much upon you to Moses and Aaron Their colour was Independency they need no Governors but GOD. Their Words are Ver. 3. Seeing all the Congregation every one of them are Holy and the Lord is amongst them Wherefore then lift you up your selves against the Congregation of the Lord Moses sees further into them that Korah's aime was at a Presbytery or certain Priesthood which he as Superintendent would Marshall And therefore replyes Ver. 10. Seeke you without being called of GOD as was Aaron the Priests Office also And Ver. 9. Seemeth it a small thing to you that the GOD of Israel hath separated you from the multitude of Israel to take you to himselfe to doe the service of the Tabernacle of the Lord and to stand before the Congregation to minister unto them He hath also taken thee to him and all thy Brethren the sons of Levi with thee and seek you the Priests Office also For the which cause both thou and all thy Company are gathered together against the Lord and what is Aaron that you murmur against him And let it be observed that all this was done after Aaron had made the golden Calf which Korah durst not Object nor against Moses his Marriage against the Law 18. From whence appears that GOD Almighty is violated of which he is sensible eveu unto Jealousie when any Power of his Constitution is touched but for Alteration and however the People may be easily deluded to beleeve that Changing is bettering yet GOD justly abhors the putting of this dishonour upon his Wisdome That GOD was the Author of the Distinction of Clergy and Laity is assured from hence and shall be made more manifest when I come to speake of the Likenesse of GOD. And that he was the distinguisher of the Power of Order and the Power of Jurisdiction first between the Priest and the Levite secondly between the Priests and the Chiefe Priests thirdly between the High Priest and the Chiefe Priests Answerable whereunto unto which Perpetuity was Promised and Sworn to as shall be proved Chap. 8. was the Priesthood of the unalterable Evangelical Covenant Constituted By and From Christ and his Apostles in the Primitive Church 19. Now when Dominion is any where Established as shall be made more cleare hereafter according to the Heavenly Platforme which is copied out in GODS Word as mans perpetual Rule man ought to tremble at each thought against it as they did who ran away when the Earth in this Story opened her mouth GODS Approbation being to be presumed to be no Iesse inviolable where his direction is followed then if himselfe for the Constituting of Regal Power had come amongst us whose Precept and Example are come into the severall Kingdomes of the one Catholique Church For Saint Jude hath told us that they doe no better now then Korah did at that time who ever doe against the present Powers what ever they shall doe against us And the Power that then was supreme to wit of the Heathen Roman Emperour had not the Circumstantials of that which was conferred upon Moses and David in whose Person our Christian Kings were more perfectly Established then himselfe as shall be proved Chap. 8. 20. But to give the Narrative of their whole apparent guilt Moses sent Verse 12. to call unto him and Aaron their Competitors they resuse with Is it a small thing that thou hast brought us out of a Land that floweth with milk and honey to kill us in the Wildernesse Except thou make thy selfe Lord and Ruler over us also Wilt thou put out the eyes of these men We will not come up We see here no act of Hostility we hear onely words and they are here Recorded that the like upon the like perill should never more be presumed See what followes Elohim was constrained to stir up agaome his Almightinesse for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swallowing up of those open Sepulchres which himself reassuming his old word Bara cals Creation Verse 30. But if the Lord Create a new Creation and the Earth open her mouth and swallow them up and they goe down alive into Sheol then you shall understand that these men however they pretend to clash onely against us have violated the Lord. 21. And certainly the Government Established amongst us hath as certainly GOD for the Author of it as he was of this under Moses and Aaron and no lesse certainly they who with no lesse violence impugne the present Constitution of GOD shall if they persist therein with no lesse seriousnesse be punished then Korah was if later then heavier For no man can thinke it probable that if Korah had had another Korah to have entered the same Lists before him this Korah would have been his Second in this Quarrell And most assuredly we may conceive that the greatnesse of our warning which Korah wanted must Aggravate the greatnesse of our sinne who would not take warning by him And they that adventure to go further in the same way that he went must looke to fall deeper into the same Pit then he fell GOD grant that they who pretend to Clear all eyes doe not indeed put out ours 22. For my part in the sincerity of a charitable soule I say it I do not see how any man can distinguish any who go on that way into any hopes of comfort while they so doe but that amongst Professors of Christianity Resistance of and Rebellion against the lawfull Prince and Priest are far more flagitious then was that against Moses and Aaron For that their Power although extraordinarily given yet when given it was ordinary it being the Divine Power of the same GOD for the same ends with ours Thus in Aaron the same Power that was in him was afterwards in Eledzar and is at the least no lesse in the Christian Priest 2 Cor. 3. 10. For even that which was made glorious viz. the ministration of Death Ver. 7. and the Ministration of Condemnation Ver. 9. had no Glory in this relation by reason or with relation to of the Glory viz. of the ministration of the Spirit Ver. 8. that excelleth For if that which is done away was glorious much more that which remaineth is glorious So in Moses the Power of Dominion was no lesse in Joshua then in him and indeed larger in the Jewish Kings then either whose Patent is exceeded rather then otherwise in the Commission of Christian Kings as shall be proved Chap. 8. 23. Now since the dreadfull Condemnation of Korah doth indeed reach down unto these dayes and since those Powers which are Divine though Executed by mortall men are themselves immortall And since the Application of GODS everlasting Name of Elohim and his adding thereunto of his great Seale of Unction to both the Orders Regal and Sacerdotal doth attest the everlastingnesse of both the Powers though the Persons die And since they were both before the Law which might Conclude them no partakers of the Lawes reputed frailty but that
and to receive Appeals in whom was the final determination of all Controversies arising from the Judicial Law So were all the Kings of Judah with whom GOD reckoned for the Oppressions and Injustice done by others as throughout the sacred story appears Moses as he had the Power to lead the People in and in times of Peace to judge them at home so had he the Power of the Militia to goe out before them or to send them to Battel and as of imposing Taxes so the Power of Life and Death was in his hands So had Joshua Josh 1. 16. All that thou commandest we will doe and whither thou sendest us we will goe as we obeyed Moses in all things so will we obey thee whosoever will not obey thy Words in all that thou commandest him Let him dye the death And this had Saul and all the Kings of Judah this Name of Elohims Ordinary Power belonging indifferently to them all as to all lawfull Kings though Heathen Idolaters So Psal 135. 5. Our Lord is above all Elohim and for example particularly names afterwards Pharaoh Sehon and Hogh who by consequence had the Power of the Name for it is injurious to him to think that GOD can deal deceitfully as man doth 11. I deny not here that this Name may be ascribed to Elohims Inferior Vid. Cap. 11. Par. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges his Privy Councel yea and to those who are employed as Actors of the Kings Councels so long as they goe along with the Kings Authority and continue under his Command But as shall be proved He judgeth in the secret chamber of Elohim or the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of the 82. Psalm the ordinary mistake of men otherwise then they are assumed into the Kerev the secret Closet or Privy Councel of him that is their earthly Elohim according to that of the first Verse of the Psalm where the word Kerev so signifieth As also Psal 110. 2. Jehovah shall send the Rod of thy strength out of Sion Rede be-kerev Dominare in Interiori Rule thou in the Secretie of thine Enemies to wit of those Kings whom GOD himself shall destroy who will not embrace the Doctrine which should come forth of Sion and raise up such as should doe it in all Nations 12. That none upon earth can partake of this Power of Elohim but such as are endowed with it from the Spirit of GODS Prince the Spirit of GOD endeavoured to make plain for all succeeding Generations from the Vid. Exo. 18 25. Insuper Deut. 1. 13 14 15 16 c. first Recorded Commission that ever was granted in this kind Num. 11. 17. when the Solemnity was of substituting of Assistents for Moses I will come downe said GOD and talk with thee and will take of the Spirit which is upon Thee and put it upon Them And his Witnesse was the Cloud from whence evident Testimony was afterwards called a Cloud of Witnesse that it is thy Spirit and Power not immediately mine by which they are separated from the common Inferiority of other men that they might ever own and never disobey thee from whom they have all the Power they have and from Thee will I look for an Account of any thing that they shal do under Thee 13. And thus was Joshua inaugurated for Moses his Successor though he was accomplished with the private Spirit of GOD before hand Numb 27. 