mother of non-ordination of Regal Supremacy by the GOD of Order The first expression is down-right the second more covert but both deny that Kings were immediately constituted administrators of the divine power over the people all and singular by GOD from the beginning for so long as the world shall continue That which I endeavour to prove is That all power is originally GODS according to his name of Elohim the first that he expressed himself by unto man That in particular the power of earthly Dominion was and continues the divine power of GOD. That not all or any of mankind may assume any particle of divine power but according to the donation of GOD warranted upon record in the Covenant of Grace contained in the holy Scriptures That the divine power of earthly Dominion is in the Scriptures by the expresse donation of GOD conferred upon Kings as his immediate deputies and not upon the people as by or with them but over them and this by constitution to continue unto the worlds end which had its beginning from the beginning of the world These things and the consequences thereof to wit Supremacy irresistibility and all other the jura Majestatis or rights of Majesty at this day controverted I doubt not but by the assistance of Elohim I shall make proof of in the ensuing discourse following that method which I shall be forthwith engaged in CHAP. I. The Contents A discovery of the four causes of Man and his Dominion from Gen. 1. 26. The exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetual proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power And the method of the ensuing discourse THe truth of the Scriptures being out of all question and particularly in the point of the Creation of the world and all therein by GOD In mine haste unto the maine of the controversie I shall pretermit the establishing of this foundation which I shall doe in the second part of this Tract That that which was once nothing cannot have original power over any thing not so much as over its very selfe but by the charter of him who made it something so likewise intending to speak of all the four causes of man and mans Dominion I shall here but point at the final cause of both reserving that likewise for its opportunity And this it appears to be When GOD had built the world in such absolute sort that there was no degree of possible perfection wanting to the beauty of the Vniverse but it had a seat in some creature or other save only that to make the Earth a resemblance of Heaven which I shall justifie when I come to speak of the Lords Prayer there was not a creature to represent him for the managing of the earth to make it a representation of this glorious kingdome in heaven where the multitudes of celestial Angels account it their Joy and Freedom to promote the Majesty and to do the Royal will of him that intends thus to be Glorified on Earth which was the End of mans Creation 2. Wherefore my first Record shall be Gen 1. 26. where all the Four Causes are included and it shall prescribe my Method and have its Influence upon the whole Series of this Discourse It is GODS Consultatien about mans Creation and is early enough to warrant a Prescription from time out of mind Beginning from before the beginning of the first man The words are And GOD said Let us make man in our Image after our Likenesse and let them have dominion c. The times as well as the Printer calling for brevity require the Political and Practical rather then the Physical and speculative Divinity herein included 3. And therefore I will not stand upon the powerful extent of that Operative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word Amar he said used as the only Matter of the whole Creation throughout the whole Chapter Nor will I so much as name because I may not determine the Controversies emergent from it I presse to the next 4. Elohim it is one of the ten names of the Deity but which alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used throughout the whole Narration of the Creation above thirty times in this Chapter and is generally set forth in holy Writ as his Judiciary name of managing and preserving by Justice and Judgement that world which under that stile he created so Deut. 1. 17. Mishpat to wit Judgement is GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under this name of Elohim which is the reason assigned by the Learned why our Saviour being upon the Crosse in point of satisfaction of his Fathers Justice cals out unto him Eli Eli not Jehovah the stile of his mercy Elohim here is the Plural number of El or Eloah which signifieth the Strong or Powerful it is here placed between two Verbs one of the Singular the other of the Plural number one of the two Reasons whereof is to declare the Mystery of Vnity in the Trinity and of the Trinity in unity The Vnity of three with relation to Said the Trinity of the same One in reference to Let us make 5. The word for Let us make is Naghnase which also signifies Adornemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaptemus Exaltemus to make comely to make fit for its place and to make glorious over others This word is also further paraphrased by GOD himself first in the next Verse where Adam is actually made and that is by the word Bara to expresse his virtual creation whereas his body was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that late new-nothing Earth The second is Vajitsar Chap. 2. 7. where his making is recounted Paraeus saith the learned Hebrews affirm that word to be there written with a double Jod in evidence of his composure of dust and of the breath of GOD of Earth and Heaven to ennoble and allay his thoughts since by his makers indulgence he had good title to both though by his pride or unworthinesse he might come to enjoy neither 6. The Monarch for whom all of the inferiour world was intended is next called by his name Adam and we read of the two single Adams both looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon in this consultation the first Adam was from Adama the Earth the second was Adam from Dam which signifies Bloud From the first as from the conduit we had an inconsistent being from the second and from the fountaine of his bloud we have the reparation of our escheated being both were alone and singulars to make happy our Spiritual and Political union in and under one The Spirit of GOD himself having declared that his making but of one man at the first whereas he did otherwise in the other parts of his creation was the demonstration of his mind for all times that where the power of Government should from him be established it should be invested but in one as
