Title thereunto viz. Ecce dedi Behold I have given you our Prayer viz. Give us this day our daily Bread That which shall be so ours that none else against us have Propriety in let us have sustentation from wherein are visible the three Acts of the Father the Son and the Holy Ghost That Power which onely can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall Man which mankind had not so much as Right in commune unto but by the Donation of God the generall Father of mankind Onely can give the Propriety thereof against the common Interest of mankind But onely the Divine Power of God can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall man which whole mankind had not so much as Right in Commune unto but by the Donation of the generall Father of mankind Therefore onely the Divine Power of God Can give the Propriety so much as of one morsell of Bread against the common Interest of mankind Thirdly concerning the middle Power of Distribution in relation unto its proper Seat in the middle Person of the Trinity now justly constituted King of kings and the universall Judge of the whole World All the middle and peculiar Acts of the second Person both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Are no lesse Divine and untakeable by Man without Commission from him then the Act of paternall Indulgence giving man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same But as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divid as Prov. 8. 15. is a peculiar Act of the middle Person in Trinity both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Therefore as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divide Is no lesse Divine and untakeable by Man without Commission from Him then the Act of paternall Indulgence giving Man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same Fourthly concerning the generall Duty of mankind issuing from these Donations They who have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their owne so to the service of Him and his Christs and not contrary to them But the People Have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Therefore the People Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their own so to the Service of Him and his Christs and not contrary to them Fifthly concerning the Specification in the Word of God who onely hath Power and Right to nominate his owne Deputies of those whom he hath chosen Administrators of his Power They onely whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath in token of Superiority Dignified with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that he Himself should Administer Can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth But Kings Are onely they and not the People whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath Dignified in token of Superiority with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that Himselfe should Administer Therefore Kings Are onely they and not the People who can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth Sixthly concerning the generall Claime unto Gods Title through the Law of Nature by Descent That which is esteemed as a branch of the Law of Nature an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Neither can nor ought to be esteemed a lesse warranty to the King for his enjoyment of the Rights and Properties of Kings But Just Descent Is as a branch of the generall Law of Nature esteemed an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Therefore Just Descent Neither can nor ought to be esteemed a lesse warranty to the King viz. then to the Subject for his enjoyment of the Rights and Properties of Kings Seventhly concerning Humane Positive Lawes and the acknowledged Power thereof They who affirme that they hold their Estates by the Lawes of the Land May not but acknowledge therewith that they hold them from him from whom the said Lawes have their being viz. the King But the People Affirme that they hold their Estates by the Lawes of the Land Therefore the People May not but acknowledge that they hold their Estates from the King Eighthly concerning the proper Efficient of such Lawes as can dispense Gods Title over the Creature unto man That Power according to the Doctrine of holy Scriptures which can be the proper Efficient Administring the Formall Cause of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Is evidently Divine such as cannot be taken nor taken away by man nor administred without the Donation of God revealed in his Word But according to the Doctrine of holy Scripture the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is that Power which can be the proper Efficient of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Therefore according to the Doctrine of the Scriptures the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is Divine such as cannot be taken nor taken away by Man nor administred but according to Gods
People and deliver the Afflicted in Mishpat Then the Mountaines shall bring down Peace unto the People and the Hills in Righteousnesse He shall give Justice unto the afflicted People he shall be a Saviour to the sons of the Poore and shall breake in pieces the Oppressor And so all shall feare thee so long as there is a Sunne and the Generation of generations so long as the Moone shall shew her face And this in this Point is GODS onely Eternall and Perpetuall Constitution for the Government Peace and Prosperity of the World 30. And this his Prerogative is visibly derived unto Kings in their being made the Lords Christs in their Anointing as Saul 1 Sam. 15. 7. When thou wast little in thine own eyes wast not thou made the Head of the Tribes of Israel For it is causally set down the Lord Anointed thee King over Israel And this was it which when he turned Tyrant kept all his Subjects hands in awe of him And this Name of Anointed as an addition to the Name of Elohim was in honour of him communicated to all the Administrators of the Dominion of the second Person of the Trinity then declared in due time to be made man who are called his Fellowes Psal 45. 8. 31. So were all they who came in in former times by GODS Extraordinary Donation so are all they who come in now by the Ordinary way of Legall Descent Since the Heathen Cyrus was by GOD himselfe declared to be of this Society though it be known that amongst the Persians there was no such Custome at all as Anointing their Kings the Royall Dignity without the visible Ceremony enrolled him into the Name and Fellowship of Christ Messiah in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Christ in English all signifying but Anointed Neither need I to enlarge my selfe here to prove that what was here extended to King Saul was Royal Power indifferently on all Kings conferred Thus saith one who well knew Prov. 8. 15 16. By the second Person in Trinity the Eternall Wisdome and Word of the Father Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely and therefore all Kings shall Reign and Princes Shophte shall be Judiciarily set over the Earth 32. But to proceed in the Story of King Saul concerning his Arbitrary Occasionall Irresistible Power delivered in the eleventh and the succeeding Verses of the 1 Sam. 8. I desire not to recount but rather that others would use their own eyes and sadly examine by those which are there expressed the pretended Usurpations which have cost so much Bloud among us But here mistake me not as if I went about to make a colour that what the Prince may doe in case of Necessity he may doe at pleasure where the King onely against the People not against GOD is made Judge of his own Necessities when to make use of his Subjects Persons and Estates which they may not with-hold or withdraw when he calls for them As upon perill of Elohims high displeasure he may not call for them but when indeed he hath need of them nor make use of them but as he will be accountable to his King who hath Power over him as he hath over the People As appeareth in the case of Jehojachin Jer. 22. 1 2 3 4 5 13 14 15 16 17 18 19. 33. So is here set down not what Saul may do by GOD unpunished but what he may do by man unresisted for GOD who will not endure his own Power in the King to be Questioned because it is His will because it is His much lesse endure that his Power as unjustly used should deserve to be Questioned And GOD who is never unjust when his Deputy may be will be sharper in his Returnes unto the King then the King can be in his Oppressions over his People but he will in no case abide the People to Judge his Power of whose Arcana Imperii his secret Prerogative it is to discerne when to doe good by good or bad Princes For People may be so bad that good Kings whom they deserve not may make them worse which he desires not they can never be so good but wicked Kings may burne out their drosse and make them better which is the chief aime of him who is Goodit selfe 34. Most ordinarily the worse men are the more impatient they are of Pessimus quisque asperrime rectorem patitur Salust Government and Princes are not the lesse hated of those who are mischievously minded for their being good And the People who are good and taught of Christ can make benefit from and rejoyce under the worst so that unlesse Wickednesse it selfe cause Hatred against Wickednesse onely good Kings are like by this Ostracisme to suffer while none can be secure But granting Resistance of any it is inevitably cleare that GODS Prerogative is invaded and he not left at liberty when to make happy a good People by a good King and to punish a wicked People by setting a wicked man over them as it is Psal 109. 