THE Originall of the Dominion OF PRINCES Founded upon Gods Soveraignty over the whole EARTH OR The Kingly Prerogative INSTITUTED by GOD And proved from the holy Scriptures to be JURE DIVINO By R. W. D. D. PROVERBS XXIV 21 22. My Son fear thou the Lord and the King and meddle not with them that are given to change For their Calamity shall rise suddenly and who knoweth the ruine of them both LONDON Printed for Henry Eversden and are to be sold at his Shop at the Greyhound in S. Pauls Church-yard 1660. A Collection of the Contents of the ensuing CHAPTERS CHAP. I. A Discovery of the foure causes of Man and his Dominion from Gen. 1. 26. The Exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetuall Proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power and the method of the ensuing Discourse CHAP. II. No man may presume further then Christ Christs eight titles to the Dominion of the World His Titles and Kingdom destroyed if the People have Power over Kings The second Psalm explained The modesty of Christ insisteth onely upon the Formall Donation of God The Devill himselfe adventureth not upon the claime of Originality The Exposition of S. John 18. 36. My kingdome is not of this world c. Of S. Peter 1. 2. 13. Submit your selves to every Ordinance of men Of the kingdome of Heaven in the Gospels And the Summe of Christian Liberty CHAP. III. A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. expounded and the Exposition justified by parallel texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick CHAP. IIII. Both the Regall and Sacerdotall Powers were in the Beginning the Inheritance of the First-born The Colloquy between God and Cain Gen. 4. 7. explained Also that of God with Evah Gen. 3. 16. by the Commentary of S. Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Modell and Nursery of Kingdome The seed of the Commandement for Kingdome and Priesthood sowen in the Family from the very Beginning of the World in the perpetuall Law of Nature CHAP. V. A Recapitulation of what had been formerly proved Kingship while we are on Earth Superior to Priesthood Exod. 4. 16. expounded The Name of Elohim communicated hath relation to Inferiors Angel to Superiors The High-priest honoured with the appellation of Elohim Exod. 22. 28. expounded by Acts 23. 5. The acknowledgemen of Constantine thereupon And the judgement of S. Cyprian All Kings indifferently dignified with the name of Elohim Inferior Magistrates receive both Title and Power from their Kings Unction an evidence of Divine Power Christ himselfe not Anointed but in the Persons of his predecessors and Successors Korah's Rebellion and Doom How far it did goe and doth reach Aaron's Priesthood not dead but changed CHAP. VI. Monarchicall Power Instituted under Theocraty it selfe Upon Gods recesse from the immediate exercise of Kingship he never was the Author of Popular Election The exemplification of Gods mind herein in and by the particulars of his appointing of Saul to the Kingdome of Israel Wherein consisted the sinfulness of the Israelites petition for a King The Law of Kingdom 1 Sam. 10. 25. The word Mishpat and divers its great Importances Unction Gods Demonstration for the Communication of Divine Power 1 Sam. 8. 11. c. The Authors gleanings from the story of King Saul All summed up in the conclusion of this Chapter CHAP. VII Sect. 1. A Digression in answer to the question How a man may know whether his Prince be indeed the Lords Anointed Certain Praecognoscenda for the manifestation thereof The three-fold Acts and Donations of the three Persons of the Trinity conveighing severall rights to man Of title to title in and help from the Creature Considerations from mans inability to command that which is his own to nourish him No evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in his Innocency had not Originall right so much as to Herbs and Fruits much lesse can his sinfull children have naturall propriety without Donation in the other things which God not they created Sect. 2. The fore-mentioned question answered Every mans assurance from God of his own title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods title to any man Humane Lawes as enlivened by the divine Power of the King can dispense propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans severalties Sect. 3. Disobedience to the King forfeiteth the Subjects titles Soveraignty established in both the Tables before the naming the sins punishable by it Obedience to the Supreme Earthly Powers to be preferred before Life Honour and Livelihood The fifth Cammandement the Guardian of all the rest The publike Father-hood of the King proved from Gen. 9. 5. A repetition of some passages elsewhere justified Sect. 4. The seven first Verses of Rom. 13. expounded Obedience not due to the Lower in Power when the Higher contradicts Aquinas his definition of Order God the Invisible the King the Visible Head thereof Hell it selfe not without an one Head No man to presume out of the station wherein the God of Order hath set him They be they never so great or many who doe so encamp themselves with Apollyon against God Inferior Magistrates receive not their Power from God but from the King The King Gods Deacon not only to dispense Necessaries for our Livelihood but also the Lord of Hosts Commissary generall for his Gold and Steel But one Sword in one Kingdome The hard condition of Kings from hence Popular Flattery most pestilentiall robs them of all they have while it strokes them into a Fansie for their robbing of God Eccles 10. 4. expounded Sect. 5. The 1 Tim. 2. 12. I permit not a Woman c. explained The Apostles Argument for Monarchicall Dominion from Adam formed alone The Case of Zelophehad's Daughters Num. 27. Their Plea considerable for these times Gods determination thereupon CHAP. VIII Sect. 1 An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more fouly deserted The Peoples Liberty the Word of God and the Kingdom of Christ find no such enemies as the pretenders for them The written Word of God the best Commentary upon the unwritten Law of Nature Gen. 49. 10. and 1 Sam. 13. 13. reconciled The exemplification of Gods mind in the Institution of King Saul an Argument unanswerable by the Adversaries The acknowledger of the Scriptures must acknowledge that in the Patent of King David all Christian Kings have a joynt Commission Some conveniences through the settlement of Gods Power in one Man pointed at Prov. 21. 1. paraphrased Sect. 2.
and Fountaine of Justice Thou art wicked And to such Princes you are ungodly 10. The Reason is after assigned if we can with Christian Patience wait till GOD see his time in the 24. Verse GOD shall breake in pieces mighty men without number and set others in their stead And concerning GODS permittance of such Kings Ver. 23. He hath laid no more upon man then is right to wit then man hath deserved whensoever he setteth up such That man should enter into Judgement with GOD that is as much as in man lieth to appeale from his Justice and to try an Action with GOD before his betters as with an Oppressour which is done by mans casting off of the yoke of those who Sit in the place of GOD yea by casting aspersions upon their Persons and Actions even when they doe wickedly to the dishonour of GOD who is able to defend his owne Cause where he will not be defended but by himselfe 11. Who when he hath effected the worke of his own secret Counsell the Ends for which he raised them up then as in the 20. Verse They shall in a moment be taken away without hands whom no humane hands may so much as touch Upon whom by reason of the holy Oyle in their Anointing no man whatsoever may lay his hands and be Guiltlesse against whom no tongue may bark but is Blasphemous and whom no man in his secret imaginations may vilifie but his winged Thoughts shall make haste to Him whose Dignity he sustaineth It being a part of GODS Prerogative to be the Searcher of hearts and to see into the darkest Cells of the secretest places thereof for this cause he will not endure that any to whom he hath imparted any portion of his Prerogative should be violated in mans secretest mis-thoughts for the Reverence due unto him whose Throne he possesseth and who hath undertaken that he wil turne his Deputies heart which way himselfe shall judge most fit These particulars will further appear in the ensuing Discourse upon this that hath been proved My third Quaere is How any Acknowledger of the holy Scriptures can justifie that the Power of Kings is Originally in the People My Argument shall be concerning Elihu's Principle justifying à minori ad majus the unquestionablenesse of GODS Power That which as a known Principle from the Beginning before any written Law of GOD was Opposed against the wisest of the sons of the East and which such a respondent could not or did not contradict and which hath been received into the written Word of GOD and hath received no contradiction therein throughout the whole Series thereof but is according to the Analogy of the Doctrine of the Scriptures every where in the same Point May not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever But as a Proofe of the Vnquestionablenesse and Irresistibility of GOD the Vnquestionablenesse and Irresistibility of all Kings the Deputies of GOD because the worst of all Kings was Opposed as a knowne Principle from the Beginning before any written Law of GOD against Job the wisest of the sons of the East which he could not or did not contradict and which is Recorded in the written Word of GOD and hath received no Contradiction therein through the whole Series thereof and is according to the Analogy of the Scripture Doctrine everywhere in the same Point Therefore the Vnquestionablenesse and Irresistibility of all Kings whatsoever whereby the Vnquestionablenesse and Irresistibility of GOD is proved may not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever Secondly concerning the condition of Regall Power That Power on Earth over the People thereof which according to the Doctrine of the Scriptures is responsible onely to GOD and is by man unquestionable is and continues the very Power of GOD derived Onely and Immediately from the Deity the Fountain of all Power according to the said Doctrine But the Regal Power of Kings on Earth over the People thereof according to the Doctrine of holy Scriptures is Responsible onely to GOD and by man unquestionable Therefore the Regall Power of Kings on Earth over the People thereof is and continues the very Power of GOD Derived immediately and onely from the Deity the Fountaine of all Power according to the Doctrine of holy Scriptures Thirdly concerning the Derivation of the Power of Kings That Power which cannot be made unjust by being unjustly used is not Derived from man but from GOD. But the Power of Kings cannot be made unjust by being unjustly used Therefore the Power of Kings is not Derived from man but from GOD. Fourthly concerning GODS disposall of his Power of earthly Dominion That Power which from mans Beginning was by an everlasting Law otherwise disposed of then to the People and is so disposed of that the People must submit unto it though it be exercised by wicked men is over not in or from the People But the Power and Dominion by an everlasting Law from mans Beginning was otherwise disposed of then to the People and so disposed of that the People must submit unto it though exercised by wicked men Therefore the Power of Dominion is over not in or from the People 12. For that Pretext heretofore much spoken of concerning Co-ordination and Radicall mixture with the King in the Power of Dominion I find as hath been said neither ground nor foot-step thereof in holy Scripture and therefore I shall not bend my selfe against it severally on purpose but as twisted with the other and occasionally as it shall fall in my way Indeed in the Evidence of Reason Kingdome and Co-ordination in the Subjects cannot stand together where there is Co-ordination there can be neither under nor over King nor Subject And with Gods Power over and with relation to them they cannot mix for it is they that are under Elohim and it is Elohims Power which the King exerciseth over them And no Power of his is to be arrogated by man without his speciall Grant and no Record of any such Patent can we find in his revealed will but the contrary 13. By this Digression appeareth the Answer to the usuall Question What if the King turn Tyrant It might be answered by another Question But can God turne Tyrant too And it is easily returned that he cannot He hath promised to turne the Kings heart which way is pleasing to him he hath declared that if the King doe turne Tyrant the People doe deserve it and when they turne good acknowledging the Rod of his wrath as Isa 10. 5. Nebuchadnezzar was He to whose Prerogative it belongeth will himselfe turne the Tyrant out of His Throne which men must bow before as Verse the 15. Shall the Axe boast it selfe against him that heweth therewith Shall the Saw magnifie it selfe against him that shaketh it As if the Rod should shake it selfe against
Misprision of divers in these dayes upon that of Saint Peter 1. 2. 13. Submit your selves unto every Ordinance of man and that according to the Originall for Adjectives in inos doe not Connotate Efficiency in the Subject but its Passivity that it is not meant of any Ordinance created by man but established in or amongst men to wit in this particular by the Constitution of GOD And this is the constant Doctrine of the Scriptures answerable to that of Saint Paul Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power but it proceedeth from GOD who is not the People and all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power is set in Order by GOD and no other 35. Saint Peters words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subordinate unto every Constitution amongst men for or according to the Lord for so the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case signifies in the Scripture to wit the Lords orderly Disposition of Superiour and Inferiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be to the King as to the Supreme to wit in this Substitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or unto those by whom his mind is declared as unto men that have his viz. the Kings Commission Which cannot be understood of their immediate Mission from GOD for then the GOD of Order must be the Author of Confusion necessarily attending many Supremes ad idem for the same Act for whosoever is sent by the most High is quoad hoc Supreme in relation to that Commission where with he is sent The Conjecturals of the Opposers of this manifest truth are inferiour to a serious Answer and neither the present times normy Genius are for the Disport which such Leaps would make from out of every Book that is written 36. Concerning those many places in the Evangelists wherein the Kingdome of Heaven or the Kingdome of GOD are mentioned it appears in part but shall be made clear hereafter that as sometimes they are to be understood of that his Kingdome which is in the highest Heavens so most frequently are they to be construed of the Dominion in private men which the Repaired Image of GOD seated in the reasonable Appetite enlightned by the Sacerdotal Vrim and Thumâ—in of GODS infused Likenesse exerciseth over the seventeen Provinces of the unruly Lusts and Passions the Aborigenes and native Inhabiters in every particular man Notwithstanding which Kingship and Priesthood they are and remaine but private men with Relation to the publike Regality and Sacerdotality whereon Christs publike Soveraignties are enthroned in externall Power and Glory As it was amongst the former Israel Exod. 19. 6. You shall be unto me a Kingdom of Priests an holy Nation and yet they had over them Kings and Priests unto whom they were to be obedient or dye for it 37. So those whom Saint Peter had honoured in the forecited Chapter Ver. 9. with the Appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Royall Priesthood as Saint John had called them Kings and Priests unto GOD Rev. 1. 6. he enjoyneth from the Preceptive example of him who is the onely King of kings to vaile their Honour unto those who are that over all other men which they are or should be over their rebellious Passions So Saint Paul to Bishop Titus 3. 1. as also concerning those entrusted with the Priesthood of the Gospel Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your soules as they who must give an account for you So that the Kingship and Priesthood of private Christians is so far from exempting them from their Bonds unto the Publike that they impose a greater Obligation upon them to be Obedient for Conscience sake which Beam was undiscerned till Christianity unclouded it So that no such injury can be done unto it as to make it a Stale for Disobedience which as will appear is the greatest breach of true Christian Liberty and the strongest Gives and Fetters for the wicked ones Tyranny who as most Rebels pretends for the King that may un-king him with applause or for Liberty that he may be sole King and exclude Christ But I will herein forbeare to Charge till I come to Prove 38. And for those places which concerne the Liberty which Christ hath purchased for us they cannot be understood of wild Freedome to do what evill we please nor of phreneticall Immunity from the Law of Reason Nature and Morality For the Law of the Gospel hath in the particulars thereof as appears by our Saviours Sermon in the Mount and elsewhere laid severer Bonds upon us then those which are expressed in the former Covenant for the Nonage of the Children thereof but they are to be understood as of universall Freedome yet conditionall viz. upon performance of the Articles of the Covenant of Grace from the Sentence of Adam so from the painfull and chargeable Services of the first Testament and of the Impediments which lie in the way of the sons of Obedience in order to Heaven which ought to be the Earth's patterne for the accomplishing of the will of both that after our probation of Subjection here we may be Monarchs hereafter There Free as himselfe and his blessed Angels are all Power of Rebellion being taken away which is the greatest Freedom which now we want 39. Free according to Saint Bernards three-sold Freedom 1. At Liberty from the Liberty of Sin which is the Liberty of liberties 2. From Misery where every one shall have all yet none shall want what another hath where none shall envy anothers Greatnesse but the greatnesse of any ones Glory shall encrease the greatnesse of every one 3. From Coaction where though Gods will shall be our Law yet it shall be as to himself who is most Free though he be our King yet it shall be our greatest Honour to serve for his Honour And therefore it should be so here to promote the Glory of his Representer on earth and not to lessen his Prerogative for feare of him who can discerne whether it be Himselfe or his Deputy that is diminished And hence also appears the Excellency of Monarchy in that it alone is to continue in that which is our true Countrey But I proceed CHAP. III. The Contents A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. Expounded and the Exposition justified by parallel Texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick 1. BEfore I proceed in the Sacred Story the generall Importunity of the times cals for a short Digression for the Justification of GOD when he shall set up in that Place and Power which is his Christs a Tyrannous violator of his People and Religion who loves both better then we deserve but will not have us to teach him Whereas the People should be taught that if
them that lift it up Or as if the staffe should lift up it selfe as if it were not wood But while they are being so long his Instruments and in his Place over all others he hath commanded all men to be Obedient unto such as unto the Lord or for the Lords sake For that their Power suppose in the hands of a Nero or one worse an hater of Mishpat or the Law it selfe of Nature and common Equity is Divine 14. And for any that are oppressed thereby he hath promised to take their matter into his own hands or to requite it with his hand Psal 10. 14. For that he is King for ever and ever Ver. 16. So that if he be as good as his Royal Word they who are restrained from making Resistance themselves are in never the worse case while his Might is used to doe them Justice in stead of their own weaknesse Thus if his word may be taken Psal 22. 6. I will up saith the Lord and will help whom Every one without exemption From whom From every him be he or swell he never so big that swelleth against him And if it be Elohims Prerogative as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 19. Vengeance belongs to me and I will repay it saith the Lord If it be his peculiar Royall to get up all others had best keep down If Vengeance be his Regal Exemption they who take the Sword must know that his Crown lies at the stake and if they be not able to hold up the Sword against him must make sure of perishing by it And if any man in obedience to this Doctrine the touch-stone of true Christian Religion shall lose life or any thing else he shall gaine an hundred fold in the Kingdome of Heaven Mat. 19. 29. 15. Concerning the Scottish Topick a Simily That the Souldiery may lawfully hold the hands of that General who will turn his Cannon against his Army on purpose to destroy them But where can he get a new one then And the Seamen the hands of that Pilot who wilfully runs his ship against the Rock therefore the Proceedings of that Nation against the King are lawfull 16. Supposing even Impossibilities probable yet would the Inference faile And were the Argument put into Form it would sufficiently display it self But I doe not love to urge any mans Arguments except mine own I feare to prejudice my friends and dare not wrong mine adversaries therefore I take it as it is whereof were the Antecedent true yet the Consequence is foule For first there is Disproportion between the King and the General of an Army or Commander of a Ship their Commissions are not so large as his Secondly there is in it a manifest Petitio Principii for the Question is Whether the cases be like We deny they affirme Thirdly therein is Fallacia dictionis for holding of hands is all that in the Antecedent is presumed against the said General or Pilot but it is not all that is practised against the King in the Consequence Fourthly bring all into practice which is done against the King under the Allegation of holding his hands and the Antecedent will be false of the General or Pilot. Fifthly were there no deceit in the Argument yet the peremptory Command of GOD the Creator exempts the Case of Kings 17. For the first the Commission of the General and so of the Pilot are given and limited by man and so publikely Triable before man in Foro Exteriori The Commission of the King is immediately given by GOD and so far as concerneth the Cognisance of the Subject unlimited by God himself who gives Lawes unto his Deputies Conscience and will Try him in his proper Court before Himself and his holy Angels which man may not presume to doe The King for ought that any externall Law of God holdeth his hands in can without any Processe put to death his General the General for the life of every of his Souldiers is responsible to the King to be openly Tryed or as the King shall appoint But put the case that a King should issue forth a Commission to his General which should limit his Consultations and Actions to the pleasure of his Souldiers it were too evident that he had as good have given him no Commission for amongst ' the many there will ever be too many Qui mallent Jussa Ducum interpretari Tat. An. quà m Exequi who will put in Execution rather their own Paraphrase then the Generals Text. And who had rather be paid for sitting still then labouring and for doing their own wicked work then any others And certainly the Wisdome of God is not lesse then of a mortall King 18. For the second the Charge of Petitio Principii it should have been first proved before the Production of this Argument that the Kings purpose was to destroy his Subjects which is a conjecture if possible yet lesse probable then the Generals intention against his Army Purposes we leave to the Judge of hearts but we are able to justifie for matter of Fact that the Scriptures have justified the King in those particulars wherein he hath excused Pap. Stat. Silv. himself which Benignity of his Mulcentem radios submittentemque modesta Fortunae vexillae suae should rather have Endeared his Subjects with amazed Gratitude to acknowledge the goodnesse of GOD in him then embolden them to Plunder the Power of GOD from him 19. For the third holding of the Generals or Pilots hands seems but to keep them from doing hurt to others and if the Sacramentum Militare will permit this this is all that may be done by the Army untill they bring him to Triall where he ought to be judged before his Prince whose Commission he hath But they hold the Kings hands against their sworn Allegiance that they may despoile him of all that both the Lawes of God and man have invested him with and say he is doing hurt that they might doe him hurt never thinking of the great Kings Bench who is his onely Superiour and who is robbed of the Power of his just Prerogative by the Peoples medling with his Commissions who will himself come for them soon enough to Judge both him and them As Saint Peter 2. 3. 8. Beloved be not ignorant of this one thing that one day with the Lord is as a thousand years and a thousand years as one day The Lord is not slack concerning his Promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance But the day of the Lord will come as a Thief in the night c. In the meane time he hath given warning unto all which all men are bound upon once speaking to take notice of at their perils though for their sakes who are not Refractary that which Peremptorily he once spake is twice heard as Psal 62. 11. Elohim hath spoken Once Twice I have heard this that