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Moriah And whereas Mishmereth signifies the Penal Sanctions and Mishpat GODS generall Law of Equity for mankind chok signifieth the peculiar Lawes of Prerogative issuing from Power not Accountable to them to whom it prescribes Thus the Municipal and Religious Lawes of the Jewish Nation were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by this Name so likewise the Sacerdotal Portion Gen. 47. 22. Onely he bought not the Lands of the Priests who there are called Princes for this cause That it was Chok to the Priests theirs from Prerogative thus Mic. 7. 11. it implies the Kings Tribute c. 18. The Conclusion of the Psalm is Monitory advice to those who shall succeed Administrators of this Prerogative Ver. 10. viz. And now O you Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haschilu understand you this to wit that this Power and Prerogative is Christs and not yours And you that be earthly Judges Havasru Chastise or Restrain your selves herein serve the Lord with Feare and let your very Exaltations tremble when you consider the beight of your Place And you who have received his Kisse of Consecration at your Anointing according to the Mysterious custome from the Commissioner of Christ Vnderstand whence it comes and Return it thither when you find that you have gone out of the way in the beginning of his Anger lest you perish therein But Oh their Blessednesses Ashre-col-chose whom his displeasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a while removes not from their Confidence in him their Rock as it did not the afflicted Author of this Psulm Christ himself thus emering into his Glory for there never was and therefore never shall be a good King in this or any good Cause finally by GOD Deserted Though Nations and their Kings should Swel and proud popular Waves come in even into their soules if they Steer a a constans course according to the Compasse set before them they shall not faile it being a wicked Vanity for the Creature to affect to turn Creators especially since they cannot Create so much as one Comefor the bodily Sustenance nor Colour for one Haire of their Heads to Arrogate to create Power and to rob Elohim the Creator of his Prerogative 19. Now the Assumption of the precedent Argument in the former Chapter being Asserted and the whole Stock of Elohims Power established on the Man Christ Jesus by such Titles as none can have the like it remaines to be shewed which of these had the Right of Primogeniture over the rest And evident it is that it was the first to wit The Donation of GOD the Father which our Saviour wholly Apprised and Insisted upon accounting the rest but as Aptitudes â—â— Dominion wherefore Mat. 28. 18. laying aside all the Glories of the other he Triumpheth onely in his Fathers Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Power is given me in Heaven and in Earth All Power Inclusively the Power of all Powers the Power of Dominion It is Given Conclusively not Originally in his Person nor Assumed It is Given to me Exclusively of thee who art to be Governed by this Power and this in Terminis Terminantibus Butted and Bounded in Heaven and in Earth as well as that 20. If thou hopest for a Blessing in either consider this and that there is a third Place to take heed of that and that there is in Scripture a Prince thereof and he is a Pretender to part of this Empire the Inferiour and Earthly part But with more manners then to say that the Power thereof is Originally his Luke 4. 6. The Devil tooke Christ into an high mountaine and shewed him all the Kingdoms of the World in a moment of time and the Devil said unto him All this Power will I give thee and the Glory of those Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that this i Power and Glory is given or delivered into me 21. In which Parley the Father himselfe of Falshood and Impudence with some indifferent out-side of modesty mentions no Originality but makes Donation his Plea which with more sobriety he goes not about to prove he had Scripture perfect but finds no colour throughout the whole Bible and therefore in wise Civility in this manifest Particular he Abuseth no Text Counterfeits no Constantine Falsifies no Charter but he nimbly slides over his shamefaced Lye never avouching this Power to be absolutely his own nor daring impudently to adventure on the words Originally or Primarily onely he runs away at the most with an unproved Concession or Permission for the Disposal thereof as a Trustee pretending onely to the Advowsion not Sacrileglousâ— to the Impropriation or Simoniaeally to the Fruits He but gives it to whom he thinkes fit he knowes it so much anothers that he dares not challenge it to his own use so as he might seem to reflect upon himselfe thereby to make himselfe either the Greater or the Better all the Propriety he aimes at is to pleasure others not himselfe These Considerations produce my second Quaere How the People may without high Sacrilege challenge that without Book which Christ waved so many just Titles unto And the Devil himselfe durst not adventure on Mine Arguments hence are these First Those in whom there is an impossibility in Nature that they should be qualigied with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father may not Arrogate to have those Powers Originally in themselves But the People are such that in them there is an impossibility in Nature that they should be Qualified with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father Therefore the People may not Arrogate to have those Powers Originally in themselves Secondly They who take unto themselves more of that which belongs to God and his Christ then it appears the Devil did are in that point more Sacrilegious then the Devil appears therein to be But they that take unto themselves the Originality of Dominions take unto themselves more of that which belongs to God and his Christ then it appears the Devil did Therefore they that take unto themselves the Originality of Dominions are in that point more Sacrilegious then the Devil appears therein to be 22. The Premises are evident from that which hath been already said and need no further proof GOD grant that we may see the danger of the Consequences both alike desperate to make the People better then Christ or worse then the Devil But this is not all that is affirmed in that their Principle It takes away the Kingly Title of Christ as will appear in this third Argument That Power which is absolutely Regal or Monarchical cannot be in a collective Body of the People for that which is in that is
the Kings Title from God otherwise they shall never be able to prove their owne for those Estates which confidently they call their owne For after the Kings and Priests Patrimonies were described Ezek. 45. 8. God had certainly some meaning in those words And the rest of the Land shall they viz. the Princes give unto the House of Israel So that first ad Hominem I returne that by the same way though otherwise also and with Magisterial demonstration a man may know the Royall Rights of Vnquestionable and Irresistible Supremacy to be his particular Princes by which he knoweth his justly descended Fstate to be his owne 6. In which particular it concernes him to be well assured that he is not an Usurper of that which here for a moment sustaines him but to condemne him otherwise eternally and that without Gods Secondary Donation added to his first and generall Grant of the Dominion of the whole Earth to mankind the Estate he saith he is Master of is no more his then it is other mens This he hath performed to all those who are Children of his House and Subjects of his Kingdome though by himselfe he hath measured out no mans Specialties nor given him leave to take what he can get Nor in the third place is any man so the Dominus that he hath the Dominion of any part of Elohims Creation by his first and generall Grant or by his Secondary Gift that without his third of singular Application he can with due and comfortable security make use of and take benefit by so much as of one morsell of his owne bread 7. These three Acts of God answering unto the three Persons of the Trinity operating more nobly about our Spiritualties in the habitude which man receives from them may not inconveniently be expressed by that of the Schooles Jus ad rem Jus in