of though not from his owne just Prerogative and imparted to select men Do carry with them unto those to whom they are imparted all the forementioned Honours and Powers contained in the Names which are requisite unto the Ends for which they were communicated by God and undeniably those expressed in the Word of God But the Names of Elohim Messiah Christ or Anointed Melech Moshel are Names of Irresistible Divine Power which God who cannot deceive any man hath taken out of though not from his owne just Prerogative and hath imparted unto select men Therefore the Names of Elohim Messias Christ or Anointed Melech Moshel doe carry with them to those to whom they are imparted viz. to the King in the Kingdome to the Master in the Family all the forementioned Honours and Powers contained in the Names which are requisite unto the Ends for which they were communicated by God and undeniably all those which are expressed in the Word of God Thirteenthly concerning Gods Kingship over Kings and the height of their danger who are next under God He that is exactly Just and the Founder of any Constitution which himself intends should be regulated by the example which himself intends to set Will be most strict and severe in that part which by himselfe he actuateth over them that he intendeth to keep close to the Rules of Justice But the great King above all Elohim or Kings Is most exactly Just and is the Founder of the Constitution of Monarchicall Government which himselfe intends should be regulated by the example which himselfe intends as King over kings his Subjects to set viz. against their oppressing of those who are Subjects to them Therefore the great King above all Elohim will be most strict and severe in that part which by himselfe he actuateth over them whom He intendeth to keep close to the Rules of Justice viz. in punishing Kings for or with-holding them from Oppression and Tyranny if men would not deserve it by trusting rather to themselves then Him Lastly concerning the Principall of the cares of Christian Princes Such things as produced the Oath of God unto David for the establishment of his Kingdom for ever Ought for ever to be the Royall care of all Religious Kings But the zeale of David for the materiall Temple of God and his liberall intentions to have it Makom la-jovah a place answerable ad mensuram to him that is Immensity it selfe an adorned Mother for our Habitations in the mysterious Plural number for the mighty God of Jacob and the care of David for the Domesticall Chaplaines of the Lord of this Cathedrall that no want of allowance might enfeeble their performances of the Liturgie by God prescribed and required by him in the names and place of all his People Were the things that brought forth the Oath of God for the establishment of Davids Kingdome for ever Therefore such Zeale for all and principally for the Mother Churches and care for the allowance of God to be exhibited to his once for ever established Priesthood that with venerable port and cheerfull hearts they may doe him the most glorious part of his Service Liturgically prescribed for Christianity in the shadows of the Leviticall Office Ought to be the Royall care of all Religious Kings for ever The Materials of this Argument shall by GODS permission and assistance be justified hereafter And particularly that there was nothing in the prescribed Jewish Service of the Temple but it designed unto us something that is or ought to be in the Christian Liturgie That the Worship of GOD by Publike Solemne Liturgie is the most Angelicall Office that can on earth be performed to the GOD of Heaven untill we come into the same Quire with the Angels in Heaven And that the Liturgie of the Church of England is of all others that are or have been the most accomplished as freed from the frailties that in these latter times have crept into others and containing the marrow and riches of the absolute ones which the Catholique Church in all Ages and Places hath offered up to God Almighty SECT 6. The Contents Intervenient Considerables between this and the ensuing Chapter Abriefe Answer to the chiefe Arguments of the Millenarians The difference between Kings Pagan Jewish and Christian truly stated No gap in the Series of Christs Kingdome during the times of Infidelity fore-prophesied and Typified Usurpations against the Rule of Natures Law protested against 1. IT is evidently manifest by this that hath beene proved that Elohims whole Soveraignty over the whole world both Heavenly and Earthly is justly and actually conferred upon Immanuel the Man Christ Jesus for the whole Line of time since whether past or to come from the time of his Glorification and Ascension That the Covenant and Oath of GOD hath been faithfully performed let them make doubt of who value neither this nor the world to come whilest others are Demonstratively assured that the Temporal Kingship over all Kings and the Spiritual Episcopacy over all Bishops hath been by Immanuel universally enjoyed ever since the first moment of his Glorification and of his Fathers Donation It is likewise not doubted of that Christs Right to any thing of his can be suspended or sequestred and it is apparent that neither of these his Powers he hath on Earth administred except he hath done it by his Deputies so that 1600. yeares experience must either avouch the truth of this Position or the falshood of Gods Oath It is further unquestionable that Immanuel must sit at the right hand of God untill he come to Judge both the Quick and the Dead Now as the Millenarians cannot answer our Arguments without their deniall of the Apostles Creed yea without the aspersion of Perjury upon GOD and the putting out of the eyes of his Witnesses the Sun and the Moon by which mankind discernes the wayes of poore naturall life so cannot all the world answer the numerous places of Scripture brought by them to prove the Temporall Kingship and Priesthood of Christ on Earth but by this Exposition consonant to the Doctrine of the Church truly Catholique which being entertained there remains nothing worthy of an Answer in all that hath been by them Objected And therefore I shall not mis-spend time about them 2. But here let no man mistake me as if I intended either in this or the ensuing Chapter that Christian Kings have a larger Right unto Dominion abstractively considered in it selfe as Kingship then very Pagans had or have before the Ascension of Christ or since whilest I affirme that the Titles of Christian Princes are confirmed explained yea dilated in their circumstantials by Christ in the Evangelicall Covenant Which thing without addition of stature though with addition of health and strength he hath done to the whole Morall Law as appeares by his Sermon in the Mount and therefore chiefly to this top-branch of Morality borne with and included in the fifth Commandement My meaning is that in Immanuel is unclouded irradiated and invigorated that which was before from the beginning more obscurely under Elohim As Christ having taken our nature upon