and to receive Appeals in whom was the final determination of all Controversies arising from the Judicial Law So were all the Kings of Judah with whom GOD reckoned for the Oppressions and Injustice done by others as throughout the sacred story appears Moses as he had the Power to lead the People in and in times of Peace to judge them at home so had he the Power of the Militia to goe out before them or to send them to Battel and as of imposing Taxes so the Power of Life and Death was in his hands So had Joshua Josh 1. 16. All that thou commandest we will doe and whither thou sendest us we will goe as we obeyed Moses in all things so will we obey thee whosoever will not obey thy Words in all that thou commandest him Let him dye the death And this had Saul and all the Kings of Judah this Name of Elohims Ordinary Power belonging indifferently to them all as to all lawfull Kings though Heathen Idolaters So Psal 135. 5. Our Lord is above all Elohim and for example particularly names afterwards Pharaoh Sehon and Hogh who by consequence had the Power of the Name for it is injurious to him to think that GOD can deal deceitfully as man doth 11. I deny not here that this Name may be ascribed to Elohims Inferior Vid. Cap. 11. Par. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges his Privy Councel yea and to those who are employed as Actors of the Kings Councels so long as they goe along with the Kings Authority and continue under his Command But as shall be proved He judgeth in the secret chamber of Elohim or the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of the 82. Psalm the ordinary mistake of men otherwise then they are assumed into the Kerev the secret Closet or Privy Councel of him that is their earthly Elohim according to that of the first Verse of the Psalm where the word Kerev so signifieth As also Psal 110. 2. Jehovah shall send the Rod of thy strength out of Sion Rede be-kerev Dominare in Interiori Rule thou in the Secretie of thine Enemies to wit of those Kings whom GOD himself shall destroy who will not embrace the Doctrine which should come forth of Sion and raise up such as should doe it in all Nations 12. That none upon earth can partake of this Power of Elohim but such as are endowed with it from the Spirit of GODS Prince the Spirit of GOD endeavoured to make plain for all succeeding Generations from the Vid. Exo. 18 25. Insuper Deut. 1. 13 14 15 16 c. first Recorded Commission that ever was granted in this kind Num. 11. 17. when the Solemnity was of substituting of Assistents for Moses I will come downe said GOD and talk with thee and will take of the Spirit which is upon Thee and put it upon Them And his Witnesse was the Cloud from whence evident Testimony was afterwards called a Cloud of Witnesse that it is thy Spirit and Power not immediately mine by which they are separated from the common Inferiority of other men that they might ever own and never disobey thee from whom they have all the Power they have and from Thee will I look for an Account of any thing that they shal do under Thee 13. And thus was Joshua inaugurated for Moses his Successor though he was accomplished with the private Spirit of GOD before hand Numb 27. 18. And the Lord said unto Moses petitioning that after him the People might not be left to their casual selves as sheep without a Shepheard Take unto thee Joshua in whom is the Spirit and put thine hands upon him and give him of thy Glory that all the Congregation of Israel may obey him And he shall stand before Eleazar the Priest and he shall aske counsel for him by the judgment of Vrim before the Lord at his Word they shall goe out and at his Word they shall come in both he and all the Children of Israel with him 14. In after times the Spirit of this Power was conveighed by the holy Oyle which published them upon whom it was powred for the Lords Commissioners unto all men Consecrating the Anointeds Person to Inviolability and Sacring from prophane Rust and Worms their Swords Scepters and Crosier Staves And so that the Father was Anointed for his First-born for ever and the Children were reputed the Lords Anointed though the Ceremony was not renewed upon them otherwise then upon failing of Succession by Primogeniture Thus was Solomon afresh Anointed and Joash after Athaliah's Usurpation and the slaughter of his Brethren Thus the Lord Christ for his Kingship and Priest-hood was not otherwise solemnly Anointed though by way of Eminency he hath that Name above his Fellowes as being Anointed in the Persons of all those who are Anointed for and under him then as before in his Predecessors in both his Offices and as at this day he is in his Successors or present Substitutes 15. And his merits have obtained a new Additament of Honour to them annexing to that of Elohim this his name of Christ or Anointed they being now to be esteemed the Lords Christs as he the Lord Christ By whom onely publikely and visibly he administreth his Powers for the Externall Government of the world himself being Sitten down at the right hand of Majesty in the Heavens where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must Reign as King and Sit as Bishop of Soules untill he hath put down all his Enemies under his feet who will not have him thus to Reign over them And their Proscription Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Destruction was Legibly written out of old and their Crime in the generall described to be their denying GOD to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Proprietary Original and Fountain of Dominion and the establishment and Lordship thereof to be Christ Jesus 16. In describing the particular Violations is quoted the Vindication of GOD against the first of all Recorded Rebellions against his Regal and Sacerdotal Powers in Moses and Aaron Numb 16. And Saint Jude plainly tels us That they who despise Dominions Verse 8. and speake evill of Dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. have already perished in the gain-sayings of Korah So sure makes of their Destruction as if they who were then in their like condemned were also executed in Korah 17. But now to survay this now Lasting Crime and it s for Everlasting Judgement The Sons of Reuben in hope it seems to regaine their Birth-right and Korah with his Complices grieved to see Aaron overlook them combine together against those whom GOD had set over them to Make the People as all Innovators use they pretend their Liberty that the might bring them to Servitude To this End are provided to Dispute the Case and to incense the Multitude 250. Captains famous Assembly men Korah undertakes Moses and Aaron he pretends against Arbitrary Government saying You take too
station c. That kind of sin which made Angels Divels no man though never so high may attempt But aspiring to parity with their immediate Elohim was that kind of sin which made Angels Divels Therefore aspiring to parity with his immediate Elohim is a kind of sin which no man be he never so great may attempt Fourthly that no Inferior may intermeddle with or censure the Marriage of Princes as unlawfull though against the Law which all others are obnoxious to and so in other the like cases That which was sinfull Boldnesse in the High Priest against his Prince though offending against the Law of God had been a worse sin in any other Magistrate or Subject and is proportionably sinfull in the like case at this day But censuring of the Marriage of the Prince to wit Moses when he had indeed offended against the Law of God viz. by his Marriage of a Ethiopian woman was sinfull boldnesse in the High Priest Therefore censuring of the Marriage of the Prince sic in similibus when indeed he offendeth against the Law of God therein which had been a worse sin in any other Subject or Magistrate then in the High Priest Is proportionably sinfull in the like case at this day in any man whatsoever Fifthly concerning the Kings Political Marriage and the Oeconomy of the Kingdom That Obedience which in the Family is due unto him whom God hath placed in the highest roome thereof though he be not honoured with the Name of Elohim or Anointing from all that appertaine unto it yea from her that is next in Dignity to him i. e. the Wife of his bosome who is one Flesh with him Is much more due in the Kingdome to him whom God hath honoured with both viz. the Name of Elohim and the Character thereof Vnction from all the People yea from those who are next in Dignity to him But Obedience as unto Christ Is in the Family due unto him whom God hath placed in the highest roome thereof though not honoured with the Name of Elohim or Vnction from all that appeartains unto it yea from the wife of his bosome who is one flesh with him Therefore Obedience as unto Christ is much more due unto him whom God hath placed in the highest roome in the Kingdome and hath honoured c. from all that appertaine unto it yea those that are next in Dignity to him Sixthly Those who have all the Power which they have from any One have no Power against him But Inferior Magistrates have all the Power of Dominion which they have from him who is their mediate Elohim Therefore Inferior Magistrates have no Power of Dominion against their mediate Elohim Seventhly They who violate either of those Orders of men in whom onely Christ who Sitteth in Heaven as the great Bishop of soules at the right hand of Majesty as King of all the Kings and Kingdomes of the world was or is Anointed Had need be sure of a new Christ But they who violate the two Orders of Kings and Priests doe violate those Orders of men in whom onely Christ who Sitteth c. was and is Anointed Therefore they who violate the two Orders of Kings and Priests had need be sure of a new Christ Eighthly Those who sin as Korah did Are sure to find as sore punishment as Korah found But But I tremble to make up this Argument Therefore I beseech the God of the Spirits of all flesh that the Minor may be false of all those who but love truth CHAP. VI. The Contents Monarchical Power Instituted under Theocraty it selfe Upon Gods Recesse from the immediate Exercise of Kingship he never was the Author of Popular Election The Exemplification of Gods mind herein in and by the particulars of his appointing of Saul to the Kingdome of Israel Wherein consisted the sinfulfulnesse of the Israelites Petition for a King The Law of Kingdome 1 Sam. 10. 25. The word Mishpat and divers its great Importances Unction Gods Demonstration for the Communication of Divine Power 1 Sam. 8. 11. c. The Authors gleanings from the Story of King Saul All summed up in the Conclusion of this Chapter 1. THat Moses had Regal Power the Scripture attesteth though not so large while God immediately exercised his own Power by his own self issuing from himselfe his Imperial Edicts and receiving Appeales as upon the withdrawing of himselfe he made over to Kings for avoyding the violations of his own Sanctimony and giving ungovernable man respite of bethinking himself till Himself should come to Judge both King and Them In the meane time while he performed that Royal part himselfe as prudent Monarchs doe from his Example he gave no Commissions but during Life or Pleasure and never entrusted the Multitude but ever one man with the Charge of his Authority and perpetually as a King had the choyce of his own Officers Thus it was during the time of the Judges whose Government though Monarchical God never enstamping his Image upon a Plate of many pieces yet being but for terme of life appertaineth not properly to this Dispute in this place 2. This Patterne he set unto Kings for the after-times of his Receding from the immediate Administration of his Regality as he was forthwith enforced even from the Beginning of the World in mercifull Compassion of the generall unfitnesse of mankind to endure the Purity of his Soveraignty over them in all the rest of the Nations yet so as when he should Divolve and Entail his Authority which he never left Elective he would himselfe make choice of the Stock upon which he would Engraffe his perpetuall Authority to teach all those for ever who will call themselves by his Name or be accounted his People that Primogeniture is his Ordinary way of Election which he hath promised under Christianity shall not faile as will appeare Chapters 8. and 9. Thus it was Constituted from the Beginning and Mankind was not to disturb it unlesse he sent his Extraordinary Commission It was at the first placed in Adam designed unto Kain as the extent of the words before handled doe demonstrate and afterwards in the Ordinary course to descend to the First-born by the Eternall and Universall Law of Nature to wit Mishpat as Deut. 21. 17. For he is the first of his strength as having the Tide of the strong God and therefore the Right of the First-born is his 3. This is the Doctrine of the Scriptures in this great Point they that will doe otherwise must look otherwise to Justifie it then by the Word of God which I dare not admit a thought that all Mankind may presume I shall therefore passe over the time of the Judges who were as high Stewards unto him the King while for about foure hundred yeares he was in teaching Kings and also all those who for ever will be his People that the Kingship which in Mercy he would afterwards settle in and over Mankind should be and remaine for ever his
Alteraion of what was in the Beginning and therefore without his own Interposition must continue unto the End Wherein is Declared First that the Petition of his People Israel for a King was not sinfull in its Nature but Circumstance in as much as the Prayer of the Petition was by GODS Providence predetermined and the Rules thereof described Deut. 17. 54. When thou art come into the Land which the Lord thy God hath given thee and wilt that is thou mayest if thou wilt set a King over thee like all the Nations that are about thee Which is though thou be my peculiar People yet in this particular I having thus Constituted from the Beginning and Bowed all the Nations of the World to Submit unto this Law of Nature and Reason derived from Above there shall be no difference between them and thee onely thou who hast reason to know whose the Power of Dominion is better then they Shalt in no wise presume to chuse my Deputy as it is Verse 15. And accordingly they bespoke Samuel to make them a King like all the Nations 2. That in this Apogaeum or Retreat of GOD from the more immediate Exercise of his owne Dominion to have a King as his Publike Image to Sustaine his Power and Represent his Glory is on Earth the most Heavenly Gift which GOD can give or Man receive promised unto Abraham before the Law as his grand Blessing and in Him to all the Heires of Blessing Whence and in regard of the Represented The King is Vniversis Major and of more value then all the People and all theirs 3. That the Universall and Eternall High and Holy Prudent and Just Prerogative of GOD is over all whom Christ hath Redeemed or Elohim Created Whether conversant above Lawes and their Enacting their Interpreting or Suspending Continuing or Abrogating or concerning Persons and their Functions whether Ecclesiasticall or Civill Superior or Inferior and the Regulating of them in their severall Orders and Employments for Peace or War for Life or Death or in relation to things Holy or Common Publike or Private in Heaven or Earth or concerning Seasons when to goe the ordinary way when to use his Prerogative when this is convenient when necessary when neither for all times and time it selfe for Continuing or Shortning Hallowing or leaving Free thereof for ever All these are included for GOD in the Longitude and Latitude of the great Globe of the word Mishpat aforesaid 4. That for the Regulating of this World in the Communication of this word of Prerogative to Kings is imparted proportionably the Supreme Power on Earth in all Causes and the onely Power in all Temporall Causes In which Power no man or men have share but as it is derived from the King as the Kings is from GOD who never gave Authority to the People to intermeddle with any thing that is his Peculiar which if it belong to any but One cannot be Prerogative Royal. If it belong to the People then hath GOD on Earth no Subjects 5. That the true understanding of the word Mishpat must be fetched from the Scriptures and the severall places wherein it is used That Error about it is dangerous and the frequent Interpretations given of it in these Dayes are Erroneous 6. That the Names of Elohim and Christ Communicated indifferently to all Christian Kings they having also the Title of the Lords Anointed upon whom the Ceremony is not used doe Attest together with the word Mishpat whose Power they have both for Perpetuity and Intangibility both betokened in the Holy Oyle 7. That it is most just that he that is most Just should be at Liberty for the Exercise of his Justice and that he that is most Wise should not have his Wisdome bounded by fond Man and He who is altogether Good by those who are altogether Evill but that he should be left free to Glorifie himself by bringing Good out of Evill and when in his Wisdome he thinks good to doe good by good meanes or to punish a wicked People by a wicked King when it concerneth his Justice Since to those who are his he can doe as great good by the bad as by the good and the bad are ordinarily made worse by the goodnesse of their Princes and as ordinarily the best Kings are the worst used Therefore he neither will nor may trust man to Question any for then either from the Good or from the Bad none would be endured But in Conclusion he will make all to find that he hath beene most Just and them in the first place who have Abused the Power he gave them or Usurped the Power he gave them not 8. That it is one of GODS Secrets above humane Inquisition for what Ends he setteth up him that will be a Tyrant in his owne place it is of his Revealed Will that none in that place should be Resisted for whose Lives and Happinesse all are bound for ever to pray though they be their particular Persecuters 9. That unto the King belongeth the Power of the Militia Power over the Subjects goods in case of necessity whereof the King with relation to the People is sole Judge Power of Imposition of Taxes and granting of Free Charter Power of Commanding in the Duties of Religion Power of enjoyning Publike Covenants and Oathes Obligatory for all the People even him that is Heire of the Crowne And inclusively in or with these all other the Points in Question now amongst us concerning Regality 10. That to undervalue Life and Livelihood that we may follow and serve Him whom GOD hath Constituted over us is an Act of Religious Obligation and is an evidence that we are the Sons of God whereas valuing our Oxen and despising the King is a token of the Children of Satan 11. That neglect of Office and Trust reposed by the King much more Disobedience when GOD his onely Supreme commandeth not the contrary and Resistance which God hath commanded against and Opposition which God hath professed himselfe to abhorre deserveth death though in the greatest of Subjects The least of those therefore certainly the greatest 12. That the Spirit of God hath ascribed the Prosperity of his People and the Plenty which they enjoyed to him who was a Tyrant whom himselfe justly destroyed to show that Gods Power cannot but be beneficiall and hath recorded this acknowledgement by Him who of all men living was most injured by the Tyrant to teach us that all men are bound to Celebrate the Vertues though of such and that no man may so much as Libell their Vices Whereupon my sixth Quaere is founded How since this Exemplification of Gods mind in this particular Man may presume to challenge contrary to this Expresse of God Mine Arguments in Forme are these First that the sin of the Israelitish People in asking for a King was not Substantiall but Circumstantiall That which God in his Secret Will had fore-appointed and promised in his Revealed Will and had in this given
