esteem soever he hath of it accounting it the best of all Topical arguments yet he is contented to wave all affiance therein and that this controversie should be magisterially determined onely by demonstrative arguments from scientifical divine authority in the sacred Scripture relying onely upon that light in the present case which Scripture shall bring to Scripture Their predecessours who in this our age first stirred up the people in this controversie powerfully wrought upon the unjudicious many by calling for expresse Scripture for the warranty of all meerly humane actions and constitutions but now the successors in these dayes having reaped the benefit of iâ— desert the former principle so far forth that mans prudential rules are advanced into that place of Scripture in the acts of religious Worship And in the highest of humane concernments even against the divine soveraignty of the GOD of nature indeed arguments are pretended from the lawes of nature unwritten and those against the written both rules and exemplifications in Scripture in this point which he hath evidently and frequently therein declared to be his own Prerogative Royal. As concerning the pretenders to the Spirit and new Light we read that the Spirit of GOD searcheth all things in the deep mysteries of the Word of GOD 1 Cor. 2. 10. Let it be the first trial of their spirits to give us a cleer and uncontrollable Commentary in the first place upon that word of Light which GOD hath revealed unto us before we trust them in things unrevealed which GOD hath reserved in his cloud and unaccessible darknesse and particularly upon the eight last Chapters of the Prophecy of Ezekiel which if it prove not against themselves is like to make a Proselyte of this Author otherwise they may pardon us if we be apt to esteem of them but as of vainly proud idle children ambitious of new lessons before they have taken out their former Whilest we acknowlege the Scriptures absolute perfection and the execrations therein expressed upon all who shall expect a further light from GOD much more a contrary for the whole for ever of this world And that GOD almighty having sealed the Canon hath therein most graciously provided in plain language as fitting entertainment sufficient for the salvation of all humble soules and directions whereby they may try the spirits of pretenders so hath he for the manifestation of his glory intermixed inexplicable mysteries also becoming the high majesty of his own wisdome to teach proud men humble reverence or to befool the spirit of bold pretenders Now concerning the servants of GOD our Worthies who have written in this controversie divers of them have for this long time laboured with Christian meeknesse and patience by degrees to make that streight which is distorted and for the hardnesse of mens hearts have pressed chiefly the honesty of Obedience from the paction between the King and the Subject according either to the general law of nature out of which for that it is unwritten men easily take what they please not what they should or the particular lawes of particular Nations which men that have gotten the mastery over trample upon as they list so that many conceive the strength of GODS Precepts by them alledged to be founded either upon the heaps of dust imposed by mens hands upon the law of nature or the sand of municipal constitutions These Arguments being rejected though not indeed answered we are enforced to tell the world That non sic fuit ab initio from the beginning it was not so that they who created not themselves must be contented to be governed both as and by whom he that made them hath appointed and that in terminis he hath set down his forme and designed the men by which and whom he without whom the whole creature can have no power at all hath covenanted to rule them for so long as the Sun and Moon shall endure And also to be the peoples remembrancers of their duty in this case the very same with the obligations of the former Israel of God unto those by him entrusted with the administration of his powers and that the sin of disobedience is in Christians more hainous then in them who are recorded to have smarted under the fierce anger of Almighty GOD for their rebellions against him indeed in the persons of those whom he had honoured with his commissions Concerning the answrs that have been given to such arguments as have been urged against us there is no need of further trouble were there no more said then by the one Author of that most Christian Tract able to make Christian any age but this against Resistance of the lawful Magistrate under colour of Religion and its Appendents so that without arrogance it may be here accounted below the answering That nature should teach that defence which the law of God forbiddeth That while we render to the King those immunities which the Scripture hath given him we release him of those obligations which God hath laid upon him That we make the King to be masterlesse when we submit him onely to his own Master That we injure the people while we desire to keep them out of the fire of GODS wrath That we take away their liberty when we teach them to serve God That we condemne other Nations when we first desire to propagate the dismayed truth in our own so that we may be a light unto them and not onely our miseries their monitions Herein if the Author be in an error he resolveth with the like candor that he proposeth his own to submit to better Arguments by like mindednesse dear-bought truth is like to be the greatest gainer and they the least losers who hitherto have had the least acquaintance with it These things premised he addresseth himself to set down and to prove what is the true original of Dominion briefly handling it in its causes The Efficient God the subjective Matter man created the differential Form Gods image and his likenesse authorised by the recorded donation of GOD in his Word The End that GOD may be glorified in the model of earthly kingdom according to the honor which he hath in the Forma exemplaris or pattern thereof in heaven And prayeth to the GOD of heaven to blesse it unto us all Amen THE DOCTRINE OF THE SCRIPTURES CONCERNING The Original of Dominion The state of the Question THat the power of Dominion upon earth which I shall crave leave without prejudice to its Fountain for distinction sake to call earthly Dominion is originally and primarily in the people hath passed from many mens tongues and pens into the general practice and is now used as if it were so indeed Notice also may be taken how some but it seemes to the same end laid the foundation in more moderate termes but from the same source i the derivation of the power of the people to the King pretending at first but Co-ordination which brought forth Subordination which is the