18. And the Lord said unto Moses petitioning that after him the People might not be left to their casual selves as sheep without a Shepheard Take unto thee Joshua in whom is the Spirit and put thine hands upon him and give him of thy Glory that all the Congregation of Israel may obey him And he shall stand before Eleazar the Priest and he shall aske counsel for him by the judgment of Vrim before the Lord at his Word they shall goe out and at his Word they shall come in both he and all the Children of Israel with him 14. In after times the Spirit of this Power was conveighed by the holy Oyle which published them upon whom it was powred for the Lords Commissioners unto all men Consecrating the Anointeds Person to Inviolability and Sacring from prophane Rust and Worms their Swords Scepters and Crosier Staves And so that the Father was Anointed for his First-born for ever and the Children were reputed the Lords Anointed though the Ceremony was not renewed upon them otherwise then upon failing of Succession by Primogeniture Thus was Solomon afresh Anointed and Joash after Athaliah's Usurpation and the slaughter of his Brethren Thus the Lord Christ for his Kingship and Priest-hood was not otherwise solemnly Anointed though by way of Eminency he hath that Name above his Fellowes as being Anointed in the Persons of all those who are Anointed for and under him then as before in his Predecessors in both his Offices and as at this day he is in his Successors or present Substitutes 15. And his merits have obtained a new Additament of Honour to them annexing to that of Elohim this his name of Christ or Anointed they being now to be esteemed the Lords Christs as he the Lord Christ By whom onely publikely and visibly he administreth his Powers for the Externall Government of the world himself being Sitten down at the right hand of Majesty in the Heavens where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must Reign as King and Sit as Bishop of Soules untill he hath put down all his Enemies under his feet who will not have him thus to Reign over them And their Proscription Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Destruction was Legibly written out of old and their Crime in the generall described to be their denying GOD to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Proprietary Original and Fountain of Dominion and the establishment and Lordship thereof to be Christ Jesus 16. In describing the particular Violations is quoted the Vindication of GOD against the first of all Recorded Rebellions against his Regal and Sacerdotal Powers in Moses and Aaron Numb 16. And Saint Jude plainly tels us That they who despise Dominions Verse 8. and speake evill of Dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. have already perished in the gain-sayings of Korah So sure makes of their Destruction as if they who were then in their like condemned were also executed in Korah 17. But now to survay this now Lasting Crime and it s for Everlasting Judgement The Sons of Reuben in hope it seems to regaine their Birth-right and Korah with his Complices grieved to see Aaron overlook them combine together against those whom GOD had set over them to Make the People as all Innovators use they pretend their Liberty that the might bring them to Servitude To this End are provided to Dispute the Case and to incense the Multitude 250. Captains famous Assembly men Korah undertakes Moses and Aaron he pretends against Arbitrary Government saying You take too
indented with his obedience HE knoweth that Epitome's have been the bane of Arts and Sciences and injurious to the Professors thereof usefull rather for the memories of those who have learned then for the understandings of those who are to learne necessitating the Compilers to make use of words of the largest capacity which not coming within the reach of presumers Qui continuò se putant in Helicona pervenisse they embrace the empty cloud of their owne easie and hasty misprisions in stead of truth's substance and the Encyclopaedeia which full of fancy they arrogate to have attained Others whose modesty is more fit for learning are thrust upon despaire while they are not willing to think they know more then they doe and are intelligent of what they do not know And a third sort despise for ever what they comprehend not at the first Yet the Author depriv'd of the meanes of his subsistency and therefore of the encouraging accommodations of books and friends having as he could passed through the difficulties of the labour and at last not finding the like aid which was afforded to the Hebrew women in bondage by their Aegyptian Midwives is notwithstanding contented in zeale to God and his native countrey to adventure the breviary of the first part of his works concerning the grand external cause ofs Dominion to wit the Efficient hoping for better times for the bringing forth of that which he intended for the general benefit But confesseth that it cannot be thus done for the good of many in this greatest of Gods controversies with earth it being concerning his Soveraignty over the earth which being set upon the right basis the rock of Gods Word will stand against the oppositions of all encroaching intrenchments built upon the sard of humane machinations and requireth for the salvation of all that Christ hath bought compasse as well as strength But in all brothâ—â—ly concertations there must be a set rule of decisions In his Preface to the Reader he supposed as a principle between him and those with whom he would dispute That a man may be assured by an infallibly divine faith that the received Scriptures are the dictates of Gods Spirit this he attempted not to prove afresh it being already done in our Church even unto astonishment and in ever living cedar written in the Book of Jasher wherein the great Author though dead yet speaketh The Conclusions which he proved and which there as here he desired to have admitted were First that the Canonical Scriptures of the Old and New Testament acknowledged by the Church of England as dictated by the Spirit of God are to be held the Magisterial rule of all controversies and doubts in points of Religion for so long as the world shall endure containing all things necessary to salvation so as all those who with humility and sobriety will make use of the meanes therein expressed may attaine unto sufficient direction for the same through the Vrim and thunnus covenanted in them to be left unto Gods Church for ever And that other revelations are not now to be expected and different revelations to be abhorred Secondly that every good translation is according to the Word of God but no translation is the Word of God Thirdly that the Spirit of God hath not throughout the Book of God one word or tittle which hath not its own proper and beneficial weight neither is there in any particle thereof any thing savoring of humane frailty either in deficiency or superfluity for the just expression of the matter therein proposed Fourthly that the great Creator of Names hath not himself given a name to any thing but so that his name is a complete character of the nature of the thing it selfe which humane ability joyned with modesty and industry may in a competent measure discerne There be who with great probability affirme thus much of the names which Adam gave the beasts in Paradise Fifthly that where the Spirit of God makes use of a word of different significations they were all intended by God and are applicable to man as usefull for some conditions and times Sixthly that no place of Scripture being of private interpretation the obscure Texts are according to the analogy of faith to be expounded by those which are cleare and those which seem to goe alone by those which are more And that according to that of Psal 119. 130. it is Pethach Devarecha apertio verâ—orum tuorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening anatomising and looking into the entrals and vital principles of his mysterious words which give light and learning unto otherwise ignorant or simple mankind These things he justified from several plates of Scripture and all of them from that particular Text of Deut. 29. 29. Secret things belong unto the Lord our God and revealed things to us and our children for ever that we might doe all the words of this Law Which will be evident unto every man who shall look understandingly and seriously into the words in the original of that Text. To these were added the ensuing Cautions First that unto him who in points of difference adventures alone to expound Scripture no caution no modesty can be too much one side or the other of us having run upon the rock of perdition in the Exposition of Rom. 13. and 1 Pet. 2. 13. Secondly that in matters of moment such are the controversies which have drawn so much bloud amongst us great heed is to be taken how we depart from the interpretations recorded by the ancient Fathers and received by the whole Catholique Church That thus to doe is an argument of an evil cause or of an evil man in as much as they who were the Schollers of the inspired Apostles who were careful dispensers of all saving truths or the schollers of them who were so cannot but be surer masters of the Apostles meanings then we of the last age And they cannot but with serious men disgrace themselves what ever they may fasten upon weak and wilful capacities who deny the uniforme practice of all ages to be the best Expositor of what was decreed at first Thirdly that the Plea used by many but most of all by those who least reverence the Fathers that a dwarf set upon the shoulders of a gyant sees further then the gyant himself may be dangerously fallacious it holds not if the dwarf be pur-blind and cannot see what is afar off if his sight cannot reach to the gyant whom he tramples on if of his own or other mens prejudicial choosing he weares false spectacles which make that look blew which is white If he have an evil heart which will not give him leave to see what he does and report what be sees he cannot be a just witnesse Concerning the judgment of the one Catholique Church to wit which hath been in all ages and places and which none can contemn but to the infamy of the age and nation which doth or suffereth it what honourable