directions how it should be done Circumstances abated was no sinne to aske But that the People of Israel should have a King was that which God had fore-appointed in his Secret Will had promised in his Revealed Will and had therein given directions how it should be done Therefore that the People of Israel should have a King Circumstances abated was no sinne to aske Secondly that to have a King neither was nor is a Curse as if he were only an Executioner of Gods wrath but the contrary as Chap. last That which was the promised Glory of Abraham when his Name was changed which was the promised Glory of Christ also Abraham's Seed Neither was nor is a Curse upon any People but the highest of all earthly Blessings But to have Kings to succeed as out of him was the Glory of Abraham when his Name was changed And that the Kings of the Gentiles as his adopted Seed should administer the Power of his Throne so long as the Sunne should endure was the promised Glory of Christ Therefore to have Kings that should succeed out of Abraham and as the adopted Seed of Christ to administer the Power of his Throne neither was nor is a Curse but the highest of all earthly Blessings Thirdly that the King is in Power greater and in value more considerable then all the People He that hath the Power of God over the People their Lives and Livelihoods is in respect of Power greater then all the People And he that hath in respect of them the double Portion of Gods Image is of more value then all they and theirs But the King as King hath the Power of God over the People their Lives and Livelihoods And the double Portion of Gods Image in respect of them Therefore the King as King is in respect of Gods Power and Image greater and of more value then all the People and all theirs Fourthly concerning the Procession of Regall Power from the Beginning untill and since the times of Saul That onely Forme of Government which the onely Wise Powerfull and Immutable God Constituted from the Beginning which was received by all Nations which was petitioned for by his own People and by God assented unto in all that they asked which in no particular from the Beginning of Genesis to the latter end of the Revelation He without whom none can hath Reversed but in many places of both the Testaments hath Ratified and Confirmed Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto But the Irresistible Regall Supremacy of the King over all the People and next under God Is that onely Forme which God hath constituted from the Beginning which all Nations c. and which Himselfe never reversed but c. Therefore the Irresistible Regall Supremacy of the King over all the People and next under God Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto Fifthly That the Interests of the word Mishpat are indifferent to all Kings That Power which out of the Generall Prerogative of God the Originall of all Prerogatives over the whole world viz. for giving of Lawes for the Regulating of all Persons and Personals at all times in all places and over the Lawes themselves which is included in the Word Mishpat which is communicated indifferently unto all Kings and Exemplified in King Saul Is or ought to be the just Right of all Kings of the Earth for the Regulating thereof in Gods stead But the Irresistible Supremacy of Kings Is that Power which out of the Generall Prerogative of God c. for the said Intents and Purposes c. which is Included in the Word Mishpat which is Communicated indifferently to all Kings and Exemplified in King Saul Therefore the Irresistible Supremacy of Kings as is here specified Is or ought to be for ever their Just Right for the Regulating of the Earth in Gods stead Sixthly concerning the Commentary which God hath given upon the Word Mishpat in and by which we may discover the Importances contained in the Latitude thereof Those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the word Mishpat upon the putting thereof first into Practice Are against the contrary thereof to be presumed to be Gods perpetuall Rules for Mans submission to that Power of Government which is Gods But that the Prince should be Judge of his own Necessities that he should Rule the People not the People Him that he should not be Resisted should he turne a Prophane Violater of Religion an Exhauster of Innocent Blond an Invader of Mens Proprieties Are those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the Word Mishpat and upon the putting thereof first into practice Therefore that the Prince should be Judge of his owne Necessities that he should Rule the People not the People him that he should not be resisted should he turne a prophane Violater of Religion an Exhauster of Innocent Bloud an Invader of mens Proprieties Are against the contrary thereof to be presumed to be Gods perpetuall Rules for mans submission unto that Power of Government which is Gods Seventhly that God herein is not unjust nor man hurt That God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such Cases from being their own Justiciaries Hath thereby bound himselfe in Justice to be a severe Revenger upon the one and a bountifull Recompencer of the other But he that is Justice it selfe Is that God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such cases from being their own Justiciaries Therefore he that is Justice it selfe hath bound himselfe to be a severe Revenger upon the Oppressor and a bountifull recompencer of the Oppressed Eighthly that the pretended liberty of the Subject desperately takes away the liberty of the King of kings That Doctrine which restraineth the liberty of the King of kings and which tendeth to the subversion of Gods onely Constitution for the Government of mankind Is a Doctrine most unjust and desperate But that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings restraineth the Liberty of the King of kings viz to try the good and punish the bad when he thinkes fit by wicked Kings to Refine or Scourge a Nation and also it tendeth to the subversion of Gods onely Constitution for the Government of mankind viz Kingdome Therefore that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings Is a Doctrine most unjust and desperate Ninthly what is a marke indeed of true Religion That which God hath published for a marke of his Sons and the
which is due to the Servant is due unto him by his Masters dispensation he may not take what and as he will Luke 17. 7. He hath right unto his hire but neither he nor the Son may be their own carvers 13. For the first of these Titles nothing is ours but nothing which from mans beginning was and is evident Gen. 9. 3. Every living thing that moveth shall be for Meat for you even as the greene herb have I given you all things but Flesh with the life thereof which is Bloud you shall not eat Man had not Originall Power for his very eating but by the Donation of God who to put him daily in mind thereof with the Gift gives him also a memorative restraint thus farre you shall goe and no further be sure you eat no Bloud And he sends them backe to the greater restraint of Adam Innocent in Paradise to whom was not dispensed so large an Indulgence As the green herb have I given it you that was Gen. 1. 29. And there it is set downe with an Ecce of Consideration that even this was not to be beheld in Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall Right and therefore God saith unto him Behold and presume no further Behold and be thankfull for that which I have given you to wit Every Herb bearing Seed and every Tree bearing Fruit and herein also Behold a restraint recorded under paine of death yea death eternall of such necessary circumspection is this Behold but of the Tree Knowledge you may not eate 14. Now if unto these things of lesse moment then the world's Government man had had Naturall Right without Gods respective Donation God had been in these severall Restraints unjust and superfluous in reporting his gifts But such after this was the neglect of Gods Soveraignty herein that he was constrained when he gave his Law by Moses to adde a multitude of more Memorandums to these first given Cautions Well Christ is come into the world and by his coming these Restraints are taken off but yet by the liberality of God we are tyed to more Gratitude and to no lesse acknowledgement of Gods high Interest in all that he hath trusted us with who cannot so trust any as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created and from being so Paramount that without his Donation no meane Lords Deed of Conveighance can give us sufficient warranty for so much as Bread Flesh Fruits or Herbs but if with Conscience and Comfort we will enjoy them we must have his Demonstrative Ecce Behold I have given them you SECT 2. The Contents The fore-mentioned Question Answered Every mans assurance from God of his owne Title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods Title to any man Humane Lawes as enlivened by the Divine Power of the King can dispense Propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans Severalties 1. NOw concerning the Kings Title in Question every conscientious Subject in Justifying of his owne must also Assert his The Question being put to him How he can maintaine the Estate he holdeth to be his owne He makes no doubt but to satisfie any rationall man that it came to him thus and thus derived either by just Descent or else by Gift or Purchase from those who had that Right thereunto and if it hath quietly and happily passed the third and fourth Generation he that hath read the second Commandement will be ready to yeeld him Gods approbation for it But if it be made evident that no good Title can be produced against it or that it hath so continued time out of mind without apparent Usurpation the Religious man will goe along with him in his Conclusion that he hath indeed Gods Title to it and that Elohim's Donation is violated by any that molests him in it And hitherto the Kings Title stands upon as firme a Foundation as any of his Subjects 2. But if we trace the Subjects Title up to the height we may peradventure finde it the Donation of such or such a King and here the King hath the better his Subjects Rights depending upon his But if any man will be contentious the Finall Determination is conceived to be in the Law 3. But againe it is cleare that the Lawes of Man cannot oblige God nor give away his Title they may tie other mens hands from medling but they cannot satisfie Conscience That what is bound on Earth is bound in Heaven without warranty descended thence they can neither make God to impart his Title nor hinder him from disposing of it otherwise it must rather be the Law and Covenant of God that must Determine and Assure this But here it cannot be expected that the case of every particular man should be set downe in Scripture for then the world could not containe the Books nor can it be deserved that the Fabrick of every particular Kingdome should with severall Punctilio's be described by Elohim He who hath Power over his Clay hath constituted his Form of Government which all men may take notice of and but one throughout the whole world which if men will not take notice of they may at their own perils miscarry by their owne dangerous Wisdomes 4. For those who make Heaven their aime as shall be made evident when I come to speake of the Lords Prayer he hath decyphered that Form by which Himselfe administreth Heaven and expressed it in his heavenly Word which he hath left for mans venerable and perpetuall Rule till he come from Earth to Heaven And since man cannot expect that particular Mens or Kingdomes Rights and Homages should be expresly in it he may not but understand that God expects they should be according to it and as indulged so paid In this Point therefore concerning the Conveighance of Gods Title to private men How readest thou Are the People in Gods Throne or the King Is his Scepter committed to them Or is he the Law-giver Herein the King hath the Better also 5. Againe since Adam during his Innocency in whom alone was all Humane Power and more then all his Posterity now have had not in himself Originally the Dominion over Herbs and Fruits which God made purposely to serve him though from the same womb whence he was taken How come Humane Lawes to have the disposall not onely over these but greater matters Yea of Man himselfe His Liberty or Restraint His life or Death This Power is evidently Divine And as evident it is that no Divine Power can be taken by man but if he have it it must be given him from Above And no lesse it is that Elohim hath Dominion in all parts and places of his Creation and where he hath not Regular and Voluntary he will have Correptive and Irresistible Soveraignty Direction and Correction every
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
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
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
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
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
The grounds of Gods preferring David and his Seed to the Kingdome of Israel expressed in the 13â— Psalme Its first part containes David's solicitous care for the building of a materiall Temple for God The second David's Petition first for Gods Inhabitancy therein secondly for the Support and Glory of the Priests thereof thirdly for the performance of Gods Leiturgie fourthly for the Honour of Christ in and by these The last expresseth Gods Oath in answer to Davids Vow for the perpetuity of the severall petitioned for particulars Gods Oath fulfilled to a title in the typified though not in the Type Sect. 3. A Paraphrase upon the 89. Psalm which celebrateth the Promise of the Worlds Administration by Kings as the gloriousest of all Gods earthly favours and the faithfulnesse of Gods performance herein Gods Covenants with Jewish and Christian Kings One and Two as are the Stock and the Graffe Kings onely the Sons of Gnelion or the most High Christian Kings taken in into a better Covenant then the naturall Line of David They the ultimate Object of the Mercifull and Faithfull Oath of God No misdemeanors in them or their Seed can Dethrone either Mischiefs attending the contrary Doctrine Former Proofs abated enough here asserted The Sunne and Moone Gods Witnesses of the perpetuity of both the Powers Regall and Sacerdotall Sect. 4. A recollection of certaine Proofs that as well Temporall earthly Kingship over the whole Creature as Spirituall properly Priesthood was and is Christs unto the end of the world then he must resigne Christ the primary Object of Gods sworne Covenant with David Christian Kings the secondary Antichrists by Saint John 1. 2. 22. described What is denying of the Father and the Son The people may be Antichrists Saint Johns marks of Antichristianisme Perpetuity sworne together with the other two unto the Temple which could not sin manifesteth that the performance of that Oath of God must be expected in the typified which cannot be in the Type The change of the Priesthood before the Temple might be built attesteth the same Sect. 5. 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 owne described Sanctions Salus populi suprema Lex esto understood The Sons of David heirs of his Prerogative Sect. 6. Intervenient Considerables between this and the ensuing Chapter A briefe 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 CHAP. IX The Law of Nature and its Proviso in this particular Controversie This the proper Act of That only subject to the God of Nature Princes Rights from these better then other mens God the sole Eelector 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 God 's 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 CHAP. X. Kings are Gods chiefe Debters for the sins of the People not the High Court or High-priest The King to command others what he may not execute himselfe Kings the Protectors of Religion and Religion of them The celebrated precedents of good Jewish Kings the best Commentary upon the Precepts of God for Kingship This was accounted Argument enough while we had to doe but with the Faction of Rome Reverence to the incomparable Works of Bishop Andrewes restraines the needlesse pressing of this invincible Argument His irrefragable Exemplification of Jehoshaphat's severalizing the matters of Ecclesiasticall and Politicall Cognizance And his constitution of the High-priest his chiefe Commissioner in Ecclesiasticals CHAP. XI No new Light after the New Testament What was both before and under the Law dyed not with the Law but was confirmed by the Gospel Evangelicall Rules and Examples in this particular followed by Primitive Doctrine and Practice abundantly justified by others The Divine Power of Kings Saint John 10. 34. not sequestrable away by distinction from their persons but to the prejudice of the Deity of Christ. The Text of Psal 82. 6. I my selfe have said You your selves are Gods and all of you the sons of Gnelion further cleared Our Saviours owne Argument from that Text. Further manifestations amply performed elsewhere not needed here Christs owne Assertion that Tributes and Customes were payed unto God in Caesar Neither Livelihood nor Life it selfe can countenance Selfe-preservation by Resistance of lawfull Princes in those who assume the name of Christians if the Doctrine and Example of Christ be onely that which can denominate Christians CHAP. XIII The Authors Reason for not beginning with the End of Dominion The Reason why God himselfe retroceded from the immediate exercise of his just Monarchy that Man might not by his Justice be consumed The Reason why Priesthood is not administred by the Angels God by thus doing doth not onely accommodate our Persons but dignifie our whole Nature The Fundamental Axiomes in this Tract recollected The unalterablenesse of Gods Ground for the unalterablenesse of these Constitutions This great vouchsafing of God doth display unto us the Blemishes of our proud frailty as doe our clothes and the written Word of God Saint Peters cautions against wresting of Scriptures What remaineth to be hereafter treated upon Errata PAg. 7. line 7. read Elohims Parent p. 12. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 88. li. 2 for the the r. the fight Other mistakes the intelligent and ingenuous Reader will easily see and restore As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simili for Simily â—vexilla for vexillae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The preface to the Reader To the Honouring Acknowledger of the sacred Word of God comprised in the just Volume of his Book by way of excellency called the Scriptures The Author wisheth the promised Blessings in the saving Covenant of otherwise unfordable Grace therein by God secured to his humility and
mother of non-ordination of Regal Supremacy by the GOD of Order The first expression is down-right the second more covert but both deny that Kings were immediately constituted administrators of the divine power over the people all and singular by GOD from the beginning for so long as the world shall continue That which I endeavour to prove is That all power is originally GODS according to his name of Elohim the first that he expressed himself by unto man That in particular the power of earthly Dominion was and continues the divine power of GOD. That not all or any of mankind may assume any particle of divine power but according to the donation of GOD warranted upon record in the Covenant of Grace contained in the holy Scriptures That the divine power of earthly Dominion is in the Scriptures by the expresse donation of GOD conferred upon Kings as his immediate deputies and not upon the people as by or with them but over them and this by constitution to continue unto the worlds end which had its beginning from the beginning of the world These things and the consequences thereof to wit Supremacy irresistibility and all other the jura Majestatis or rights of Majesty at this day controverted I doubt not but by the assistance of Elohim I shall make proof of in the ensuing discourse following that method which I shall be forthwith engaged in CHAP. I. The Contents A discovery of the four causes of Man and his Dominion from Gen. 1. 26. The exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetual proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power And the method of the ensuing discourse THe truth of the Scriptures being out of all question and particularly in the point of the Creation of the world and all therein by GOD In mine haste unto the maine of the controversie I shall pretermit the establishing of this foundation which I shall doe in the second part of this Tract That that which was once nothing cannot have original power over any thing not so much as over its very selfe but by the charter of him who made it something so likewise intending to speak of all the four causes of man and mans Dominion I shall here but point at the final cause of both reserving that likewise for its opportunity And this it appears to be When GOD had built the world in such absolute sort that there was no degree of possible perfection wanting to the beauty of the Vniverse but it had a seat in some creature or other save only that to make the Earth a resemblance of Heaven which I shall justifie when I come to speak of the Lords Prayer there was not a creature to represent him for the managing of the earth to make it a representation of this glorious kingdome in heaven where the multitudes of celestial Angels account it their Joy and Freedom to promote the Majesty and to do the Royal will of him that intends thus to be Glorified on Earth which was the End of mans Creation 2. Wherefore my first Record shall be Gen 1. 26. where all the Four Causes are included and it shall prescribe my Method and have its Influence upon the whole Series of this Discourse It is GODS Consultatien about mans Creation and is early enough to warrant a Prescription from time out of mind Beginning from before the beginning of the first man The words are And GOD said Let us make man in our Image after our Likenesse and let them have dominion c. The times as well as the Printer calling for brevity require the Political and Practical rather then the Physical and speculative Divinity herein included 3. And therefore I will not stand upon the powerful extent of that Operative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word Amar he said used as the only Matter of the whole Creation throughout the whole Chapter Nor will I so much as name because I may not determine the Controversies emergent from it I presse to the next 4. Elohim it is one of the ten names of the Deity but which alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used throughout the whole Narration of the Creation above thirty times in this Chapter and is generally set forth in holy Writ as his Judiciary name of managing and preserving by Justice and Judgement that world which under that stile he created so Deut. 1. 17. Mishpat to wit Judgement is GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under this name of Elohim which is the reason assigned by the Learned why our Saviour being upon the Crosse in point of satisfaction of his Fathers Justice cals out unto him Eli Eli not Jehovah the stile of his mercy Elohim here is the Plural number of El or Eloah which signifieth the Strong or Powerful it is here placed between two Verbs one of the Singular the other of the Plural number one of the two Reasons whereof is to declare the Mystery of Vnity in the Trinity and of the Trinity in unity The Vnity of three with relation to Said the Trinity of the same One in reference to Let us make 5. The word for Let us make is Naghnase which also signifies Adornemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaptemus Exaltemus to make comely to make fit for its place and to make glorious over others This word is also further paraphrased by GOD himself first in the next Verse where Adam is actually made and that is by the word Bara to expresse his virtual creation whereas his body was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that late new-nothing Earth The second is Vajitsar Chap. 2. 7. where his making is recounted Paraeus saith the learned Hebrews affirm that word to be there written with a double Jod in evidence of his composure of dust and of the breath of GOD of Earth and Heaven to ennoble and allay his thoughts since by his makers indulgence he had good title to both though by his pride or unworthinesse he might come to enjoy neither 6. The Monarch for whom all of the inferiour world was intended is next called by his name Adam and we read of the two single Adams both looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon in this consultation the first Adam was from Adama the Earth the second was Adam from Dam which signifies Bloud From the first as from the conduit we had an inconsistent being from the second and from the fountaine of his bloud we have the reparation of our escheated being both were alone and singulars to make happy our Spiritual and Political union in and under one The Spirit of GOD himself having declared that his making but of one man at the first whereas he did otherwise in the other parts of his creation was the demonstration of his mind for all times that where the power of Government should from him be established it should be invested but in one as