contrary as a note of the Devils Children Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary to be seriously detested But to come in to honour and serve the King with Life and Livelihood God hath published for a marke of his Sons and the contrary thereof as a note of the Devils Children Therefore to come in with Life and Livelihood to honour and serve the King Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary seriously to be detested Tenthly from Gods Character of Religious Feare That Feare which God in any Exemplification of his mind hath expressed by the Feare of Jehovah not of Elohim or any other particular Is an Act of Religious duty equally and perpetually obliging all men in the like case to the like performance But in the Exemplification of setting up the Kings Standard and Proclamation for all Subjects to repaire unto him upon paine of losing all their Oxen It is by God expressed that the Feare which made them all Obedient as one man was the Feare of Jehovah not of Elohim or their Oxen or any other particular Therefore in like cases viz. of setting up of the Kings Standard and Proclamation for all Subjects to repaire unto him c. It is an Act of Religious duty perpetually obliging all men to performe the same Eleventhly concerning Remisnesse in those entrusted by the Prince That which As the Lord liveth deserved Death at any time Deserveth death at all times while the Lord liveth and much more that which is worse But neglect of Allegiance and Trust towards a Prince while he was in unjust wayes As the Lord liveth deserved death at some time Therefore neglect of Allegiance and Trust towards a Prince though he be in unjust wayes Deserveth death at all times while the Lord liveth And therefore much more Disobedience Resistance and armed Opposition Twelftly concerning the Beneficiality of Gods Dominion though in the hands of a Tyrant and what thoughts thereof Religion requireth That which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should he taught to the Children of God by the Record thereof the same Spirit directeth every man after Gods heart in the like case to doe the like But to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones owne Tyrannous Persecuter and to ascribe the Peoples Plenty and Prosperity to their common Tyrant was that which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should be taught the Children of God Therefore to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones own Tyrannous Persecuter and to ascribe the Plenty and Prosperity of the People to the common Tyrant Is that which the Spirit of God by Recording that of David directeth every man after Gods heart in the like case to doe CHAP. VII SECT 1. The Contents A Digression in Answer to the Question How a man may know whether his Prince be indeed the Lords Anointed Certaine Praecognoscenda for the manifestation thereof The three-fold Acts and Donation of the three Persons of the Trinity conveighing severall Rights to man Of Title to Title in and Help from the Creature Considerations from Mans inability to command that which is his owne to nourish him No Evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in Innocency had not Original Right so much as to Hearbs and Fruits much lesse can his sinfull Children have naturall Propriety without Donation in other the things which God not they Created 1. THe next particular in my proposed Method is the Entaile of the Name and Power of the Creator for the Government and Preservation of the Creature wherein Elohim in his furthest Recesse from the immediate Administration of his own unacquittable Dominion loseth nothing of his for ever Just Soveraignty but gaineth the establishment of it from false Christs whom he hath not Anointed and therefore man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits when once for all he hath setled his owne 2. This he did exemplarily for his greater Church of the Gentiles when he settled his Title in David and his Seed for ever according to the Law of Nature or Nations yet as the sequell will make evident transferred nothing from himself And for this cause of which till further manifestation I bespeake your patience he resolves at first not to goe the ordinary way according to the Rule of Primogeniture but to let all Ages know that the Royalty still remained His though given to David by a Covenant of Salt he will rather breake his owne Vniversall Law though by himselfe fortified with strong Reasons Deut. 21. 17. and founded upon greater elsewhere Expressed for the Inheritance of the First-born then that it should not be understood that he gave away nothing from himselfe when from all others he gave the Kingdome to David and his Posterity That Law must therefore once more suffer violence and the Younger to wit Solomon must inherit and then for ever he intends the Ordinary way leaving no warranty for Humane boldnesse to adventure otherwise 3. But not taking in more into this particular then I shall prove to have been in David and his Line I shall here make my promised Digression which is but to bring it a little before its time for the more hasty satisfaction of those who desire to know How they may be assured that the present Prince is invested with the Right of Gods Power and as the Lords Christ by Gods effectuall Vnction taken from amongst all other men and Dignified with the Lords Supreme Earthly Soveraignty for the managing of his Irresistible Sword and Scepter 4. And here I first premise that in all places of Elohims Creation himselfe hath unquestionable and Irresistible Dominion and doth whatsoever he pleaseth in Heaven in Earth in the Sea and in all deep places that is in Hell in selfe and in all other places of Hels conformity but requireth more regular and perfect Obedience from Christians the sons of Light and Order then from others the Children of Darknesse and Confusion amongst whom without any Covenant of Grace all things are disposed by their Lusts and against their intentions yet ever according to his will though not of his good pleasure yet of his just anger and they doe him service and are in his subjection though not as in his House yet as in his Prison From those that will be of his houshold he expecteth their Order as well as their Worke and Obedience in both or else no Sacrifice 5. Concerning the Question I answer That it behoveth them who make such Questions That we can prove
must acknowledge that in the Patent of King David all Christian Kings have a joynt Commission Some conveniences through the settlement of Gods Power in one Man pointed at Prov. 21. 1. Paraphrased 1. BY this which hath been said it satisfactorily appears to every conscientious man who expects his Light from the Lamp of GODS revealed will how from the beginning GOD hath disposed of his Power of Dominion In which Point since onely He hath Power to Constitute and Repeale but hath Constituted and not Repealed nor hath given Dispensation to any others whatsoever to doe it Religious Sobriety would abundantly rest contented with his bare exemplification of his mind if there were no more to be said in this case then these Argumenta ad rem But ad Hominem to the Opposing party they ought to be esteemed of double force since they who have undone the People by this plausible colour That all things whatsoever whether to be beleeved or done are to receive the particular warrant of their Legality from the precise words of expresse Scripture may least of all men be endured in the Point of highest Concernment to goe against the onely exemplifications of GOD in this kind contained in the Scripture 2. In which particular as appears by the horrible and amazing excesses wherewith the Disciples of the grand Enemy of the Word of God have openly blasphemed it to the infamy of the Age and Nation what his aime is even in those whom hee cannot unto that Hereticall height bewitch it hath in these dayes fallen out as in all former Stories no great Evill hath appeared in its owne colours at first but with a seeming Zeale to correct evils and advance that which most commonly rather seemed