re and Jus or rather Adjus or Adjumentum rei The first containes Mans Right from God the second his Right from other men the third his Right for himselfe The first was of the general Indulgent Father both of our Bodies and Soules the generall Gift of Right unto the Earth and the Emoluments thereof immediately from the Creation and Floud The second is from Christ the Heire of all things in Heaven and Earth by whom our Personall Conditions are severalized and by whose Deputies our Personall Estates are mounded from all others the men of the world this is daily administred through the Government by him on Earth Established which gives and protects unto us Right in the Creature The third is his most particular or singular Gift of Sustentation from his other Gifts the Act of the Holy Ghost by whose operation we have our Nutritive and Consolatory Preservation being supported Temporally here as a pledge of Eternity hereafter And this may be called the Right of Vse and Help from the Creature without which neither can our owne Bread feed us nor our cloathes keep us warme 8. The second is that wherein the Controversie lieth and therefore I chuse to speak last of that The last is that which duly considered would make smooth the Lords way before us for the other and erect in us not onely Christian content therewith but also excite our most thankfull acknowledgement of Gods most gracious Providence therein which should be as often as our hand goeth to our mouthes with any of his blessings in this kind And therefore I shall first speake briefly of the last 9. The evidence of this is best learnt from that which our Saviour constituted apparently for our daily Prayer and Meditation in that he framed it for that which we have daily need of to wit our daily Bread Give us this day our daily Bread First Give thou it to us or else it can never be Ours Secondly Give it us although it be already Ours though it be so Ours that no man else can have Title to it yet it can never be so Ours but he shall have daily Interest which he will have daily acknowledged in the least Crum thereof Though he hath given it us into our Barnes and Store-houses yet there are Chaldeans there are Sabeans and there is the Fire of God Though he hath given it us into our Dish yet Multa cadunt many things fall our between the Cup and the Lip though into our Stomacks yet it may be vomited up again though into the Liver yet even there to our destruction it may nourish a disease in stead of us yea the very strength it affordeth us may be unto us an occasion of falling 10. So that every man hath need and businesse enough to make sure of his owne Title unto that which he desires so to enjoy that he may reap benefit and not ruine by it and not be inquisitive about his Brothers remembring that which he who certainly was Vniversis major said in that case Who made me a Judge And upon the remembrance hereof to looke into the Book of God what wayes he expects mans substance and strength should be employed And especially to take heed of such Questions as cast God out from Reigning over us from whose Dominion constituted amongst us our Secondary Titles are derived as our First was of his Donation 11. By our Inability then of making comfortable use of those things which are come under our hands if we would not have them accursed to us we are necessitated sadly to consider that we cannot enjoy any thing against God but must under him and nothing under him but by his more particular added to his generall Donation and nothing otherwise then under the Government of his Vicegerent by any expresse Donation of his he hath left that to his Steward whom or none he hath made Judge and Almoner in his roome for this end So that without he should come himselfe no Evidence can be made of this his Gift in severall from the Interests of other men and no man may invade this his Prerogative wherein he never did otherwise dispose this therefore mankind may not presume whose Prerogative onely can make and question his own Deputies whom to unmake is to make God none of our God and whom to question is indeed to forfeit our Secondary Title 12. For if we have any such Right to any thing on Earth we have it by and under him from whom we have our First and Third Title of the Second we can have no other assurance then through him whom Elohim in Heaven hath made Elohim on Earth Of whom God hath said That it is he who cloatheth the Rich with their own Scarlet from whom the Glorious have their Ornaments of Gold and those that are well Fed their Delicacies * Which is the Reason of our Commemoration of the King when we say Grace for our Meat and of the Catholique Church which cannot but teach us thankefull Obedience for it and 〈◊〉 to serve God and Him in the strength of it which in the Family is evident That
Monarchy unto which the Angels and Saints in Heaven doe submit under the Man Christ by whom he hath promised to governe the heart of the King by whom he hath appointed to governe the People Not any nor all of whom can so much as see into the heart of any one man much lesse governe it Therefore the said Doctrine That the Power of Dominion is in the People Originally or otherwise then by the Donation of God Is whatever is pretended in manifest opposition to the Word of God Thirdly that the Power of earthly Dominion challenged for the People is the peculiar Right of Christ by the Donation of his Father He that affirmeth an Vniversall upon any Affirmeth unto the same every particular contained within that Vniversall But the holy Ghost in the Donation of all Power in Heaven and Earth to Christ hath affirmed to him the Vniversall Therefore the holy Ghost in the Donation of all Power in Heaven and Earth to Christ Affirmeth unto him every particular which is contained in the Vniversall notion of all Power and by consequence that which is challenged for the People which without Donation from Heaven is challenged against the God of Heaven Fourthly what against all Pretenders Christ is really seized of by virtue of the Donation of God the Father the sole and proper Efficient of all Dominion Whatsoever God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers Bounty That God the Sonne against all Opposers is truely actually and demonstratively possessed of But all the Dominions of the Earth Ecclesiasticall and Temporall the Thrones and Scepters of the one the Seats and Shepheard-staves of the other according to his Stile of King of kings and Lord of lords and his Title of great High-priest and Bishop of our Soules Are things which God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers bounty Therefore all the Dominions of the Earth Ecclestasticall and Temporall the Thrones and Scepters of the one the Seats and Shepherd-staves of the other according to his Stile of King of kings and Lord of lords and his Title of Great High-priest and Bishoprof Soules God the Son is truly actually and demonstratively against all Opposers possessed of Fifthly concerning Gods Donation of the one Power of Christ in one Act under the Person and Covenant of David together with him established upon his adopted Seed the Kings of Christendome unto whom he hath sworne by his Holinesse that by Them this Power of his Christ shall be externally Administred so long as the world endureth notwithstanding all that which did actually cut off the former Typifying Davids Entaile This being done upon the first recorded settlement of Gods Dominion in one Family doth teach us that from the beginning in the