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
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
hath bought our whole Selves Soules and Bodies and that too if we have any thing of our own which we may justly call ours And though this may seem as the Apostle hath here set it down chiefly if not solely to concern his Priesthood yet if we mind it with Saint Augustine's Vis scire quid emerit vide quanti emerit If you would know what he Bought consider what he Payed he laid down in the Grave taking Possession of what he Earnested in his Incarnation Payed for in his Passion his whole Earthly Part and the whole Price will tell us that in case he had no other Claime he hath laid out upon the Purchase more then the value of innumerable worlds The Soveraignty of this One both Spiritual and Temporal is the Price of Bloud Put it not then Oh man with more then Judaical Irreligion into thine own Treasury 11. An eighth Title is of present Possession he is actually Seised and is Sitten down as Bishop for ever and at the right hand of Majesty as King both a King and a Priest to Reign and Intercede till time shall be no more Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of necessity he must be King untill he hath put all his Enemies under his feet 1 Cor. 15. 25. and untill he hath gathered all his Friends from the Four Corners of the World And certainly those are not his most inconsiderable Enemies who not only use amisse the undeserved good things which he hath freely Indulged to them but also violate him not barely by invading his Prerogative but most odiously making Religion to give them Title to it And Fondly affecting what onely the Almighty can wield who having possessed himself of the higher Ground is Inaccessible and Impregnable He is set down at the right hand of Majesty on high where his name is Ghnelion the most High 12. Which his Stile importeth that there is a direct Line of Subordination of high Ones under him and of Inferiours under them and that he in Inaccessible Majesty is the Governour of those who govern them in the lower Rooms the Miscarriage of whom he is bound in Justice and also by particular Promises to Vindicate Who is able and willing to be responsible for any Injury done by such whose higher Place makes answerably Inaccessible to their Inferiours His Almighty Immensity sitting in so high a Prospect that he can at once see all that is done upon the Earth reach the Doers and punish the evill Doers 13. These are Christs just Titles to Universal Soveraignty asserted by holy Scripture if the People have more it is more then yet appears but better they cannot have Then his Right of Primogeniture they are too young for that Then his Right of Efficiency they can mar not make worlds Then his Right of Similitude their Light is too new a late exhaled Meteor which leads men not to Perfection but into the Pit Then his Right of Image they have Rebellious Lusts Then his Right by Verbal Sustentation the words of their Tongues can set the whole course of Nature on Fire Then his Right by Possession they spend their Bloud too wantonly Then his Right by Possession they are at a wrong Door and go out of Gods House to take Possession of it They seek first the Kingdom of Earth and so begin their work at the wrong End and lose both 14. So then in the first place it appears that the Original of all Soveraignty whether Spiritual or Temporal is in the Deity In the Second that the grand Charter thereof is unto Immanuel the second Person of the Trinity now most Meritoriously and more Eminently conferred upon his Person both God and Man since his Incarnation Passion and Asoension which is avowed by the Prophets some of whose Prophesies shall be produced in due time and attested by the holy Apostles in the New Testament 15. Thus Rev. 1. 5. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Begotten of the Dead and the Chief Prince or King of the kings of the Eearth So Rev. 19. 16. And he hath on his Vesture and on his Thigh a Name written King of kings and Lord of lords Thus also Saint Paul 1 Tim. 6. 15. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Blessed and onely Potentate the King of kings and Lord of lords So that if he be the Onely King of kings certainly the People have no Joynt-Commission with him in any Power over them and if they have then is he no King for he is not King who is not alone in Power And if Christs Power be diffused amongst the People as is pretended for they who strive to pull down the King cry alond for the establishing of Christs Kingdom but they mean it to themselves an Impossibility is affirmed For then Christs Power must be Democratical which is a contrary distinct Member to Monarchical and so Christ must be robbed of his Kingdom while he hath it his Subjects Kings must be responsible only to him Let them try what fair sense it could carry should they send their Ordinances of Excise if they please to the Subjects but of a King much inferiour unto the King of kings it were easily guessed what kind of Answer would be returned 16. That this is the Prerogative of Christ to be the sole Visitor of Kings and Propriet or of their Kingdoms is clear from the second Psalm and that it was of a truth meant of Christ is as clear Acts 4. 27. The first therein is a Derisive Execration of Popular Tumults which will condemn Christ himself and the Vanity of the multitude whether prophane Pagans or Jewish Pretenders to Religion that oppose it The second is the more advised Fury and proud Policy of Semi-pagan Kings and their Achitophels or Rabsheka's who designe the engrasping of it from Christ The one GOD will Laugh into the Pit the other he will send Broken or Bruised into it yet shall the Kingship of Christ and his Throne be established over them doe what they can Ver. 6. And in the 7. his Prerogative I will Preach Declare or Celebrate El-châ—k saith Christ The very Law itself of Prerogative or the Fundamental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law thereof contained in these words Thou art my Son by eternal Generation and also to bebrought forth into the world in time Aske of me and I will give thee viz. into that Prerogative Royal all the Nations of the World and the Dominion of the whole Earth for thy peculiarity And those who will not acknowledge this shall Dash themselves upon the Rock and these who Mat. 22. 44. shall Oppose it shalt thou grinde to Powder 17. The Learned know and acknowledge that whereas Thorah implyeth all the whole Doctrine of GOD whether Law or Gospel Imposition or Exposition of all Prophetical Political Ethical Historical Divinity which to be Enjoyned or Explained was to come into the Temple of God which was to be built upon the Holy Hill which from the same Root was
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Moriah And whereas Mishmereth signifies the Penal Sanctions and Mishpat GODS generall Law of Equity for mankind chok signifieth the peculiar Lawes of Prerogative issuing from Power not Accountable to them to whom it prescribes Thus the Municipal and Religious Lawes of the Jewish Nation were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by this Name so likewise the Sacerdotal Portion Gen. 47. 22. Onely he bought not the Lands of the Priests who there are called Princes for this cause That it was Chok to the Priests theirs from Prerogative thus Mic. 7. 11. it implies the Kings Tribute c. 18. The Conclusion of the Psalm is Monitory advice to those who shall succeed Administrators of this Prerogative Ver. 10. viz. And now O you Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haschilu understand you this to wit that this Power and Prerogative is Christs and not yours And you that be earthly Judges Havasru Chastise or Restrain your selves herein serve the Lord with Feare and let your very Exaltations tremble when you consider the beight of your Place And you who have received his Kisse of Consecration at your Anointing according to the Mysterious custome from the Commissioner of Christ Vnderstand whence it comes and Return it thither when you find that you have gone out of the way in the beginning of his Anger lest you perish therein But Oh their Blessednesses Ashre-col-chose whom his displeasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a while removes not from their Confidence in him their Rock as it did not the afflicted Author of this Psulm Christ himself thus emering into his Glory for there never was and therefore never shall be a good King in this or any good Cause finally by GOD Deserted Though Nations and their Kings should Swel and proud popular Waves come in even into their soules if they Steer a a constans course according to the Compasse set before them they shall not faile it being a wicked Vanity for the Creature to affect to turn Creators especially since they cannot Create so much as one Comefor the bodily Sustenance nor Colour for one Haire of their Heads to Arrogate to create Power and to rob Elohim the Creator of his Prerogative 19. Now the Assumption of the precedent Argument in the former Chapter being Asserted and the whole Stock of Elohims Power established on the Man Christ Jesus by such Titles as none can have the like it remaines to be shewed which of these had the Right of Primogeniture over the rest And evident it is that it was the first to wit The Donation of GOD the Father which our Saviour wholly Apprised and Insisted upon accounting the rest but as Aptitudes â—â— Dominion wherefore Mat. 28. 18. laying aside all the Glories of the other he Triumpheth onely in his Fathers Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Power is given me in Heaven and in Earth All Power Inclusively the Power of all Powers the Power of Dominion It is Given Conclusively not Originally in his Person nor Assumed It is Given to me Exclusively of thee who art to be Governed by this Power and this in Terminis Terminantibus Butted and Bounded in Heaven and in Earth as well as that 20. If thou hopest for a Blessing in either consider this and that there is a third Place to take heed of that and that there is in Scripture a Prince thereof and he is a Pretender to part of this Empire the Inferiour and Earthly part But with more manners then to say that the Power thereof is Originally his Luke 4. 6. The Devil tooke Christ into an high mountaine and shewed him all the Kingdoms of the World in a moment of time and the Devil said unto him All this Power will I give thee and the Glory of those Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that this i Power and Glory is given or delivered into me 21. In which Parley the Father himselfe of Falshood and Impudence with some indifferent out-side of modesty mentions no Originality but makes Donation his Plea which with more sobriety he goes not about to prove he had Scripture perfect but finds no colour throughout the whole Bible and therefore in wise Civility in this manifest Particular he Abuseth no Text Counterfeits no Constantine Falsifies no Charter but he nimbly slides over his shamefaced Lye never avouching this Power to be absolutely his own nor daring impudently to adventure on the words Originally or Primarily onely he runs away at the most with an unproved Concession or Permission for the Disposal thereof as a Trustee pretending onely to the Advowsion not Sacrileglousâ— to the Impropriation or Simoniaeally to the Fruits He but gives it to whom he thinkes fit he knowes it so much anothers that he dares not challenge it to his own use so as he might seem to reflect upon himselfe thereby to make himselfe either the Greater or the Better all the Propriety he aimes at is to pleasure others not himselfe These Considerations produce my second Quaere How the People may without high Sacrilege challenge that without Book which Christ waved so many just Titles unto And the Devil himselfe durst not adventure on Mine Arguments hence are these First Those in whom there is an impossibility in Nature that they should be qualigied with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father may not Arrogate to have those Powers Originally in themselves But the People are such that in them there is an impossibility in Nature that they should be Qualified with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father Therefore the People may not Arrogate to have those Powers Originally in themselves Secondly They who take unto themselves more of that which belongs to God and his Christ then it appears the Devil did are in that point more Sacrilegious then the Devil appears therein to be But they that take unto themselves the Originality of Dominions take unto themselves more of that which belongs to God and his Christ then it appears the Devil did Therefore they that take unto themselves the Originality of Dominions are in that point more Sacrilegious then the Devil appears therein to be 22. The Premises are evident from that which hath been already said and need no further proof GOD grant that we may see the danger of the Consequences both alike desperate to make the People better then Christ or worse then the Devil But this is not all that is affirmed in that their Principle It takes away the Kingly Title of Christ as will appear in this third Argument That Power which is absolutely Regal or Monarchical cannot be in a collective Body of the People for that which is in that is
Democratical but is over them But the Power of Christ for the Government of the World is most absolutely Regal or Monarchical Therefore the Power of Christ for the Government of the World cannot be in a collective Body of the People but is over them which Doctrine by consequence Affirms that Christ is no King 23. From whence briefly for the present appears That by the Doctrine of the Scriptures no Power of Dominion is Originally in the People but that all such Power is absolutely in Christ and this in Relative Opposition to them Now though my chiefe aime be not to be an Answerer of particular Objections especially those not grounded upon my Principle the Word of God but to take them away in general by dissolving that Principle whereupon they are built And though this that followeth properly belongeth to the eleventh Chapter yet for a timely and faire Compliance with those to whom this Brotherly Concertation is directed I shall here endevour to prevent the misunderstanding of that Text of Saint John 18. 36. My Kingdome is not of this World if it were then would my Servants surely fight c. First it cannot be meant against the Analogy of Scripture that Christ hath no Kingdome in this World for in the next Verse it is expressed That for this End viz. that he might be a King to wit in this world he came into the World 24. Secondly the Words cannot be so understood as if they implyed that there are in this world Kingdoms which are Originally of this World though that which belongeth unto Christ should not prove so For consonant to the Scripture Doctrine every where in this point the Faithfull and True Witnesse replyed unto the Roman General in the next Chapter Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou couldest not have any Power at all against me unlesse it were given thee from above Now there is in this World no Just and Legal Power of Dominion over others the Name whereof in the New Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one Word rightly understood would put an end to this Controversie in as much as the very Name tels us it is derived from him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Jehovah who is not the People But this Power must be Originally and Alone in the Deity and such as cannot be taken without Gods especial Donation which no Record hath derived to any but to his Anointed and from him to his Anointeds And to them it is Communicated far be it here from any whose breath is in his Nostrels to talke of Co-ordination in a direct Line of Subordination to Christ unto whom of themselves none can be Co-ordinate and from him none are with those whom he hath set over them who for themselves and of themselves claime Co-ordination in that Power which is from Above not from amongst them 25. Thirdly the words themselves as shall appear by some few of the multitudes of Texts which might be produced cannot bear out this Construction That any Just Power should be Originally of this World The Words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Kingdom which is mine is not of this world Answerably hereunto read S. Joh. 15. 19. If you were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World the World would love its own but because you are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World in as much as I have chosen you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the World therefore the World hateth you My choyce being that which differenceth you from those who could not be of the World Originally which was not Originally of it self but yet so think and live as if they knew of no other Original so are now the Christian Kingdoms of this World severed and sacred through to and for Him though before they might more congruously have been said to have been of the World though indeed in exact Propriety they never were 26. Thus 1 Cor. 15. 47. The first Adam who also was of Celestiall Descent The Son of God Luke 3. 38. And of the Breath of God Gen. 2. 7. was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthy as the Second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of and from Heaven notwithstanding that he had taken Flesh from the first Adam And it followes in the next Verse And as is the Earthy such are they that are Earthly and as the Heavenly such are they that are Heavenly which I hope Christians pretend to be so that it is the Suchnesse that here Denominates But I forbear further Proofs in a point so plaine 27. So then it appears that it is now especially an unchristian Speech to say that Kingdome in Abstracto considered in it selfe as it is false and Traiterous to say that the Kings Person is Filius Populi or begotten by the Multitude is of the World to wit of the Men thereof or People if GOD and his Christ have or ever had the Regiment of this round World and all therein The Disciples were not of this World after that by Christs Commission from Above it they were Called out of its Community not Compasse and differenced thereby from such who held of the common Usages of the World whether Legal or Illegal and yet before were not themselves Absolutely and Originally of the World in as much as they were the sons of Adam who was the son of God who in regard of his Biass shortly after his Origination deserved justly the Personal Diminution and Motto of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthly notwithstanding that from the Original of his Being and therefore of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power and that in his principal Part he was of the Breath or Spirit of God so that since Kings have now their Calling and Commission from GOD and his Christ that which was alwayes Improper is here Unchristian to wit to Affirm that any Christian Kingdome is held of the World or People 28. And now to look back to the Text of Saint John since no Power of Dominion could ever properly and truly be said to be of the World in re ipsu it must be understood of the Modus and that it is either of the Worlds Vsage or Misusage it is too narrow for Christ to restraine it to the latter as if there were no more therein said for him then that his Kingdom should onely not be according to the Corrupt thinkings of the World founded upon that false Principle that Men were the Makers of Kings mankind being then generally gone astray from that first Truth which cooled but by degrees looking down onely to the Fruit on the Ground and not to the Tree that bare it rather magnifying of and rendering their Thankes to the unruly Winde that blew it downe amongst them then to the Branch that brought it forth 29. That it must be meant also of the lawfull Usage of this World is plaine by that Note of Distinction which himselfe