he could doe that which he cannot against the rule of Justice they have no authority to lay their hand upon his neck and to bring and hold him to that Rule but that whatsoever he doth he doth alwayes that which is either best or fittest for the Generality upto which particular mens cases and humors must stoop all Religious mens will Where I shall lay down this Principle That the Power which is by mankind Vnquestionable and Irresistible must needs be Divine Et è converso 2. The place which I shall chiefly herein insist upon was before the Law given by Moses uttered as a Truth which no understanding man was then ignorant of Job 34. 16 17 18. If thou hast understanding hear this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hearken to the voyce of my words Shall he that hateth Judgement Governe or Irresistibly oblige And wilt thou make him wicked who is most Just Wilt thou say unto a King thou art wicked or to Princes you are ungodly Were such a Prince the peoples Deputy the People might question their own but in as much as he is the Viceroy of the only Potentate The King of kings and Lord of lords he is onely Questionable by him Did they conferre his Power and that upon Articles between them before a competent Superiour Power they might Implead him and peradventure Divest him but in as much as His is his Power who is all Power it must be onely he that must Dispower him or give bounds to it 3. Man may be well content to heare that GOD is not unjust if he give his just Title to the Best of things unto the Worst of men and the Worst unto the Best unto whom he knowes very well how to make amends and knows as wel that the Best of the world deserve not the worlds Worst things This in this particular case hath the Prophet Jeremy from the Lord asserted for the Lord Jer. 27. 5. Thus saith the Lord I have made the Earth the Man and the Beast that are upon the ground and have given it to whom it seemed meet to me And now I have given all these Lands into the bands of Nebuchadnezzar my Servant though both a Tyrannicall and Idolatrous one and the Beasts of the field have I given him to serve him This is GODS Prerogative and man must submit his Betters have ever in all Ages which knew what belonged to Religion done so yea the Son himself 4. But to come neerer unto this place of Job under our hands This Isa 45. 9. the Prophet celebrateth for one of the Lords Glories Woe be to him that striveth with his Maker or The Potsheard when he but striveth with the Potsheards of the Earth Or as our last Translation Let the Potsheard strive with the Potsheards of the Earth Shall the Clay say to him that formeth it Ma Taghnase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doest thou This when GOD was upon the Thoughts of setting up the Heathen Cyrus for the Monarch of the World was the Prophets Vindication of the Lords Prerogative And that it may be known by his God-like exemption whose Minister the King is the Spirit of GOD sayes the like of the King Eccles 8. 4. Where the Word of a King is there is Power which belongeth onely to Elohim and who may say unto Him in the selfe same letters and syllables wherein the heavenly Elohims Prerogative is asserted Ma Taghnase What doest thou 5. But is a Question to him unlawfull Suppose he be doing weakly Suppose wickedly He standeth or falleth to his owne Master who knoweth if man will let him alone what he hath to doe with him and hath given Commission to some to Informe him but to none to Resist him or to Restraine him against his will This is the Prerogative of the most High as Psal 76. 12. He shall Restraine the Spirit of Princes and is wonderfull amongst or dreadfull to the Kings of the Earth but hath given liberty to none to dishonour them before the People though they will not be Informed but persist in their destructive wayes even to the Bloud of GODS Anointed Priests and the prophaning of Religion Prophaned Injured Religion cryes out against prophaner Hands which touch it s Anointed Persecuter and GOD will have the Glory to be the Recompenser of those who persist in their Obedience while they suffer unjustly 6. Heaven is not grown elder and worse then it was heretofore nor we better then he that led and they that followed thus the way to Heaven neither can we for my part I sincerely beleeve it excuse our selves to GOD or them at the last day if we flatter the People though but through our silence in not accounting to them that these and the like places of GODS Word have ever carried this sense throughout the whole Christian Church ever since they were uttered and received until these Antichristian Times That Christ laid down his life in this Profession hath beene followed by many thousands of Martyrs unto whose Bloud as to the Efficient and Instruments we owe the Religion that we have 7. Our experience may teach us that there have been some evill Princes whom GOD and time have amended none that have been ill that have been Immortall nor any that have been very ill that have lived very long and none so ill and long but the World hath deserved worse But from the evils that such have done to particular men GOD hath extracted good the greatest good that might be unto the Church in generall and hath given the Injured parties such Compensation that they would not for the whole world have been without their Sufferings 8. But suppose so wretched a Tyrant as yet never hath been worse then the Roman Nero the worst that Story can produce of whom yet we can hardly imagine that he hated that which was good because it was good which if he did not we will readily imagine that none ever did Yet Saint Peter and Saint Paul who suffered under him in this Point pleaded his Cause to the whole world and to all posterity and enjoyned the then present world to plead in Heaven for him unto the Lord of Heaven and in them all generations though for the like Princes to send up the like Prayers 9. But as I said many Tyrants have done wickedly yet we may conceive rather for Inordinate love of wicked Ends then for the Hatred of Justice as it is Justice so far forth that they should hate it in the Root and Law that enjoyneth it Yet grant we that GOD should permit to a wicked people a wicked King who should openly and ex Professo hate that which is right because it is right yea the very Law of common Equity for so Mishpat signifieth in this place used yet saith that Text Shall such a one Govern and the word for Governing signifieth Irresistible to Oblige or Bind Is it fit to say to such a King that hateth Mishpat the very Head
whatsoever is Power belongeth to Elohim 20. For the fourth if the English of holding his hands be as Matth. 26. 45. for Money to deliver him into the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word Marad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ver. 47. In English Lay-Elders which I conceive as a Prophetical Brand upon Ours was in that place so expressed nor doe I ever find this expression of Lay-Elders but I find there Christ in Persecution If it be before he be Convicted in Foro Proprio to take away not only the Power which He hath from Above witnesse that of General Pilate John 19. 11. but also the Right of Inheritance which as he is a Free-born man is his Birth-right if to Divest him of the Liberty of a Subject and to put him into a Condition below the more free Birds of the Aire and the noysome Foxes of the Earth not leaving him an House of his own to put his head in If to Crown him with Thorns and to put a Reed in his hand in stead of his Scepter or Staffe of Command and to Spit Blasphemies in his Face be the holding of the hands of a General or Pilot this is against the Lawes of God and man and the Antecedent is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 53. 21. For the fifth God who hath promised to doe Right to all that suffer Wrong hath by the Signal of his holy Oyle laid a peremptory Command upon all men not so much as harmfully to touch the Person of any whom he hath separated unto himselfe by Anointing Psal 105. 15. which some will understand of the Community of the Religious but it is evident by the Context that what was principally meant of Abraham took in no more then Isaak and Jacob into the Letter thereof who were all three Invested with Regal and Sacerdotal Power yea Prophetical and who hath declared That no man can lay hands upon the Lords Anointed and be guiltlesse 1 Sam. Vide Bishop Andrews Sermon on those words 26. 9. That no Religious man may without Remorse Violate the skirt of his Royal Garments 1 Sam. 24. 5. then not his Wardrobe not his Exchequer not his Divine Power given unto him as shall be proved under the Names of Elohim Melech Moshell Messiah Christ or Anointed Who hath commanded to obey a Nero who is his Deacon and a Nebuchadnezzar who serves him while he thinkes he is serving his own Proud Avaricious and Cruel Ends Isa 10. 7. Who hath promised unto Christians Isa 49. 23. that Christian Kings shall be their nursing Fathers and Queens their nursing Mothers Yea if the People will be his People Ezek. 45. 