6. 35. Neither need I neither will I put him that differeth from me to prove that this of 1 Sam. 8. 18. viz. And you shall cry out at that day because of your King and the Lord will not heare you which was the last remedy that was left unto the People and certainly needed not if they might have made Resistance was GODS requitall of their Circumstantiall wickednesse in asking a King at that time as if there lay no Appleale from the King since it lieth onely unto GOD who will in no case permit Resistance of that Power which is His. Who will give us leave to pray against the Temptation of Persecution but so that he strictly requireth us as to submit in our Bodies and Estates so in our Soules to pray for our Persecuters against whom out of his Justice he will Vindicate us Who delighteth most in his Children and then with speediest effect will answer them in what they need but may not presume to aske when with absolute Obedience they pray according to his Direction though it be against his Resolution 36. Thus for the Life and Prosperity of the Pagan Tyrant Nebuchadnezzar and of his Lascivious Prophane Sonne Baltasar whom GOD was resolved to destroy his People were directed to pray Thus when Saul was indeed in GODS Decree cast off from the Kingdome for invading the Function of the Priest where observe that Intrusion upon the Office was more notoriously censured by GOD then killing of the innocent Priests 1 Sam. 13. 13. and afterwards positively Abdicated for his sparing of the Amalokites 1 Sam. 15. 26. Samuel continued his Mourning sor him untill the Lord restrained him and sent him to Anoint another 37. Nor doe I see how man may make triall either with his owne or other mens Money or Bloud since GOD hath given us his revealed will for the Decision of all our Controversies what is the secret will of GOD who dwelleth in the Cloud
Monarchy unto which the Angels and Saints in Heaven doe submit under the Man Christ by whom he hath promised to governe the heart of the King by whom he hath appointed to governe the People Not any nor all of whom can so much as see into the heart of any one man much lesse governe it Therefore the said Doctrine That the Power of Dominion is in the People Originally or otherwise then by the Donation of God Is whatever is pretended in manifest opposition to the Word of God Thirdly that the Power of earthly Dominion challenged for the People is the peculiar Right of Christ by the Donation of his Father He that affirmeth an Vniversall upon any Affirmeth unto the same every particular contained within that Vniversall But the holy Ghost in the Donation of all Power in Heaven and Earth to Christ hath affirmed to him the Vniversall Therefore the holy Ghost in the Donation of all Power in Heaven and Earth to Christ Affirmeth unto him every particular which is contained in the Vniversall notion of all Power and by consequence that which is challenged for the People which without Donation from Heaven is challenged against the God of Heaven Fourthly what against all Pretenders Christ is really seized of by virtue of the Donation of God the Father the sole and proper Efficient of all Dominion Whatsoever God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers Bounty That God the Sonne against all Opposers is truely actually and demonstratively possessed of But all the Dominions of the Earth Ecclesiasticall and Temporall the Thrones and Scepters of the one the Seats and Shepheard-staves of the other according to his Stile of King of kings and Lord of lords and his Title of great High-priest and Bishop of our Soules Are things which God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers bounty Therefore all the Dominions of the Earth Ecclestasticall and Temporall the Thrones and Scepters of the one the Seats and Shepherd-staves of the other according to his Stile of King of kings and Lord of lords and his Title of Great High-priest and Bishoprof Soules God the Son is truly actually and demonstratively against all Opposers possessed of Fifthly concerning Gods Donation of the one Power of Christ in one Act under the Person and Covenant of David together with him established upon his adopted Seed the Kings of Christendome unto whom he hath sworne by his Holinesse that by Them this Power of his Christ shall be externally Administred so long as the world endureth notwithstanding all that which did actually cut off the former Typifying Davids Entaile This being done upon the first recorded settlement of Gods Dominion in one Family doth teach us that from the beginning in the Covenants of Abraham and David they were the chiefe and ultimate part of Gods faithfull Promises for the externall Glory of his Christ Whatsoever God the most powerfull Efficient hath settled once for all and for ever with expresse cautions against State Antinomians for perpetuity and perpetuity for generation and generation upon Christ who must ratifie the truth hereof sitting in the impregnable Heavens for his adopted children which all of them are the Sons of Gnelion who must in his stead sit upon the Thrones of the Earth while the Sun and Moon shall endure That is so established that it must continue to the end of the world and is not to expire with the Type thereof But the Regall Power of the Thrones of the Earth in the possession of legally succeeding Christian Kings according the Law of Nature as is expressed in the Word of God Is that which God the most powerfull Efficient hath thus settled c. Therefore the Regall Power of the Thrones of the Earth in the just possession of legally succeeding Christian Kings according to the Law of Nature exemplified in the Word of God is so established that it must continue to the end of the world and is not to expire with the Type thereof Concerning this Argument which I take to be an irrefragably concludent Demonstration deduced according to the exact rules of Logick Ex veris primis immediatis necessariis causis conclusionis I shall onely recapitulate that the Throne often mentioned and particularly Psal 89. 29 36. cannot be understood of the Jewish Kings the Lineal Successors of the former David in the former Covenant For they as the were Typicall so they were Conditionall and upon breach of Articles have now failed above two thousand years while the Sun and Moon the admeasurers of the perpetuity sworne by GOD have lasted and yet doe continue So that if the Oath of GOD have any truth in it of necessity it must be meant of them who were specified in the Covenant with Abraham when he was designed for the Father of all the Nations of the world that should be blessed Gen. 17. 6. I will make Nations of Thee and Kings shall spring out of thee and I will establish this my Covenant between Me and Thee and thy Seed after thee for an everlasting Covenant Which must be understood of his more impossible Seed then his generation of Israelites when he was an hundred years old For it had been altogether impossible that he should have been the Father of us the Gentiles if his Naturall and not his Adopted Seed had beene meant For Jewes and Gentiles as contradistinct members divide the world whereof his issue according to Nature are but one not many or all the Nations which all are taken in to this his Covenant So must the Seed of David and Christ who never had other then these before adopted who were the Glory of the Covenant with Abraham be understood And thus and no otherwise have we the Perpetuity and Perpetuity the Generation and Generation as hath been said plainly construed But I forbear further repetitions referring for them the Reader to the precedent Proofes Sixthly concerning the Oath of GOD for the perpetuity of Kingship Priesthood and Temple Whosoever affirmeth or doth that which endeavoureth to make God a lyar perjured and a prophane neglecter of the sacrednesse both of his Word and Oath Asserteth by inevitable consequence the most blasphemous Sacrilege which humane holdnesse can on Earth attempt But whosoever affirmeth or doth against the perpetuity of those three Particulars for which God hath sworne in Truth and Holinesse and hath Anointed them for perpetuity and inviolability in specie though not in individuo in the Typified though not in the Type expressing thereby that the Type and Typified are one in Honour and Substance though different in garb and circumstance viz. his first on Earth established Kingship Priesthood and Temple Affirmeth or doth that which tendeth to make God a lyar perjured and a prophane neglecter both of his Word and Oath Therefore whosoever affirmeth or doth against the perpetuity of those