he could doe that which he cannot against the rule of Justice they have no authority to lay their hand upon his neck and to bring and hold him to that Rule but that whatsoever he doth he doth alwayes that which is either best or fittest for the Generality upto which particular mens cases and humors must stoop all Religious mens will Where I shall lay down this Principle That the Power which is by mankind Vnquestionable and Irresistible must needs be Divine Et è converso 2. The place which I shall chiefly herein insist upon was before the Law given by Moses uttered as a Truth which no understanding man was then ignorant of Job 34. 16 17 18. If thou hast understanding hear this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hearken to the voyce of my words Shall he that hateth Judgement Governe or Irresistibly oblige And wilt thou make him wicked who is most Just Wilt thou say unto a King thou art wicked or to Princes you are ungodly Were such a Prince the peoples Deputy the People might question their own but in as much as he is the Viceroy of the only Potentate The King of kings and Lord of lords he is onely Questionable by him Did they conferre his Power and that upon Articles between them before a competent Superiour Power they might Implead him and peradventure Divest him but in as much as His is his Power who is all Power it must be onely he that must Dispower him or give bounds to it 3. Man may be well content to heare that GOD is not unjust if he give his just Title to the Best of things unto the Worst of men and the Worst unto the Best unto whom he knowes very well how to make amends and knows as wel that the Best of the world deserve not the worlds Worst things This in this particular case hath the Prophet Jeremy from the Lord asserted for the Lord Jer. 27. 5. Thus saith the Lord I have made the Earth the Man and the Beast that are upon the ground and have given it to whom it seemed meet to me And now I have given all these Lands into the bands of Nebuchadnezzar my Servant though both a Tyrannicall and Idolatrous one and the Beasts of the field have I given him to serve him This is GODS Prerogative and man must submit his Betters have ever in all Ages which knew what belonged to Religion done so yea the Son himself 4. But to come neerer unto this place of Job under our hands This Isa 45. 9. the Prophet celebrateth for one of the Lords Glories Woe be to him that striveth with his Maker or The Potsheard when he but striveth with the Potsheards of the Earth Or as our last Translation Let the Potsheard strive with the Potsheards of the Earth Shall the Clay say to him that formeth it Ma Taghnase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doest thou This when GOD was upon the Thoughts of setting up the Heathen Cyrus for the Monarch of the World was the Prophets Vindication of the Lords Prerogative And that it may be known by his God-like exemption whose Minister the King is the Spirit of GOD sayes the like of the King Eccles 8. 4. Where the Word of a King is there is Power which belongeth onely to Elohim and who may say unto Him in the selfe same letters and syllables wherein the heavenly Elohims Prerogative is asserted Ma Taghnase What doest thou 5. But is a Question to him unlawfull Suppose he be doing weakly Suppose wickedly He standeth or falleth to his owne Master who knoweth if man will let him alone what he hath to doe with him and hath given Commission to some to Informe him but to none to Resist him or to Restraine him against his will This is the Prerogative of the most High as Psal 76. 12. He shall Restraine the Spirit of Princes and is wonderfull amongst or dreadfull to the Kings of the Earth but hath given liberty to none to dishonour them before the People though they will not be Informed but persist in their destructive wayes even to the Bloud of GODS Anointed Priests and the prophaning of Religion Prophaned Injured Religion cryes out against prophaner Hands which touch it s Anointed Persecuter and GOD will have the Glory to be the Recompenser of those who persist in their Obedience while they suffer unjustly 6. Heaven is not grown elder and worse then it was heretofore nor we better then he that led and they that followed thus the way to Heaven neither can we for my part I sincerely beleeve it excuse our selves to GOD or them at the last day if we flatter the People though but through our silence in not accounting to them that these and the like places of GODS Word have ever carried this sense throughout the whole Christian Church ever since they were uttered and received until these Antichristian Times That Christ laid down his life in this Profession hath beene followed by many thousands of Martyrs unto whose Bloud as to the Efficient and Instruments we owe the Religion that we have 7. Our experience may teach us that there have been some evill Princes whom GOD and time have amended none that have been ill that have been Immortall nor any that have been very ill that have lived very long and none so ill and long but the World hath deserved worse But from the evils that such have done to particular men GOD hath extracted good the greatest good that might be unto the Church in generall and hath given the Injured parties such Compensation that they would not for the whole world have been without their Sufferings 8. But suppose so wretched a Tyrant as yet never hath been worse then the Roman Nero the worst that Story can produce of whom yet we can hardly imagine that he hated that which was good because it was good which if he did not we will readily imagine that none ever did Yet Saint Peter and Saint Paul who suffered under him in this Point pleaded his Cause to the whole world and to all posterity and enjoyned the then present world to plead in Heaven for him unto the Lord of Heaven and in them all generations though for the like Princes to send up the like Prayers 9. But as I said many Tyrants have done wickedly yet we may conceive rather for Inordinate love of wicked Ends then for the Hatred of Justice as it is Justice so far forth that they should hate it in the Root and Law that enjoyneth it Yet grant we that GOD should permit to a wicked people a wicked King who should openly and ex Professo hate that which is right because it is right yea the very Law of common Equity for so Mishpat signifieth in this place used yet saith that Text Shall such a one Govern and the word for Governing signifieth Irresistible to Oblige or Bind Is it fit to say to such a King that hateth Mishpat the very Head
Publike Kingdomes they are Tryed in the former Honesty Justice and Religion are as in their Nursery in the Publike Kingdome they are to be planted upon their bearing Fruit or the contrary they are thence to be Transplanted either into the Kingdome of Heaven or the contrary place The Families Vertues or Vices are they that Invegitate or Empoyson a Kingdome which must fall upon them if they undermine it wherefore in the Family where men are not to wonder at the Disobedience of those under them while they are Rebellious against those over them prime care is to be â—aken as of maintaining the Honor of the Divine Power they are entrusted with over others which without Prophanenesse cannot be submitted so to be most fearful of Exacting the Reverence due unto them from their Inferiours if they be conscious of their not performance of their Duty towards their Superiours God or Man however the Obliquity of any Above them is not any warranty for Disobedience or Disrespect from any under them 13. For this cause is the Dignity of the Husband Father or Master of the Family by him to be stood upon for it is evidently Intolerable there that they who are more wiser or better then he should invade his estate because they are better wiser or more then he that by the nurture of them in this petty Schoole to doe their just Homage unto him that beares the place of God therein how ever they may thinke him unfit for it they may gradually be intrusted to honour him that is his Enthroned in the Vniversity that so they may by Degrees be Indoctrinated to serve at distance him whose Throne is over the Universe not onely when he seems to doe them good but also when to strike and ruine them and not onely are the Vertues and Vices therein the Obedience and Disobedience thereof Diffusive in Latitude over all but Extensive unto Posterity after all The third and fourth Generation smart for the Aberrations of One man and upon the Uprightnesse of One is Blessing promised unto Many 14. For these Reasons the fifth Commandement which as the greater good and more concernent of the Glory of GOD must respect the Publike in the highest Place in Order to the Kingdom is directed to the Family where Nature began and whence Nurture is to be derived for the weale of the Generality where there is hope of or endeavour for happinesse present or future So that as well for Political as Theological Ends care is to be taken for Order to be conveighed from the Cradle to the Chariot according to the approved Axiome Minima sunt minimè negligenda The Least of all things are of all things Least to be neglected 15. That no Inferiour can have any Power from GOD against his Superiour in the Subordination of GOD shall be justified in its own place From that which hence appears My fourth Quaere is How either of the two grand Powers Regal or Sacerdotal may be asserted to be in the People either by Originality or by Radical mixture and Co-ordination Or so used as if they were Since in the Beginning it was not so in the first Model of Kingdome to wit the Family it may not be so And since the Commanding Powers in both have direct and immediate influence upon the soule in its prime Faculty Mine Arguments are First Those Powers which flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes which the People can neither give nor hinder Are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be used as if they were But the Regal and Sacerdotal Power doe flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes viz. the double Portion of the Image and Likenesse of Elohim which the People can neither give nor hinder Therefore the Regal and Sacerdotal Powers are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be so used as if they were The second Argument comes from Home from the Administration of GODS Power in our private Houses That which in point of Dominion is unsufferable in the Family where the Power for the Government thereof is Divine in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Is more unsufferable in the Kingdome where the greater Power is proportionably Divine for the same Reason and the Glory thereof more neerly concerning the Glory of GOD. But in the point of Dominion that the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination Is unsufferable in the Family where the Power for the Government thereof is Divine and in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Therefore in the point of Dominion That the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination is more unsufferable in the Kingdome then in the Family where the Power of a King is greater viz. then of the Head of the Family and proportionably Divine by reason of the Image of GOD and the Glory thereof more nearly concerning the Glory of GOD. Thirdly that all the aforesaid Powers are Divine Those Powers which have direct and immediate influence upon the Soule of Man are not Humane but Divine But all the Powers abovesaid viz. Regal Sacerdotal Oeconomical have direct and immediate influence upon the Soule of man Therefore all the Powers abovesaid viz. the Regal Sacerdotal and Oeconomical Powers are not Humane but Divine 16. By the foresaid Law as Saint Paul calls it was Dominion at first derived both into the Kingdome and Family from the Deity directly contrary to the Originality and Co-ordination but of yesterday pretended And this I have briefly set down pretermitting many Proofs which are obvious in the Word of GOD in mine haste unto the clearer exemplifications of what GOD had more darkly expressed in his first given Rules for Dominion GODS recorded Examples being the surest Commentaries for the certain meaning of his owne Precepts 17. And therefore I shall not here trouble my selfe nor my Reader to prove that upon the Deduction of Colonies for the peopling of the World by degrees the Transferring of the Supreme Power from the First-born of the severall Families if at the first any such conjunction was unto the undertaker of the Plantations was by the certaine direction of GOD. Enough shall be said in this particular Chap. 9. and by the way in the mean while will appear the Act of GOD dispensing his Divine Name of Power to wit Elohim even unto Pagan Princes 18. This for the present I shall content my selfe to say That it is cleare that Heathen Light acknowledged the two grand Powers Regal and Sacerdotal to be Divine if not otherwise yet by their Superstitious over-doings
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.
much upon you to Moses and Aaron Their colour was Independency they need no Governors but GOD. Their Words are Ver. 3. Seeing all the Congregation every one of them are Holy and the Lord is amongst them Wherefore then lift you up your selves against the Congregation of the Lord Moses sees further into them that Korah's aime was at a Presbytery or certain Priesthood which he as Superintendent would Marshall And therefore replyes Ver. 10. Seeke you without being called of GOD as was Aaron the Priests Office also And Ver. 9. Seemeth it a small thing to you that the GOD of Israel hath separated you from the multitude of Israel to take you to himselfe to doe the service of the Tabernacle of the Lord and to stand before the Congregation to minister unto them He hath also taken thee to him and all thy Brethren the sons of Levi with thee and seek you the Priests Office also For the which cause both thou and all thy Company are gathered together against the Lord and what is Aaron that you murmur against him And let it be observed that all this was done after Aaron had made the golden Calf which Korah durst not Object nor against Moses his Marriage against the Law 18. From whence appears that GOD Almighty is violated of which he is sensible eveu unto Jealousie when any Power of his Constitution is touched but for Alteration and however the People may be easily deluded to beleeve that Changing is bettering yet GOD justly abhors the putting of this dishonour upon his Wisdome That GOD was the Author of the Distinction of Clergy and Laity is assured from hence and shall be made more manifest when I come to speake of the Likenesse of GOD. And that he was the distinguisher of the Power of Order and the Power of Jurisdiction first between the Priest and the Levite secondly between the Priests and the Chiefe Priests thirdly between the High Priest and the Chiefe Priests Answerable whereunto unto which Perpetuity was Promised and Sworn to as shall be proved Chap. 8. was the Priesthood of the unalterable Evangelical Covenant Constituted By and From Christ and his Apostles in the Primitive Church 19. Now when Dominion is any where Established as shall be made more cleare hereafter according to the Heavenly Platforme which is copied out in GODS Word as mans perpetual Rule man ought to tremble at each thought against it as they did who ran away when the Earth in this Story opened her mouth GODS Approbation being to be presumed to be no Iesse inviolable where his direction is followed then if himselfe for the Constituting of Regal Power had come amongst us whose Precept and Example are come into the severall Kingdomes of the one Catholique Church For Saint Jude hath told us that they doe no better now then Korah did at that time who ever doe against the present Powers what ever they shall doe against us And the Power that then was supreme to wit of the Heathen Roman Emperour had not the Circumstantials of that which was conferred upon Moses and David in whose Person our Christian Kings were more perfectly Established then himselfe as shall be proved Chap. 8. 20. But to give the Narrative of their whole apparent guilt Moses sent Verse 12. to call unto him and Aaron their Competitors they resuse with Is it a small thing that thou hast brought us out of a Land that floweth with milk and honey to kill us in the Wildernesse Except thou make thy selfe Lord and Ruler over us also Wilt thou put out the eyes of these men We will not come up We see here no act of Hostility we hear onely words and they are here Recorded that the like upon the like perill should never more be presumed See what followes Elohim was constrained to stir up agaome his Almightinesse for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swallowing up of those open Sepulchres which himself reassuming his old word Bara cals Creation Verse 30. But if the Lord Create a new Creation and the Earth open her mouth and swallow them up and they goe down alive into Sheol then you shall understand that these men however they pretend to clash onely against us have violated the Lord. 21. And certainly the Government Established amongst us hath as certainly GOD for the Author of it as he was of this under Moses and Aaron and no lesse certainly they who with no lesse violence impugne the present Constitution of GOD shall if they persist therein with no lesse seriousnesse be punished then Korah was if later then heavier For no man can thinke it probable that if Korah had had another Korah to have entered the same Lists before him this Korah would have been his Second in this Quarrell And most assuredly we may conceive that the greatnesse of our warning which Korah wanted must Aggravate the greatnesse of our sinne who would not take warning by him And they that adventure to go further in the same way that he went must looke to fall deeper into the same Pit then he fell GOD grant that they who pretend to Clear all eyes doe not indeed put out ours 22. For my part in the sincerity of a charitable soule I say it I do not see how any man can distinguish any who go on that way into any hopes of comfort while they so doe but that amongst Professors of Christianity Resistance of and Rebellion against the lawfull Prince and Priest are far more flagitious then was that against Moses and Aaron For that their Power although extraordinarily given yet when given it was ordinary it being the Divine Power of the same GOD for the same ends with ours Thus in Aaron the same Power that was in him was afterwards in Eledzar and is at the least no lesse in the Christian Priest 2 Cor. 3. 10. For even that which was made glorious viz. the ministration of Death Ver. 7. and the Ministration of Condemnation Ver. 9. had no Glory in this relation by reason or with relation to of the Glory viz. of the ministration of the Spirit Ver. 8. that excelleth For if that which is done away was glorious much more that which remaineth is glorious So in Moses the Power of Dominion was no lesse in Joshua then in him and indeed larger in the Jewish Kings then either whose Patent is exceeded rather then otherwise in the Commission of Christian Kings as shall be proved Chap. 8. 23. Now since the dreadfull Condemnation of Korah doth indeed reach down unto these dayes and since those Powers which are Divine though Executed by mortall men are themselves immortall And since the Application of GODS everlasting Name of Elohim and his adding thereunto of his great Seale of Unction to both the Orders Regal and Sacerdotal doth attest the everlastingnesse of both the Powers though the Persons die And since they were both before the Law which might Conclude them no partakers of the Lawes reputed frailty but that
they must end as indeed they did begin with the world Yet since a multitude of men led on by those who with most applause subtily strike at Moses through Aarons sides who are in themselves more equall to the Regal Power doe not at all take into their thoughts the poor despised Priesthood or if they doe they thinke it rotten together with Aarons in the same grave Let me have leave onely to lay downe few Grounds for that whose fuller proofe belongs unto another place 24. That the Platforme of that Government which should be in the Church on Earth is set us in the Church in Heaven and the onely Exemplification thereof in the Book of GOD is the formal Rule which all Ages must apply themselves unto of which the Legal Institutes were the transitory Shadow the Evangelical the more substantial Image the Celestial the eternal Verity as Heb. 10. 1. Of which hereafter 25. That the Priesthood of Aaron is not Dead but Changed as these our bodies and the Corn to multiply the same Grain since it was honoured with the Name of Elohim and Vnction and withall with the Promise of Perpetuity in sundry places of Scriptures Particularly these two last conjoyned together Num. 18. 8. And againe the Lord spake unto Aaron Behold I have given thee the keeping of my Offerings of all the Hallowed things of the Children of Israel I have given them unto thee for the Anointings sake and to thy Sons by an everlasting Ordinance Since also Priesthood was a Twin of the same womb with Regality Born with the World it self and went along with the First-born in all Successions untill GOD thought sit to separate them by selecting a peculiar Tribe in stead of the First-born Num. 3. 45. before which time it is apparent unto all that is Understanding that they were united as in the Person of Melchisedec 26. In whose Priesthood briefly and onely was the Precellency of the Christian Deputy of Christ therein but pointed at in its perpetuall Patrimony to wit Tythes in his Benediction of him who was the Father of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi In the Antiquity of our grand Sacrament preceding Levi's birth 14. 18. He brought forth Bread and Wine for for Vau is causal there as necessarily elswhere in Scripture he was a Priest of Ghnelion the most High God Gen. 30-27 who is called by that Name with relation to those in Subordination under him 27. The Preceptive Exemplification of personall Order for the Church of God on Earth derived from the Constitution of his Church in Heaven is no where described but in the three Orders of Aarons Priesthood according to these did our Saviour and his Apostles most exactly Form the Christian Triplicity of Bishop Priest and Deacon under the Gospel which coming from the Law and being ratified in the Gospel as shall be fully manifested is an evident Argument of its for ever Inalterability And especially since it was done without further precept it is easily visible that there needed none it being a point of most high concernment For at the Churches Foundation the Materials being provided nothing could be so necessary as the choyce of Builders and the Application of them to their severall Taskes the Master Builder being the eternall God one and the same for ever whose Ends were the same when he built the private Synagogue which now are for the Catholick Church whose Wisdom is no elder now then it was at that time whose Workmanship in this particular of these three Orders hath stood till this Age throughout all Christendome without either Renovation or Innovation Nor did the Primitive Church arriving at a flourishing Subsistency designe a new Order when answerable to Aaron who Typified Christ before he came they decreed semblably to represent him being come by Archbishops or Patriarchs which was onely to keep in Order what the Apostles had ordered Whereupon my fifth Quaere is How without the danger of Korah's Punishment the People or Inferior Magistrates or Ministers may assume unto themselves or Violate the Power of the Name of Elohm given away from them to the Ordinary Supreme Gods immediate Deputy overy them in relative Opposition to them I confesse that the Power which Moses had with relation to Pharaoh was indeed Extraordinary and that in respect of the Power it self for that God had given the Name of Elohim and by consequence the Ordinary Supreme Power thereof unto Pharaoh I confesse secondly that the Power of Dominion which Moses had over Aaron and all the rest of Jesurun his Subjects was extraordinarily given for he had it not by the Ordinary Title of Primogeniture but by the Donation of Him who only hath Power to transfer those Powers which are his and to create Titles But so far as concerns our Question in consideration of the Power it self it was ordinary Which I thus prove That Power which Moses by the virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Was in regard of the Power it selfe Ordinary and not Extraordinary But the Power of not to be Invaded or Resisted Jurisdiction and all other the Rights of Majesty now in Question amongst us Moses by virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Therefore the Power of not to be Invaded or Resisted Jurisdiction with all other the Rights of Majesty now in Question amongst us which Moses had c. was in regard of the Power it selfe Ordinary and not Extraordinary Secondly from the Inferiority of the High Priests Power and Title That Power and Title which the High Priest the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but never had it with relation to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title to wit of Angel in relative Opposition to him No man or men in relation to such a One may presume to challenge But the Power and Title of Elohim the High Priest viz. Aaron the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but had not with reference to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title in relative Opposition to him Therefore the Power and Title of Elohim in relation to the Prince no man or men may presume to challenge Thirdly concerning the dangerous hainousnesse of deserting our
