more then Humane He is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us But the King onely Is he that is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God Therefore the King onely is he Whose Power is more then Humane who is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us Eleventhly concerning the Order that God hath established for the Government of the World the Disturbers thereof and their danger Whosoever violate that Order which the God of Order hath constituted for the Government of mankind and put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians into this Antichristianism dares not trust in Hell it selfe any other Government but Monarchicall They doe proportionably to the Degrees of their severall Enormities incurre the Apostles Sentence of Damnation Rom. 13. But they who presume beyond their rank in the Subordination which God hath fixed They who in case there be difference amongst those who are subalternate Administrators of this Divine Power will not rectifie their Obedience by submission unto Him who is the higher in the Subordination They who will not acknowledge the King to be on Earth Supreme and his Power to be Irresistible by any He be he never so great or by any they be they never so many They who make it not matter of conscience for Gods and Religions sake to come out of their Rebellious courses and submit unto his Decisive Scepter unto his Corrective Sword unto his Ordinary Customes unto his Extraordinary Subsidies They as Transgressours of the Magisteriall Law of God in the highest of his earthly Concernments doe violate that Order which the God of Order hath Constituted for the Government of mankind and as deserters of God have put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians to this Antichristianisme dares not in Hell it selfe trust any other Government then Monarchicall Therefore they who presume beyond their ranke in the Subordination which God hath fixed they who c. All of them doe proportionably to the degrees of their several Enormities incur the Apostles Sentence of Damnation Rom. 13. Twelfthly concerning the Apostles Argument Chap. 7. about the Foundation of this Order laid in the Creation of the first Man alone Wheresoever in any Type or Epitome wherein God hath no lesse Power and Propriety in the one then in the other the Spirit of God maketh choice of words whose Latitude is more exercible in the one then in the other There Gods All-seeing Spirit intended chiefly the Typified or Epitomized But in the Apostles Argument 1 Tim. 2. 12. Family-Monarchicall Government Is the Epitome of State-Monarchy wherein God hath no lesse Power and Propriety then in the Family and the Latitude of the words Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more exercible in the Kingdome then in the Family viz. they include the Power of the Sword which the small Monarch of the Family may not use therein Therefore in the Apostles Argument 1 Tim. 2. 12. the All-seeing Spirit of God intended chiefly the Monarchicall Government of the Kingdome viz. upon the Creation of one Man at the first alone Lastly concerning the Question it selfe and Cautions to be used therein Such Questions which bring into Question the whole Title which Man hath from God to the Blessings of Heaven and Earth and which resolved according to the Votes of naturall Man doe tend to the disentitling of God to that Dominion of the Earth which He the Creator of whatsoever hath being cannot any where lose which He will not immediately Exercise himselfe and which He may not endure to have taken unlesse given by any Creature or which tend to the making of God not to have so Regular Soveraignty amongst Professing Christians as that he had and hath amongst Pagans and little other then that he hath in Hell it self together with all other the ill Consequences in the foregoing Arguments Are in regard of the Devils Malice and Vigilancy against the Supremacy of God and the Weal of Man promised unto his Humility and Obedience and in respect of the generall Vanity of Proud and Vnruly mankind impatient of the Dominion of God committed to one Man rather to be avoided with the Reverence of Religious Feare then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all But the particular Questioning of the Kings Title who is the Onely declared Deputy of God throughout the whole Scripture out of a Spirit of Opposition Brings into Question the whole c. Therefore the Questioning of the Kings Title out of a Spirit of Opposition Is rather to be avoided with the Reverence of Religious Fear then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all CHAP. VIII SECT 1. The Contents An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more foully deserted The Peoples Liberty the Word of God and the Kingdome of Christ find no such Enemies as the Pretenders for them The written Word of God the best Commentary upon the unwritten Law of Nature Gen. 49. 10. and 1 Sam. 13. 13. reconciled The Exemplification of Gods mind in the Institution of King Saul an Argument unanswerable by the Adversaries The acknowledger of the Scriptures
therefore God answers twice in his Declarative Responsary concerning the King at the beginning and at the end of it Thus in the Vision of Ezechiel 45. 7. and 48. 21. the possession of the Prince is appointed as holy Mounds and Bulwarkes on both sides of the holy Portion in the last of Covenants that man must expect for ever But the Covenant of the Typified which certainly Ezekiels Vision did concerne is of larger extent then that former which died onely as the corne is sowed into the earth that it might live and flourish againe and is therefore in sundry passages of Scripture called perpetuall because it liveth in a better condition by its death So Psal 89. where both the Covenants are evidently set out in the 3. Verse where there is no doubt but this former unto David the Successor of Saul is meant I have made a Covenant with my chosen one I have sworne unto David my Servant thy Seed will I establish Gnad-gnolam in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Eternity for ever for ever lest the for ever of the Law should seeme to be all that GOD bound himselfe for even in