Covenants of Abraham and David they were the chiefe and ultimate part of Gods faithfull Promises for the externall Glory of his Christ Whatsoever God the most powerfull Efficient hath settled once for all and for ever with expresse cautions against State Antinomians for perpetuity and perpetuity for generation and generation upon Christ who must ratifie the truth hereof sitting in the impregnable Heavens for his adopted children which all of them are the Sons of Gnelion who must in his stead sit upon the Thrones of the Earth while the Sun and Moon shall endure That is so established that it must continue to the end of the world and is not to expire with the Type thereof But the Regall Power of the Thrones of the Earth in the possession of legally succeeding Christian Kings according the Law of Nature as is expressed in the Word of God Is that which God the most powerfull Efficient hath thus settled c. Therefore the Regall Power of the Thrones of the Earth in the just possession of legally succeeding Christian Kings according to the Law of Nature exemplified in the Word of God is so established that it must continue to the end of the world and is not to expire with the Type thereof Concerning this Argument which I take to be an irrefragably concludent Demonstration deduced according to the exact rules of Logick Ex veris primis immediatis necessariis causis conclusionis I shall onely recapitulate that the Throne often mentioned and particularly Psal 89. 29 36. cannot be understood of the Jewish Kings the Lineal Successors of the former David in the former Covenant For they as the were Typicall so they were Conditionall and upon breach of Articles have now failed above two thousand years while the Sun and Moon the admeasurers of the perpetuity sworne by GOD have lasted and yet doe continue So that if the Oath of GOD have any truth in it of necessity it must be meant of them who were specified in the Covenant with Abraham when he was designed for the Father of all the Nations of the world that should be blessed Gen. 17. 6. I will make Nations of Thee and Kings shall spring out of thee and I will establish this my Covenant between Me and Thee and thy Seed after thee for an everlasting Covenant Which must be understood of his more impossible Seed then his generation of Israelites when he was an hundred years old For it had been altogether impossible that he should have been the Father of us the Gentiles if his Naturall and not his Adopted Seed had beene meant For Jewes and Gentiles as contradistinct members divide the world whereof his issue according to Nature are but one not many or all the Nations which all are taken in to this his Covenant So must the Seed of David and Christ who never had other then these before adopted who were the Glory of the Covenant with Abraham be understood And thus and no otherwise have we the Perpetuity and Perpetuity the Generation and Generation as hath been said plainly construed But I forbear further repetitions referring for them the Reader to the precedent Proofes Sixthly concerning the Oath of GOD for the perpetuity of Kingship Priesthood and Temple Whosoever affirmeth or doth that which endeavoureth to make God a lyar perjured and a prophane neglecter of the sacrednesse both of his Word and Oath Asserteth by inevitable consequence the most blasphemous Sacrilege which humane holdnesse can on Earth attempt But whosoever affirmeth or doth against the perpetuity of those three Particulars for which God hath sworne in Truth and Holinesse and hath Anointed them for perpetuity and inviolability in specie though not in individuo in the Typified though not in the Type expressing thereby that the Type and Typified are one in Honour and Substance though different in garb and circumstance viz. his first on Earth established Kingship Priesthood and Temple Affirmeth or doth that which tendeth to make God a lyar perjured and a prophane neglecter both of his Word and Oath Therefore whosoever affirmeth or doth against the perpetuity of those
People and deliver the Afflicted in Mishpat Then the Mountaines shall bring down Peace unto the People and the Hills in Righteousnesse He shall give Justice unto the afflicted People he shall be a Saviour to the sons of the Poore and shall breake in pieces the Oppressor And so all shall feare thee so long as there is a Sunne and the Generation of generations so long as the Moone shall shew her face And this in this Point is GODS onely Eternall and Perpetuall Constitution for the Government Peace and Prosperity of the World 30. And this his Prerogative is visibly derived unto Kings in their being made the Lords Christs in their Anointing as Saul 1 Sam. 15. 7. When thou wast little in thine own eyes wast not thou made the Head of the Tribes of Israel For it is causally set down the Lord Anointed thee King over Israel And this was it which when he turned Tyrant kept all his Subjects hands in awe of him And this Name of Anointed as an addition to the Name of Elohim was in honour of him communicated to all the Administrators of the Dominion of the second Person of the Trinity then declared in due time to be made man who are called his Fellowes Psal 45. 8. 31. So were all they who came in in former times by GODS Extraordinary Donation so are all they who come in now by the Ordinary way of Legall Descent Since the Heathen Cyrus was by GOD himselfe declared to be of this Society though it be known that amongst the Persians there was no such Custome at all as Anointing their Kings the Royall Dignity without the visible Ceremony enrolled him into the Name and Fellowship of Christ Messiah in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Christ in English all signifying but Anointed Neither need I to enlarge my selfe here to prove that what was here extended to King Saul was Royal Power indifferently on all Kings conferred Thus saith one who well knew Prov. 8. 15 16. By the second Person in Trinity the Eternall Wisdome and Word of the Father Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely and therefore all Kings shall Reign and Princes Shophte shall be Judiciarily set over the Earth 32. But to proceed in the Story of King Saul concerning his Arbitrary Occasionall Irresistible Power delivered in the eleventh and the succeeding Verses of the 1 Sam. 8. I desire not to recount but rather that others would use their own eyes and sadly examine by those which are there expressed the pretended Usurpations which have cost so much Bloud among us But here mistake me not as if I went about to make a colour that what the Prince may doe in case of Necessity he may doe at pleasure where the King onely against the People not against GOD is made Judge of his own Necessities when to make use of his Subjects Persons and Estates which they may not with-hold or withdraw when he calls for them As upon perill of Elohims high displeasure he may not call for them but when indeed he hath need of them nor make use of them but as he will be accountable to his King who hath Power over him as he hath over the People As appeareth in the case of Jehojachin Jer. 22. 1 2 3 4 5 13 14 15 16 17 18 19. 