that cometh after the King Certainly it is more desperate to doe it after God to dare to bound him that holdeth the place of God further then his God hath bounded him So likewise are their directions concerning the Election of Him which the People of Israel well remembred and therefore they went not about to make a King themselves but came unto the Lords Prophet with a Give thou us a King to Judge us like all the Nations about us 1 Sam. 8. 5 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy to write it out and to meditate in it all the dayes of his life Verse 18. 13. Which gives me the boldnesse to conjecture that if that which was delivered 1 Sam. ◠11. c. was not it or the briefe of it as might with great probability be asserted out of the words This particular Book of Deuteronomy was that which was mentioned 1 Sam. 10. 25. which Samuel wrote out and happily finding the King respectlesse of it laid it up ad facies Domini before the Faces of Jehovah to wit in the Sanctuary But if it were of that purport which a man of this last Olympiad pretends who never saw it sayes it is lost and yet can tell what was in it probability would difficultly admit that God should suffer it to perish unlesse he meant the perishing of the Peoples Liberty with it At least wise we cannot imagine but that recourse would have been had to it or mention made of it upon differences between the Prince and the Subject and particularly in Rehoboams case with the ten Tribes for in all that time between Samuel and Rehoboam the Sanctuary had not been violated But without all doubt the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shal be that when he shal sit upon the Throne of his Kingdom he shal write this Deuteronomy into a Book c. Chap. 17. 18. the King was required to Transcribe and Study was no other then this for the words are Mishne Hatorah azzoth which the Septuagint renders he shall write this Deuteronomy into a Book And without all question this was it which Joshua read in the eares of all the People Josh 8. 32. for it is expresly so by Name set down in that Text. 14. From whence it is abundantly evident where the sin of the Israelites lay in asking of a King The Kings Power is set downe from Gods owne mouth 1 Sam. 8. 9. c. Hearkén unto the voyce of this Prophet howbeit shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Mishpat Ha-melech The manner of the King say you Mishpat comes from Shaphat which signifies to Decree or Pronounce a righteous Law or Sentence and is in its Latitude the universall Law of Just Reason for the regulating of all men and their actions Of this onely God is the Adequate Law-giver as Deut. 1. 17. and the onely high Dispenser of and with it which whosoever have to doe with it is and remains Gods and not mans for ever And thus it is applyed in multitudes of places in holy Scripture so Psal 50. 6. Elohim Shophet His Elohim is Judge himself or alone And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world doe Mishpat And certainly if there were a word of greater Exactnesse for the Expressing of true Justice by Divine or Humane Wisdome to be found out Gods Title to the Judicature of the World would deserve it And Mishpatav his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World Psal 105. 7. 15. Here then it comes out of Gods own mouth Shew them my just and eternall Decree concerning the Power of the King Some as if it were here onely set down for fashion sake will have it to import onely Manner but where-ever in Scripture it signifies Manner or Custome it ever signifies at the least such good Manners or Customes as have passed into the Nature of Laws it is stil according to its own nature Actus rationalis ritè judicantis and in such indifferent cases as Custome hath Power to determine about wherein pettish singularity is sinfull Thus 2 King 1. 7. the Prophets using to weare rough or hairy Garments Custome transferred it into the condition of a Law and by this their Garb their Profession was Externally and Reverentially differenced from other mens which was the Reason why Ahaziah in that Text enquired of his Messengers concerning the Garb which he calls Mishpat of the Man they met with and upon their Answer to that his Question he knew that it was Elijah And in this signification also this hath beene the Garb of the Supreme Power ever since the World began The word as used in divers places importeth divers particulars but all flowing from Legal and Rational Power He that desireth the truth let him with me take them all into his consideration and the Result will be the Truth and the whole Truth 16. Sometimes the thing that it directly pointeth at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place as the Septuagint whose Translation Christ and his Apostles honoured by their most frequent use thereof here render it Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification or Absolution given by the Law or by Him whose Word is Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse the Requisite of this Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Composure according to Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advised Prudence of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Operation of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Execution of Law or Punishment issuing there-from Which neglecting all the rest divers snatch at in this place as if there were nothing else in it but the Execution of Gods Curse upon the People for thus desiring a King I deny not but that God did looke into and intend with other the Importances of this word this particular Judgement but according to the rule of his owne Wisdome he tooke in all the rest also 17. That which here in the place is aimed at with the most Authoritative Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancient Latines rendered by Jus which in English importeth Just Right And Just Right he and no man else must needs have who is assumed by the righteous Lord into Communication and Communion of that Power which is Gods and not any mans or all mens 18. In a Secundary way also it designeth Manner or Custome but it was not Manner or Custome which made this a Law but it was Law that made it a Custome It was a Custome as old as the world Sic fuit ab initio Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning witnesse all Humane and Divine Records thereof All Nations having so much of the Ancient Religion in them as to embrace this Mishpat So in the 20. Verse We will be like all other
Nations and our King shall Judge us Vshpatanu the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. So likewise here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is God that Justifieth and ever will his owne Donation It is Gods Power and therefore must be unlimited but by God and the King himselfe cannot be justified from Prophanenesse if with Esau for the necessity of Pottage he part from his for ever by GOD justified Birth-right of his owne he may and should indulge but of that which is GODS man may not Sacrilegiously take nor he Pusillanimously give 20. In the next place there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse and the greatest Righteousnesse that may be that this Power should be as here Unbounded for that Power which is otherwise then by GOD tyed up from doing evill must also of necessity upon accessary emergencies be straightned from doing of good when there is most need of good then will a narrow Commission spoile all as is easily seen by such a one given to a Generall at Warre who must deserve Death for doing good beyond his Patent 21. Here is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exact Form of Government that may be answerable unto the Patterne of Celestiall Governance where onely indeed is the Beauty of Perfect Monarchy unto which Earth ought to conform as man unto GOD whose Private Image he beares as the King unto him whose double Representer he is as he is GOD and the King of the World whose Power the Angels his Magistrates desire to Obey not to Limit whose Glory they account it their Glory to Encrease not to Diminish and rejoyce to see us like themselves doing his Regal will on Earth as they doe it in Heaven 22. Apparently also here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prudence of this Law for it is inconsistent with the high condition of Divine Power to be in many by which meanes to the dishonour of the GOD of Unity it must be subject to Bandies and Divisions and be imbased by communicating it to many Many Counsellors as many Angels may doe well but One King as one GOD must command all and freely dispense the Spirit of his Power to whom and as he pleaseth whose Angels none can be but as they are sent by him 23. Here likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judiciary Power of this Law as in the place of GOD to give Being unto Lawes for man and finally to decide the Decisions of others delegated by and under him to decree every one to his station and to make use of them and theirs for the Preservation of what GOD Created for himselfe and entrusted to him as Magisterially to lead the People in and in Peace to Judge them so to denounce Warre and to enjoyne them to Assist him 24. In Mishpat also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Execution for all this by the punishment of Neglecters Contemners or Resisters and He be he a Saul or Nero beareth not the Sword in vaine These are GODS Prerogatives and cannot be in a fellow Creature but by GODS Donation and if he gives these away from himselfe he leaves himselfe no Subjects and if he keep them in his owne hands he must for more then forty yeares â—e grieved with our manners and enforced to sweare in his wrath that none of us shall enter into his rest or else by holding his Peace be esteemed like one of us and an approver of our wickednesses But whether he will execute his Dominion by good or bad Princes he is not bound to account the World is not great enough to question him nor good enough to encline him nor wise enough to suffer what they cannot hinder onely knowing enough to pull down ruine upon their own heads and bold enough to put it into practice 25. Now concerning that which hath been herein delivered the right understanding of the word Mishpat is of wonderfull importance Psal 36. 6. Mishpatecha Tehom Rabba Thy Judgements are Abyssus multa a great Deep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the preservation both of Man and Beast And the observance thereof is accordingly of high concernment and the Spirit of GOD hath set a brand upon those who will not give heed thereunto Prov. 28. 5. Wicked men will not shall not understand Mishpat to wit those who are evill men in Saint Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Acceptations both prepared for destruction either out of the evill of busie Ignorance or the evill of carelesse Instability But much more then they who out of prepossessed wilfulnesse are resolved either so to understand it as will serve their turnes or else all GODS Cautions shall not serve its turne but a witnesse of Belial will scorne Mishpat Pro. 19. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Secondly concerning the Latitude thereof all the Acceptations abovesaid are knowne significations of the Word and by these hath the Learned Septuagint occasionally expressed it according to the prime and particular Aspect and Interest of the severall Texts wherein the Spirit of GOD hath made choice of it But in this particular I shall spare my Reader unlesse Particulars be called for then to the advantage of this Cause it shall be seen in fifteen more 27. Thirdly Mishpat is the peculiar and Honourary Law of Elohim the Creator of all things for the reasonable Ordering of the world for the manifestation whereof enough hath been said but might further be evidenced by the production of above an hundred severall places of holy Scripture Whereof some few will necessarily appeare in the progresse of this Discourse And as the thing it selfe so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or setting in order of one over another of those by whom this his owne Power is under him to be executed is also of his Prerogative the Positive part whereof is properly called Chok 28. Fourthly he who may chuse his owne Officers hath in this particular disposed of this his Prerogative over the People unto Kings and hath communicated unto them of his Spirit and unto Inferior Magistrates of their Regal Spirits as Isa 28. 5 6. In that day shall the Lord of Hosts be for a Crowne of Glory and a Diadem of Beauty unto the residue of his People and for a Spirit of Mishpat unto Him that sitteth in Judgement and for Strength unto them that drive the Battell unto the gate So that Mishpat is no particular designe for the rigorous Execution of GODS Judgements upon a sinfull people as they say in the case of Saul but the Generall and Naturall Right of all Gods Deputies over all his People 29. So it was Prophesied of before hand for good Hezekiah and his Princes Isa 32. 1. So in the Benedictive Prayer of King David for his Son Solomon whom by GODS direction he designed his Successor Psal 72. 1. Give thy Mishpats Oh Elohim unto the King and thy Justice unto the Kings Son and so in Justice he shall judge thy
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
whither no eye can reach nor ought to attempt it whether when he setteth up or permitteth any unjust Prince he would have the Tyrant to take down the People or the People the Tyrant The Spirit of Prophesie I can discerne in former times but I thinke it the Spirit of Presumption in these But I hasten 38. But in the History of Saul the two grand Businesses being by others with exact Wisdome and Piety transacted there remaines nothing for me but the gleanings My first place thereof shall be 1 Sam. 9. 16 17. To morrow I will send thee a man out of the Land of Benjamin Him shalt thou Anoint to Governe over my People Israel He shall Save them out of the hands of the Philistims for I have looked upon my People and their Cry is come up unto me When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel therefore saw Saul the Lord said unto him See this is the Man concerning whom I spake unto thee He shall Rule my People Whence it is evident First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their sin in demanding a King was but Circumstantial the cry of their Miseries was louder then the cry of this and all other their sins they were still his People Secondly that to have a King is a Blessing and not a Curse Thirdly that by his Office the King is Assumed into part of the Commission of Jesus as the Peoples Earthly Jesus so the word signifies He shall Coercebit Legibus subditos nè quid agant sine permissione Shindler in Ghnatsar Save into the Society of Christ him shalt thou Anoint Fourthly that his Office is to Rule the People not to be Ruled by them The word is Jaghnitsor and Gnatsar signifies Clausit Cohibuit Coercuit Detinuit Ne quid pro volutate suâ ageret to wit so to shut up and detaine a man so to bridle and restraine him that he may not doe what himselfe willeth but must in all things submit unto the others Commands 39. Secondly when Saul was chosen by the Lords Lot the People were of three conditions The Generality for they were called All the People shouted for Joy and cryed GOD save the King or let GOD be his Saviour that he may be ours he being over us that which GOD is over him The Few were of two sorts and contrary minded as being touched by two contrary Magnetick Attractives they moved towards the two Opposite Poles the one to the right hand the calme South the other to the left the unruly North in the sides whereof their Lucifer sitteth 40. Those who immediately upon the designation of Saul to the Kingdome and before his Investiture therein went to the Right are recorded Verse 26. And Saul as yet a private man went home to his private house at Gibeah and there followed him a Band of men whose heart GOD had touched Those who moved to the left are described Ver. 27. First by their Father the Devil But the Children of Belial Secondly by their Filiall Conformity unto that their Father Herein first by their verbal Declarations of Fears and Jealousies How shall this Man be a Jesus unto us or save us Secondly they stood upon first their Liberty they despised to be his Homagers Secondly their Propriety all was their owne they would part with no Coat and Conduct Money to appoint him as became a King That which my soule desires to have observed hence is a serious consideration of what begets for Satan and Hell and what are differentiall Notes of Heavens Generation whose hearts GOD toucheth here that he may Glorifie them hereafter 41. Thirdly when as Chap 11. Nahash the King of Ammon besieged Jabesh Gilead and it went sore with them upon the tydings as he was bringing home his Cattell like a private man without the thoughts which the Holy Oyle might have infused into him and without the Habiliments of Majesty which the Peoples Allegiance should have Tributed to GODS Elect Verse 6. The Spirit of GOD came upon him and with an Internall Commission of Array mustered up the Forces of his Royall Zeale and he tooke a yoke of Oxen and hewed them in pieces and sent them throughout all the Coasts of Israel by the hands of his Messengers and Proclaimed Whosoever cometh not out after Saul and Samuel so shall his Oxen be served And this was no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he might justifie for GOD did it for him in the very next words And the feare of Jehovah fell upon all the People and they came out as one man 42. The Spirit of GOD here sayes it was the Feare of Jehovah not Elohim lest it might be construed of King Saul or else to be the proper act of GODS Prerogative and Power not the influence of Religion and Piety And further it was an holy Feare of GOD not a thrifty Feare for their Oxen that made all the People come in to the setting up of the Kings Standard And here may it passe into observation what are the effects of true Religion and the Fear of Jehovah in this kind and what the contrary must be also what are the Jura Majestatis herein asserted Power of the Militia and over the Subjects goods As further Imposition of Taxes and Power of granting free Charter 17. 25. Power of commanding in the duties of Religion 28 14. 33. Power of requiring Arbitrary Covenants and Religious Oathes as in the same Chapter 43. But I forbear to urge this Argument as I said for that it is already and Invincibly done by my betters onely thus much I recount That if it were true which is not proved that the People had put on a resolution with Armed violence to pursue the Rescue of Jonathan whom GOD himselfe notwithstanding that the matter of his Fathers Vow was unadvised picked out for his Fathers condemnation and whom GOD did in the end find out for the Philistims Bows though no other Fault was found of him Recorded in the Booke of GOD but Vertues so gloriously eminent as amongst all the celebrated Princes therein there is scarce one to be compared with him Yet since this is but an inconcludent singular example and that Diametrically contrary both to evident Precept and approved Practice throughout the whole current of holy Scripture and untill the Peoples Warrant for so doing be produced and justified I cannot but wonder at that Logick which can quiet Conscience in this so dangerous a case 44. Fourthly concerning neglect of Office towards Him 1 Sam. 26. 15. When David had as an Argument that from his soule he abhorred an Irreligious thought against his Persecuter found Saul asleep and all his Guard and but tooke from him to restore immediately his Speare and Cruse of Water He forthwith called out to Abner Art not thou a man And who is comparable to thee in Israel Wherefore then hast thou not kept thy Lord the King As the Lord liveth you of his Guard all of you deserve for this to die because
finding not the Kings Prerogative in this Commandement make but nine for the tenth and most considerable part of mankind who have on Earth no other Parents or spuriously make the People their owne Fathers Give me leave to looke backe unto the forecited Gen. 9. 5 6. At the hand of every Mans Brother will I require the Life of Man whosoever sheddeth Mans Bloud by Man shall his Bloud be shed for in the Image of Elohim made he Man Wherein is set forth a discovery of the premised Prerogative of Elohims Vicegerent that he hath the foresaid Title and Power over mens Livelihoods by an Affirmative Argument a Majori ad Minus from the Greater to the Lesse in as much as the height of earthly Power to wit Power over mens Lives by virtue of Elohims Sword is clearly there recommended to him and none else For he must be more then Mans Brother who may take away the Life of Man and Life must be taken away from every Brother that taketh away his Brothers Life The reason is for that all men whatsoever accidentally good or bad are substantially and equally ennobled for ought that man can take unto himselfe without GODS differentiall Note upon them with the Image of GOD. And according to the Communication of that Image they have the particular Dominions which by GOD are dispensed in the severall proportions thereof by its different Communication All men have portion in it and therefore is the Life of all men sacred not to be taken away but by him whose the Image is all have it not equally for some have Dominion by it to take away the life of some who also have it 8. And this high proportion of it warranted by the Spirit of GOD in sundry places of holy Scripture I call Pi shenaim Os duorum signifying the Face or mouth of two it may be in regard of their Negative and Affirmative Powers but as we ordinarily translate it in English the double Portion of this Image In respect of the Inferiour Creatures all mankind Male and Female have this Image of Elohim and by it have a generall Dominion to dispose of them at their pleasure not being contradicted by any who have the double Portion thereof in respect of them But this double Portion none have in relation to those whom God hath ranked over them it descendeth from Above it ascendeth not Though all men have in them an Impression of the Image of GOD yet none have it under the Notion of Elohim which is his name of Dominion but in respect of those who are subordinate unto them in reference unto the King the chiefe of his Magistrates are but as private men undignified with it yea the Chiefe Priest himselfe as hath been shewed But as the Female sex who are unto Man as unto GOD the Angels are who veile their Faces before him though in themselves they beare GODS Image yet with reference to their Husbands they are not so accounted 1 Cor. 11. 10. So all others who have Commission from the King are under him in the like condition of Angels which Name of theirs is a Name of Office and Employment in as much as they are employed and sent of GOD upon his Affaires So 1 Pet. 2. Submit your selves 1 Pet. 2. 14. c. to the King as to the Supreme to Rulers as being sent of him or as being his Angels who exclusively of all others is indeed Elohims Image This is He to whom the Power of Life and Death is immediately and onely by GOD himself imparted and all others under him must know that He beareth not the Sword in vaine Rom. 13. 4. in which Sentence virtually as in the adjoyned passages formerly the truth is pertinently to these Times and to the Point in hand set forth SECT 4. The seven first Verses of Rom. 13. Expounded Obedience not due to the Lower in Power when the Higher contradicts Aquinas his Definition of Order God the Invisible the King the Visible Head thereof Hell it self not without an one Head No man to presume out of the Station wherein the God of Order hath set him They be they never so great or many who doe so encamp themselves with Apollyon against God Inferiour Magistrates receive not their Power from God but from the King The King Gods Deacon not onely dispense Necessaries for our Livelihood but also the Lord of Hosts Commissary Generall for his Gold and Steel But one Sword in one Kingdome The hard condition of Kings from hence Popular Flattery most pestilentiall Robs them of all they have while it stroakes them into a Fansie for their Robbing of God Eccles 10. 4. Expounded 1. THe place of Saint Paul I account to be most sufficiently by the dexterity of abler Pens cleared from the Exceptions and Acceptations which our Yesterday hath put upon it and therefore I shall not spend my time to Vindicate it to that Sense which the Christian World till now have ever acknowledged The maine Concernments of the Apostle his aime in this particular are chiefly transacted in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Rom. 13. 1. c. Power it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Essence or Being and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies of or from so that all Power comes from Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who onely hath Being So that if the King hath the Originall of his Being from the People He hath from them the Originall of his Power If that from the onely Fountaine of Being i Jehovah the People must unsoule themselves or deny their Creation or else acknowledge him Allegiance The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five times used in this passage it signifies to set in order one over another The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to establish contrary to a thing otherwise ordered 2. The Apostles Monition then in the first Verse Let every soule which carries something more in it then if he had barely said Let every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subordinate unto the Highers Powers in the Plural number which if it doth not signifie the divers Kings which Christians shall live under the which if it were affirmed would hardly be refuted but doth signifie the severall Administrators thereof in one Kingdome It is then evident that it is a Rule purposely set downn for our case when such as are differently entrusted with the One Power of the One GOD shall disagree and command contrary to one another then to regulate our Obedience ever by the Higher To honour and obey the Angel if his commands be not against his Lords if so then to account the Angel himselfe an Anathema 3. And this is apparently the Order of the GOD of Order Now Order is the Constitution of Superiour and Inferiour under one Head or from one Beginning The Universall Head of the Order established for the Government of the whole World by God is He