his first and Typicall contract 16. The tenour of GODS Obligation is precisely this Thou O David intendedst to build me an House of eternall Cedar therefore will I establish thy Seed Gnal-gnolam for eternities Vvanithi and will build thy Throne in generation and generation Selah First Legall then Evangelicall Notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of above 2000. yeares that have passed since but 21. Kings for not 500. yeares have enjoyed that Throne and now if 2000. yeares could goe backe againe or passe for an houre or inconsiderable moment yet possibility it selfe seemes lost that either a way or an Heire should be found to make good the Oath of GOD for that measure of time which is yet in coming otherwise then hath beene said in the establishment of the Thrones of Christian Princes as in the generall Evangelicall verity making good the Legall Type 17. But if it be answered that upon the words before cited If thy Children will keep my Covenant c. that the Promise of GOD was meerly conditionall and therefore that mans failing disengaged GOD I receive the answer so farre as concerneth the Type but dare not thinke that the All-foreknowing GOD would vainly put himselfe upon an Oath which he foresaw would be utterly ineffectuall but that there was something for Prince Priest and Temple worthy to be the Object of GODS Oath of perpetuity shadowed in the transitory Type of the first Covenant of GOD concerning all those three particulars 18. For the present I shall speake chiefly of the King upon whom it lies to take care for the other two And here I shall examine whether the second Covenant under Immanuel be of no firmer alloy then the first under Elohim And particularly whether Christian Kings adopted as hath beene shewed into the Name and Promise of Abrahams Sons into the Name and Power of Christ by whom alone if he have any such thing he administreth his Temporall earthly Dominion and also into the Name and Covenant of David as appeareth Jerem. 30. 9. Ezek. 34. 24. and 37. 24. Hos 3. 5. Be they unto whom perpetuity was sworne under the Veile of the former Covenant of David expressed Psal 132. and 2 Sam. 7. 16. upon his resolution of building unto GOD a materiall Temple For the proofe of the Affirmative part desirous not to be unnecessarily tedious I make choice of the 89. Psalm where both those Covenants are apparently set downe one after the other both in the same Psalm SECT 3. The Contents A Paraphrase upon the 89. Psalm which Celebrateth the Promise of the World's Administration by Kings as the gloriousest of all Gods earthly Favours and the faithfulnesse of Gods Performance herein Gods Covenants with Jewish and Christian Kings One and Two as are the Stocke and the Graffe Kings onely the Sons of Gnelion or the most High Christian Kings taken in into a better Covenant then the Naturall Line of David They the ultimate Object of the Mercifull and Faithfull Oath of God No misdemeanors in them or their Seed can Dethrone either Mischiefes attending the contrary Doctrine Former Proofs abated enough here asserted The Sunne and Moone Gods Witnesses of the Perpetuity of both the Powers Regall and Sacerdotall 1. THe Prophet in his Proeme to this 89. Psalme professeth to sing both the eternall Mercies of Jehovah in this particular the greatest and most glorious of his earthly favours viz. his vouchsafing to Administer his Dominion of the World by Kings as shall be shewed and to Celebrate GODS effectuall Truth Emunatheha in the said particular for generation and generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That established truth which shall not at any time whether under the former Covenant of the Law or the second of the Gospel be frustrated of its due intent and therefore he begins the Narration of it in the Person of the Mercifull and faithfull Jehovah 2. In the second Verse is GODS Proeme to this his Sanction Amarti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my creative word I have said This Mercy shall be built up Gnolam for perpetuity it selfe and thou my Christ shalt ratifie this truth in the Heavens whither no Nimrod nor popular Babel can reach where thou shalt sit King of the Kings of the Earth by whom thou shalt governe it 2. Then in the third Verse as hath been said in the former Section I have made a Covenant with my chosen One I have sworne unto David who intended and prepared to serve me by building unto me a House and in taking order that with himselfe all others might serve me in and by the Priesthood which I had established that I would establish Gnad gnolam his Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is by nature for that which shall be adopted the first being as a Stocke whose head was to be cut off to receive an everlasting Graffe from the Paradise which is above the eternall Kingdome of GOD. In which construction are legible both the gnad and gnolam the covenanted Perpetuities and the Generation and Generation for the building up of Church and Kingdome of Jewes and Gentiles together under the one Throne of the one GOD are interpreted according to GODS faithfull Promise unto faithfull Abraham and according to the Apostle the Union of both Nations and Religions is accomplished Rom. 9 Their Perfection coming from us our Initiation from them This the Prophet concludeth with a Selah an interpunctory pause to give our admiration leave to breath and descant upon 3. Then in the fourteen next Verses between the two Covenants himselfe teacheth us Meditations upon the gracious vouchsafings of GOD in this particular that howsoever vaine man thinke coldly hereof yet Cherubim and Seraphim do and ever shall celebrate it with amused admiration unto the glory of his goodnesse O Jehovah Ver. 5. the