then was good So most ordinarily when the Pretenders for the Peoples Liberty have by that Pretext destroyed their particular Adversaries Liberty it selfe by the Pretenders for it hath been most desperately destroyed So here when under pretence of Scripture Zeale the Disciples of the Angels of Darknesse have with unwary men discountenanced and thriven by their private Adversaries the Scriptures are they who have received the greatest foile 3. So in the case of setting up the Aereall Kingdome of Christ upon Earth when under the gay out-side thereof they have despoiled those that stand in their way it is evident the prize was to lift Him up on High that they might part his Garments amongst them and to cast lots for his Coat This is most evident that that cannot be Kingdome the Power whereof must be in more then One much lesse in every one That that cannot be Christs which seeketh its own That that cannot be Christs Kingdome which comes not to fulfill but to destroy any part of the Eternall and Universall Law of Nature Reason or Nations which came from Christ into the World before Christ came into the World himselfe who when he came he came to accomplish not to destroy that which he sent before him even to that of Moses Mat. 5. 17. 4. But I take no delight in displaying the vanity of those who divide what cannot be divided Christs Kingdome from him and it within and against it selfe and so make many Nothings of it who place it loe here and loe there and so put it in many No where 's That which I desire to commend from hence unto the truly humble and obediently unpertinacious Christian is that he would not reject as meerly Topicall the aforesaid exemplifications of GODS mind whose Rules and Examples certainly are not at variance but rather that he would looke upon them as upon GODS owne Commentary upon his own Precepts and upon both together as upon Gods Declaration in this behalfe against all spurious false copies of mans lustfull fancy to learne what indeed is the true and genuine meaning and obligation of his generall and perpetuall Law of Nature and Nations which as it was borne into the World with the World so must it not dye before it For it was Mishpat Hameluchah the Just and Right Law of Kingdome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was derived at first from the Breath of God and thence received into the Universall Law of Nations which the People of Israel petitioned for in the fore-cited 1 Sam. 8. 5 20. 5. Concerning which GODS Answer was Hearken unto them in all that they say unto thee yet lest they should not throughly understand for the present or for the future should imagine that they might make what they pleased of that unwritten Law shew them truely what is Mishpat Ha-melech the Right of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuall Prerogative which Samuel from the mouth of GOD delivered unto them Unto the Power whereof David without any restriction from GOD did succeed and Sauls Posterity for ever which I forbeare to draw any Arguments from might have been entertained into the same Rights as appeares 1 Sam. 13. 13. For now would the Lord have established thy Kingdome for ever to wit that Royalty which at first was given thee and described from the mouth of GOD whose Donation since GOD never did it Man may not limit Which hence appeares not to have been such as is now pretended 6. If it be demanded how then could Gods promise in Jacob's Propheticall Benediction concerning Judah and his Scepter have been made good I answer God Almighty plainly shewed how this might have been to wit by the giving of Michal Sauls Daughter in Marriage to the Son of Judah the possibility of whose hopes was afterwards frustrated by her despising that part of the Sacerdotality which was truly inherent in the Regall Power her religiously carefull Husbands Humble Primacy and Supreme Service exhibited before the visible Monument of Gods Royall and Spirituall residence amongst his People viz. the Arke of God 2 Sam. 6. 23. For this cause Michal Sauls Daughter remained childlesse unto the day of her death 7. And to give the more credit hereunto it may seeme as it is recorded in the next ensuing Chapter to the former story viz. the 14. that Jonathan 2 Sam. 14. the most gloriously vertuous of all the Princes which are Registred in the Booke of God was decreed by God for a better Kingdome when doomed by his owne Father for a Son of death which God executed upon him whom the People could not then rescue though his rash Father was at length willingly enforced to forget his Oath This to teach all the irresistible Deputies of the faithfull God how dangerous a thing to them and theiâ—s heady precipitancy is and that they may least of all men vainly use the Power of the serious Jehovah Elohim 8. So that if the Scriptures be left for mans perpetual and universal Rule which now to deny can in no wise become our Adversaries were we destituted of further Proofs the onely recorded Exemplification of the administration of Gods Power by Him who onely hath Power from Heaven constituted amongst his peculiar People upon Earth for the
he would with gratitude acknowledge that not onely his Safety and Dignity but also his Liberty and Propriety were in this Constitution of GOD better provided for then all the Sanbedrins of the sonnes of men can devise For if GOD have designed to himselfe the ordinary name which he hath given to all Kings and to all Kings his extraordinary first recorded name of Elohim then according to the capacity of the receiver that which the King is over every Subject God is over every King and such an Elohim as Melech is to his Subject such a King will GOD be to his Subject the King Who when he comes to judge will make it appeare that no man can receive more wrong by any constitution of his then he is able to make compensation for and that no man can doe so wisely against his constitution but he shall find that he hath done to himself that wrong by his wisdome which the God of pity never intended to him 9. But to proceed Psal 5. 2. God is by the King acknowledged to be both his King and his God And accordingly Psal 9. 4. The Kings Throne is acknowledged to be Gods Psal 10. 18. Jehovah Melech gnolam vaghned Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity Psal 20. 9. He is the King that receiveth the Petitions of all that are oppressed yea of his own Anointed Kings Psal 22. 28. Jehovahs grand Kingdome is declared to be Vniversall and the Christian Gentiles to be one of the Generations before mentioned Psal 24. throughout the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation Psal 29. 9. He is Melech le-gnolam invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Psal 44. 5. He himselfe exclusively of all others whom himselfe hath not taken into that honour is Melech Psal 45. 6. His Throne is for ever and perpetuity and the Scepter of his Kingdome is a Scepter of rectitude Psal 47. 2. Jehovah Gnelion is terrible the great King over all the earth So V. 7. and Psal 68. 24. Elohim is the Kings King So Psal 74. 12. Psal 93. 1. He hath been King from the Creation and then was his Throne erected Ver. 2. Psal 96. 10. He is the Vniversall King Psal 97. 1. The whole earth hath cause of exultation by his Kingship So also Psal 98. 7. So 91. 1. Psal 103. 19. Psal 130. 4. Psal 146. 