himselfe His Visible Image the Visible Head in the particular Kingdomes thereof over all others Subordinated by him from God in Superiority and Inferiority left to his disposall And other Order then this Elohim hath Established none nor doe I yet understand how in a matter so highly concerning his Creator man may presume to doe it 4. Disorder also had both a Beginning and hath an Head and he also is expressed by the Name of King so solicitous an Imitator of God is the Devil himselfe and so cautious a Provider against the Divisions which even in Hell Aristocraty or Democraty might produce to the ruine of that Kingdome Rev. 9. 1◠They have a King over them which is the Angel of the bottomlesse Pit the Executioner of GODS just wrath therein his Name in the Hebrew tongue is Abaddon in Greek Apollyon i. the Destroyer And Saint Jude hath roundly told us as hath been said who are ranked and filed in his Legions Those who but despise Dominions and but speake evill of Dignities and plainly sayes of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they came long agoe into the Bands of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then perishing when against the Lords Prince and the Lords Priest Moses and Aaron Korah was Apollyons Generall And Mat. 26. 52. All they that take the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In taking of the Sword belong to Apollyon 5. But to goe on with the Apostles Injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soule with Reverence and Obedience keep distance and his owne station in his Ranke and Order rectifying himselfe in case of doubt by the Commands of him who is in this Subordination instituted by GOD the Higher in Power For that no man is so great no men so many as to create a Power or to set those which are by the Creator himselfe Constituted in better Order then he hath disposed them 6. In the next words For there is no Power but it is of God i. flowing from him and re-established by him and the very same Powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Set in this Order of Superior and Inferior by God himselfe Now here is altogether Subordination and in no part of Scripture else any visible semblance of Co-ordination at all This is legibly the meaning of Saint Pauls words and his practise shews whom he accounteth Supreme in the Terrestriall Power when he directly told the Magistrate Acts 25. 11. That neither He nor any else had power to hinder his Appeale unto Caesar And this while the Race of the Caesars was in mans eye scarce well settled in the Dominion at every change the Senate of whose Aristocraticall claime the Spirit of GOD never once expressed any notice taken endeavouring to re-establish their former Government the Caesars but lately and that by force ascending to that Imperiall Dignity whom GOD called Kings though no man so durst 7. But I proceed in Saint Pauls Doctrinall part Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Whosoever is the He be he never so great Magistrate or whosoever else that is an Opposer of this Subordination of the Power now in Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. hath presumed to establish contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to the Order of Gods own Constitution and thereby hath put himselfe under Apollyons Colours And as he be he never so great in these words so in the next they be they never so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are under this Modell Resisters of that Suhordination of Gods Composure receive what themselves pull upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall Damnation as to mine hand is proved most powerfully I could wish no lesse effectually for the Instruction of others 8. But lest any man should suppose that they who are appointed by GODS earthly Vicegerent Subordinates in the Administration of this Power should have the Power which they have immediately from GOD on otherwise then by and from the King in that the Plural number was there necessarily used to reclaime them from that in this Verse where he speakes of the Power that is absolutely Irresistible because there is none amongst men that is Higher he useth the Singular number as Verse 3. Wouldest thou not feare the Ono Power where indeed thou oughtest to be judged should Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove unjust Doe well and thou shalt have creditable Vindication by it in the Singular number 9. So the fourth Verse He not they is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister or Deacon of God and it is knowne what in Ecclesiasticals the proportionable Office of the Deacon is viz. to receive and dispense the Churches maintenance Answerable thereunto the meanest of the employments of GODS Deputy is to be the Distributer of GODS Titles in mens severall Portions of the Revenues of the Earth And in the next place He is in the Singular number the onely Deacon of the One Lord of Hosta the Lowest that he trusteth as relying upon his onely Account with the balancing of his Justice and the custody of his One earthly Sword 10. And it is in the Singular number too He beareth but beareth not that One Sword in vaine For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely the Sword but hath the Character of Singularity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed to it to instruct the World how the God of Peace abhorreth Unnaturall Civill Wars since He the Lord of Hosts to necessitate men not to thinke of them will have in one Kingdome but one Sword and that he hath girt upon the Thigh of his Lievtenant Generall For he that in the foregoing Chapter had declared Vengeance to be his peculiar Prerogative here presently with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Avenger gives it to a Nero though he knew he would use the Power thereof against his Saints and particularly against his Secretary by whom he wrote this So that it is not now to be wondred at that he should be GODS Dispenser for mens Estates whom he hath entrusted with Power over their Lives who is of all men rather to be Pitied and Prayed for then Envyed of any who is to account for this his Stewardship unto the All seeing most upright Judge 11. And whereas it is now accounted flattery to tell Princes that their Power is Irresistible and their actions by men Unquestionable it is being rightly considered the dreadfullest Truth that can enter into their ears and which ought to awe them most that their Miscarriages are greater then men may deale with as requiring an Almighty Vindicator Whereas on the other hand it is of all Flatteries the most desperate for the entertainment of any man and of all others the most pestilentiall amongst the croud of men to swell the credulous many by possessing them That without the revealed dispensation of GOD as in the case of Jeroboam where the Dominion of GOD had no injury in as much as he so disposed
of it himself they or any for them have in them Naturall Power for the Resistance and forcible Restraint of the One Supreme Power on Earth by the GOD of Heaven placed in One which to defend and put into practice incurs the Apostles Sentence for the forfeiture of Heaven 12. As also in regard of their earthly Estates to the losse of that to blow them up with fancied Propriety as if they could have any in any part of his Creation against him or his disposall or otherwise then under him and it as Usu-fructuaries thereof so as to make them trust rather to their owne Arrogant Vaine Providence then to his most Prudent and Unquestionable Justice for the Governing of the Heart and Restraining the Hand of his Deputy who shall most strictly account unto GOD for Unjustice or Oppression if without necessity approveable to the All-commiserating most impartial GOD he take away what GOD hath given them he being not Himself the proper Owner and Lord of either the Gold or Steel which Elohim Created But as hath been shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the onely Entrusted Superintendent and Dispenser thereof and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy beneficiall Propriety in thy goods not onely in things Spirituall in order to thy Celestiall good but in relation also to earthly Emoluments in thy Temporall goods for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gal. 6. 6. Let him that is Gal. 6. 6. taught in the Word communicate unto him that teacheth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods as appears 1 Cor. 9. 11. Rom. 15. 27. 1 Cor. 9. 11. Rom. 15. 27. Rom. 14. 4. 13. But it is evident that in that wherein he is GODS Steward he is responsible onely to his own Master Rom. 14. 4. Who art thou Oh man that judgest an other mans Servant Who then art thou Dust and Ashes who as an Invader of the high Prerogative of the most High judgest thy Lords Lord whose Power over thee is evidently Divine as hath been shewed by Verse 5. and Verse 6. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Workmen for the Peoples availe in as much as the Honour of his Scepter the Feare of his Sword his Customes for his ordinary Support his Tribute for his extraordinary Supplies have influence upon the Conscience And as 1 Pet. 2. 13. 1 Pet. 2. 13. our Allegiance is to be payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake in the former word of the Divine Subordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Submit your selves and not as herein serving men but as the Servants of GOD who is the Father and Lord of this Order wherein the King for the expression of Saint Pauls meaning is declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supreme on Earth all others that are entrusted for the exercise of his Dominion having their Power from his Commission as being sent of Him above whom none have Power nor under whom any but from him and therefore not one or all against him 14. So that it is an unprosperous Question with a Recusant stomack to demand what Evidence we have for his Title under and from whom we have the Severalty and Security of all the whole Interest which we have in the good things of the Earth unto which while we keep our selves in the due Subordination that GOD hath fixed we have good claime but by our forwardnesse in passing our Line we list our selves under the Enemy and are deserters of GOD. 15. So Eccles 10. 4. If the anger Hamoshel from Mashal as before of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath Dominion rise up against thee leave not thy place The word is Mekomcha and * Doctores Hebraei cognominant nomen Domini sive Dominum Makom eo quod est locus mundi nec mundus est locus ejus quemadmodum vocatur Makom Habitaculum Deut. 33. 27. Et sunt qui putant illud Hest 4. 14. Mimakom achir indicate Dominum hoc factum esse nè nomen Domini esset scriptum in libris Medorum Persarum Pagn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Makom which signifieth Place of Station or Possession also doth signifie the Lord God himselfe So that here is expressed the mysterious Vbiquity of GOD who is rather to be said to be ipsum ubique quà m ubique to be the every where it selfe then barely to be every where all Vbi and Place with whatsoever Space is imaginable beyond all Place being in him he not being comprehended in any or all of them And together herewith that he that presumes out of his place of Order forfeits his place of Inheritance departing from the Fortifications of GOD into the Tents of the Destroyer by his bold advancing beyond that Title wherein he who marshalleth every one in his true place is the strong place of his place while he continues in it 16. And that which Solomon observes in the following Verses to be the cause of Peoples Apostasie from GOD and the Order by him circumscribed them is their Curiosity and Prying into the Soveraignes Cabinets where finding or pretending Errors or such things perhaps their Vertues and Excellencies which they make to look like Errors the world comes to this passe That Vassals ride and Princes walke but mark the sequell He that openeth this Pit with Korab shall fall into it and he that pulleth up this Hedge a Serpent shall bite him as it did Adam presuming proudly beyond his Order 17. Such our unrulinesse constraineth GOD many times to Rule us by such Princes who will not be Ruled by him whilest those that be his and in possession of their owne soules through Christian Patience shall in him be so secured and sustained that those things which are by others esteemed the greatest of their heart-rending Evils shall prove the highest Improvements of their soul-dilating Blisse when they who will carve out their owne Liberties if the Truth of GODS Word continue the same it was and if the Practice of the Sonne of GOD and of his Saints be the true and unchangeable Expositor of that Word shall if they be not wish they had been here Bruised with a Rod of Iron and Broken in pieces like a Potters vessell SECT 5. The Contents The 1 Tim. 2 12. I permit not a Woman c. Explained The Apostles Argument for Monarchicall Dominion from Adam formed alone The Case of Zelophehad's Daughters Num. 27. Their Plea considerable for these times Gods Determination thereupon 1. COncerning Supremacy in all the Jura Majestatis or Rights of Majesty that from the Beginning Kings have had the Power thereof none can deny That by Divine Constitution in the Revealed Word of God onely Monarchs have had this Supreme Power is as undeniable That God ever specified his Approbation of any other way of Administration of it is more then any man for ought I know hath demonstrated And that GOD only hath right to dispose of this high Prerogative of Elohim is as evident
Donation recorded in his word Ninthly concerning the guilt of Disobedience to the King and what it forfeiteth That sin which forfeiteth mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with Obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse But Disobedience to the King Is that sin which forfeiteth Mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Therefore Disobedience to the King Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse Tenthly concerning the Power of the Sword Whosoever is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God His Power is more then Humane He is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us But the King onely Is he that is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God Therefore the King onely is he Whose Power is more then Humane who is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us Eleventhly concerning the Order that God hath established for the Government of the World the Disturbers thereof and their danger Whosoever violate that Order which the God of Order hath constituted for the Government of mankind and put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians into this Antichristianism dares not trust in Hell it selfe any other Government but Monarchicall They doe proportionably to the Degrees of their severall Enormities incurre the Apostles Sentence of Damnation Rom. 13. But they who presume beyond their rank in the Subordination which God hath fixed They who in case there be difference amongst those who are subalternate Administrators of this Divine Power will not rectifie their Obedience by submission unto Him who is the higher in the Subordination They who will not acknowledge the King to be on Earth Supreme and his Power to be Irresistible by any He be he never so great or by any they be they never so many They who make it not matter of conscience for Gods and Religions sake to come out of their Rebellious courses and submit unto his Decisive Scepter unto his Corrective Sword unto his Ordinary Customes unto his Extraordinary Subsidies They as Transgressours of the Magisteriall Law of God in the highest of his earthly Concernments doe violate that Order which the God of Order hath Constituted for the Government of mankind and as deserters of God have put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians to this Antichristianisme dares not in Hell it selfe trust any other Government then Monarchicall Therefore they who presume beyond their ranke in the Subordination which God hath fixed they who c. All of them doe proportionably to the degrees of their several Enormities incur the Apostles Sentence of Damnation Rom. 13. Twelfthly concerning the Apostles Argument Chap. 7. about the Foundation of this Order laid in the Creation of the first Man alone Wheresoever in any Type or Epitome wherein God hath no lesse Power and Propriety in the one then in the other the Spirit of God maketh choice of words whose Latitude is more exercible in the one then in the other There Gods All-seeing Spirit intended chiefly the Typified or Epitomized But in the Apostles Argument 1 Tim. 2. 12. Family-Monarchicall Government Is the Epitome of State-Monarchy wherein God hath no lesse Power and Propriety then in the Family and the Latitude of the words Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more exercible in the Kingdome then in the Family viz. they include the Power of the Sword which the small Monarch of the Family may not use therein Therefore in the Apostles Argument 1 Tim. 2. 12. the All-seeing Spirit of God intended chiefly the Monarchicall Government of the Kingdome viz. upon the Creation of one Man at the first alone Lastly concerning the Question it selfe and Cautions to be used therein Such Questions which bring into Question the whole Title which Man hath from God to the Blessings of Heaven and Earth and which resolved according to the Votes of naturall Man doe tend to the disentitling of God to that Dominion of the Earth which He the Creator of whatsoever hath being cannot any where lose which He will not immediately Exercise himselfe and which He may not endure to have taken unlesse given by any Creature or which tend to the making of God not to have so Regular Soveraignty amongst Professing Christians as that he had and hath amongst Pagans and little other then that he hath in Hell it self together with all other the ill Consequences in the foregoing Arguments Are in regard of the Devils Malice and Vigilancy against the Supremacy of God and the Weal of Man promised unto his Humility and Obedience and in respect of the generall Vanity of Proud and Vnruly mankind impatient of the Dominion of God committed to one Man rather to be avoided with the Reverence of Religious Feare then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all But the particular Questioning of the Kings Title who is the Onely declared Deputy of God throughout the whole Scripture out of a Spirit of Opposition Brings into Question the whole c. Therefore the Questioning of the Kings Title out of a Spirit of Opposition Is rather to be avoided with the Reverence of Religious Fear then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all CHAP. VIII SECT 1. The Contents An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more foully deserted The Peoples Liberty the Word of God and the Kingdome of Christ find no such Enemies as the Pretenders for them The written Word of God the best Commentary upon the unwritten Law of Nature Gen. 49. 10. and 1 Sam. 13. 13. reconciled The Exemplification of Gods mind in the Institution of King Saul an Argument unanswerable by the Adversaries The acknowledger of the Scriptures
must acknowledge that in the Patent of King David all Christian Kings have a joynt Commission Some conveniences through the settlement of Gods Power in one Man pointed at Prov. 21. 1. Paraphrased 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