a more magnificent Temple in Heaven in comparison whereof those on Earth are but as the Footstoole of his Throne there which indeed can no more Terminatively though more Gloriously containe his Immensity then the least on Earth And that nothing made is truly fit for or worthy of the Creator which should rather excite them as the Blessings of God encrease to be more and more Munificent in making his Earthly Habitations to approach as neer as may be in Glory unto his Heavenly Seat 21. The Pattern of which Temple as unto Moses for the Transitory Tabernacle was as the Icon or Image of that Heaven from Heaven in represented unto David by the Spirit of God 1 Chron. 28. 12. to be built by Solomon the younger Son of David the Type as of Christian Kings in generall so more particularly of Constantine the Great who forthwith upon the finall dissolution of this Temple built by the former Solomon decreed Habitatious to be built throughout his Empire which was then accounted the World to the mighty God of Jacob who was the younger son of Ishak who was the younger son of Abraham into the Primogeniture of whose Covenant the younger People of the Gentiles and their Kings were Adopted according to the Promise of God Though during the nonage of Christianity God was content as under Moses and the Judges to dwell under Curtaines so to inhabite in the Tops of mens Houses untill he sent a compleat Monarch answerable unto Solomon amongst Christians 22. And yet our Saviour was so zealous for the Type that onely in the cause thereof throughout his whole life the Lamb of God fell to blowes asserting that that which was indeed his Fathers House was the House of Prayer not naming any thing else unto all Nations Whereas that which he seemed to fight for might not be entred by any but those of the Circumcision And Saint Paul 1 Cor. 3. made for Christians the Temple of God the principall Analogatum of Holinesse a modell to teach all those who expected the Inhabitancy of God in the more minute Temples of their Bodies in semblable Holinesse to preserve their Sanctity affirming that God would destroy him that but defiled his Temple But Saint Pauls holy Materiall Temple if the Father hindred by his Wars may not build the Son shall 23. But to proceed whose the Throne is his is the Power and if the Power thereof be GODS certainly it is Supreme on Earth and Irresistible and that King Solomons I suppose it so set downe to expresse GODS more valuable interest in the Christian Throne then any other was the Throne of God is shewed in the fore-cited words of 1 Chro. 28. 5. He hath chosen Solomon to sit upon the Throne of his Kingdome per Eminentiam yea the Kingdome of Jehovah for the more Religions sake amongst all who are of the Israel of GOD. If this be not enough it shall be justified for them all according to the Axiome in Logick Quicquid competit alicui quà tali competit omni tali That which appertaineth to any as such appertaineth to every one that is such The place is 1 Chro. 29. 23. Then Solomon the Type of Christian Kings sate upon the Throne of Jehovah by all that pretended to Religion to be acknowledged as King in stead of David his Father the Type of Christ as he was the medium Participationis of both the Covenants Legall and Evangelicall and prospered and all Israel the commonalty obeyed him and all the Princes and mighty men the House of Peers and the Commissioners of Array and all the Sons likewise of King David the Princes of the Bloud submitted themselves unto Solomon the King as the exemplary Patterne for all Typified Christians Answerable hereunto was that of the Queene of Shebah who shall rise in Judgement with this generation 2 Chron. 9. 8. Blessed be Jehovah Elohecha the Lord thy God thine Elohim or King as thou art others who delighteth in thee to set thee on his Throne not thy Father Davids to be King for the Lord thy God not for thy selfe or for the People 24. So that manifest it is that the Kinds Throne upon Earth especially amongst Christians is to be reputed GODS earthly Throne out of which he is never while the King is there and the King is never out while GOD is there And this is the reason why out of the Religion thereof we uncover our heads and make our obeysance towards the Kings Throne or chaire of State even when we are as sure as our eyes can make us that our earthly King is not therein Answerable hereunto is the Homage which we perform towards the visible Monument of his Presence in the Materiall Temple where we are sure that he alwayes dwelleth and never can be from home Of which hereafter when I come to unfold the meaning of worshipping towards his Footstoole 25. Lastly it being made apparent for Christian Princes that the Throne of the Divine Power is the Kings and that the Power of the Earthly Throne is GODS little will need to be said concerning that Prerogative which belongeth unto the Kings King in the hand of him that administreth it for GOD and not for Man That that Power must be unlimited by Man which is not bounded by any Positive Law of God That that which is Divine and by God uncensured cannot come within the reach of man to censure Accordingly did Solomon in the highest of all our controverted Points by his sole Regall Power in putting to death the greatest in his Dominions Adoniah his eldest brother Joab whom his Father feared And in Ecclesiasticals his deposing of the High-priest Abiathar before he might build the Lords House for the Ends above specified as 1 Sam. 2. 35. concerning this son of Eli. I will raise me up a faithfull Priest to wit as hath been shewed Zadok in stead of Abiathar and I will build him a firme House in stead of the insirme Legall Priesthood and he in his Successors shall walke before mine Anointed for ever Those Typified under Zadok before those Typified under Solomon and he the Type of the one shall walke before him who is the Type of the other to wit Zadok before Solomon Which was accordingly performed but Abiathar though adjudged by Solomon for a son of death yet had his life spared For that he had born the Acke of God and in honour of his place dyed in full possession of his Temporalties though he was indeed a Traitor Onely the Patrimony of the Priests being not Escheatable to the King for that it is the Peculiarity of the Kings King I acknowledge it a mistake in the Impression of 1631. I will build Me a sure House But were it added to the Translation by way of Paraphrase I will build Me to or for him viz. to officiate in a sure House I conceive it would more fully render the Latitude of the words in the Originall both Text and Context For it is evident that
is justified Chap. 7. The next word is Betsalmenu in the image of us Tselem signifies also a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow and darknesse whence we learn that the image of God may be obscured but not lost as it fell out as shall be made clear whereas of Chidmuthenu after the likenesse of us the root is Dama signifying as to be like so to be destroyed The likenesse of GOD in man having worse fate but fore-told likewise in the name which the wisdome of GOD himself made for it it was indeed quite extinguished and that irreparably but for him who to make our atonement was made in the likenesse of sinful flesh 8. That the image and the likenesse of God in us are not both one but specifically distinct shall be proved in its due time also that the throne of GODS image is in the gubernative part where ever it is placed and that there be several degrees of it or portions shall be proved out of expresse Scripture In private persons it is seated in the regal faculty of the will In the family consisting of divers incorporated into one body it is in the master thereof In the kingdome composed of many families into one houshold it is in the King the representer of Elohim therein And that while we are upon earth it is superiour to the likenesse which is placed in the deliberative part and is proportionably the receptacle of Priesthood so as it also is dispensed by the second Adam For there is something of Priesthood in every private man to wit for his private self and something in the family for it which is in the master thereof In the publike persons of the sons of Levi there are some who have the double portion of it in respect of the others and by it have Ecclestastical Dominion over them as in things appertaining unto GOD they should have under the Christian Prince over all others 9. The last word is Vejerdu And let them have dominion the root is Rada which with dominari to bear rule signifies also accipere idque ab alto to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to receive from above expressing that no man can have the least particle of Dominion by vertue of the image of GOD but he must have the warranty also of expresse donation from Elohim whose image he bears be it as here but over birds beasts and fishes much more over mens proprieties liberties and lives This word is again used Psal 72. 8. to declare the amplitude of the Charter Territories Power and Glory of Christian Kings far beyond that of the son and sons of David as shall be made evident from the 17. Verse Chapt. 10. 10. Having thus briefly set forth the signification of the words I re-begin with Elohim the Creator and the efficient cause of Dominion and here that the Potter hath power over his clay I shall not need to prove onely I shall give a second reason for the use of the Plural number in this name frequently in holy Scripture And the Masters of the language unanimously teach that it is in honor of the plurality of his Powers yea the most prudent Rabbi Aben-Esra though he discovered and acknowledged the mystery of the Trinity yet he R. Aben-Esra in Locum R. Bechai in princip Gen. avoucheth the same with others And Rabbi Bechai in plain termes that it is here and elsewhere set down Elohim not El or Eloah for that all the Powers that are are in him and of him and that whosoever hath any just title to any manner of Jurisdiction hath it of him the onely fountain of all Authority And here it may be opportune to observe the difference between Regular and Robustuous Powers those of which GOD is both the Causa Causantis and the Causa Causati the sole and intire cause both of the cause causing and the thing caused and this he is of Monarchical Power Of other forms he is not the solitary and thorough cause Of these I shall speak Chap. 7. and Chap. 8. 