33. So is here set down not what Saul may do by GOD unpunished but what he may do by man unresisted for GOD who will not endure his own Power in the King to be Questioned because it is His will because it is His much lesse endure that his Power as unjustly used should deserve to be Questioned And GOD who is never unjust when his Deputy may be will be sharper in his Returnes unto the King then the King can be in his Oppressions over his People but he will in no case abide the People to Judge his Power of whose Arcana Imperii his secret Prerogative it is to discerne when to doe good by good or bad Princes For People may be so bad that good Kings whom they deserve not may make them worse which he desires not they can never be so good but wicked Kings may burne out their drosse and make them better which is the chief aime of him who is Goodit selfe 34. Most ordinarily the worse men are the more impatient they are of Pessimus quisque asperrime rectorem patitur Salust Government and Princes are not the lesse hated of those who are mischievously minded for their being good And the People who are good and taught of Christ can make benefit from and rejoyce under the worst so that unlesse Wickednesse it selfe cause Hatred against Wickednesse onely good Kings are like by this Ostracisme to suffer while none can be secure But granting Resistance of any it is inevitably cleare that GODS Prerogative is invaded and he not left at liberty when to make happy a good People by a good King and to punish a wicked People by setting a wicked man over them as it is Psal 109. 6. 35. Neither need I neither will I put him that differeth from me to prove that this of 1 Sam. 8. 18. viz. And you shall cry out at that day because of your King and the Lord will not heare you which was the last remedy that was left unto the People and certainly needed not if they might have made Resistance was GODS requitall of their Circumstantiall wickednesse in asking a King at that time as if there lay no Appleale from the King since it lieth onely unto GOD who will in no case permit Resistance of that Power which is His. Who will give us leave to pray against the Temptation of Persecution but so that he strictly requireth us as to submit in our Bodies and Estates so in our Soules to pray for our Persecuters against whom out of his Justice he will Vindicate us Who delighteth most in his Children and then with speediest effect will answer them in what they need but may not presume to aske when with absolute Obedience they pray according to his Direction though it be against his Resolution 36. Thus for the Life and Prosperity of the Pagan Tyrant Nebuchadnezzar and of his Lascivious Prophane Sonne Baltasar whom GOD was resolved to destroy his People were directed to pray Thus when Saul was indeed in GODS Decree cast off from the Kingdome for invading the Function of the Priest where observe that Intrusion upon the Office was more notoriously censured by GOD then killing of the innocent Priests 1 Sam. 13. 13. and afterwards positively Abdicated for his sparing of the Amalokites 1 Sam. 15. 26. Samuel continued his Mourning sor him untill the Lord restrained him and sent him to Anoint another 37. Nor doe I see how man may make triall either with his owne or other mens Money or Bloud since GOD hath given us his revealed will for the Decision of all our Controversies what is the secret will of GOD who dwelleth in the Cloud
of it himself they or any for them have in them Naturall Power for the Resistance and forcible Restraint of the One Supreme Power on Earth by the GOD of Heaven placed in One which to defend and put into practice incurs the Apostles Sentence for the forfeiture of Heaven 12. As also in regard of their earthly Estates to the losse of that to blow them up with fancied Propriety as if they could have any in any part of his Creation against him or his disposall or otherwise then under him and it as Usu-fructuaries thereof so as to make them trust rather to their owne Arrogant Vaine Providence then to his most Prudent and Unquestionable Justice for the Governing of the Heart and Restraining the Hand of his Deputy who shall most strictly account unto GOD for Unjustice or Oppression if without necessity approveable to the All-commiserating most impartial GOD he take away what GOD hath given them he being not Himself the proper Owner and Lord of either the Gold or Steel which Elohim Created But as hath been shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the onely Entrusted Superintendent and Dispenser thereof and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy beneficiall Propriety in thy goods not onely in things Spirituall in order to thy Celestiall good but in relation also to earthly Emoluments in thy Temporall goods for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gal. 6. 6. Let him that is Gal. 6. 6. taught in the Word communicate unto him that teacheth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods as appears 1 Cor. 9. 11. Rom. 15. 27. 1 Cor. 9. 11. Rom. 15. 27. Rom. 14. 4. 13. But it is evident that in that wherein he is GODS Steward he is responsible onely to his own Master Rom. 14. 4. Who art thou Oh man that judgest an other mans Servant Who then art thou Dust and Ashes who as an Invader of the high Prerogative of the most High judgest thy Lords Lord whose Power over thee is evidently Divine as hath been shewed by Verse 5. and Verse 6. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Workmen for the Peoples availe in as much as the Honour of his Scepter the Feare of his Sword his Customes for his ordinary Support his Tribute for his extraordinary Supplies have influence upon the Conscience And as 1 Pet. 2. 13. 1 Pet. 2. 13. our Allegiance is to be payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake in the former word of the Divine Subordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Submit your selves and not as herein serving men but as the Servants of GOD who is the Father and Lord of this Order wherein the King for the expression of Saint Pauls meaning is declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supreme on Earth all others that are entrusted for the exercise of his Dominion having their Power from his Commission as being sent of Him above whom none have Power nor under whom any but from him and therefore not one or all against him 14. So that it is an unprosperous Question with a Recusant stomack to demand what Evidence we have for his Title under and from whom we have the Severalty and Security of all the whole Interest which we have in the good things of the Earth unto which while we keep our selves in the due Subordination that GOD hath fixed we have good claime but by our forwardnesse in passing our Line we list our selves under the Enemy and are deserters of GOD. 15. So Eccles 10. 4. If the anger Hamoshel from Mashal as before of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath Dominion rise up against thee leave not thy place The word is Mekomcha and * Doctores Hebraei cognominant nomen Domini sive Dominum Makom eo quod est locus mundi nec mundus est locus ejus quemadmodum vocatur Makom Habitaculum Deut. 33. 27. Et sunt qui putant illud Hest 4. 