8. That his Princes shall no more Oppresse them which I am sure if God as certainly he hath hath any meaning in his words must be understood of Christian Kings and People as the whole Vision for eight Chapters cannot be justified of any other then the Christian Kingship Priesthood Religion and Temple 22. That the Cannon hath been turned against the People and the Vessell hath been split upon the Rock to the shipwrack even of Conscience it selfe is most apparent but the People most vainly intending to create their own Power were they who have done this while they presumed they were doing it against the Powers Established indeed by God himself But let it be seriously considered 1. Whether those things which were cryed out against as Invasions of the Peoples Liberties and Proprieties be any where prohibited unto the King in case of his necessity throughout the whole Law of God 2. Wherein hath the King been accused of any thing whereunto the Pride and Avarice of others have not necessitated him 3. What hath necessity enforced him to which causelesse wantonnesse in them hath not exceeded as far as Pelion heaped upon Ossa for the storming of Heaven doth a Wart 4. What have they exceeded him in which they doe not celebrate as most just in themselves Who have not proved themselves to have Gods Charten for any Power over him ◠whom we shall prove to have Gods Patent for more Power then he hath made use of over them 5. Whether there be in Scripture any Toleration for People who desire Heaven and fear Hell to Resist the worst of Kings 6. Whether there be any colour in Reason that God should not most heavily Vindicate the Violations of such a King whose Vertues are scarce inferiour to his Divine Authority 23. But there will come a time when the holy One of Israel shall at length Consult for the doubling of his Dear Dread Servants Honor as well as of his Blisse And when the Story of these dayes shall be impartially Recounted and Received when the onely harm his Chronicle shall doe must be to tell succeeding Princes how dangerous a thing it is in evill times to be too good when for the future our Annals shall justifie the Justice and vindicate the Providence and Goodnesse of the great King and Governor of Heaven and Earth if hereafter upon his Terrestrial Throne he shall place sharp Governors whose Acrimony shall cure those whom Sweetnesse though as an inordinate cause would have corrupted And such whose very Faults should make them Good whom Goodnesse would make Bad. CHAP. IIII. The Contents Both the Regal and Sacerdotal Powers were in the Beginning the Inheritance of the First-born The Colloquy between God and Cain Gen. 4. 7. Explained Also that of God with Evah Gen. 3. 16. by the Commentary of Saint Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Model and Nursery of Kingdome The seed of the Commandement for Kingdome and Priesthood sowen in the Family from the very Beginning of the World in the perpetual Law of Nature 1. COncerning the Goverment of the World before in his revealed Law God described and set the Copy of Just Monarchy I shall not need to say much briefly it is without Contradiction that in the Beginning of time both the Regal and Sacerdotal Powers were Conjunctively the Inheritance of the First-bonr as by the Colloquy between God and Cain may appear Gen. 4. 7. And here let it in the first place be observed and remembred that this Conference and the Preeminence therein afforded to Cain was after God had manifested his dislike of Cain's Offering and his acceptance of Hebels Sacrifice notwithstanding which in right of his Primogeniture he declares for him 2. First Vnto thee his desire shall be subject indeed the faculty of his reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite or Will the word is Teshukatho which so signifies the Root is Shuk from whence also comes Shok a Thigh under which Obedience Fealty and Allegiance used to be sworne As afterward Vpon or Before Gods Altar as his Throne or Seat was the Solemnity of Religious Oathes Vowes and Leagues as under the Thigh of the Universal King Performed and Ratified of which hereafter if God permit when I come to speak of the
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.
Alteraion of what was in the Beginning and therefore without his own Interposition must continue unto the End Wherein is Declared First that the Petition of his People Israel for a King was not sinfull in its Nature but Circumstance in as much as the Prayer of the Petition was by GODS Providence predetermined and the Rules thereof described Deut. 17. 54. When thou art come into the Land which the Lord thy God hath given thee and wilt that is thou mayest if thou wilt set a King over thee like all the Nations that are about thee Which is though thou be my peculiar People yet in this particular I having thus Constituted from the Beginning and Bowed all the Nations of the World to Submit unto this Law of Nature and Reason derived from Above there shall be no difference between them and thee onely thou who hast reason to know whose the Power of Dominion is better then they Shalt in no wise presume to chuse my Deputy as it is Verse 15. And accordingly they bespoke Samuel to make them a King like all the Nations 2. That in this Apogaeum or Retreat of GOD from the more immediate Exercise of his owne Dominion to have a King as his Publike Image to Sustaine his Power and Represent his Glory is on Earth the most Heavenly Gift which GOD can give or Man receive promised unto Abraham before the Law as his grand Blessing and in Him to all the Heires of Blessing Whence and in regard of the Represented The King is Vniversis Major and of more value then all the People and all theirs 3. That the Universall and Eternall High and Holy Prudent and Just Prerogative of GOD is over all whom Christ hath Redeemed or Elohim Created Whether conversant above Lawes and their Enacting their Interpreting or Suspending Continuing or Abrogating or concerning Persons and their Functions whether Ecclesiasticall or Civill Superior or Inferior and the Regulating of them in their severall Orders and Employments for Peace or War for Life or Death or in relation to things Holy or Common Publike or Private in Heaven or Earth or concerning Seasons when to goe the ordinary way when to use his Prerogative when this is convenient when necessary when neither for all times and time it selfe for Continuing or Shortning Hallowing or leaving Free thereof for ever All these are included for GOD in the Longitude and Latitude of the great Globe of the word Mishpat aforesaid 4. That for the Regulating of this World in the Communication of this word of Prerogative to Kings is imparted proportionably the Supreme Power on Earth in all Causes and the onely Power in all Temporall Causes In which Power no man or men have share but as it is derived from the King as the Kings is from GOD who never gave Authority to the People to intermeddle with any thing that is his Peculiar which if it belong to any but One cannot be Prerogative Royal. If it belong to the People then hath GOD on Earth no Subjects 5. That the true understanding of the word Mishpat must be fetched from the Scriptures and the severall places wherein it is used That Error about it is dangerous and the frequent Interpretations given of it in these Dayes are Erroneous 6. That the Names of Elohim and Christ Communicated indifferently to all Christian Kings they having also the Title of the Lords Anointed upon whom the Ceremony is not used doe Attest together with the word Mishpat whose Power they have both for Perpetuity and Intangibility both betokened in the Holy Oyle 7. That it is most just that he that is most Just should be at Liberty for the Exercise of his Justice and that he that is most Wise should not have his Wisdome bounded by fond Man and He who is altogether Good by those who are altogether Evill but that he should be left free to Glorifie himself by bringing Good out of Evill and when in his Wisdome he thinks good to doe good by good meanes or to punish a wicked People by a wicked King when it concerneth his Justice Since to those who are his he can doe as great good by the bad as by the good and the bad are ordinarily made worse by the goodnesse of their Princes and as ordinarily the best Kings are the worst used Therefore he neither will nor may trust man to Question any for then either from the Good or from the Bad none would be endured But in Conclusion he will make all to find that he hath beene most Just and them in the first place who have Abused the Power he gave them or Usurped the Power he gave them not 8. That it is one of GODS Secrets above humane Inquisition for what Ends he setteth up him that will be a Tyrant in his owne place it is of his Revealed Will that none in that place should be Resisted for whose Lives and Happinesse all are bound for ever to pray though they be their particular Persecuters 9. That unto the King belongeth the Power of the Militia Power over the Subjects goods in case of necessity whereof the King with relation to the People is sole Judge Power of Imposition of Taxes and granting of Free Charter Power of Commanding in the Duties of Religion Power of enjoyning Publike Covenants and Oathes Obligatory for all the People even him that is Heire of the Crowne And inclusively in or with these all other the Points in Question now amongst us concerning Regality 10. That to undervalue Life and Livelihood that we may follow and serve Him whom GOD hath Constituted over us is an Act of Religious Obligation and is an evidence that we are the Sons of God whereas valuing our Oxen and despising the King is a token of the Children of Satan 11. That neglect of Office and Trust reposed by the King much more Disobedience when GOD his onely Supreme commandeth not the contrary and Resistance which God hath commanded against and Opposition which God hath professed himselfe to abhorre deserveth death though in the greatest of Subjects The least of those therefore certainly the greatest 12. That the Spirit of God hath ascribed the Prosperity of his People and the Plenty which they enjoyed to him who was a Tyrant whom himselfe justly destroyed to show that Gods Power cannot but be beneficiall and hath recorded this acknowledgement by Him who of all men living was most injured by the Tyrant to teach us that all men are bound to Celebrate the Vertues though of such and that no man may so much as Libell their Vices Whereupon my sixth Quaere is founded How since this Exemplification of Gods mind in this particular Man may presume to challenge contrary to this Expresse of God Mine Arguments in Forme are these First that the sin of the Israelitish People in asking for a King was not Substantiall but Circumstantiall That which God in his Secret Will had fore-appointed and promised in his Revealed Will and had in this given