11. This great name of Regal Prerogative over the works of his creation which seems more incommunicable then his most reverend name of Jehovab he hath imparted to all those unto whom he hath entrusted his Power for the government and preservation of what under the same he did create yet so as no man hath any interest in this neither in the Power of GODS image and likenesse but from and under not against any who are superiors to them in the order which GOD hath established as shall be proved Chap. 5. and Chap. 11. And this name as an attestation whose their Power over the people is with this relation was the grand Additament of honor to Kings untill the visible establishment of his Power amongst his former people received from him a visible Character of the Divinity of that Power they were entrusted with afterwards with this stile of Elohim Kings had promiscuously the title of Messiah Christ or the Anointed of the Lord. 12. My first Quaere is amongst such as deny not the Creation What tolerable colour can be invented by humane modesty or sobriety for the terms Originally and Primarily And which most desperately rob GOD of his universal and perpetual peculiar or Prerogative Mine Argument forbears the first Part and insists but upon the second Whosoever challenge unto themselves that Power which is universally and perpetually peculiar to the GOD of all Power are of all the earthly robbers of God the most fond desperate and irreconcileable But the people that challenge unto themselves the Original Power of earthly Dominion challenge unto themselves that Power which is universally and perpetually peculiar to the GOD of all Power Therefore the people that challenge unto themselves the Original Power of earthly Dominion are of all the earthly robbers of GOD the most Fond Desperate and Irreconcileable 13. And so proportionably they who Arrogate unto themselves or ascribe unto others this great Name of Elohim or the Royalty thereof otherwise then himself hath communicated it are Violators of Elohim's high Majesty 14. For the Major or first Proposition it it cleer in it self for evidently it is the fondest of all Attempts to go about to rob the strong GOD before they have bound him who cannot be bound it is the desperatest of all Fool-hardinesss to goe about to rob him of his Power It is the proudest of all Desperatenesses to rob him of his Peculiar or Prerogative Certainly if he hate any with a perfect Hatred it must be these Proud ones And that GOD in his own Acceptation may be robbed in smaller matters then this his Peculiar to wit Tithes and Offerings is plain Mal. 3. 8. i In his general Prerogative which is that which sacreth unto his Peculiarity these his particular Severalites 15. For the Assumption or second Proposition First to affirm that any Creature hath in it self the Original of any just Dominion over his fellow Creatures is
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
Altar Jehovah-Nissi 3. The Verb signifies Concupiscere to Will or Desire also Convertere to Convert or cause to Return importing that Hebel was to make his addresses to his elder Brother as to his Priest and that for the Regulating of the supreme Faculty of his Soule to wit his reasonable Appetite or Will he was to repaire to the others Vnderstanding from it to light his Candle to direct him in his wayes and upon his Direction to Convert and Turn from his going astray whose Lips were to preserve his knowledge he being to seek the Law of his God at the others mouth 4. This is the effect of the double Portion of Gods Likenesse with which as in right of his Primogeniture after the death of his Father he was to be honoured Semblable unto which Duplicity is the Power of Order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Jurisdiction in the Christian Church And that there is Pi Shenaim a double Portion in the Likenesse as shall be further manifested as well as in the Image appears by Elisha's request to Elijah 2 King 2. 9. I pray thee let thy Spirit be double upon me viz. saith one Vt fiam Primogenitus id est Haeres Duplicata scilicet Portione Spiritus tui prae caeteris tuis in Scholis Prophetarum Filiis It is in no wise immodestly said Let me have in comparison of Thee a double Portion of the Spirit of God which is in thee for it was Elijahs Spirit that he askes for that he might have the double Portion as in right of the First-born from the rest of his Brethren in Jurisdiction being left in his stead as Bishop or Rector of the Church or College of the Prophets Of which hereafter 5. In that Text is set forth in the second place the Temporal or Regal Power to be conterred upon Kain over Hebel And thou shalt rule over him the word is Timshal the root is Mashal which signifies 1. Praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Dominari 3. Parabolice loqui so that 1. Hebel must acknowledge Kain's Superiority of Order and doe him Reverence 2. His Superiority of Power and doe his Commands 3. His Superiority of Judgement in great or dark Cases not making his own Interpretation of Edicts or Lawes given by him but applying himselfe unto him for the meaning of all his Injunctions whom God had Invested with this Prerogative over him All this is confirmable by sundry places where the Spirit of God makes use of this word word some of which will occasionally be produced hereafter Chap. 8. 6. This is the Effect of the double Portion of the Image of God to have been Imprinted upon Kain in stead of the other Mark which God set upon him after the Murder of his Brother and fellow Subject And both these two meanings Kain acknowledged in his second Conference with God Ver. 14. Thou hast cast me this day from the Face or Headship of the Earth and from thy Face which the Learned know to be that Church which is the Material Consecrated Meeting place of God and his People shall I be hidden or separated The word is Esathar which is a word of Gods Prerogative which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisieth a Just and Full Deprivation of him as with relation to the Sacred Power of Kingship so of both Priesthood and Sanctuary which was the Reason of his feare that whosoever should meet him would kill him 7. For fuller satisfaction concerning this Interpretation of the foresaid words be pleased to look back unto the doom of Evah Gen. 3. 16. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very selfe same words are used for the Womans Subjection unto her Husband and then looke forward unto Saint Pauls Exposition of them who very well understood them 1 Tim. 2. 12. I permit not a Woman to Teach nor to Vsurp Authority over the man but to be in silence And he gives these Reasons The man was first Formed and the Woman was first in the Transgression from which the Transgression she may seem to be made incapable of Priesthood From her last Forming of the Soveraignty of the Family where she hath an Husband otherwise the ruled Case of Zelophehads daughters Num. 27. of which hereafter Chap. 7. which in defect of Issue Male permits her to inherit gives her Power to Governe in her owne Inheritance but from the Priesthood she is utterly debarred 8. The Sentence against her in Genesis is Her Will shall be to her Husband the Construction of Saint Paul is she shall not Teach this he fullier explaineth 1 Cor. 14. 34. Let your Women keep silence in the Churches for it is not permitted to them to speake And in the 35. Verse If they will learn any thing Let them aske their own Husbands at home c. 9. Secondly in Genesis He shall bear rule over thee Answerably hereunto saith Saint Paul She shall not Vsurp Authority over the Man but be in Silence at his command And for both he quotes the Law under the Notion of Thorah as hath been shewed meaning the place of Genesis afore-cited 10. Thirdly that we may be sure the Apostle relateth to this place of Genesis it is evident by the third part of her Sentence In sorrow shalt thou bring forth to which he returneth though she be excluded from Priesthood absolutely and from Dominion on Earth where she hath an Husband yet continuing in the Faith of the Covenant of God she is not excluded from Salvation in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding she shall be saved in that is through or by Child-bearing which words are to be understood as those of Gal. 3. 16. He speaketh not of Seeds as of many but as of one thy Seed which is Christ that by the Child-bearing of One of that Sex without the help of Man as mankind was lost by the Insinuation of One Woman woman-kind shall be restored into a Capacity of Heavenly Blisse 11. Whence appeares also that for the Government of the Family the double Portion both of Elohims Likenesse and Image is wholly without Radicall mixture or Co-ordination in the Master of that his Family where if the Wife be debarred those Powers much more the Children and Servants as shall be proved Chap. 7. and where to wit in the Family the Rudiments are laid both for the Order and Weale of the Publike Which is an Vnion of divers Persons under one Head or Petite Monarch therein as that is of divers Families under the most Powerfull and Glorious of Elohims earthly Representers unto whom the Fathers of Families are Sons and Sons therein are Servants Both of which in their severall places are proportionably to them Invested with Divine Power for whosoever hath lawfull Power that Power is Elohims and not the others but by Donation and according to the Patent Recorded in the sole Covenant that GOD hath made with Man to wit his revealed Word 12. In Private Families men are Made in
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.