THE Originall of the Dominion OF PRINCES Founded upon Gods Soveraignty over the whole EARTH OR The Kingly Prerogative INSTITUTED by GOD And proved from the holy Scriptures to be JURE DIVINO By R. W. D. D. PROVERBS XXIV 21 22. My Son fear thou the Lord and the King and meddle not with them that are given to change For their Calamity shall rise suddenly and who knoweth the ruine of them both LONDON Printed for Henry Eversden and are to be sold at his Shop at the Greyhound in S. Pauls Church-yard 1660. A Collection of the Contents of the ensuing CHAPTERS CHAP. I. A Discovery of the foure causes of Man and his Dominion from Gen. 1. 26. The Exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetuall Proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power and the method of the ensuing Discourse CHAP. II. No man may presume further then Christ Christs eight titles to the Dominion of the World His Titles and Kingdom destroyed if the People have Power over Kings The second Psalm explained The modesty of Christ insisteth onely upon the Formall Donation of God The Devill himselfe adventureth not upon the claime of Originality The Exposition of S. John 18. 36. My kingdome is not of this world c. Of S. Peter 1. 2. 13. Submit your selves to every Ordinance of men Of the kingdome of Heaven in the Gospels And the Summe of Christian Liberty CHAP. III. A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. expounded and the Exposition justified by parallel texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick CHAP. IIII. Both the Regall and Sacerdotall 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 S. Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Modell 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 perpetuall Law of Nature CHAP. V. 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 Acts 23. 5. The acknowledgemen of Constantine thereupon And the judgement of S. 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 himselfe not Anointed but in the Persons of his predecessors and Successors Korah's Rebellion and Doom How far it did goe and doth reach Aaron's Priesthood not dead but changed CHAP. VI. Monarchicall Power Instituted under Theocraty it selfe Upon Gods recesse from the immediate exercise of Kingship he never was the Author of Popular Election The exemplification of Gods mind herein in and by the particulars of his appointing of Saul to the Kingdome of Israel Wherein consisted the sinfulness of the Israelites petition for a King The Law of Kingdom 1 Sam. 10. 25. The word Mishpat and divers its great Importances Unction Gods Demonstration for the Communication of Divine Power 1 Sam. 8. 11. c. The Authors gleanings from the story of King Saul All summed up in the conclusion of this Chapter CHAP. VII Sect. 1. A Digression in answer to the question How a man may know whether his Prince be indeed the Lords Anointed Certain Praecognoscenda for the manifestation thereof The three-fold Acts and Donations 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 own to nourish him No evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in his Innocency had not Originall right so much as to Herbs and Fruits much lesse can his sinfull children have naturall propriety without Donation in the other things which God not they created Sect. 2. The fore-mentioned question answered Every mans assurance from God of his own 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 Sect. 3. Disobedience to the King forfeiteth the Subjects titles Soveraignty established in both the Tables before the naming the sins punishable by it Obedience to the Supreme Earthly Powers to be preferred before Life Honour and Livelihood The fifth Cammandement the Guardian of all the rest The publike Father-hood of the King proved from Gen. 9. 5. A repetition of some passages elsewhere justified Sect. 4. The seven first Verses of Rom. 13. expounded Obedience not due to the Lower in Power when the Higher contradicts Aquinas his definition of Order God the Invisible the King the Visible Head thereof Hell it selfe not without an one Head No man to presume out of the station wherein the God of Order hath set him They be they never so great or many who doe so encamp themselves with Apollyon against God Inferior Magistrates receive not their Power from God but from the King The King Gods Deacon not only to dispense Necessaries for our Livelihood but also the Lord of Hosts Commissary generall for his Gold and Steel But one Sword in one Kingdome The hard condition of Kings from hence Popular Flattery most pestilentiall robs them of all they have while it strokes them into a Fansie for their robbing of God Eccles 10. 4. expounded Sect. 5. 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 CHAP. VIII Sect. 1 An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more fouly deserted The Peoples Liberty the Word of God and the Kingdom of Christ find no such enemies as the pretenders for them The written Word of God the best Commentary upon the unwritten Law of Nature Gen. 49. 10. and 1 Sam. 13. 13. reconciled The exemplification of Gods mind in the Institution of King Saul an Argument unanswerable by the Adversaries The acknowledger of the Scriptures 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 Sect. 2.