which is due to the Servant is due unto him by his Masters dispensation he may not take what and as he will Luke 17. 7. He hath right unto his hire but neither he nor the Son may be their own carvers 13. For the first of these Titles nothing is ours but nothing which from mans beginning was and is evident Gen. 9. 3. Every living thing that moveth shall be for Meat for you even as the greene herb have I given you all things but Flesh with the life thereof which is Bloud you shall not eat Man had not Originall Power for his very eating but by the Donation of God who to put him daily in mind thereof with the Gift gives him also a memorative restraint thus farre you shall goe and no further be sure you eat no Bloud And he sends them backe to the greater restraint of Adam Innocent in Paradise to whom was not dispensed so large an Indulgence As the green herb have I given it you that was Gen. 1. 29. And there it is set downe with an Ecce of Consideration that even this was not to be beheld in Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall Right and therefore God saith unto him Behold and presume no further Behold and be thankfull for that which I have given you to wit Every Herb bearing Seed and every Tree bearing Fruit and herein also Behold a restraint recorded under paine of death yea death eternall of such necessary circumspection is this Behold but of the Tree Knowledge you may not eate 14. Now if unto these things of lesse moment then the world's Government man had had Naturall Right without Gods respective Donation God had been in these severall Restraints unjust and superfluous in reporting his gifts But such after this was the neglect of Gods Soveraignty herein that he was constrained when he gave his Law by Moses to adde a multitude of more Memorandums to these first given Cautions Well Christ is come into the world and by his coming these Restraints are taken off but yet by the liberality of God we are tyed to more Gratitude and to no lesse acknowledgement of Gods high Interest in all that he hath trusted us with who cannot so trust any as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created and from being so Paramount that without his Donation no meane Lords Deed of Conveighance can give us sufficient warranty for so much as Bread Flesh Fruits or Herbs but if with Conscience and Comfort we will enjoy them we must have his Demonstrative Ecce Behold I have given them you SECT 2. The Contents The fore-mentioned Question Answered Every mans assurance from God of his owne Title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods Title to any man Humane Lawes as enlivened by the Divine Power of the King can dispense Propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans Severalties 1. NOw concerning the Kings Title in Question every conscientious Subject in Justifying of his owne must also Assert his The Question being put to him How he can maintaine the Estate he holdeth to be his owne He makes no doubt but to satisfie any rationall man that it came to him thus and thus derived either by just Descent or else by Gift or Purchase from those who had that Right thereunto and if it hath quietly and happily passed the third and fourth Generation he that hath read the second Commandement will be ready to yeeld him Gods approbation for it But if it be made evident that no good Title can be produced against it or that it hath so continued time out of mind without apparent Usurpation the Religious man will goe along with him in his Conclusion that he hath indeed Gods Title to it and that Elohim's Donation is violated by any that molests him in it And hitherto the Kings Title stands upon as firme a Foundation as any of his Subjects 2. But if we trace the Subjects Title up to the height we may peradventure finde it the Donation of such or such a King and here the King hath the better his Subjects Rights depending upon his But if any man will be contentious the Finall Determination is conceived to be in the Law 3. But againe it is cleare that the Lawes of Man cannot oblige God nor give away his Title they may tie other mens hands from medling but they cannot satisfie Conscience That what is bound on Earth is bound in Heaven without warranty descended thence they can neither make God to impart his Title nor hinder him from disposing of it otherwise it must rather be the Law and Covenant of God that must Determine and Assure this But here it cannot be expected that the case of every particular man should be set downe in Scripture for then the world could not containe the Books nor can it be deserved that the Fabrick of every particular Kingdome should with severall Punctilio's be described by Elohim He who hath Power over his Clay hath constituted his Form of Government which all men may take notice of and but one throughout the whole world which if men will not take notice of they may at their own perils miscarry by their owne dangerous Wisdomes 4. For those who make Heaven their aime as shall be made evident when I come to speake of the Lords Prayer he hath decyphered that Form by which Himselfe administreth Heaven and expressed it in his heavenly Word which he hath left for mans venerable and perpetuall Rule till he come from Earth to Heaven And since man cannot expect that particular Mens or Kingdomes Rights and Homages should be expresly in it he may not but understand that God expects they should be according to it and as indulged so paid In this Point therefore concerning the Conveighance of Gods Title to private men How readest thou Are the People in Gods Throne or the King Is his Scepter committed to them Or is he the Law-giver Herein the King hath the Better also 5. Againe since Adam during his Innocency in whom alone was all Humane Power and more then all his Posterity now have had not in himself Originally the Dominion over Herbs and Fruits which God made purposely to serve him though from the same womb whence he was taken How come Humane Lawes to have the disposall not onely over these but greater matters Yea of Man himselfe His Liberty or Restraint His life or Death This Power is evidently Divine And as evident it is that no Divine Power can be taken by man but if he have it it must be given him from Above And no lesse it is that Elohim hath Dominion in all parts and places of his Creation and where he hath not Regular and Voluntary he will have Correptive and Irresistible Soveraignty Direction and Correction every
himselfe His Visible Image the Visible Head in the particular Kingdomes thereof over all others Subordinated by him from God in Superiority and Inferiority left to his disposall And other Order then this Elohim hath Established none nor doe I yet understand how in a matter so highly concerning his Creator man may presume to doe it 4. Disorder also had both a Beginning and hath an Head and he also is expressed by the Name of King so solicitous an Imitator of God is the Devil himselfe and so cautious a Provider against the Divisions which even in Hell Aristocraty or Democraty might produce to the ruine of that Kingdome Rev. 9. 1◠They have a King over them which is the Angel of the bottomlesse Pit the Executioner of GODS just wrath therein his Name in the Hebrew tongue is Abaddon in Greek Apollyon i. the Destroyer And Saint Jude hath roundly told us as hath been said who are ranked and filed in his Legions Those who but despise Dominions and but speake evill of Dignities and plainly sayes of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they came long agoe into the Bands of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then perishing when against the Lords Prince and the Lords Priest Moses and Aaron Korah was Apollyons Generall And Mat. 26. 52. All they that take the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In taking of the Sword belong to Apollyon 5. But to goe on with the Apostles Injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soule with Reverence and Obedience keep distance and his owne station in his Ranke and Order rectifying himselfe in case of doubt by the Commands of him who is in this Subordination instituted by GOD the Higher in Power For that no man is so great no men so many as to create a Power or to set those which are by the Creator himselfe Constituted in better Order then he hath disposed them 6. In the next words For there is no Power but it is of God i. flowing from him and re-established by him and the very same Powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Set in this Order of Superior and Inferior by God himselfe Now here is altogether Subordination and in no part of Scripture else any visible semblance of Co-ordination at all This is legibly the meaning of Saint Pauls words and his practise shews whom he accounteth Supreme in the Terrestriall Power when he directly told the Magistrate Acts 25. 11. That neither He nor any else had power to hinder his Appeale unto Caesar And this while the Race of the Caesars was in mans eye scarce well settled in the Dominion at every change the Senate of whose Aristocraticall claime the Spirit of GOD never once expressed any notice taken endeavouring to re-establish their former Government the Caesars but lately and that by force ascending to that Imperiall Dignity whom GOD called Kings though no man so durst 7. But I proceed in Saint Pauls Doctrinall part Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Whosoever is the He be he never so great Magistrate or whosoever else that is an Opposer of this Subordination of the Power now in Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. hath presumed to establish contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to the Order of Gods own Constitution and thereby hath put himselfe under Apollyons Colours And as he be he never so great in these words so in the next they be they never so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are under this Modell Resisters of that Suhordination of Gods Composure receive what themselves pull upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall Damnation as to mine hand is proved most powerfully I could wish no lesse effectually for the Instruction of others 8. But lest any man should suppose that they who are appointed by GODS earthly Vicegerent Subordinates in the Administration of this Power should have the Power which they have immediately from