where are his and onely his 6. How come we then to have this confidence that our Nationall Laws should have this his Power amongst us May we expect Doe we deserve Or dare we endure That GOD should at all turnes come down amongst us as he did in Sinai which caused Moses himselfe to quake and tremble to animate our Consultations and give being to our Devices Look we again into the Booke of GOD and there we shall finde that the Prince is left in GODS stead to doe this lest the terrours of GOS Majesty as shall be shewed should in this case confound his People And that a Divine Sentence is in the lips of the Kings GOD having promised doubtlesse for such People as desire to deserve it That his mouth in the Future Tense lo-jimgnal shall not erre in Pro. 16. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishpat or Judgement But if throughout the whole Book of GOD the Lord hath given this Power to any but Kings vouchsafe you that can discover it to let others heare from you 7. In the meane time you who willingly suppose that you have GODS Right to his Earthly Bequests in this world under the Lawes of the Land be willing also to understand that the Lawes themselves have this Power from the King otherwise without an immediate Patent from Heaven they could not warrant you so much as Sallets in severall from other men He being Elohims Steward no other having ever been Constituted by GOD Judicially to assure and dispense to every one their Portion out of the Lords Basket and Storehouse SECT 3. The Contents 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 Commandement 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 1. WEll through the King and by your Obedience to him you have GODS Right to your Temporall Estates Question not that Title whose very Questioning extinguisheth yours You must know that yours are forfeitable and Disobedience is the thing which GOD from the Beginning hath forewarned would doe it And not onely that Title which by reason of GOD'S Image you have to the Earth but also that which in regard of his Likenesse you have to Heaven The first and greatest Considerables in GODS Law demonstrate the same In either of the Tables the first thing that GOD provided for was the establishment of Soveraignty for the Praise and Blessing of those that doe well and the Punishment of Offenders before he nominated the Offences decreed for Punishment 2. In the first Table whose Principall Object is the Restauration of GODS Likenesse He first declareth for his owne Authority I am Jehovah Elohim the Eternall Beginning of thine Eternity thy Creator in the Beginning of time who onely have Power to give thee Lawes to Governe thee all thy time Thou shalt acknowledge no other Elohim or Supreme Power for the Governance of that which I Created but Me and then descends to the particulars of his Worship and Service 3. In the second Table first Honour thy Father and thy Mother and then Thou shalt not Kill Thou shalt not commit Adultery c. To teach all Generations that Obedience is to be preferred before Life Honour and Livelihood and that in the Paternity which is the Object of this Commandement was Established the security of Life Honour and Livelihood And that lest there should be Killing GOD hath given Power to Kill unto the earthly Exerciser of his most just and true Paternity over all his Children with which Power he that is but mans Brother may not for ever intermeddle And he that is in GODS Place the Generall Father must for the Ends for which GOD hath placed him there have Divine Power semblable to those Ends to wit the Scepter and Sword of Elohim 4. But without the Power of the Sword the Scepter of GOD himselfe barely Commanding would be but coldly Obeyed and for this cause He being to secure unto GOD the Worship of the first Table GOD will be the more severe exactor of the Homages of the second Table for him And therefore particular and sundry inconveniencies may fall out and must be endured but for the generall GOD is our Father and besides Him and His none ought to be so called whilest his Prerogative and our Allegiance is in this unshaken But if that whereon our Obedience to all the rest is founded come to be ruined the other cannot stand on high-lone in the Aire 5. And for this cause though GOD hath barely told him his duty to him in his Word particularly what he expecteth from him Deut. 17. the Lord hath not tyed up his hands as hath been shewed and particularly for what concerneth the Subject is legible 1 Sam. 8. 11. c. with a Niggardly and Resistible Commission for then they could not be at liberty to doe that good which particular and daily Exigencies will require But he is by GOD left unto the generall good Nature of the word Father whose Children all other Fathers are other Magistrates being his Lievtenants He immediately GODS they Execute his Power He the Lord of Hosts they account unto Him He unto GOD. 6. And here I could wish from my soule that we loved our Temporall Estates Better that is more prudently then we doe for as by our disunion with Christ from Heaven we forfeit our Interest in Heaven so by our disunion with our Earthly Christs however we may speed here for a time we extinguish at the least our just Title to the Earth For it is Honour thy Father and thy Mother that thy dayes may be long in the Land which Jehovah Elohim hath given thee Whilest we are under the Covert but of our private Parents who in comparison of the King beare not the Image of Elohim over us as hath bin shewed and will more fully appear by our Disobedience unto them that which we were borne unto lookes backe againe unto them for their better disposall of it so by our Disobedience unto him whom GOD hath stated in the Right of his Paternity our Estates returne unto the Father of our Countrey Which Sin from the place that the Commandement holdeth amongst the rest may be concluded worse then the sin of Murder and its fellowes as on the contrary that Obedience is to be preferred before Livelihood Honour and Life it selfe that we are bound to lose all that we may keep it which by Divines is justly celebrated for the most noble of all Morall Vertues Inferiour onely and next unto the three Theologicall Faith Hope and Charity in as much as it sacreth and secureth all the rest of the Commandements of GOD being the Arsenall and middle Tower thereof 7. And here I shall not mis-spend any ones time against those who
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
Just Descent his Secondary Donation to particular men of the Particulars thereof hath also declared that he hath left in his place his Viceroy to actuate his Demises by whom by his Laws or otherwise are to be Adjudged and Applyed Every mans Just Property and Portion out of that which notwithstanding the Titles and Surmises still remaineth Gods for that without this third Donation they cannot command the benefit of the least crumme thereof 6. That Humane Lawes cannot give nor assure Gods Title which who so wanteth had better want the Inheritance otherwise then they are of his making who hath Gods Authority upon Earth 7. That Disobedience to the King is a sin against that Commandement which is the visible Fortresse and Security of Gods whole Law and forfeiteth more then Life and Estate though it come onely to and under the Cognisance of the King of Heaven 8. That the Power of the Sword carrying with it all Gods Earthly Prerogatives is a dangerous charge to him that hath it but most Deadly to him that takes it 9. That for Earths Government there is but one Irresistible Power in one Kingdome as but one Sword to cut off Civill Wars for ever and that Power is Eternally in God and his Christ Perpetually derived to the King Arbitrarily dispensed by the King to all that have any Power without whom against whom none have any at all And this for all those who desire so to enjoy Earth as there to be fitted for Heaven is the scale of Subordination which God hath constituted which whosoever violateth puts himselfe out of all his Earthly Rights and Heavenly Hopes into the Camp of Apollyon and is by the Doctrine of the Scripture censured as a deserter of God 10. That in case of Difference our Obedience is to be rectified by the Higher in Power who and not the People is to Judge of the Inferiours if the Magistrate offend he is onely liable to the King or to such as he shall authorise and not to any or all their Inferiours if the King offend he is onely responsible to his onely Superiour the King of kings For not one nor all have Power against any their Superiours all Power descending from Above none ascending from the People This Order Elohim the Powerfull hath set who hath Power and Will to see that it shall not be Evill to any that are Good since by this or no ordinary Revealed way he dispenseth and secureth both to the good and bad the things of the World in Order unto those of the World to come 11. That there is owing unto God from Christians a more Regulative Dominion with a more Free entertainment and a more Ingenuous acknowledgement thereof then he hath or had amongst Heathens where the Form of his Celestial Government exemplified for us in his Word was and is followed though not understood then in Hell where it is understood and followed but repined at 12. That in this Subordination though the divers and different subalternate Administrators of the Power of the One God it may be to honour them while they honour the Superiour as they are dignified also with the Name of Elohim as hath been granted so they are here stiled Powers yet it is evident that the Apostle to rectifie mistakes herein reduceth the whole integrall Power of Dominion to its genuine Singularity in that number speaking of the