14. Mimakom achir indicate Dominum hoc factum esse nè nomen Domini esset scriptum in libris Medorum Persarum Pagn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Makom which signifieth Place of Station or Possession also doth signifie the Lord God himselfe So that here is expressed the mysterious Vbiquity of GOD who is rather to be said to be ipsum ubique quà m ubique to be the every where it selfe then barely to be every where all Vbi and Place with whatsoever Space is imaginable beyond all Place being in him he not being comprehended in any or all of them And together herewith that he that presumes out of his place of Order forfeits his place of Inheritance departing from the Fortifications of GOD into the Tents of the Destroyer by his bold advancing beyond that Title wherein he who marshalleth every one in his true place is the strong place of his place while he continues in it 16. And that which Solomon observes in the following Verses to be the cause of Peoples Apostasie from GOD and the Order by him circumscribed them is their Curiosity and Prying into the Soveraignes Cabinets where finding or pretending Errors or such things perhaps their Vertues and Excellencies which they make to look like Errors the world comes to this passe That Vassals ride and Princes walke but mark the sequell He that openeth this Pit with Korab shall fall into it and he that pulleth up this Hedge a Serpent shall bite him as it did Adam presuming proudly beyond his Order 17. Such our unrulinesse constraineth GOD many times to Rule us by such Princes who will not be Ruled by him whilest those that be his and in possession of their owne soules through Christian Patience shall in him be so secured and sustained that those things which are by others esteemed the greatest of their heart-rending Evils shall prove the highest Improvements of their soul-dilating Blisse when they who will carve out their owne Liberties if the Truth of GODS Word continue the same it was and if the Practice of the Sonne of GOD and of his Saints be the true and unchangeable Expositor of that Word shall if they be not wish they had been here Bruised with a Rod of Iron and Broken in pieces like a Potters vessell SECT 5. The Contents The 1 Tim. 2 12. I permit not a Woman c. Explained The Apostles Argument for Monarchicall Dominion from Adam formed alone The Case of Zelophehad's Daughters Num. 27. Their Plea considerable for these times Gods Determination thereupon 1. COncerning Supremacy in all the Jura Majestatis or Rights of Majesty that from the Beginning Kings have had the Power thereof none can deny That by Divine Constitution in the Revealed Word of God onely Monarchs have had this Supreme Power is as undeniable That God ever specified his Approbation of any other way of Administration of it is more then any man for ought I know hath demonstrated And that GOD only hath right to dispose of this high Prerogative of Elohim is as evident
David is secondarily conferred upon all Christian Kings as all Kings without the consideration of their Religion were and are taken into the name of Elohim were and are ever since Christs Ascension Insessors upon his Throne under the notion of Elohim though the Title of David be incommunicable unto them 5. Otherwise notwithstanding his Fathers Donation which no man may be so wicked as to conceive that he would or hath refused he who hath All had had no Throne upon Earth here by Oath confirmed unto him Himselfe had beene a vaine Ostentator of his Fathers Gift His Apostles had been false Witnesses of GOD concerning his Title of King of kings and there had not been compensation made Him for the cutting off of the Line of his Ancestors from the Throne and Scepter which by just descent was His but by this Donation fore-prophesied Psal 45. 16. In stead of thy Fathers thoushalt have adopted Children Tashithemo le-sharim Thou shalt make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes in the whole Earth Which in that place is not set downe Kings but Princes as Antiquity hath observed to take in also the other part of his Soveraignty viz. Sacerdotall 9. For the latter whereof though the Oath of God hath passed unto his Christ for a Temporall perpetuall Priesthood so long as the Sun and Moon shall last this our Age is too farre from accounting them Princes who onely are of His and his Apostles ordered with Power to the end of the world for the administration of this his Divine Authority God in his good time rectifie this also and give to all men grace to consider that of the 1 John 2. 22. 7. For they who deny the Regall and Sacerdotall Powers which are the Donation in Terminis of GOD the Father unto GOD the Son doe quoad hoc deny the Father and the Son the Donor and Possessor which is the Apostles Character of Antichrist which name signifieth an Opposer of the Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the lyar if not he who maketh God in his faithfull Oath of Donation unto his faithfull Son a Lyar The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denyeth that Jesus is the Anointed viz. King of kings and High-priest over the houshold of GOD. 8. The same is Antichrist not who is an Opposer of the Deity or Trinity for there is no mention made of the third Person viz. the holy Spirit but he who denyeth the Father and the Son not in their Essence or God-head for that could not be without deniall of the holy Ghost also in and with the deniall of the other two Persons not in the Trinity for he that denies but either of the Persons denieth thereby the Trinity of Persons So that the formall Object of Antichrists Opposition is not the Deity because the holy Ghost is untoucht not the Trinity because two are named not the Deity or generation of the Father for then his name should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Deity of Jesus but according to the name of Antichrist onely the Office of Christ conferred upon him by his Father He denieth not Jesus but that Jesus was the Anointed or Christ 9. Now he that denieth that Jesus was formerly in his owne Person Anointed cannot be proved to be the Lyar for the proofe lieth on the contrary part that Himself was never Anointed but as hath been said in those who for Him manage his Offices to whom he hath communicated this name of Christ in stead of their former Elohim In the 18. Verse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists which without violence may be translated The many are Antichrists And the markes answerable to that of Saint James 3. 15. The wisdome of this world is earthly sensuall devilish which the Apostle hath given us for Antichristianisine are as applicable to many as one 10. The first is Ver. 15. The love of the world Of which I could wish they could acquit themselves The second is the lusts of the flesh concerning which I onely aske the question of our Saviour to the woman taken in Adultery Hath no man condemned thee neither doe I. The third is the lust of the eyes wherein I desire not to be their excuser And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we construe the pride of life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. him who being ambitiously too big for his owne station after him that compasseth the world goeth round in his erratick vagaries to possesse himselfe of what ever he can step into accounting his owne what ever he can catch though it be from Christ himself This is the differentiall note as the other are common accidents appertaining to Saint Johns many Antichrists Whose private Unction whereby they are made Heires of the heavenly Kingdome if through Luciferian affectation they forfeit not their Title should teach them to conforme themselves as Ver. 17. to the Supreme Royall will of God making that their Law in all humility and patient expectation 11. But so farre and so subtilly have they cast behind them the consideration of this their Anointing whereby the World the Flesh and the proud One are abjured that to the intent they might step into the Royalty of GOD the Son unperceived by the most of men they deny him not to be Jesus nor the eternall Son nor do they deny his Father nor