GOD on otherwise then by and from the King in that the Plural number was there necessarily used to reclaime them from that in this Verse where he speakes of the Power that is absolutely Irresistible because there is none amongst men that is Higher he useth the Singular number as Verse 3. Wouldest thou not feare the Ono Power where indeed thou oughtest to be judged should Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove unjust Doe well and thou shalt have creditable Vindication by it in the Singular number 9. So the fourth Verse He not they is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister or Deacon of God and it is knowne what in Ecclesiasticals the proportionable Office of the Deacon is viz. to receive and dispense the Churches maintenance Answerable thereunto the meanest of the employments of GODS Deputy is to be the Distributer of GODS Titles in mens severall Portions of the Revenues of the Earth And in the next place He is in the Singular number the onely Deacon of the One Lord of Hosta the Lowest that he trusteth as relying upon his onely Account with the balancing of his Justice and the custody of his One earthly Sword 10. And it is in the Singular number too He beareth but beareth not that One Sword in vaine For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely the Sword but hath the Character of Singularity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed to it to instruct the World how the God of Peace abhorreth Unnaturall Civill Wars since He the Lord of Hosts to necessitate men not to thinke of them will have in one Kingdome but one Sword and that he hath girt upon the Thigh of his Lievtenant Generall For he that in the foregoing Chapter had declared Vengeance to be his peculiar Prerogative here presently with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Avenger gives it to a Nero though he knew he would use the Power thereof against his Saints and particularly against his Secretary by whom he wrote this So that it is not now to be wondred at that he should be GODS Dispenser for mens Estates whom he hath entrusted with Power over their Lives who is of all men rather to be Pitied and Prayed for then Envyed of any who is to account for this his Stewardship unto the All seeing most upright Judge 11. And whereas it is now accounted flattery to tell Princes that their Power is Irresistible and their actions by men Unquestionable it is being rightly considered the dreadfullest Truth that can enter into their ears and which ought to awe them most that their Miscarriages are greater then men may deale with as requiring an Almighty Vindicator Whereas on the other hand it is of all Flatteries the most desperate for the entertainment of any man and of all others the most pestilentiall amongst the croud of men to swell the credulous many by possessing them That without the revealed dispensation of GOD as in the case of Jeroboam where the Dominion of GOD had no injury in as much as he so disposed
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
For that David was a man after Gods owne heart particulars are expressed in the said 132. Psalm The first was his pious intention to build GOD the Temple which he expected from his People when he should give time and ability to perform the same in so glorious manner as it might surpasse in riches the Idols Temples erected throughout the world unto the no-gods of the Nations and as beseemed his Tzijon prove the glory of the whole world 2. In the first Verse Lord remember unto David all his affliction how he vowed unto the strong God of Jacob I will not enter into mine house and untill I finde out a place answerable to Jehovah according to that of S. Matth. 23. 21. Whosoever sweareth by the Temple sweareth by it and him that dwelleth therein For the words are Makom la-Jevah a place to Jehovah and Makom is as hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 been shewed a word of large extent no lesse then Immensity it selfe signifying as well the Lord of the House as the House of the Lord. And in the next word is Habitations in the Plural number mystically including the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daughters of that Tzijon the multitude of Christian Temples for the mighty GOD Jacob the younger Son of Ishak the Type of the Gentiles 3. Which significant Temple though Almighty God longed for he patiently waited the good time as Deut. 12. 11. of his Peoples Plenty Peace Aquin. 1 2. qu. 102. r. 4. and orderly settlement under just Monarchicall Government as Aquinas expresseth for the space of 480. yeares So that he never all that time found fault with his ambulatory Tabernacle under Curtaines Yea his goodnesse tooke such pleasure in that his meaner Tent that he loved even unto Jealousie it and the sacred Contents therein so far forth that what prophane hands soever but touched what by Anointing them he had secreted to himselfe sorely smarted if they wholly perished not as Documents what he expecteth under Christianity so long as the perpetuity of it shall continue though during the tremblings and poverty of the Primitive Infancy he thought not ill to dwell in the tops of other mens houses Yet Mr. J. Gregory his Notes upon some passages of Scripture Cap. 3. as is asserted by a man deserving the encouragements and thankfull acknowledgement of the whole Nation ever in the upper roomes over them who under him were the owners thereof which roomes from the first of their consecration were sacred and severed for the most High above and from the prophanenesse and inferiority of secular uses so much as to eat and drink in their Christian Love-feasts 1 Cor. 11. 22. which for feare of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt damnation the Apostle Ver. 34. banisheth from these holy places 4. The Religious and solicitous Vow of David was seconded Verses the 6. and 7. by the semblable expressions of the Sons of the Church under the name of Bethleem-Ephrathites the City of Christs and Davids birth in their remarkable Exultation Hinne Behold we heard the glad tydings thereof in Bethleem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their forward advancing the Service preparing their timber for it forthwith we found it in the woods in their due resolution for mannerly Devotion therein in the Externall as well as Internall Worship of GOD in their approaches unto that dreadfully sacred place We will enter into his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nishtacave lahadom raglav We will bow yea prostrate our selves to the stoole of his feet And this is the first part of the Psalme 5. The second part containes his Petition to GOD in the 8 9 10. Verses First that he would be pleased to arise and take possession of the House already in his designation set apart from all humane Propriety for his Inhabitancy and entailed Privacy for ever and for ever to set up his rest in that resting place And also that mens eyes may have some visible Testimony of his not readily beleeved invisible Presence and direction for their due Incurvations the Monument of the one and the Point of the other i. the Arke is thither invited and it is the Arke of his strength to wit the pledge of his strength to afford them strength Which Cynosure while they reverently attend unto in their acts of Religious Worship and obediently observe the Law therein included in the actions of Politicall Oeconomicall and Morall life they shall not faile of Heaven in the end the end of those who begin with seeking the Kingdome of GOD nor shall the Politicall atchievments of the Publike State be frustrated nor shall the petite Government in their severall Families be unblessed nor strength be wanting in each private man to subdue the unruly multitude of passions and perturbations unto the reasonable will 6. The second part of Davids Petition unto GOD upon this VOW was Ver. 9. for those meniall Servants of GOD who for all Israel in stead of the First-born were as Mediators between GOD and Man his Embassadors and mans Proxies by GOD designed for the Worship of GOD due from all that owe homage unto GOD to be in chiefe performed unto him in his owne house whence both his Religion and Blessing is to be derived and propagated into the Publike house of the Kingdome the Private houses of the severall Families and the more private closets of the breast of each particular man therein First for the Priests reverentiall and glorious Externall port Let thy Priests be cloathed be externally set off with honour 7. Secondly for their Internall contentive support Let them be cloathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Tzedek that is let their just Portion from their Lord and Master supply them with this honourable port For the learned know that the word Tsedek as in its first it signifies Internall Righteousnesse so doth it in its secondary sense connotate GODS Eleemosynary allowance for meanes of comfortable subsistency which the Righteousnesse of man if he meane himselfe to be cloathed with the Righteousnesse of GOD and his Christ is bound as GODS Rent to discharge 8. Thirdly for Externall and Internall performance of GODS Service in the name of the People properly and truly called GODS Liturgy for the Publike Worship of GOD was never trusted to the weaknesse or wickednesse of uninspired men this very Psalme being a part of the set solemne and continuall Liturgy wherewith GOD according to his own directions from time to time was from the Constitution of his Church adored that they might performe this Service free from the engagements of particular discontents singing forth GODS Praise with a melodious voyce sent forth from a cheerfull heart Let thy Sacred and Secret ones sing their Publike Service with joy Jerannenu let them triumphantly shout or externally sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themforth from an heart possessed with Internall Exultation 9. And then fourthly as the upshot of that Petition which had the same beginning