10. Jehovah is King for ever And thy God O Zijon in generation and generation over Judaisme and Christianity Hallelujah 10. By which places it is evident that Temporall Thrones and Earthly Kingdomes still remaine Gods and his Christs notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion for Melech certainly is a King on earth and the Kings Throne is undoubtedly made of those things which our eyes report unto us The Power whereof if it were communicated unto the people cannot be Kingdome as hath been shewed if it be primarily in the People it cannot at all be GODS If it be Gods there can be no Co-ordination with him and none will appeare to be from him If it were it puts the People under and over themselves and into the place of God whose Prerogative it is to be sole Commander and King of kings Wherein how desperate a thing it is for man to rob God in this greatest of particulars I shall continually pray that mankind may effectually see 11. Concerning the word Moshel and that it may appeare of what derivation the Power therein is it is that as hath been shewed by which God from the Beginning expressed the Dominion of the Man over the Woman of the First-born over the others in the same Family and is frequently used in holy Scriptures to declare the Royalty of God in his great houshold of Kingdome By which meanes the Descent is evident that the Power of the Head of the Family is not onely of Divine extraction but continues in it selfe to be divine as hath been proved so that whoever therein doe carry themselves rebelliously doe violate the very Power of God from whom doth flow all Power that is regular as all that is of opposite Constitution or resistance of that which is set in order by and under the Universall Creator and Governour proceedeth from the Prince that ruleth in the Aire 12. For the word Moshel thus we read Psal 22. 28. For Jehovah is Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm and he beareth Rule over the Gentiles Psal 66. 7. Moshel gnolam he beareth Rule for ever by his Power his eyes shall looke into the Nations let not the rebellious exalt themselves Selah Psal 89. 9. Ata Moshel begeuth eajim Thou rulest the raging of the Sea when the waves thereof lift up themselves thou shalt quiet them Briefly Psal 103. 19. The Lord hath prepared his Throne in Heaven and his Kingdome Mashala beareth Rule over all Whereupon in the ensuing Verses the Prophet David inviteth the Angels yea all things which GOD made in all places Memshalto of his Dominion to blesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome which is the coalescency of many into one great houshold where the King is Husband Father and Master As 2 Sam. 12. 8. I gave thee to wit GOD to his Anointed David thy Masters house and thy Masters wives and gave thee the house of Israel and Judah that is I made them up into one Family and made thee by making thee King to be Lord and Master thereof 13. That David had also established in him with the Kingdome Power of Prerogative transcending the Sanctions of GODS owne municipall Law given immediately from Heaven for the Government of that Nation appears by the preceding fifth Verse The man that hath done this thing saith David shall surely dye which was not expressed in GODS Positive Law And besides which was the provision which God had ordained he shall restore the Lamb fourefold 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray onely let me have leave in answer to an Objection which out of the twelve Roman Tables hath been as fiercely urged as if it had come out of the two Tables of GODS owne writing against Prerogative Royall and all Arbitrary Power in extraordinaries to say to the misleaders that they wanted either understanding or ingenuity to construe or give the true meaning of that Law Salus populi suprema Lex esto For the plaine English of those words is There must be Arbitrary Power that no Positive Law must be so binding but that if the good of the People require it it must be voyded And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger that by no Law he should be precluded from doing the People that good which their exigency
is unclouded irradiated and invigorated that which was before from the beginning more obscurely under Elohim As Christ having taken our nature upon him is more expresly though not more justly King of all that was by him the Word created And that the hands of Subjects are with severer penalties now tyed up from Resistance of that Power which is and was GODS and from the beginning As the King doth not create me new Right to mine Estate when he declares for it and threatens further Mulcts upon the Invaders thereof nor when he maketh a Covenant of Grace with me that he will not take such Forfeitures hereafter as my Tenure hath been formerly liable unto which I conceive to be the Difference between the Kings of the Gentiles of the former Israel and of Christians 3. Now that which was every where in Scripture foreshewed to be done Gloriously was no where promised to be done Sodainly concerning the Kings of the Gentiles acknowledgement of their Commissions from Christ but the contrary was foretold in sundry places Particularly as hath beene shewed it was foreprophesied of Psal 2. that they should struggle for a remarkable time To break his Bonds and cast his Cords from them and in the meane time which we read effected in our and their Stories in the manifold and prodigious deaths of the Opposers That they should be bruised with a rod of Iron and broken in pieces like a Potters vessell However there should be no Interregnum of Christ He should be set upon his Throne in Tsijon And that in the fulnesse of the time of the Gentiles their Kings should understand their Judges be endisciplinated and bring in for the setting up of Christs the Glory and Riches of their Thrones and Scepters And this was according to the Analogy of GODS Acts amongst his former People who for a long time were destitute of their promised Glory in a Temporall King All this as it was foretold in sundry Prophesies so was it prefigured in divers Types of Ishak of Jacob of David c. concerning which in the proper place there shall be full and just proof made when I come to handle that part of the Lords Prayer Thy Kingdome come Now I addresse my selfe to my ninth Chapter 4. Wherein I would not be so understood whilest I assert the Donation and Election of GOD himselfe for such Princes as we find every where established and rooted in their Soveraignties as if my soule abhorred not with a most perfect hatred all Usurpations and Usurpers whether by violent or fraudulent Intrusion however they may prosper like a green Bay-tree for a long time and as if I meant by a subtle assentatory connivence that he who hath the stronger Sword might have also the Title and Nomination of the strong GOD when his Law of Nature hath apparently or undoubtedly designed his Deputy This is my Profession that unto such a one being by him called thereunto we all owe our whole Livelihoods and the last drop of our Blouds for the assertion of him who thus is the true Father of our Countrey and who alone can assert unto us Title from his and our GOD in the Estates which under Him we justly hold in the Land which the Lord our God hath given us And so I proceed CHAP. IX The Contents The Law of Nature and its Proviso in this particular Controversie This the proper Act of That onely subject to the God of Nature Princes Rights from these better then other mens God the sole Elector of Kings when the People seeme most to chuse them Foure