Fatherhood only that Jesus is the Assigne of GOD the Father for the Thrones and Dominion of the world attested by his sacred name of Anointed or Christ which Name he hath taken onely for their sakes who are Administrators of his Powers on Earth to make visible demonstration for them that they onely are the men who are by Elohim separated from the community of mankind and assumed into the Society of the God-head by the outward Symbole of their Anointing in the holy Oyle of God For let any man prove that the onely begotten Son of GOD was in his owne Person as in the 45. Psal Ver. 7. Anointed Shemen Sason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oyle of gladnesse otherwise then as in that Verse Mechavarecha à sodalibus suis from their Anointing who are taken into the Fellowship of Him and I will yeeld him the cause for ever and that he hath unproved his Antichristship 12. Well it is granted on all hands that the Kingdome of Christ promised unto Abraham and Typified in David was in these as in other parallel places of holy Scripture designed Which is here proved to be the Temporall Dominions of the earth also and that Kingship Priesthood and Temple are here under their signall for Christianity by the faithfull and immutable Oath of GOD constituted and ordered for perpetuity so as the King is left GODS Curator and Guardian both of the Temple and Priesthood both of them mysteriously to be composed and disposed of by the younger Son of David prefiguring the succeeding and exceeding
of though not from his owne just Prerogative and imparted to select men Do carry with them unto those to whom they are imparted all the forementioned Honours and Powers contained in the Names which are requisite unto the Ends for which they were communicated by God and undeniably those expressed in the Word of God But the Names of Elohim Messiah Christ or Anointed Melech Moshel are Names of Irresistible Divine Power which God who cannot deceive any man hath taken out of though not from his owne just Prerogative and hath imparted unto select men Therefore the Names of Elohim Messias Christ or Anointed Melech Moshel doe carry with them to those to whom they are imparted viz. to the King in the Kingdome to the Master in the Family all the forementioned Honours and Powers contained in the Names which are requisite unto the Ends for which they were communicated by God and undeniably all those which are expressed in the Word of God Thirteenthly concerning Gods Kingship over Kings and the height of their danger who are next under God He that is exactly Just and the Founder of any Constitution which himself intends should be regulated by the example which himself intends to set Will be most strict and severe in that part which by himselfe he actuateth over them that he intendeth to keep close to the Rules of Justice But the great King above all Elohim or Kings Is most exactly Just and is the Founder of the Constitution of Monarchicall Government which himselfe intends should be regulated by the example which himselfe intends as King over kings his Subjects to set viz. against their oppressing of those who are Subjects to them Therefore the great King above all Elohim will be most strict and severe in that part which by himselfe he actuateth over them whom He intendeth to keep close to the Rules of Justice viz. in punishing Kings for or with-holding them from Oppression and Tyranny if men would not deserve it by trusting rather to themselves then Him Lastly concerning the Principall of the cares of Christian Princes Such things as produced the Oath of God unto David for the establishment of his Kingdom for ever Ought for ever to be the Royall care of all Religious Kings But the zeale of David for the materiall Temple of God and his liberall intentions to have it Makom la-jovah a place answerable ad mensuram to him that is Immensity it selfe an adorned Mother for our Habitations in the mysterious Plural number for the mighty God of Jacob and the care of David for the Domesticall Chaplaines of the Lord of this Cathedrall that no want of allowance might enfeeble their performances of the Liturgie by God prescribed and required by him in the names and place of all his People Were the things that brought forth the Oath of God for the establishment of Davids Kingdome for ever Therefore such Zeale for all and principally for the Mother Churches and care for the allowance of God to be exhibited to his once for ever established Priesthood that with venerable port and cheerfull hearts they may doe him the most glorious part of his Service Liturgically prescribed for Christianity in the shadows of the Leviticall Office Ought to be the Royall care of all Religious Kings for ever The Materials of this Argument shall by GODS permission and assistance be justified hereafter And particularly that there was nothing in the prescribed Jewish Service of the Temple but it designed unto us something that is or ought to be in the Christian Liturgie That the Worship of GOD by Publike Solemne Liturgie is the most Angelicall Office that can on earth be performed to the GOD of Heaven untill we come into the same Quire with the Angels in Heaven And that the Liturgie of the Church of England is of all others that are or have been the most accomplished as freed from the frailties that in these latter times have crept into others and containing the marrow and riches of the absolute ones which the Catholique Church in all Ages and Places hath offered up to God Almighty SECT 6. The Contents Intervenient Considerables between this and the ensuing Chapter Abriefe Answer to the chiefe Arguments of the Millenarians The difference between Kings Pagan Jewish and Christian truly stated No gap in the Series of Christs Kingdome during the times of Infidelity fore-prophesied and Typified Usurpations against the Rule of Natures Law protested against 1. IT is evidently manifest by this that hath beene proved that Elohims whole Soveraignty over the whole world both Heavenly and Earthly is justly and actually conferred upon Immanuel the Man Christ Jesus for the whole Line of time since whether past or to come from the time of his Glorification and Ascension That the Covenant and Oath of GOD hath been faithfully performed let them make doubt of who value neither this nor the world to come whilest others are Demonstratively assured that the Temporal Kingship over all Kings and the Spiritual Episcopacy over all Bishops hath been by Immanuel universally enjoyed ever since the first moment of his Glorification and of his Fathers Donation It is likewise not doubted of that Christs Right to any thing of his can be suspended or sequestred and it is apparent that neither of these his Powers he hath on Earth administred except he hath done it by his Deputies so that 1600. yeares experience must either avouch the truth of this Position or the falshood of Gods Oath It is further unquestionable that Immanuel must sit at the right hand of God untill he come to Judge both the Quick and the Dead Now as the Millenarians cannot answer our Arguments without their deniall of the Apostles Creed yea without the aspersion of Perjury upon GOD and the putting out of the eyes of his Witnesses the Sun and the Moon by which mankind discernes the wayes of poore naturall life so cannot all the world answer the numerous places of Scripture brought by them to prove the Temporall Kingship and Priesthood of Christ on Earth but by this Exposition consonant to the Doctrine of the Church truly Catholique which being entertained there remains nothing worthy of an Answer in all that hath been by them Objected And therefore I shall not mis-spend time about them 2. But here let no man mistake me as if I intended either in this or the ensuing Chapter that Christian Kings have a larger Right unto Dominion abstractively considered in it selfe as Kingship then very Pagans had or have before the Ascension of Christ or since whilest I affirme that the Titles of Christian Princes are confirmed explained yea dilated in their circumstantials by Christ in the Evangelicall Covenant Which thing without addition of stature though with addition of health and strength he hath done to the whole Morall Law as appeares by his Sermon in the Mount and therefore chiefly to this top-branch of Morality borne with and included in the fifth Commandement My meaning is that in Immanuel