Power that is indeed Irresistible and this Singular He is the Deacon of God over mens Proprieties and Gods Assignations this Individuall He beareth not the Sword in vaine to Him in the Singular number the Honour of Gods Scepter the Feare of the Lords Sword the Imposts of Gods Rents are vindicated as Acts of Religion and Parts of Divine Worship in as much as they worke for the People in stead of God from whom alone descendeth all Power having its Originall in the Vnity of the Divine Nature as the Name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unlesse the King have his Being from the People and they from themselves Since He who onely is and is altogether One hath never given this his One Soveraignty which with the Dignity thereof cannot be given in common to many or to more then to One. 13. And this the One God specified from the first mans Beginning in his Creation but of One Man at the first in whom were all men and all humane Powers and from whom are all and all that they have though all they have not all that he had He was if the Apostle knew how to argue Gods demonstration for Monarchicall Dominion to be erected over all those who should for ever come out of him which primarily relateth to Gods great Houshold the Kingdome in as much as there onely and not in the Family The Latitude of Gods first word Mashal and the Apostles Paraphrase thereupon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely extensible in the Kingdome and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family Whereupon my seventh Quaere is Since without Gods first Donation mankind in specie could have had no Title at all without his third Donation man in Individuo can have no benefit at all from the daily Bread he eates How it may stand with Humane Wisdome to Question Whether the Secondary Donation without a Title whereunto Man in particular can have no distinct Propriety in that Bread he eats appertaineth to God which the Scriptures clearly affirme and particularly the Lords Prayer And that this is done by questioning the only Authorised Deputy of God who will not descend to Judge or Severalize mens particulars The Questioning of whose Title forfeiteth ours and makes us liable to Gods Temporall Sword here and eternall Death hereafter My first Argument is concerning the Primary Donation of God the Father above specified and the Consequents thereof pertinent to this Point That which denyes the lesser Power viz. of Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeanes in the Soyle it selfe and which is yet greater over other mens Lives and Livelihoods to be Originally in Man sinfull But the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Denyes the lesser Power viz. Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency Therefore the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeans in the Soyle it selfe and which is yet greater Dominion over other mens Lives and Livelihoods to be Originally in Man sinfull Secondly concerning the third Donation of Beneficiall use effected by the Spirit of God upon the Word of God and Prayer from the Word of God conferring the
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
David is secondarily conferred upon all Christian Kings as all Kings without the consideration of their Religion were and are taken into the name of Elohim were and are ever since Christs Ascension Insessors upon his Throne under the notion of Elohim though the Title of David be incommunicable unto them 5. Otherwise notwithstanding his Fathers Donation which no man may be so wicked as to conceive that he would or hath refused he who hath All had had no Throne upon Earth here by Oath confirmed unto him Himselfe had beene a vaine Ostentator of his Fathers Gift His Apostles had been false Witnesses of GOD concerning his Title of King of kings and there had not been compensation made Him for the cutting off of the Line of his Ancestors from the Throne and Scepter which by just descent was His but by this Donation fore-prophesied Psal 45. 16. In stead of thy Fathers thoushalt have adopted Children Tashithemo le-sharim Thou shalt make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes in the whole Earth Which in that place is not set downe Kings but Princes as Antiquity hath observed to take in also the other part of his Soveraignty viz. Sacerdotall 9. For the latter whereof though the Oath of God hath passed unto his Christ for a Temporall perpetuall Priesthood so long as the Sun and Moon shall last this our Age is too farre from accounting them Princes who onely are of His and his Apostles ordered with Power to the end of the world for the administration of this his Divine Authority God in his good time rectifie this also and give to all men grace to consider that of the 1 John 2. 22. 7. For they who deny the Regall and Sacerdotall Powers which are the Donation in Terminis of GOD the Father unto GOD the Son doe quoad hoc deny the Father and the Son the Donor and Possessor which is the Apostles Character of Antichrist which name signifieth an Opposer of the Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the lyar if not he who maketh God in his faithfull Oath of Donation unto his faithfull Son a Lyar The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denyeth that Jesus is the Anointed viz. King of kings and High-priest over the houshold of GOD. 8. The same is Antichrist not who is an Opposer of the Deity or Trinity for there is no mention made of the third Person viz. the holy Spirit but he who denyeth the Father and the Son not in their Essence or God-head for that could not be without deniall of the holy Ghost also in and with the deniall of the other two Persons not in the Trinity for he that denies but either of the Persons denieth thereby the Trinity of Persons So that the formall Object of Antichrists Opposition is not the Deity because the holy Ghost is untoucht not the Trinity because two are named not the Deity or generation of the Father for then his name should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Deity of Jesus but according to the name of Antichrist onely the Office of Christ conferred upon him by his Father He denieth not Jesus but that Jesus was the Anointed or Christ 9. Now he that denieth that Jesus was formerly in his owne Person Anointed cannot be proved to be the Lyar for the proofe lieth on the contrary part that Himself was never Anointed but as hath been said in those who for Him manage his Offices to whom he hath communicated this name of Christ in stead of their former Elohim In the 18. Verse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists which without violence may be translated The many are Antichrists And the markes answerable to that of Saint James 3. 15. The wisdome of this world is earthly sensuall devilish which the Apostle hath given us for Antichristianisine are as applicable to many as one 10. The first is Ver. 15. The love of the world Of which I could wish they could acquit themselves The second is the lusts of the flesh concerning which I onely aske the question of our Saviour to the woman taken in Adultery Hath no man condemned thee neither doe I. The third is the lust of the eyes wherein I desire not to be their excuser And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we construe the pride of life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. him who being ambitiously too big for his owne station after him that compasseth the world goeth round in his erratick vagaries to possesse himselfe of what ever he can step into accounting his owne what ever he can catch though it be from Christ himself This is the differentiall note as the other are common accidents appertaining to Saint Johns many Antichrists Whose private Unction whereby they are made Heires of the heavenly Kingdome if through Luciferian affectation they forfeit not their Title should teach them to conforme themselves as Ver. 17. to the Supreme Royall will of God making that their Law in all humility and patient expectation 11. But so farre and so subtilly have they cast behind them the consideration of this their Anointing whereby the World the Flesh and the proud One are abjured that to the intent they might step into the Royalty of GOD the Son unperceived by the most of men they deny him not to be Jesus nor the eternall Son nor do they deny his Father nor Fatherhood only that Jesus is the Assigne of GOD the Father for the Thrones and Dominion of the world attested by his sacred name of Anointed or Christ which Name he hath taken onely for their sakes who are Administrators of his Powers on Earth to make visible demonstration for them that they onely are the men who are by Elohim separated from the community of mankind and assumed into the Society of the God-head by the outward Symbole of their Anointing in the holy Oyle of God For let any man prove that the onely begotten Son of GOD was in his owne Person as in the 45. Psal Ver. 7. Anointed Shemen Sason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oyle of gladnesse otherwise then as in that Verse Mechavarecha à sodalibus suis from their Anointing who are taken into the Fellowship of Him and I will yeeld him the cause for ever and that he hath unproved his Antichristship 12. Well it is granted on all hands that the Kingdome of Christ promised unto Abraham and Typified in David was in these as in other parallel places of holy Scripture designed Which is here proved to be the Temporall Dominions of the earth also and that Kingship Priesthood and Temple are here under their signall for Christianity by the faithfull and immutable Oath of GOD constituted and ordered for perpetuity so as the King is left GODS Curator and Guardian both of the Temple and Priesthood both of them mysteriously to be composed and disposed of by the younger Son of David prefiguring the succeeding and exceeding