sit in the seat of his First-born as in the precedent words of this Verse for the exercise of his Jurisdiction Of which Primogeniture for all mankind GOD hath said Timshal Thou shalt have Dominion and of the younger Teshukatho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall seek the Law at thy mouth this Sonship is peculiar onely to those who sit in his Throne All the Israel of GOD are truly by Adoption the Children of GOD but not one of all but onely the King hath in Scripture the honour of that Name So that evidently the meaning of the words is I have taken of his height and given to the Kings of the Earth who the liker they are to him whose Image they beare the higher they shall be in esteeme and in their own Order the more glorious 10. Now which way the Spirit of God looketh in this particular may appeare by the next Verse as before in the 24. My mercy will I keep for him for evermore Which mercy to understand terminative in his Person and not communicative to those who represent his Person as if He should for ever stand in need of mercy for himselfe were no lesse then blasphemy But what this mercy is is exprest in the next words My Covenant shall be faithfully performed to him And this it is in the next Verse I will establish his Seed le-gnad for perpetuity and his Throne to wit in their possession for all the dayes of Heaven which for feare of failing is more then once expressed 11. But that it may appeare that the Covenants with David the Type and Typified were two so as hath been said the exception of the former Davids Posterity quamdiu se benè gesserint is plainly cut off Ver. 30. For if the second Davids Children forsake the Law of God c. God himselfe will chasten them with his fatherly rod which the Jewes understood Sterility or Sicknesse and therefore they who take up Armes against them at their Joseph Ant. 7. 4. owne perils usurp upon God But he himselfe will not disinherit them and therefore none else may and they who goe about it endeavour alas they are his owne expressions to make him a liar a perjured liar and a prophaner of his Holinesse both in Word and Oath Ver. 35. 12. Once have I sworn by my holinesse that I will not lie unto David Acath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishbangti bekadshi Once have I sworne and that once for all and ever by mine Holinesse And all this upon the first Davids holy resolution to build me a Temple and to provide for my Priests Upon this holy resolution of his then in answer to his I swore by mine owne Holinesse which I will not falsifie by mine Untruth dishonour by my Perjury nor prophane my Holinesse by either but so observe all this that his Seed shall continue for ever and his Throne which certainly was a Temporall Throne on Earth Ver. 36. shall be as the Sun before me in the day of the honour thereof And Ver. 37. It shall be established for ever gnolam as the Moon and as the faithfull witnesse in Heaven 13. Which clause if it concerne not Christ whose indeed that Name is but the Moon I conceive it to imply the esteem which the Cimmerian part of the world holdeth of this Ordinance of God and especially to relate to the Ecclesiasticall Power the Church being often pourtrayed by the Moon the Regall Power being before expressed by the greater Glory of the Sunne But however that these Ordinances are both in Ecclesiasticals and Politicals to dispense the glory of Light and Light for Darknesse by their Motion to be for the Times and Seasons of humane Affaires by their Influence to enrich or impoverish to send abroad Gods Stormes or Calmes so long as those pledges thereof the Sun and Moon shall stand fast in their seats out of the reach of bold humane fingers 14. So that it appears first that the first and second Covenant were one and the same save onely that the Graces of the second for the stability of Christian Princes are enlarged 14. Secondly whereas it is the Prophets scope in this Psalme to celebrate both the Infinity of GODS Mercy and the immutability of his Oath concerning his Anointed for the continuance of his Throne and Kingship for the for ever of the Law and of the Gospel for the generation and generation And whereas throughout the fourteen last Verses he passionately bewaileth or deprecateth to wit in the foure last of all the cutting off of Davids Line which dereliction of GOD hath now lasted about two thousand yeares and the three last parts thereof viz. since the Incarnation of the Creator Redeemer and true Heir of the world being the most considerable part of the time which the world hath lived it is hence evident that the Israelitish Throne and Kingship was but the fidentiall and significant not the formall and ultimate Object of GODS Mercifull Faithfull and Eternall Oath unto David and therefore that the Covenants were two but as the Testaments are two as the Stock and the Graffe the Fulfilled and the Fulfiller 16. Thirdly that this branch of the grand universall Covenant of GOD concerning the Temporall Dominion of the World by Kings the Sons of Gnelion the adopted Seed of David was the ultimate Object of the sacred One Oath of God and therefore that to looke for a new Forme of Government besides the making GOD prejured is in effect to looke for a new Covenant or Gospell and for a new Saviour this part of the grand Covenant being by man as unalterable as the whole and by the contract of GOD to continue as long as the Sun and Moon so irreversibly that they viz. Christian Kings are declared from the mouth of GOD altogether undisinheritable neither for their dereliction of the generall Thorah or Law of God nor for their perverting of Mishpat the Judgements of God wherewith for mankind they are entrusted nor for their prophaning of Chok or Lex Regia the Law of Prerogative which is Gods and the municipall Priviledges of man contained also therein nor for their not keeping others within the Mishmereth the penall Sanctions which God hath constituted All this in the 30. and 31. Verses 17. This it may seeme to avoid a greater mischiefe most incompatible with truly Christian lowlinesse in imitation of Christs Example and in honour of his place to suffer those above us whom Christ suffereth next unto him who himselfe chose rather to suffer under them then that those who visibly bore the place of Elohim whose Dominion he came to establish should be resisted For if the best of men might Resist the worst of Princes the worst who would account themselves the best and those the worst whom they could make a shift to hate would expect the same liberty to ruine the best and so God should never have any whom his owne place could secure 18. And plaine it that in