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
Publike Kingdomes they are Tryed in the former Honesty Justice and Religion are as in their Nursery in the Publike Kingdome they are to be planted upon their bearing Fruit or the contrary they are thence to be Transplanted either into the Kingdome of Heaven or the contrary place The Families Vertues or Vices are they that Invegitate or Empoyson a Kingdome which must fall upon them if they undermine it wherefore in the Family where men are not to wonder at the Disobedience of those under them while they are Rebellious against those over them prime care is to be â—aken as of maintaining the Honor of the Divine Power they are entrusted with over others which without Prophanenesse cannot be submitted so to be most fearful of Exacting the Reverence due unto them from their Inferiours if they be conscious of their not performance of their Duty towards their Superiours God or Man however the Obliquity of any Above them is not any warranty for Disobedience or Disrespect from any under them 13. For this cause is the Dignity of the Husband Father or Master of the Family by him to be stood upon for it is evidently Intolerable there that they who are more wiser or better then he should invade his estate because they are better wiser or more then he that by the nurture of them in this petty Schoole to doe their just Homage unto him that beares the place of God therein how ever they may thinke him unfit for it they may gradually be intrusted to honour him that is his Enthroned in the Vniversity that so they may by Degrees be Indoctrinated to serve at distance him whose Throne is over the Universe not onely when he seems to doe them good but also when to strike and ruine them and not onely are the Vertues and Vices therein the Obedience and Disobedience thereof Diffusive in Latitude over all but Extensive unto Posterity after all The third and fourth Generation smart for the Aberrations of One man and upon the Uprightnesse of One is Blessing promised unto Many 14. For these Reasons the fifth Commandement which as the greater good and more concernent of the Glory of GOD must respect the Publike in the highest Place in Order to the Kingdom is directed to the Family where Nature began and whence Nurture is to be derived for the weale of the Generality where there is hope of or endeavour for happinesse present or future So that as well for Political as Theological Ends care is to be taken for Order to be conveighed from the Cradle to the Chariot according to the approved Axiome Minima sunt minimè negligenda The Least of all things are of all things Least to be neglected 15. That no Inferiour can have any Power from GOD against his Superiour in the Subordination of GOD shall be justified in its own place From that which hence appears My fourth Quaere is How either of the two grand Powers Regal or Sacerdotal may be asserted to be in the People either by Originality or by Radical mixture and Co-ordination Or so used as if they were Since in the Beginning it was not so in the first Model of Kingdome to wit the Family it may not be so And since the Commanding Powers in both have direct and immediate influence upon the soule in its prime Faculty Mine Arguments are First Those Powers which flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes which the People can neither give nor hinder Are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be used as if they were But the Regal and Sacerdotal Power doe flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes viz. the double Portion of the Image and Likenesse of Elohim which the People can neither give nor hinder Therefore the Regal and Sacerdotal Powers are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be so used as if they were The second Argument comes from Home from the Administration of GODS Power in our private Houses That which in point of Dominion is unsufferable in the Family where the Power for the Government thereof is Divine in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Is more unsufferable in the Kingdome where the greater Power is proportionably Divine for the same Reason and the Glory thereof more neerly concerning the Glory of GOD. But in the point of Dominion that the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination Is unsufferable in the Family where the Power for the Government thereof is Divine and in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Therefore in the point of Dominion That the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination is more unsufferable in the Kingdome then in the Family where the Power of a King is greater viz. then of the Head of the Family and proportionably Divine by reason of the Image of GOD and the Glory thereof more nearly concerning the Glory of GOD. Thirdly that all the aforesaid Powers are Divine Those Powers which have direct and immediate influence upon the Soule of Man are not Humane but Divine But all the Powers abovesaid viz. Regal Sacerdotal Oeconomical have direct and immediate influence upon the Soule of man Therefore all the Powers abovesaid viz. the Regal Sacerdotal and Oeconomical Powers are not Humane but Divine 16. By the foresaid Law as Saint Paul calls it was Dominion at first derived both into the Kingdome and Family from the Deity directly contrary to the Originality and Co-ordination but of yesterday pretended And this I have briefly set down pretermitting many Proofs which are obvious in the Word of GOD in mine haste unto the clearer exemplifications of what GOD had more darkly expressed in his first given Rules for Dominion GODS recorded Examples being the surest Commentaries for the certain meaning of his owne Precepts 17. And therefore I shall not here trouble my selfe nor my Reader to prove that upon the Deduction of Colonies for the peopling of the World by degrees the Transferring of the Supreme Power from the First-born of the severall Families if at the first any such conjunction was unto the undertaker of the Plantations was by the certaine direction of GOD. Enough shall be said in this particular Chap. 9. and by the way in the mean while will appear the Act of GOD dispensing his Divine Name of Power to wit Elohim even unto Pagan Princes 18. This for the present I shall content my selfe to say That it is cleare that Heathen Light acknowledged the two grand Powers Regal and Sacerdotal to be Divine if not otherwise yet by their Superstitious over-doings