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
three particulars for which God hath sworne in Truth and Holinesse and hath Anointed them for perpetuity and inviolability in specie though not in individuo in the Typified though not in the Type viz. His first on Earth established Kingship Priesthood and Temple expressing thereby that what was and is are one in Honour and Substance though different in garb and circumstance Asserteth by inevitable consequence the most blasphemous Sacriledge which humane boldnesse can on Earth attempt Seventhly concerning S. Johns proper passion of Antichrist or the visible mark of the Beast Mans taking to himself without an externall Calling from God those Honours which God by Anointing hath made sensible demonstration for them that they are by him Sacrated and made Divine by the accession of that which is Divine For the present I forbeare to speake of the Temple and Antichrists possessing himselfe of it and sitting in it as if he were Lord and Master of that house which is the propriety of God himselfe His fixed place of abode and rest for ever the place where his honour dwelleth and Makom la-jovah which after a peculiar manner entertaineth Immensity it selfe which whosoever sweareth by sweareth by it and Him that dwelleth therein But I intend to treat of this in a particular Discourse Those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment They visibly have the marke or proper Passion of Antichrist in Saint John 1 Ep. 2 Chap. 16. Ver. But they who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood doe take upon themselves those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment Therefore those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood visibly have the marke or proper passion of Antichrist in Saint Johns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eighthly concerning the essentiall difference of Antichrist the denying Jesus to be the Anointed according to the honorary Donation of his Father Whosoever be it one or many or many for one or themselves who deny that Jesus is the Messiah Christ or Anointed They or he are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David Psalm 89. 35. Doe or doth contradict the Donation of God the Father to the Son and as being in opposition to the Power of Anointing he or they is or are Antichrist or Antichrists or maintainers of Antichrist But whosoever denyeth that Jesus who was otherwise never solemnly Anointed with the Oyle of gladnesse is Anointed by proxie in the Persons of those who beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they doth or doe deny that Jesus is at all the Messiah Christ or Anointed Therefore whosoever denyeth that Jesus who otherwise was never solemnly Anointed with the Oyle of gladnesse is Anointed by Proxie in the Persons of those who by the Commission of God beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David doe or doth deny the Fathers Donation to the Son and as being in opposition to the Power of Anointing He or they is or are Antichrist Antichrists or maintainers of Antichrist Ninthly concerning the Dignity and Immobility from their Thrones of those upon whom God hath according to the Law of Nature setled this Regall Power of Him and his Christ Those who are advanced into the same ranke of Dignity that King David was who was set over the Positive Laws of God and as being the adopted Sons of Christ Davids Son may not be disinherited for their for saking of the generall Thorah or grand Law of God which containeth in it Mishpat Gods great Right of Judgements between himselfe and mankind and Chok the sacred Law of Priviledges either Royall or Municipall and Mishmereth the custody of mankind in Order by Penal Sanctions They cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it But Christian Kings are advanced into the same ranke of Dignity that King David was and as being the adopted Sons of Christ may not be disinherited c. Therefore Christian Kings cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it Tenthly it is evident by the former Arguments and this That the Power of Kings is Divine and therefore on earth Supreme Irresistible c. That Power which is Gods and his Christs is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords But the Power of the King is Gods and his Christs Therefore the Power of the King is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords Eleventhly from the name of Melech in particular which also is Primarily GODS and his Christs the Power whereof is not given away from GOD but trusted to man All those Names of Powers and by consequence the Power of the Names which betokening Excellency are in Scripture attributed both to God and certaine select men Doe Primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but by the Donation of God according to the Law of Nature exemplified in the Word of God and being given remaine ever not mans Propriety but Gods Depositum But the names of Elohim Melech Messiah Christ or Anointed for the administration of Kingdome as that of Moshel for the Monarchicall Government of the Family Are names betokening Excellency and are attributed in Scripture both to God and certaine select men Therefore the Names of Power viz. Elohim or GOD Melech or King Messiah Christ or Anointed for the Administration of Kingdome as also that of Moshel for the Monarchicall Government of the Family Doe primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but according to the Law of Nature exemplified in the Word of God and being communicated remaine for ever not mans owne propriety but Gods entrusted Depositum Twelfthly concerning the effectuality of those Names towards the Receivers All those Names of Divine Irresistible Power which God who cannot deceive any man hath taken out
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 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
not to acknowledge the Dispensation in that of Gen. 1. 26. Let them have Dominion without whose Commission Adam himself could not have had any Power over that which Adam created not Or to deny that Adam was a Creature and all Mankind to be created in him For of Created things there can be but one Original and the reasonable Creature must needs acknowledge the Original of his Power to be from him from whom he had the Original of his Being In whom Originally from and for ever according to his Name were all the Powers that are and from whom by a Peculiar and second Act in time are derived all the Powers that are Just For there cannot be two Originals no more then two Creators 16. Secondly that the Power of Earthly Dominion being Originally GODS when it is in Actu exercito produced to External use then it is immediately by GOD derived to the King as it hath been ever and not unto the People notwithstanding which Derivation it remaines for ever and every where GODS Regal Peculiar or Prerogative This is the Subject of this Discourse and appears in multitudes of Texts not as yet produced for that divers of them shall by the help of GOD in the following Tract be explained in their own order wherein all Power all Dominion in and over all the Men and Kingdoms of the World is by him as sole Monarch challenged and to him alone as due Ascribed for ever and ever 17. And here I doe not wilsully and captiously make present advantage of of the Terms Originally and Primarily which would presently be lost when the Authors of them come to expresse themselves for I cannot perceive but that to avoid the making and pleading of a Charter from GOD no wherein his Book to be found they are necessitated to make this short work pretending natural Inherency or title from the Law of Nature which is greater boldnesse then Christ himself used as followeth in the next Chapter he being the first in Elohims Parent for all the Dominion that is Elohims 18. In the succeeding Chapters I shall first speak of the Power of earthly Dominion entrusted by Elohim to Monarchs exempt from being accountable to any but himselfe And how Dominion hath been derived from the Beginning Then of the Name of Power to wit Elohim its Descent unto the Officers of GOD for the Order and Preservation of the Creature First while GOD was pleased to exercise his Regal Office himself using but the Temporary and Occasional Service of men imployed extraordinarily though with the ordinary Power or part thereof of a Just Monarch such were Moses and the Judges while amongst his own People he sate King himself Afterwards I shall speak of Dominion settled and entailed upon GODS further Recesse he being wearied from this Helm and the Magisterial Orders which he hath constituted for the Continuance thereof so long as the World shall endure CHAP. II. The Contents No man may presume further then Christ Christs eight Titles to the Dominion of the World His Titles and Kingdome destroyed if the People have Power over Kings The second Psalm explained The modesty of Christ insisteth onely upon the Formal Donation of God The Devil himself adventureth not upon the claime of Originality The Exposition of St John 18. 36. My Kingdom is not of this World c. of St Pet. 1. 2. 