Maximes in this behalfe The cause of the preferring of Solomon before his elder Brother expressed and justified to be so by Gods semblable Acts in Ishmael and Esau not reprobated Solomon's Throne demolishable as he was King of the Jewes not demolishable in the Typified Gentiles Solomon not the Type of Christ but of Christian Kings David was the Type of Christ The materiall Temples of God ought to be the solicitous care of Solomon's Successors Gods not dwelling in Temples made with hands how to be understood Christs zeale for what Temples The Kings Throne Gods Why we uncover and bow before the Chaire of State Regall Power above mans Limitations or Censures 1. THe briefe remainder will rather be Commentary then Text. The maine of the businesse is transacted and proved The Power and Thrones of the due Kingdome of Christ is for ever setled upon Christian Princes and that according to the generall Law of Nature or Nations as was petitioned for and ratified 1 Sam. 8. amongst the former Israel of GOD. Of which Law the one Headship of one Body is a capitall part and upon the solution of Individuals to the frailty of Nature the Proviso of this Law is the immediate descent of this Headship by Primogeniture to avoid the unnaturalnesse of Non-Headship and to prevent the monstrousnesse of many Heads if the Law of Nature had not thus provided against innate arrogance in every man desirous rather to create himselfe an Head then to continue that inferior part which the GOD of Nature made him these mischiefs had been inevitable 2. That this was of the Law of Nature from before the giving of the Positive Law of GOD is expresly attested as hath been shewed in the Word of GOD Deut. 21. 17. For the Right of the First-born Is his The word for Right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Mishpat signifying onely in its Secondary sense Right derived by Law but in its Primary Law deriving Right So that the meaning must be by the first of Lawes to wit the Law of Nature for no other can be meant this Prerogative is already his 3. Now as all other Lawes are continually but only subject to him that gives them their Esse Formale their full and last perfection of being Lawes so this Law of Nature is onely liable to his Power who is the GOD of Nature who will not give his Power to any to use unjustly and cannot be dispensed with but by that Power which is Divine From whence it is evident whose Power even in the Family the Father thereof holdeth in whose behalfe GOD hath declared that though in Thest this Law be indispensable yet that in Hypothest to wit in case of Rebellion Ver. 18 it may be altered and the younger Son preferred And in this reserved case it cannot be done but by that Power which is Divine which GOD hath entrusted of his owne unto him who beares the Image of GOD for that Family otherwise the collective body of his Brethren nor of the Wife Children and Servants can despoile him of that interest which he hath by the Law of Nature And himselfe must be sure that he can approve the cause of this extraordinary Act before the Throne of him by whose Power he doth it That it be not done out of Hatred to the disinherited or Fancy to the preferred but for that which is indeed Rebellion as is there to be
hath bought our whole Selves Soules and Bodies and that too if we have any thing of our own which we may justly call ours And though this may seem as the Apostle hath here set it down chiefly if not solely to concern his Priesthood yet if we mind it with Saint Augustine's Vis scire quid emerit vide quanti emerit If you would know what he Bought consider what he Payed he laid down in the Grave taking Possession of what he Earnested in his Incarnation Payed for in his Passion his whole Earthly Part and the whole Price will tell us that in case he had no other Claime he hath laid out upon the Purchase more then the value of innumerable worlds The Soveraignty of this One both Spiritual and Temporal is the Price of Bloud Put it not then Oh man with more then Judaical Irreligion into thine own Treasury 11. An eighth Title is of present Possession he is actually Seised and is Sitten down as Bishop for ever and at the right hand of Majesty as King both a King and a Priest to Reign and Intercede till time shall be no more Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of necessity he must be King untill he hath put all his Enemies under his feet 1 Cor. 15. 25. and untill he hath gathered all his Friends from the Four Corners of the World And certainly those are not his most inconsiderable Enemies who not only use amisse the undeserved good things which he hath freely Indulged to them but also violate him not barely by invading his Prerogative but most odiously making Religion to give them Title to it And Fondly affecting what onely the Almighty can wield who having possessed himself of the higher Ground is Inaccessible and Impregnable He is set down at the right hand of Majesty on high where his name is Ghnelion the most High 12. Which his Stile importeth that there is a direct Line of Subordination of high Ones under him and of Inferiours under them and that he in Inaccessible Majesty is the Governour of those who govern them in the lower Rooms the Miscarriage of whom he is bound in Justice and also by particular Promises to Vindicate Who is able and willing to be responsible for any Injury done by such whose higher Place makes answerably Inaccessible to their Inferiours His Almighty Immensity sitting in so high a Prospect that he can at once see all that is done upon the Earth reach the Doers and punish the evill Doers 13. These are Christs just Titles to Universal Soveraignty asserted by holy Scripture if the People have more it is more then yet appears but better they cannot have Then his Right of Primogeniture they are too young for that Then his Right of Efficiency they can mar not make worlds Then his Right of Similitude their Light is too new a late exhaled Meteor which leads men not to Perfection but into the Pit Then his Right of Image they have Rebellious Lusts Then his Right by Verbal Sustentation the words of their Tongues can set the whole course of Nature on Fire Then his Right by Possession they spend their Bloud too wantonly Then his Right by Possession they are at a wrong Door and go out of Gods House to take Possession of it They seek first the Kingdom of Earth and so begin their work at the wrong End and lose both 14. So then in the first place it appears that the Original of all Soveraignty whether Spiritual or Temporal is in the Deity In the Second that the grand Charter thereof is unto Immanuel the second Person of the Trinity now most Meritoriously and more Eminently conferred upon his Person both God and Man since his Incarnation Passion and Asoension which is avowed by the Prophets some of whose Prophesies shall be produced in due time and attested by the holy Apostles in the New Testament 15. Thus Rev. 1. 5. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Begotten of the Dead and the Chief Prince or King of the kings of the Eearth So Rev. 19. 16. And he hath on his Vesture and on his Thigh a Name written King of kings and Lord of lords Thus also Saint Paul 1 Tim. 6. 15. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Blessed and onely Potentate the King of kings and Lord of lords So that if he be the Onely King of kings certainly the People have no Joynt-Commission with him in any Power over them and if they have then is he no King for he is not King who is not alone in Power And if Christs Power be diffused amongst the People as is pretended for they who strive to pull down the King cry alond for the establishing of Christs Kingdom but they mean it to themselves an Impossibility is affirmed For then Christs Power must be Democratical which is a contrary distinct Member to Monarchical and so Christ must be robbed of his Kingdom while he hath it his Subjects Kings must be responsible only to him Let them try what fair sense it could carry should they send their Ordinances of Excise if they please to the Subjects but of a King much inferiour unto the King of kings it were easily guessed what kind of Answer would be returned 16. That this is the Prerogative of Christ to be the sole Visitor of Kings and Propriet or of their Kingdoms is clear from the second Psalm and that it was of a truth meant of Christ is as clear Acts 4. 27. The first therein is a Derisive Execration of Popular Tumults which will condemn Christ himself and the Vanity of the multitude whether prophane Pagans or Jewish Pretenders to Religion that oppose it The second is the more advised Fury and proud Policy of Semi-pagan Kings and their Achitophels or Rabsheka's who designe the engrasping of it from Christ The one GOD will Laugh into the Pit the other he will send Broken or Bruised into it yet shall the Kingship of Christ and his Throne be established over them doe what they can Ver. 6. And in the 7. his Prerogative I will Preach Declare or Celebrate El-châ—k saith Christ The very Law itself of Prerogative or the Fundamental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law thereof contained in these words Thou art my Son by eternal Generation and also to bebrought forth into the world in time Aske of me and I will give thee viz. into that Prerogative Royal all the Nations of the World and the Dominion of the whole Earth for thy peculiarity And those who will not acknowledge this shall Dash themselves upon the Rock and these who Mat. 22. 44. shall Oppose it shalt thou grinde to Powder 17. The Learned know and acknowledge that whereas Thorah implyeth all the whole Doctrine of GOD whether Law or Gospel Imposition or Exposition of all Prophetical Political Ethical Historical Divinity which to be Enjoyned or Explained was to come into the Temple of God which was to be built upon the Holy Hill which from the same Root was
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Moriah And whereas Mishmereth signifies the Penal Sanctions and Mishpat GODS generall Law of Equity for mankind chok signifieth the peculiar Lawes of Prerogative issuing from Power not Accountable to them to whom it prescribes Thus the Municipal and Religious Lawes of the Jewish Nation were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by this Name so likewise the Sacerdotal Portion Gen. 47. 22. Onely he bought not the Lands of the Priests who there are called Princes for this cause That it was Chok to the Priests theirs from Prerogative thus Mic. 7. 11. it implies the Kings Tribute c. 18. The Conclusion of the Psalm is Monitory advice to those who shall succeed Administrators of this Prerogative Ver. 10. viz. And now O you Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haschilu understand you this to wit that this Power and Prerogative is Christs and not yours And you that be earthly Judges Havasru Chastise or Restrain your selves herein serve the Lord with Feare and let your very Exaltations tremble when you consider the beight of your Place And you who have received his Kisse of Consecration at your Anointing according to the Mysterious custome from the Commissioner of Christ Vnderstand whence it comes and Return it thither when you find that you have gone out of the way in the beginning of his Anger lest you perish therein But Oh their Blessednesses Ashre-col-chose whom his displeasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a while removes not from their Confidence in him their Rock as it did not the afflicted Author of this Psulm Christ himself thus emering into his Glory for there never was and therefore never shall be a good King in this or any good Cause finally by GOD Deserted Though Nations and their Kings should Swel and proud popular Waves come in even into their soules if they Steer a a constans course according to the Compasse set before them they shall not faile it being a wicked Vanity for the Creature to affect to turn Creators especially since they cannot Create so much as one Comefor the bodily Sustenance nor Colour for one Haire of their Heads to Arrogate to create Power and to rob Elohim the Creator of his Prerogative 19. Now the Assumption of the precedent Argument in the former Chapter being Asserted and the whole Stock of Elohims Power established on the Man Christ Jesus by such Titles as none can have the like it remaines to be shewed which of these had the Right of Primogeniture over the rest And evident it is that it was the first to wit The Donation of GOD the Father which our Saviour wholly Apprised and Insisted upon accounting the rest but as Aptitudes â—â— Dominion wherefore Mat. 28. 18. laying aside all the Glories of the other he Triumpheth onely in his Fathers Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Power is given me in Heaven and in Earth All Power Inclusively the Power of all Powers the Power of Dominion It is Given Conclusively not Originally in his Person nor Assumed It is Given to me Exclusively of thee who art to be Governed by this Power and this in Terminis Terminantibus Butted and Bounded in Heaven and in Earth as well as that 20. If thou hopest for a Blessing in either consider this and that there is a third Place to take heed of that and that there is in Scripture a Prince thereof and he is a Pretender to part of this Empire the Inferiour and Earthly part But with more manners then to say that the Power thereof is Originally his Luke 4. 6. The Devil tooke Christ into an high mountaine and shewed him all the Kingdoms of the World in a moment of time and the Devil said unto him All this Power will I give thee and the Glory of those Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that this i Power and Glory is given or delivered into me 21. In which Parley the Father himselfe of Falshood and Impudence with some indifferent out-side of modesty mentions no Originality but makes Donation his Plea which with more sobriety he goes not about to prove he had Scripture perfect but finds no colour throughout the whole Bible and therefore in wise Civility in this manifest Particular he Abuseth no Text Counterfeits no Constantine Falsifies no Charter but he nimbly slides over his shamefaced Lye never avouching this Power to be absolutely his own nor daring impudently to adventure on the words Originally or Primarily onely he runs away at the most with an unproved Concession or Permission for the Disposal thereof as a Trustee pretending onely to the Advowsion not Sacrileglousâ— to the Impropriation or Simoniaeally to the Fruits He but gives it to whom he thinkes fit he knowes it so much anothers that he dares not challenge it to his own use so as he might seem to reflect upon himselfe thereby to make himselfe either the Greater or the Better all the Propriety he aimes at is to pleasure others not himselfe These Considerations produce my second Quaere How the People may without high Sacrilege challenge