Heavens shall glorifie Thee for these thy inscrutable wonders of most gracious favour and the Church on Earth of thy secret ones shall be made to understand with joy the mysticall truth of thy faithfull performances herein For who in the next Verse amongst the Angels in Heaven could with such Justice and Wisdom have so prudently invented for the honour of lost mankind And amongst the Potentates of Heaven and Earth could with such Providence have disposed for the security of mankind liable to fall continually In the seventh Verse The prudent and Religious Servants of God throughout the whole world shall understand and acknowledge with feare and reverence the wonderfull Mercy of this dispensation and that as Ver. 8. none but He had Power to dispose thus nor none but He the gracious Patience to continue in the faithfull performance of the favour which he had so disposed of 4. In the ninth Verse However the foaming madnesse of the People more insolently presume yet the outrage of the most tumultuous of inanimate things the boisterous Seas by submitting unto his Dominion constituted over them teach us our duty And in the tenth Verse The obdurate morosity of his Aegyptian Enemies who used the ingenious activity wherewith GOD above other Nations had enriched them and diabolicall Arts to out-vie both his Power and Wisdome which he made to faile and gasp under him To him Ver. 11. the Heavens owe and pay Allegiance dropping downe fatnesse and so doth the sullen earth sending upwards Encrease and Plenty at his pleasure for others use And the reason is assigned For God is the Founder and Creator of them This to teach stubborne man in reason to understand GODS Dominion over him and in Religion to obey it For in Ver. 12. it it GOD that hath created the unruly North and to Religion the more tractable South The word for South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Jamin which signifies the right hand concerning which and the Religious Worship by GOD required if he shall supply life and livelihood I shall desire to speake in a particalar Tract 5. In Ver. 13. That the Wisdome and Power of God Almighty are strong but not the onely Arguments for mans submission to this Regall Constitution For in Ver. 14. Justice and Judgement for the praise of those that doe well and for the punishment of those that doe ill are in this modell of his Dominion Mechon chisecha the prepared receptacle of his Throne And not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this but also the unexplicable Mercy and unalterable Truth of this Constitution shall be made apparent to all those who Religiously waite for their Light and Directions from the face or mouth of God 6. Then in Ver. 15. Oh the blessednesse of the People Jodgne which can comprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or understand the Jubilee hereof They shall walke in the light Panecha of thy faces that is in the Religion Constituted in his Temple administred from his by the mouth of the lawfull Priest by him appointed And Ver. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who continuing of the observance thereof doe walke worthy of the Religious name that is called upon them shall spend their lives in peace and joy enjoy the just propriety which they have from him with honour For Ver. 17. God is the Glory of such a Peoples Protector And it is Jehovah who is the strength of him that is the Peoples strength And who this is is expressed in the next Verse Chi la-jovah Maginninu which indeed must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated To the Lord we owe him that is our shield and to the holy One of Israel we owe him that is our King Or according to the Margin of our last Translation Of the Lord is our shield and of the holy One of Israel is our King And the meaning is the King in the place of GOD is the Ordinance of GOD to keep off evill from us and to dispense the mentioned goods unto us This contained in these fourteen Verses is the interlocutory Context between the two Covenants equally concerning both 7. In the next nineteen Verses concluded also with a Selah is the second manifestly in sundry circumstances distinguished from the former as will appeare yet so as the former may be resembled to the blossome now fallen the second to the fruit which succeedeth to this flower And that as the Religion and Priesthood so the manner of the Politicall Government ought to be esteemed one as the same Heir a Child and a Man are different and one 8. This appeareth from the first syllable of the second Covenant Ver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. For it is as our last Translation truly renders it Then thou spakest in Vision to thine Holy or Mercifull One and Then when thou diddest discover unto thy Man of Mercy whether Abraham Jacob Moses or Nathan I will not dispute that out of the Root of Jesse should spring a Legall Stocke which for a time should beare Royall fruit and afterwards should have an adopted or engraffed Cien inserted into it as Dan. 14. 14. which should afford fruit and shelter for all the Nations under Heaven which would embrace the Faith of Abraham Not onely Christ himselfe but also every Christian King being taken into the name of David here found out in this Verse to be a helpfull Instrument of GOD for the Administration of his earthly Dominion and Anointed in the Oyle of GODS inviolable Holinesse For there is not one particular in the Personation of David but as it appertaineth Primarily to Christ so does it ad mensuram Secondarily to every Christian King I desire not by mine Exegeticall Paraphrase to emblazon or aggravate the Diminutions and Inustions of my Nation but rather wish that every man would seriously consider with himself from the ensuing Verses the expresse violations of Majesty which GOD hath testified to be both highly provoking of the Lord and deeply implunging of man 9. If it be objected that the 27. Verse wholly appertaineth unto Christ and so that may draw all the rest into Question I answer that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Higher then the Kings of the Earth are Gnelion le-malchearets The High One to the Kings of the Earth who is the medium deferens or communicator of GODS high Celsitude unto Kings the Highest upon Earth as being the onely Sons of GOD under the notion of Gnelion which is one of GODS ten Names and indeed is in the Superlative which the Hebrew hath not incommunicable absolutely unto man But so farre herein I dare onely goe as the Scripture warrants me and no further My Sea-mark in this particular is that as hath been said which Christ himselfe hath vouched for unrepealable Psal 82. 6. I have said it You are Elohim or Gods Vbne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnelion chulchem and all of you are the Sons of Gnelion And such Sons as
Glory of the Christian Throne after and above that of the elder House and of the former Constitution by whom to wit Solomon the materiall Temple of God in evidence for our Christian Oratories was in stead of the Tabernacle composed by Moses in surpassing Glory to be erected 13. Concerning which since the Temple could not offend without this interpretation there cannot be shewed a way for reconciliation unto truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oath of God according also to that of Psal 78. 70. Che-erots jesadah legnolam He hath established it viz. the Temple for ever as firmly as be hath done the earth which standeth still that is gone 1400. years agoe 14. But before this Temple might be built the Priesthood unto which also perpetuity was Promised and Sworne must in an Evangelicall Figure be transferred to another Line from the Family of Abiathar unto the House of Zadok celebrated by the Prophet Ezechiel as a presignifiation of the Ezâ—k 44. 15 48. 11. change rather then abolition of the former into one never to be abrogated or altered Christian Priesthood Which by GODS assistance shall be demonstrated when I come to treat of GODS Likenesse of which by the appointment of the GOD of all consolations the Priesthood is designed for the Diacatholicon or Catholique cure as the Regall Power is constituted for the rectifying of the Lords Image SECT 5. The Contents Evidences from the words Melech and Moshel David the most irrefragable of all Witnesses and the most liberall of all Acknowledgers That the Temporall Kingships of all the world are Elohim's owne The name of Melech or King Primarily Gods and his Christs Twenty places out of the one Booke of Psalmes produced to prove this Others concerning the Title of Moshel David had Arbitrary Prerogative beyond the bounds of Gods own described Sanctions Salus populi Suprema Lex esto understood The Sons of David Heires of his Prerogative 1. NOw the Supremacy and Irresistibility of the Temporall Power of Christ in the hands of his adopted First-born the Kings of the earth further appeares by the name of Melech which GOD hath honoured them with A name it is most evidently implying earthly Dominion as also the said Supremacy and Irresistibility for it belongeth to GOD whose just height and might are undoubtedly such And certaine also it is that by the settlement of GODS Monarchicall Power by his Charter unto David derived unto his younger Son the Type and pledge of GODS more glorious and unalterable Covenant with Christian Kings as according to the Analogy of Scripture shall be shewed in the next Chapter GOD gave away nothing from himselfe GODS uncontroulable witnesse in this particular is David himself who well understood it and is a most liberall Acknowledger thereof In evidence for the same 2. I shall produce out of the Booke of Psalmes twenty places but first premise this Maxime That what attribute soever is in Scripture applied both to God and man if it containe in it matter of Excellency it properly belongeth to God and but Analogically or by way of Indulgence to man but if it connotate infirmity it is genuinely mans and but for Expression sake to help our fraile understandings communicable to the Deity 3. Of which former sort are those Names of apparent Eminency and evident transcendency Elohim one of the ten Names of GOD Melech Moshel The last whereof