13. Submit your selves to every Ordinance of men Of the Kingdom of Heaven in the Gospels And the Summe of Christian liberty 1. NOw that it may appear how desperate the Presumption of any meer Creature is in taking to it self any part of that which is Elohims Prerogative which is to be the Original or Fountam of all Power or otherwise ventilating the Glory thereof then by Elohims expresse Patent of Donation recorded in his Revealed will mine exemplification shall be the act of him who is Elohim from everlasting and world without end The Divine and Original the Supreme and Invisible Administrator of all Power both Spiritual and Temporal proceeding secundarily to earthly Elohim yet more then meerly humane his Deputed Immediate and Visible Assignes for the Administration of these his Powers for the preservation of what under that Name he Created arranged by himself in that order which his wisdome thought most sit for the effecting of his own ends to wit The making of Earth aresemblance of Heaven and the Governors thereof of himself 2. For these Ends Christ is furnished with Semblable Power for Dominion in both kinds and hath his two Names of Jesus and Christ answerable both to the Image and Likenesse which he came to restore for the which he hath eight several Titles If any Man or all the People have more or better let their Advocates produce them as we will his and the Proofs thereof or otherwise disclaime for him and his all Dominion The first shall be that of Heb. 1. 2. where they are all expresly set down together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quem constituit Whom he appointed Heir of all things by whom also he made the worlds who being the Brightnesse or Morning-light of his Glory and the Character or Image of his Person and bearing up all things by the Word of his Power hath himself purged our sins and is set down at the right hand of Majesty in the high Places 3. In this Text the Apostle being in behalf of the Church and against the Jewes or Judaizing Christians to Clear and Vindicate both the Kingship and Priesthood of Christ sets forth his Titles to them both promiscuously together for that they neither are nor ought to be reputed Strangers at that distance which the Fancifull world imagines The first in Honor of his despised Humility is his Fathers Donation he arrogated them not to himself Heb. 5. 4. No man alasse it is otherwise in these dayes taketh this honor to himself but he that is called externally of GOD as was Aaron So likewise in the next Verse Christ who externally called Aaron glorified not himself to be made an High Priest or a Consecrator of inferiour Priests But He did it that said unto him Thou artmy Son this day have I begotten thee where appears by the way that under the rule of Nature the Priesthood as well as the Regality was the Prerogative of the First-born and if this inferiour Dignity be not takeable but by the evidence of GODS Donation then certainly not the Superiour of King-ship for It followeth Verse 6. Thou art a Priest for ever after the Order of Melchisedec who also was King of Salem Him then the onely Son of GOD the First-born of every Creature in honour of whose Primogeniture indeed for his sake the First-born amongst Men are still to this day preferred and according to the most upright Law of Nature the Father appointed him 4. Heir of all things this is his second Title and just Heir he by whom and for whom are all things is not only of the Chief of things
Regal and Sacerdotal Power but also of all other things whatsoever even unto Sheep and Oxen and other the Beasts of the field And under the same word of that of Gen. 1. 26. is set forth the Inheritance of his Dominion till after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun and Moon shall faile Psal 72. 8. to wit Vejerde He shall have Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the one sea to the other and from the Floud unto the Worlds end Thus Psal 110. 2. He shall send the rod of thy Power out of Sion the place of GODS and the Kings palaces Royal Rede be-kerev Dominare in interiori Have thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominion in the Privy Councel of thine Enemies to wit of those who will not not submit unto the Order of thy just Power but will disorderly erect other forms or not acknowledge Thee in Thine 5. In the third place is set down the third of his Titles and the Justification of his Fathers impartiality in these words By whom he made the worlds thus John 1. 1. In the beginning was the Word and the Word was with GOD and that Word was GOD yea the very self same Word it is which was heretofore Humbled in his Incarnation and Magnified in his Ascension which was in the Beginning with GOD all things were made by it and without it was made nothing that was made Of all Titles to all things he must needs have the Best who made them all and it is Worlds in the Plural number not World this Inferiour or Earthly as well as that Superiour and Heavenly 6. Next is expressed the particular Causa causata or Immediate cause of Priestly Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who being the bright easterly Beams of GODS glorious Perfection c. to wit that which is indeed the Likenesse of Elohim implyed in the word Demuch Gen. 1. 26. according to which all sanctified men are which Likenesse was destroyed in the first Adam looking for New Light and revived by the second the perfection of whose Love was his Death consisting as hath been said and shall be proved in the Rayes of enlightned understanding and in the warmth or life thereof in Chaâ—itative accomplishment which is that expressed John 1. 4. In it to wit the Word was Life and the Life was the Light of men He being the Loving and Quickning Spirit and the true Light that lighteth every man into either of the Worlds for which cause the Object of Priest-hood being the enlivening of GODS Likenesse in man in order unto Spiritual Peace and Prudence the High Priest had engraven in his Breast-plate Vrim and Thummim which signifie Light and Perfection 7. Fifthly is set forth the particular Causa causata or Secundary Cause of his earthly Dominion in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse and substantial Form of his Personal Essence and this is GODS own Paraphrase of his first word Tselem in that of Gen. as shall in its own place be justified As also that this Image of GOD is the Fountain and Foundation of mans Dominion here consisting as hath been said in Private men in the Soveraignty of the reasonable appetite or will over the rude and unruly multitudes of Lusts and Passions and in theindue Subjection unto those who either in the Family or Kingdom are more publike Representations of Elohim according to their distinct degrees of Command but all under Christ of whom saith S. Augustine Omnes homines facti sunt ad imaginem Dei solus Christus est ipsa Imago All men whatsoever are according to the Image of GOD or made in his Image but onely Christ is the very Image of him And therefore onely he hath universal Dominion whereof they have different and proportionable shares who are employed by and under him for the exercise of his Dominion 8. The Object of earthly Government being the advancement of GODS Image in Mankind for the establishing of the Throne of Reason and Law in and amongst men according to the Rules prescribed by GOD and Nature the End of both the Likenesse and Image conjoyned being the universal Conforming of the Government of Earth unto the Pattern by GOD set and intended for it in Heaven that in Light and Integrity his now understood Name may be hallowed here as there That answerably unto each Kingdom of his in the Greater or Lesser World the exemplary Form of his most just Kingdom in Heaven may thence come in to the Assistance of the Sacerdotal part that here on Earth his Supreme and Regal will may be so done as it is by his Children and Subjects in Heaven Of which more fully in its own place Where will also appear that the now Despised Church is what ever the world thinks of it of the Elder House 9. His sixt Title is his Supporting all things by the Word of his Power it being an act no lesse Noble nor of lesse Might to sustaine the World then to Create it for other Pillars then the Word of his Power it hath not to underprop it Elohim it had for its Maker and requires no lesse then Elohim for its Preserver And therefore whom he takes in unto himself for the managing of earthly Dominion he invests with this most honourable stile of his Majesty to wit Elohim and that in the Plural number which is the reason of their writing of themselves We Vs in as much as GOD hath assumed them into a Subordinate Society with himself and so their Soveraign Commands go forth in a joynt Conjunction of Heavenly and Earthly Elohim And also more particularly Christ hath also taken them into the fellowship of that his Name of Christ Messiah or Anointed yea into a certain kind of Jesu-ship as countenancing them for Terrestrial Saviours and disavowing those for sons of Belial who say of a Saul whom he hath Anointed How shall this man save us Who despise him and bring him no Presents 1 Sam. 10. 27. Eccles 8. 3. As also he that beareth up all things by the Word of his Power hath by a Royal Pen set it down That where the Word of a King is there is Power which is the divine Power of Christ which he hath left for the preservation of the world and which for emergent Reasons he could not execute by himself unlesse the world were better but in his wisdome hath taken the most just order and constituted the fittest Deputies for the severall conditions of mankind for all times and hath not left them destitute of suffioient Divine Power for the production of his Ends whether of Mercy or Justice for the direct good of those who are Good and to make good those who make any care not to be Bad. 10. His seventh Title is of Purchase viz. of that which was sufficiently his own before and that dearly Bought over againe with the inestimable value of his own most precious bloud Having by himself purged our sins he