that without Book which Christ waved so many just Titles unto And the Devil himselfe durst not adventure on Mine Arguments hence are these First Those in whom there is an impossibility in Nature that they should be qualigied with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father may not Arrogate to have those Powers Originally in themselves But the People are such that in them there is an impossibility in Nature that they should be Qualified with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father Therefore the People may not Arrogate to have those Powers Originally in themselves Secondly They who take unto themselves more of that which belongs to God and his Christ then it appears the Devil did are in that point more Sacrilegious then the Devil appears therein to be But they that take unto themselves the Originality of Dominions take unto themselves more of that which belongs to God and his Christ then it appears the Devil did Therefore they that take unto themselves the Originality of Dominions are in that point more Sacrilegious then the Devil appears therein to be 22. The Premises are evident from that which hath been already said and need no further proof GOD grant that we may see the danger of the Consequences both alike desperate to make the People better then Christ or worse then the Devil But this is not all that is affirmed in that their Principle It takes away the Kingly Title of Christ as will appear in this third Argument That Power which is absolutely Regal or Monarchical cannot be in a collective Body of the People for that which is in that is
that cometh after the King Certainly it is more desperate to doe it after God to dare to bound him that holdeth the place of God further then his God hath bounded him So likewise are their directions concerning the Election of Him which the People of Israel well remembred and therefore they went not about to make a King themselves but came unto the Lords Prophet with a Give thou us a King to Judge us like all the Nations about us 1 Sam. 8. 5 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy to write it out and to meditate in it all the dayes of his life Verse 18. 13. Which gives me the boldnesse to conjecture that if that which was delivered 1 Sam. ◠11. c. was not it or the briefe of it as might with great probability be asserted out of the words This particular Book of Deuteronomy was that which was mentioned 1 Sam. 10. 25. which Samuel wrote out and happily finding the King respectlesse of it laid it up ad facies Domini before the Faces of Jehovah to wit in the Sanctuary But if it were of that purport which a man of this last Olympiad pretends who never saw it sayes it is lost and yet can tell what was in it probability would difficultly admit that God should suffer it to perish unlesse he meant the perishing of the Peoples Liberty with it At least wise we cannot imagine but that recourse would have been had to it or mention made of it upon differences between the Prince and the Subject and particularly in Rehoboams case with the ten Tribes for in all that time between Samuel and Rehoboam the Sanctuary had not been violated But without all doubt the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shal be that when he shal sit upon the Throne of his Kingdom he shal write this Deuteronomy into a Book c. Chap. 17. 18. the King was required to Transcribe and Study was no other then this for the words are Mishne Hatorah azzoth which the Septuagint renders he shall write this Deuteronomy into a Book And without all question this was it which Joshua read in the eares of all the People Josh 8. 32. for it is expresly so by Name set down in that Text. 14. From whence it is abundantly evident where the sin of the Israelites lay in asking of a King The Kings Power is set downe from Gods owne mouth 1 Sam. 8. 9. c. Hearkén unto the voyce of this Prophet howbeit shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Mishpat Ha-melech The manner of the King say you Mishpat comes from Shaphat which signifies to Decree or Pronounce a righteous Law or Sentence and is in its Latitude the universall Law of Just Reason for the regulating of all men and their actions Of this onely God is the Adequate Law-giver as Deut. 1. 17. and the onely high Dispenser of and with it which whosoever have to doe with it is and remains Gods and not mans for ever And thus it is applyed in multitudes of places in holy Scripture so Psal 50. 6. Elohim Shophet His Elohim is Judge himself or alone And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world doe Mishpat And certainly if there were a word of greater Exactnesse for the Expressing of true Justice by Divine or Humane Wisdome to be found out Gods Title to the Judicature of the World would deserve it And Mishpatav his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World Psal 105. 7. 15. Here then it comes out of Gods own mouth Shew them my just and eternall Decree concerning the Power of the King Some as if it were here onely set down for fashion sake will have it to import onely Manner but where-ever in Scripture it signifies Manner or Custome it ever signifies at the least such good Manners or Customes as have passed into the Nature of Laws it is stil according to its own nature Actus rationalis ritè judicantis and in such indifferent cases as Custome hath Power to determine about wherein pettish singularity is sinfull Thus 2 King 1. 7. the Prophets using to weare rough or hairy Garments Custome transferred it into the condition of a Law and by this their Garb their Profession was Externally and Reverentially differenced from other mens which was the Reason why Ahaziah in that Text enquired of his Messengers concerning the Garb which he calls Mishpat of the Man they met with and upon their Answer to that his Question he knew that it was Elijah And in this signification also this hath beene the Garb of the Supreme Power ever since the World began The word as used in divers places importeth divers particulars but all flowing from Legal and Rational Power He that desireth the truth let him with me take them all into his consideration and the Result will be the Truth and the whole Truth 16. Sometimes the thing that it directly pointeth at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place as the Septuagint whose Translation Christ and his Apostles honoured by their most frequent use thereof here render it Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification or Absolution given by the Law or by Him whose Word is Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse the Requisite of this Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Composure according to Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advised Prudence of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Operation of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Execution of Law or Punishment issuing there-from Which neglecting all the rest divers snatch at in this place as if there were nothing else in it but the Execution of Gods Curse upon the People for thus desiring a King I deny not but that God did looke into and intend with other the Importances of this word this particular Judgement but according to the rule of his owne Wisdome he tooke in all the rest also 17. That which here in the place is aimed at with the most Authoritative Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancient Latines rendered by Jus which in English importeth Just Right And Just Right he and no man else must needs have who is assumed by the righteous Lord into Communication and Communion of that Power which is Gods and not any mans or all mens 18. In a Secundary way also it designeth Manner or Custome but it was not Manner or Custome which made this a Law but it was Law that made it a Custome It was a Custome as old as the world Sic fuit ab initio Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning witnesse all Humane and Divine Records thereof All Nations having so much of the Ancient Religion in them as to embrace this Mishpat So in the 20. Verse We will be like all other