a more magnificent Temple in Heaven in comparison whereof those on Earth are but as the Footstoole of his Throne there which indeed can no more Terminatively though more Gloriously containe his Immensity then the least on Earth And that nothing made is truly fit for or worthy of the Creator which should rather excite them as the Blessings of God encrease to be more and more Munificent in making his Earthly Habitations to approach as neer as may be in Glory unto his Heavenly Seat 21. The Pattern of which Temple as unto Moses for the Transitory Tabernacle was as the Icon or Image of that Heaven from Heaven in represented unto David by the Spirit of God 1 Chron. 28. 12. to be built by Solomon the younger Son of David the Type as of Christian Kings in generall so more particularly of Constantine the Great who forthwith upon the finall dissolution of this Temple built by the former Solomon decreed Habitatious to be built throughout his Empire which was then accounted the World to the mighty God of Jacob who was the younger son of Ishak who was the younger son of Abraham into the Primogeniture of whose Covenant the younger People of the Gentiles and their Kings were Adopted according to the Promise of God Though during the nonage of Christianity God was content as under Moses and the Judges to dwell under Curtaines so to inhabite in the Tops of mens Houses untill he sent a compleat Monarch answerable unto Solomon amongst Christians 22. And yet our Saviour was so zealous for the Type that onely in the cause thereof throughout his whole life the Lamb of God fell to blowes asserting that that which was indeed his Fathers House was the House of Prayer not naming any thing else unto all Nations Whereas that which he seemed to fight for might not be entred by any but those of the Circumcision And Saint Paul 1 Cor. 3. made for Christians the Temple of God the principall Analogatum of Holinesse a modell to teach all those who expected the Inhabitancy of God in the more minute Temples of their Bodies in semblable Holinesse to preserve their Sanctity affirming that God would destroy him that but defiled his Temple But Saint Pauls holy Materiall Temple if the Father hindred by his Wars may not build the Son shall 23. But to proceed whose the Throne is his is the Power and if the Power thereof be GODS certainly it is Supreme on Earth and Irresistible and that King Solomons I suppose it so set downe to expresse GODS more valuable interest in the Christian Throne then any other was the Throne of God is shewed in the fore-cited words of 1 Chro. 28. 5. He hath chosen Solomon to sit upon the Throne of his Kingdome per Eminentiam yea the Kingdome of Jehovah for the more Religions sake amongst all who are of the Israel of GOD. If this be not enough it shall be justified for them all according to the Axiome in Logick Quicquid competit alicui quà tali competit omni tali That which appertaineth to any as such appertaineth to every one that is such The place is 1 Chro. 29. 23. Then Solomon the Type of Christian Kings sate upon the Throne of Jehovah by all that pretended to Religion to be acknowledged as King in stead of David his Father the Type of Christ as he was the medium Participationis of both the Covenants Legall and Evangelicall and prospered and all Israel the commonalty obeyed him and all the Princes and mighty men the House of Peers and the Commissioners of Array and all the Sons likewise of King David the Princes of the Bloud submitted themselves unto Solomon the King as the exemplary Patterne for all Typified Christians Answerable hereunto was that of the Queene of Shebah who shall rise in Judgement with this generation 2 Chron. 9. 8. Blessed be Jehovah Elohecha the Lord thy God thine Elohim or King as thou art others who delighteth in thee to set thee on his Throne not thy Father Davids to be King for the Lord thy God not for thy selfe or for the People 24. So that manifest it is that the Kinds Throne upon Earth especially amongst Christians is to be reputed GODS earthly Throne out of which he is never while the King is there and the King is never out while GOD is there And this is the reason why out of the Religion thereof we uncover our heads and make our obeysance towards the Kings Throne or chaire of State even when we are as sure as our eyes can make us that our earthly King is not therein Answerable hereunto is the Homage which we perform towards the visible Monument of his Presence in the Materiall Temple where we are sure that he alwayes dwelleth and never can be from home Of which hereafter when I come to unfold the meaning of worshipping towards his Footstoole 25. Lastly it being made apparent for Christian Princes that the Throne of the Divine Power is the Kings and that the Power of the Earthly Throne is GODS little will need to be said concerning that Prerogative which belongeth unto the Kings King in the hand of him that administreth it for GOD and not for Man That that Power must be unlimited by Man which is not bounded by any Positive Law of God That that which is Divine and by God uncensured cannot come within the reach of man to censure Accordingly did Solomon in the highest of all our controverted Points by his sole Regall Power in putting to death the greatest in his Dominions Adoniah his eldest brother Joab whom his Father feared And in Ecclesiasticals his deposing of the High-priest Abiathar before he might build the Lords House for the Ends above specified as 1 Sam. 2. 35. concerning this son of Eli. I will raise me up a faithfull Priest to wit as hath been shewed Zadok in stead of Abiathar and I will build him a firme House in stead of the insirme Legall Priesthood and he in his Successors shall walke before mine Anointed for ever Those Typified under Zadok before those Typified under Solomon and he the Type of the one shall walke before him who is the Type of the other to wit Zadok before Solomon Which was accordingly performed but Abiathar though adjudged by Solomon for a son of death yet had his life spared For that he had born the Acke of God and in honour of his place dyed in full possession of his Temporalties though he was indeed a Traitor Onely the Patrimony of the Priests being not Escheatable to the King for that it is the Peculiarity of the Kings King I acknowledge it a mistake in the Impression of 1631. I will build Me a sure House But were it added to the Translation by way of Paraphrase I will build Me to or for him viz. to officiate in a sure House I conceive it would more fully render the Latitude of the words in the Originall both Text and Context For it is evident that