Moshel expresly declares that the petite Dynasty or Soveraignty of the Husband Father or Master of the Family over the Wife Children or Servants therein is Originally for the matter thereof the Power of God by his gracious dispensation derived unto Him that sustaines the place of GOD in that smaller Seigniory against whom none in the said Family may kick but he is a violator of GOD and an infringer of the bonds of Religion This at home by those who oppose it abroad will easily be granted which with greater evidence of reason and strength as hath been shewed for the greater houshold of GOD viz. the Kingdome riseth up to vindicate the Power of Melech the King 4. Which name of Soveraignty throughout the whole course of Scripture is either actually or implicitely declared to belong to the Almighty Creator in places without number whereby appeares that the Dominion of Kingship is Primarily Gods and but Secondarily the Administrators thereof as the Power of the communicated name of Elohim is unquestionably his Both which names of Elohim and Melech are conversant about the same thing viz. the Power and Act of Government so that the name of Melech in its Originality being Gods the Power contained in that name is Irresistible and includeth all the Prerogatives of Majesty at this day controverted amongst us And so I proceed to the places in this one Booke of Davids Psalmes who in regard the Power of the Name was settled upon him and his had of all others most reason to interpose for himselfe and them if he or they had any severalty by virtue of the said Donation The Acknowledgements follow 5. The first Record shall be Psul 95. 3. For Jehovah is the great God and Melech gadol gnal-col-Elohim the great King over not by reason of might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but order above all Elohim Upon which place I looke with astonisht reverence In contemplation of the content which God taketh in his name of Melech or King by himselfe preferred to that of Elohim or God and of his care of humane preservation advanced beyond the Glory of his Creation wherein GOD is Melech and the King is Elohim What man may attempt to lessen the Regall Power It is GODS who is the King What man can think himselfe made lesse or not honoured by the communication of that Divine Power It is the Kings who is man This is the Ordinance of GOD for mans good who cannot be deceived about his owne ends while we are deceived thinking that evill which is either good in it selfe or so disposed of to make us good 6. Let every man looke with an impartiall eye into himselfe and he shall see that the more Power his Democraticall passions have in him the more vicious he is and the lesse Power the Monarchical part his reasonable will hath and the lesse influence the Sacerdotall part of clarified understanding hath upon the Royalty of that will the more miserable is his vassalage though all other men and things besides his owne lusts stoop to him 7. And let no man thinke since Heaven is governed that man may be trusted farther then the Angels are or that man can invent a more just and equall Government then he who made man and his inventive faculty hath constituted for him It being farre better that he should relie upon GODS scientificall and demonstrative Prescience and Providence then that he should beleeve his too late and sad experience by trying other Formes of Government opposite unto the Ordinance of GOD. 8. Which if he could consider
in that Prophesie was foreshewed the dissolution of the Tabernacle erected by Moses and the Succession both of firme Priesthood and Temple under an established anointed Monarch which was performed in the persons of Solomon and Zadok the two Sonnes of Oyle who were the Types of the Christian Kings and Priests It is in the Margin of our last Translation Ver. 32. and that according to the Originall in stead of these words Thou shalt see au Enemy in mine Habitation Thou shall see the affliction of the Tabernacle And it is answerable hereunto Ver. 35. I will raise me up a firme or established Priest which we render Faithfull for the word is Neeman which so signifieth And then I will build under the same word Neeman afirme or established House to him and he shall walke before mine Anointed for ever This was fulfilled in the Type as hath been said by the Lords Anointed Solomon the Lords Builder of the Lords firme House succeeding unto the ambulatory Tabernacle And this was in the Type to fulfill this Prophesie as 1 King 2. 27. So Solomon thrust out Abiathar from being Priest unto the Lord that he might fulfill the Word of the Lord which he spake concerning the house of Eli in Shiloh For the Perpetuity and Perpetuity of this Kingship Priesthood and Temple GOD swore but it hath failed in them to whom he swore therefore as hath been proved it was sworne to the Type to be accomplished in the Typified Kingship Priesthood and Temple Whereupon my ninth Quaere is Since God hath particularly exemplified in Solomon that which He swore unto David concerning the Divine Right of Christ to be irreversibly administred by Christian Kings under the Covenant of the Gospel for ever How the People all or any of them may put in for a share of that which God hath given away to others Whom He hath set in his owne earthly Throne over them My first Argument is from the Analogy of the Counsell of God in his preferring the younger before the elder in severall Particulars with reference to Solomon the Type of the Kings of Gentiles for the finding out the just reason thereof Wheresoever the Prerogative of God is used to over-rule the Vniversall Law of Nature there it is ever to be presumed that it is so done for some important cause And where the reason is not apparently in any particular set forth recourse is to be had unto the like case and what is manifestly therein expressed is to be admitted for the just reason of that in Question But in the case of Solomons preferment unto the Birth-right God used his Prerogative to over-rule his Vniversall Law of Nature Therefore in the case of Solomons preferment unto the Birth-right It is to be presumed that it was so done for some important cause and the reason being doubted of therefore recourse is to be had to the like case Such is that of Abrahams and Ishaks Children and in both the particulars the one reason is assigned that it was done for a Type to expresse the preferment of the younger People of the Gentiles advanced above the elder of the Jewes into the just Patrimony of their Fathers according to the Covenant of GOD. Therefore that which is manifestly expressed in the like case is to be admitted for the just reason of that in Question And that is evidently that Solomon a King being advanced above his elder brother into the just Patrimony of his Father this was done in a Type to expresse the preferment of the Kings of the Gentiles above GODS first-born Succession of Jewish Princes Secondly that Solomon was the expresse Type of Christian Kings Those things which onely can fill up the whole Latitude of any Promise from God or Propheticall Prediction of God and justifie the Truth of God in the said Promises or Prophesies Are to be accounted the chiefe and ultimate Object of every such Promise or Prophesie and the Precedent but Types of those which succeed and exceed them in the fulfilling of that which they come short of But in the Promise of God for the perpetuity of Solomons Kingdome and the Propheticall Prediction of Psalm 72. the Interpretation of them for the Perpetuity Power and Glory of the Earthly Kingdome of Christ in the Christian Kings of the Gentiles and of Christian Kings in Christ Are the things Expository which onely can fill up the whole Latitude of the Promise of God viz. for the perpetuity of Solomons Kingdome in the Typified and the Propheticall Prediction of God in that Psalm which evidently was more then was performed to him in Person and are those which onely can justifie the Truth of God in the said Prophesie Therefore in the Promise of God for the perpetuity of Solomons Kingdome and the Propheticall Prediction of Psalm 72. the Interpretation of them for the Perpetuity Power and Glory of the Earthly Kingdome of Christ in the Christian Kings of the Gentiles and of the Christian Kings in Christ Are to be accounted the chiefe and ultimate Object of the said Promise and Prophesie and the Precedent to wit Solomon was but a Type of these which succeed and exceed him in the fulfilling of that which he came short of Thirdly concerning that which through Solomon the Type was conveighed to Typified Christian Kings Whosoever by the appointment of God in the sworne Covenant of God sit in the Throne of Jehovah for or in the stead of Jehovah Elohim as King for Jehovah Elohim To his Power which is the Power of God and therefore Divine Supreme Irresistible and Above and Against which there can be no Power on Earth All the Communalty that are in the Covenant of the Israel of God all the Lords of the Land all the Princes of the Bloud doe so owe their Allegiance that no Power in any or all of them or any other from without it may set Bounds unto it may be accounted to it Superior or Equall may resist it in what it doth or set up or assist any other on Earth to Resist it much lesse to usurp or lessen or destroy it But all Christian Kings with Solomon as King and in him as their Type Did and doe by the appointment of God in the sworne Covenant of God sit in the Throne of Jehovah Elohim as Kings for or in stead of Jehovah Elohim Therefore to the Power of all Christian King which is the Power of God and therefore Divine Supreme and Irresistible above and against which there can be no Power on Earth all the Commonalty that are in the Covenant of the Israel of God all the Lords of the Land all the Princes of the Bloud doe so owe their Allegiance that no Power in any or all of them or any other from without it may set Bounds unto it or may by them be accounted Superior or Equall to it may Resist it in what it doth or set up or assist any other on earth to Resist it much lesse destroy usurp or lessen