reverence due to him ought to be preferred before the Institutes of all humane Politickwould-bees to be esteemed the wisest justest and safest modell of Precepts for the regulating of all particular Dominions to be had in honour both as Gods owne Commentary upon his generall Law of Nations and also as his owne Paraphrase upon his owne Divine Sanctions plainly enough set downe in Scriptures but which rather then he will understand the engaged proud busie Creature Man will forgoe his true and just Title to Heaven and Earth catching at earthly shadowes whilest those who hope to find eternall life in the Scriptures of God cannot but with sacred reverence behold the Jewish Kingdome as a branch streightned by the hand of God himselfe for the rectifying of what in this particular is crooked throughout the whole circuit of the round world 9. For that which followeth I professe no to dispute against those who so farre deny the Providence of God as if he had left the world after he had made it as the Ostrich doth her egges without care to hatch them her selfe And therefore I goe not about to prove that it concerned him to set for man frowardly impatient of his immediate Soveraignty but much more proudly of his delegated Power a standing unalterable Rule for the most considerable thing in the world viz. the Government of the world before he left him to himselfe and it He himselfe viz. GOD being by degrees upon just grounds which have produced that which our unworthinesse now findeth and smarteth for to retire from that propinquity of converse interchanged at first betweene Himselfe and his Creature while mankind in some competency walked worthy of it either immediately by his own self or mediately by his blessed Angels or else extraordinary Prophets It is evident that this he hath done and this Rule I here present 10. It is done in the Covenant of GOD with David and that was a Covenant of Salt to continue for ever in which all Dominion that is at this day Regular and Religious was then Established So that if I should forgive mine Answerer all that hath been hitherto proved as granting it demonstrated onely from Authority in materiâ simili I have here causall Demonstrations from the sole powerfull Efficiency of the Donation of God which whosoever hath hath right unto Dominion and which whosoever hath not by pretending unto it is an Vsurper against God 11. That this was here in Terminis done unto Christian Kings is the subject of this Chapter and that the Donation unto David and his Seed according to Nature was the least thing by GOD intended in that Charter as being the momentary and rudimentary Exemplification of that glorious Grace which was therein demised and sealed to Christ for the Princes of the convert Gentiles for so long as the admeasurers of time the Sun and Moon shall endure which yet continue and when they faile Time it selfe must 12. Secondly that in this settlement as which in the former Chapter hath been shewed no man loseth of his Propriety but hath it confirmed and evidenced unto him by the Royall Power of GODS Deputy so Elohim hath not lost any thing of his Title to the Soveraignty of the Created World by imparting it to Christ and his Christs but retaineth still both the Name and Power of King of the Earth as well as of Heaven and hath glorified and secured to himselfe this his Glory by communicating it to select Tribes chosen out from all others by himselfe to be so many visible Representers of his invisible Glory and so many commemorative Arguments to put unwilling understanders in mind of him they see not and to be a sacred mound interposed betwixt him and unruly man to keep off stubborne prophanenesse from immediate violation of his high Majesty to reward some above others whom his Sun must indifferently shine upon and to punish some that they might not be punished by Himself Who is likewise exalted in our sight by this constitution of being King of kings whose Glory under Him as the Glory of those under Them which all men are sensible of in their owne families ascendeth upwards with Religion be it spoken to the engreatning of him who is immensity it selfe 13. Who also might very well be pardoned of his Creature if meerly for the expression of the Divine Vnity he thought fit never to constitute other Form of Government then Monarchicall the Grace and Glory of One being best dispensed and represented by One and the inconveniences and mischiefs of Dis-union best thereby prevented Especially since He alone can as well governe the heart of that One as can many or all governe all of which All not any one nor all can so much as see into the heart of one which this One can governe this being the Prerogative of his Power and the promise of his Goodnesse to governe the heart of him by whom he governeth others 14. Thus Prov. 21. 1. Palgei maijm lev melech bejad Jehovah Seas of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters are the heart of the King in the hand of Jehovah Gnal-col-asher jachpots jattennu upon all whatsoever he willeth he will encline that heart This is the literall sense of the words for his owne and the Prerogative of him on whom he hath thus settled his owne Power Whereby mankind is taught that untill the People can say unto their fellow in madnesse the proud Ocean Hitherto shalt thou come and no further and untill they have arrived at this point of Innocency that they can say that they have not deserved to be punished by the overflowings of an unruly Prince and untill they can see into the heart of Jehovah and make demonstration thereof that his secret Will is contrary to his revealed Will or to Justice and they have power and skill to dis-power him and to mend themselves against him who taketh no care to make good his word not to endeavour to snatch the Government of the Kings heart out of the hands of Jehovah who hath thus disposed of the Dominion which he can prove to be his owne But I proceed and will first shew the Reasons of GODS settlement of his Soveraignty in David and his Posterity following that Order which the Spirit of GOD laid out Psalm 132. SECT 2. The Contents The Grounds of Gods preferring David and his Seed to the Kingdome of Israel Expressed in the 132. Psalme Its first part containes Davids solicitous care for the building of a materiall Temple for God The second Davids Petition first for Gods Inhibitancy therein secondly for the Support and Glory of the Priests thereof thirdly for the performance of Gods Leiturgy fourthly for the Honour of Christ in and by these The last expresseth Gods Oath in Answer to Davids Vow for the perpetuity of the severall petitioned for particulars Gods Oath fulfilled to a Title in the Typified though not in the Type 1. THe reason assigned in generall Termes 1 Sam. 13. 14. was