reverence due to him ought to be preferred before the Institutes of all humane Politickwould-bees to be esteemed the wisest justest and safest modell of Precepts for the regulating of all particular Dominions to be had in honour both as Gods owne Commentary upon his generall Law of Nations and also as his owne Paraphrase upon his owne Divine Sanctions plainly enough set downe in Scriptures but which rather then he will understand the engaged proud busie Creature Man will forgoe his true and just Title to Heaven and Earth catching at earthly shadowes whilest those who hope to find eternall life in the Scriptures of God cannot but with sacred reverence behold the Jewish Kingdome as a branch streightned by the hand of God himselfe for the rectifying of what in this particular is crooked throughout the whole circuit of the round world 9. For that which followeth I professe no to dispute against those who so farre deny the Providence of God as if he had left the world after he had made it as the Ostrich doth her egges without care to hatch them her selfe And therefore I goe not about to prove that it concerned him to set for man frowardly impatient of his immediate Soveraignty but much more proudly of his delegated Power a standing unalterable Rule for the most considerable thing in the world viz. the Government of the world before he left him to himselfe and it He himselfe viz. GOD being by degrees upon just grounds which have produced that which our unworthinesse now findeth and smarteth for to retire from that propinquity of converse interchanged at first betweene Himselfe and his Creature while mankind in some competency walked worthy of it either immediately by his own self or mediately by his blessed Angels or else extraordinary Prophets It is evident that this he hath done and this Rule I here present 10. It is done in the Covenant of GOD with David and that was a Covenant of Salt to continue for ever in which all Dominion that is at this day Regular and Religious was then Established So that if I should forgive mine Answerer all that hath been hitherto proved as granting it demonstrated onely from Authority in materiâ simili I have here causall Demonstrations from the sole powerfull Efficiency of the Donation of God which whosoever hath hath right unto Dominion and which whosoever hath not by pretending unto it is an Vsurper against God 11. That this was here in Terminis done unto Christian Kings is the subject of this Chapter and that the Donation unto David and his Seed according to Nature was the least thing by GOD intended in that Charter as being the momentary and rudimentary Exemplification of that glorious Grace which was therein demised and sealed to Christ for the Princes of the convert Gentiles for so long as the admeasurers of time the Sun and Moon shall endure which yet continue and when they faile Time it selfe must 12. Secondly that in this settlement as which in the former Chapter hath been shewed no man loseth of his Propriety but hath it confirmed and evidenced unto him by the Royall Power of GODS Deputy so Elohim hath not lost any thing of his Title to the Soveraignty of the Created World by imparting it to Christ and his Christs but retaineth still both the Name and Power of King of the Earth as well as of Heaven and hath glorified and secured to himselfe this his Glory by communicating it to select Tribes chosen out from all others by himselfe to be so many visible Representers of his invisible Glory and so many commemorative Arguments to put unwilling understanders in mind of him they see not and to be a sacred mound interposed betwixt him and unruly man to keep off stubborne prophanenesse from immediate violation of his high Majesty to reward some above others whom his Sun must indifferently shine upon and to punish some that they might not be punished by Himself Who is likewise exalted in our sight by this constitution of being King of kings whose Glory under Him as the Glory of those under Them which all men are sensible of in their owne families ascendeth upwards with Religion be it spoken to the engreatning of him who is immensity it selfe 13. Who also might very well be pardoned of his Creature if meerly for the expression of the Divine Vnity he thought fit never to constitute other Form of Government then Monarchicall the Grace and Glory of One being best dispensed and represented by One and the inconveniences and mischiefs of Dis-union best thereby prevented Especially since He alone can as well governe the heart of that One as can many or all governe all of which All not any one nor all can so much as see into the heart of one which this One can governe this being the Prerogative of his Power and the promise of his Goodnesse to governe the heart of him by whom he governeth others 14. Thus Prov. 21. 1. Palgei maijm lev melech bejad Jehovah Seas of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters are the heart of the King in the hand of Jehovah Gnal-col-asher jachpots jattennu upon all whatsoever he willeth he will encline that heart This is the literall sense of the words for his owne and the Prerogative of him on whom he hath thus settled his owne Power Whereby mankind is taught that untill the People can say unto their fellow in madnesse the proud Ocean Hitherto shalt thou come and no further and untill they have arrived at this point of Innocency that they can say that they have not deserved to be punished by the overflowings of an unruly Prince and untill they can see into the heart of Jehovah and make demonstration thereof that his secret Will is contrary to his revealed Will or to Justice and they have power and skill to dis-power him and to mend themselves against him who taketh no care to make good his word not to endeavour to snatch the Government of the Kings heart out of the hands of Jehovah who hath thus disposed of the Dominion which he can prove to be his owne But I proceed and will first shew the Reasons of GODS settlement of his Soveraignty in David and his Posterity following that Order which the Spirit of GOD laid out Psalm 132. SECT 2. The Contents The Grounds of Gods preferring David and his Seed to the Kingdome of Israel Expressed in the 132. Psalme Its first part containes Davids solicitous care for the building of a materiall Temple for God The second Davids Petition first for Gods Inhibitancy therein secondly for the Support and Glory of the Priests thereof thirdly for the performance of Gods Leiturgy fourthly for the Honour of Christ in and by these The last expresseth Gods Oath in Answer to Davids Vow for the perpetuity of the severall petitioned for particulars Gods Oath fulfilled to a Title in the Typified though not in the Type 1. THe reason assigned in generall Termes 1 Sam. 13. 14. was
therefore God answers twice in his Declarative Responsary concerning the King at the beginning and at the end of it Thus in the Vision of Ezechiel 45. 7. and 48. 21. the possession of the Prince is appointed as holy Mounds and Bulwarkes on both sides of the holy Portion in the last of Covenants that man must expect for ever But the Covenant of the Typified which certainly Ezekiels Vision did concerne is of larger extent then that former which died onely as the corne is sowed into the earth that it might live and flourish againe and is therefore in sundry passages of Scripture called perpetuall because it liveth in a better condition by its death So Psal 89. where both the Covenants are evidently set out in the 3. Verse where there is no doubt but this former unto David the Successor of Saul is meant I have made a Covenant with my chosen one I have sworne unto David my Servant thy Seed will I establish Gnad-gnolam in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Eternity for ever for ever lest the for ever of the Law should seeme to be all that GOD bound himselfe for even in his first and Typicall contract 16. The tenour of GODS Obligation is precisely this Thou O David intendedst to build me an House of eternall Cedar therefore will I establish thy Seed Gnal-gnolam for eternities Vvanithi and will build thy Throne in generation and generation Selah First Legall then Evangelicall Notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of above 2000. yeares that have passed since but 21. Kings for not 500. yeares have enjoyed that Throne and now if 2000. yeares could goe backe againe or passe for an houre or inconsiderable moment yet possibility it selfe seemes lost that either a way or an Heire should be found to make good the Oath of GOD for that measure of time which is yet in coming otherwise then hath beene said in the establishment of the Thrones of Christian Princes as in the generall Evangelicall verity making good the Legall Type 17. But if it be answered that upon the words before cited If thy Children will keep my Covenant c. that the Promise of GOD was meerly conditionall and therefore that mans failing disengaged GOD I receive the answer so farre as concerneth the Type but dare not thinke that the All-foreknowing GOD would vainly put himselfe upon an Oath which he foresaw would be utterly ineffectuall but that there was something for Prince Priest and Temple worthy to be the Object of GODS Oath of perpetuity shadowed in the transitory Type of the first Covenant of GOD concerning all those three particulars 18. For the present I shall speake chiefly of the King upon whom it lies to take care for the other two And here I shall examine whether the second Covenant under Immanuel be of no firmer alloy then the first under Elohim And particularly whether Christian Kings adopted as hath beene shewed into the Name and Promise of Abrahams Sons into the Name and Power of Christ by whom alone if he have any such thing he administreth his Temporall earthly Dominion and also into the Name and Covenant of David as appeareth Jerem. 30. 9. Ezek. 34. 24. and 37. 24. Hos 3. 5. Be they unto whom perpetuity was sworne under the Veile of the former Covenant of David expressed Psal 132. and 2 Sam. 7. 16. upon his resolution of building unto GOD a materiall Temple For the proofe of the Affirmative part desirous not to be unnecessarily tedious I make choice of the 89. Psalm where both those Covenants are apparently set downe one after the other both in the same Psalm SECT 3. The Contents A Paraphrase upon the 89. Psalm which Celebrateth the Promise of the World's Administration by Kings as the gloriousest of all Gods earthly Favours and the faithfulnesse of Gods Performance herein Gods Covenants with Jewish and Christian Kings One and Two as are the Stocke and the Graffe Kings onely the Sons of Gnelion or the most High Christian Kings taken in into a better Covenant then the Naturall Line of David They the ultimate Object of the Mercifull and Faithfull Oath of God No misdemeanors in them or their Seed can Dethrone either Mischiefes attending the contrary Doctrine Former Proofs abated enough here asserted The Sunne and Moone Gods Witnesses of the Perpetuity of both the Powers Regall and Sacerdotall 1. THe Prophet in his Proeme to this 89. Psalme professeth to sing both the eternall Mercies of Jehovah in this particular the greatest and most glorious of his earthly favours viz. his vouchsafing to Administer his Dominion of the World by Kings as shall be shewed and to Celebrate GODS effectuall Truth Emunatheha in the said particular for generation and generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That established truth which shall not at any time whether under the former Covenant of the Law or the second of the Gospel be frustrated of its due intent and therefore he begins the Narration of it in the Person of the Mercifull and faithfull Jehovah 2. In the second Verse is GODS Proeme to this his Sanction Amarti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my creative word I have said This Mercy shall be built up Gnolam for perpetuity it selfe and thou my Christ shalt ratifie this truth in the Heavens whither no Nimrod nor popular Babel can reach where thou shalt sit King of the Kings of the Earth by whom thou shalt governe it 2. Then in the third Verse as hath been said in the former Section I have made a Covenant with my chosen One I have sworne unto David who intended and prepared to serve me by building unto me a House and in taking order that with himselfe all others might serve me in and by the Priesthood which I had established that I would establish Gnad gnolam his Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is by nature for that which shall be adopted the first being as a Stocke whose head was to be cut off to receive an everlasting Graffe from the Paradise which is above the eternall Kingdome of GOD. In which construction are legible both the gnad and gnolam the covenanted Perpetuities and the Generation and Generation for the building up of Church and Kingdome of Jewes and Gentiles together under the one Throne of the one GOD are interpreted according to GODS faithfull Promise unto faithfull Abraham and according to the Apostle the Union of both Nations and Religions is accomplished Rom. 9 Their Perfection coming from us our Initiation from them This the Prophet concludeth with a Selah an interpunctory pause to give our admiration leave to breath and descant upon 3. Then in the fourteen next Verses between the two Covenants himselfe teacheth us Meditations upon the gracious vouchsafings of GOD in this particular that howsoever vaine man thinke coldly hereof yet Cherubim and Seraphim do and ever shall celebrate it with amused admiration unto the glory of his goodnesse O Jehovah Ver. 5. the
Terminis the security of Christian Kings was here that which was provided for in the 21 22 23. Verses upon whose Prerogative whosoever groweth or exacteth are declared enemies of God whosoever angustiateth or afflicteth them are Children of Iniquity whosoever are their Enemies in the open field shall be broken in pieces Vmishanav and whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are secret haters or desirous of change of their Government or causers of intestine Divisions by Civill Wars however they may as Absolom prosper for a time shall be smitten with Plagues in as much as in them despight is done unto him into whose Throne and Primogeniture by the Oath of God from Eternity into Perpetuity they are adopted 19. So that as hath been said abatement being made of the former Arguments concerning Gods Exemplifications of the Administration of his owne Power which to each awfull Christian heart were there no Precept given ought to be in place of Obligatory Law but most severe Bonds unto those who beguiled the People into a Belief that the Scriptures only ought to regulate even the things indifferent which God ever left to the Kings and Priests occasionall disposall Here in the first Patent that God from himself gave of a setled Dominion recorded in his Word is an Eternall Law set down for all Christian Kings which untill the Lights of the Sun and Moon be put out all they who take benefit by or from their Light must account Magisteriall and unalterable And the Sun and Moon according to many places of holy Scripture where most ordinarily by the Light of the Sun the Regall Glory as by the Moon the Sacerdotall is represented ought by all that see them or by them to be esteemed as Gods Witnesses herein and mans Remembrances hereof 20. Thus Jer. 31. 35. Thus saith the Lord who giveth the Sun for a Light by day and the Ordinances of the Moon and Stars for a Light by night c. If these Ordinances shall depart c. And that the drift hereof may be understood see the 33. 20. Thus saith the Lord if you can breake my Covenant of the day and my Covenant of the night so that there should not be day and night in their seasons then may my Covenant be broken with David my Servant That He should not have a Son to reigne upon his Throne and with the Levites the Priests my Ministars And before this Ver. 17. Thus saith the Lord David shall never want a man to sit upon the Throne of the House of Israel neither shall the Priests the Sons of Levi want a man before me to doe Sacrifice continually And this I doubt not but that it was attested and exemplified by the golden and silver Lamps in the model of Heaven the materiall Temple the God of Light taking pleasure in this glorious and diffusive Expression Neither doe I doubt but that herewith also was signified the two grand Covenants themselves the Law and the Gospel yea and the two Languages that contained the Oyle of Grace the compacted riches of the Hebrew and the copious graces of the Greeke tongue And truly I cannot conceive that our Seekers and boasters of new Lights could have displayed themselves in a more unhappy Expression then that affectation whose turns Moses and the Prophets now brought to light will not serve SECT 4. The Contents A Recollection of certaine Proofs That as well Temporall earthly Kingship over the whole Creature as Spirituall properly Priesthood was and is Christs unto the end of the World then he must resigne Christ the Primary Object of Gods sworne Covenant with David Christian Kings the Secondary Antichrists by Saint John 1. 2 22. described What is denying of the Father and the Son The People may be Antichrists Saint Johns markes of Antichristianisme Perpetuity sworne together with the other two unto the Temple which could not sin manifesteth that the performance of that Oath of God must be expected in the Typified which cannot be in the Type The change of the Priesthood before the Temple might be built attesteth the same 1. IF need here be of recollecting a briefe of the Evidence for Christ who as Davids Son hath here the whole Dominion of the World laid upon his shoulders it shall in this place in short be performed this being hence most evident that it is He that was in the first place designed under the Person of David for the Temporall Dominion and Visible Thrones of the Vniverse over the People who never had Commission with from or under him 2. To Him upon the meritorious fulfilling of the Ends of his Incarnation it was that Elohim put in subjection all things whatsoever by him and for him who is his perfect Image and Likenesse he had made who is able being the Word that made it to sustaine it who bought it and as King and Priest is in Possession of it who had given him a Name above all names upon whose Thigh was written his Stile of King of kings in token of his Propriety in them and their Allegiance unto Him who said truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Just Legall Power over the Creature for the regulating thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by his Donation without which none can have Power transferred unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or can be in Heaven or Earth for the management of either or both 3. Of which for Earth Kingship is a part where his Dominion cannot but be either none or Monarchicall The Apostle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be King yea the onely Potentate for Earth King of kings and Lord of lords as Saint Paul and Saint John also have attested And Saint Peter in his first Epistle 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being given unto the subjection of his Throne First the ordinary Angels where his Dominion is purely and exemplarily Monarchicall Secondly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who understand that all Power must come from Him from whom comes their being according to the signification of the word and therefore affect no other Form then that only which is his only Constitution who hope in due time to bear the Angels company and therefore readily submit before hand to that Royall Platforme whose Prayer is Thy Kingdome come from their modell to governe us by Thirdly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who by vaine Humane strength robustiously create their owne Power without and against Him over whom he beareth Rule not through their reasonable Service but his Almighty Power which extendeth it selfe even to Hell it selfe These all must be abdicated 1 Cor. 15. 24. at not untill the end of the World and then the Dominion for the for ever of the next World must be Paternall When He shall have put downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caelestiall Homogeneous Heterogeneous as before 1 Pet. 3. 22. 4. Secondly it is apparent that in and through Christ the name of
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
he would with gratitude acknowledge that not onely his Safety and Dignity but also his Liberty and Propriety were in this Constitution of GOD better provided for then all the Sanbedrins of the sonnes of men can devise For if GOD have designed to himselfe the ordinary name which he hath given to all Kings and to all Kings his extraordinary first recorded name of Elohim then according to the capacity of the receiver that which the King is over every Subject God is over every King and such an Elohim as Melech is to his Subject such a King will GOD be to his Subject the King Who when he comes to judge will make it appeare that no man can receive more wrong by any constitution of his then he is able to make compensation for and that no man can doe so wisely against his constitution but he shall find that he hath done to himself that wrong by his wisdome which the God of pity never intended to him 9. But to proceed Psal 5. 2. God is by the King acknowledged to be both his King and his God And accordingly Psal 9. 4. The Kings Throne is acknowledged to be Gods Psal 10. 18. Jehovah Melech gnolam vaghned Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity Psal 20. 9. He is the King that receiveth the Petitions of all that are oppressed yea of his own Anointed Kings Psal 22. 28. Jehovahs grand Kingdome is declared to be Vniversall and the Christian Gentiles to be one of the Generations before mentioned Psal 24. throughout the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation Psal 29. 9. He is Melech le-gnolam invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Psal 44. 5. He himselfe exclusively of all others whom himselfe hath not taken into that honour is Melech Psal 45. 6. His Throne is for ever and perpetuity and the Scepter of his Kingdome is a Scepter of rectitude Psal 47. 2. Jehovah Gnelion is terrible the great King over all the earth So V. 7. and Psal 68. 24. Elohim is the Kings King So Psal 74. 12. Psal 93. 1. He hath been King from the Creation and then was his Throne erected Ver. 2. Psal 96. 10. He is the Vniversall King Psal 97. 1. The whole earth hath cause of exultation by his Kingship So also Psal 98. 7. So 91. 1. Psal 103. 19. Psal 130. 4. Psal 146. 10. Jehovah is King for ever And thy God O Zijon in generation and generation over Judaisme and Christianity Hallelujah 10. By which places it is evident that Temporall Thrones and Earthly Kingdomes still remaine Gods and his Christs notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion for Melech certainly is a King on earth and the Kings Throne is undoubtedly made of those things which our eyes report unto us The Power whereof if it were communicated unto the people cannot be Kingdome as hath been shewed if it be primarily in the People it cannot at all be GODS If it be Gods there can be no Co-ordination with him and none will appeare to be from him If it were it puts the People under and over themselves and into the place of God whose Prerogative it is to be sole Commander and King of kings Wherein how desperate a thing it is for man to rob God in this greatest of particulars I shall continually pray that mankind may effectually see 11. Concerning the word Moshel and that it may appeare of what derivation the Power therein is it is that as hath been shewed by which God from the Beginning expressed the Dominion of the Man over the Woman of the First-born over the others in the same Family and is frequently used in holy Scriptures to declare the Royalty of God in his great houshold of Kingdome By which meanes the Descent is evident that the Power of the Head of the Family is not onely of Divine extraction but continues in it selfe to be divine as hath been proved so that whoever therein doe carry themselves rebelliously doe violate the very Power of God from whom doth flow all Power that is regular as all that is of opposite Constitution or resistance of that which is set in order by and under the Universall Creator and Governour proceedeth from the Prince that ruleth in the Aire 12. For the word Moshel thus we read Psal 22. 28. For Jehovah is Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm and he beareth Rule over the Gentiles Psal 66. 7. Moshel gnolam he beareth Rule for ever by his Power his eyes shall looke into the Nations let not the rebellious exalt themselves Selah Psal 89. 9. Ata Moshel begeuth eajim Thou rulest the raging of the Sea when the waves thereof lift up themselves thou shalt quiet them Briefly Psal 103. 19. The Lord hath prepared his Throne in Heaven and his Kingdome Mashala beareth Rule over all Whereupon in the ensuing Verses the Prophet David inviteth the Angels yea all things which GOD made in all places Memshalto of his Dominion to blesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome which is the coalescency of many into one great houshold where the King is Husband Father and Master As 2 Sam. 12. 8. I gave thee to wit GOD to his Anointed David thy Masters house and thy Masters wives and gave thee the house of Israel and Judah that is I made them up into one Family and made thee by making thee King to be Lord and Master thereof 13. That David had also established in him with the Kingdome Power of Prerogative transcending the Sanctions of GODS owne municipall Law given immediately from Heaven for the Government of that Nation appears by the preceding fifth Verse The man that hath done this thing saith David shall surely dye which was not expressed in GODS Positive Law And besides which was the provision which God had ordained he shall restore the Lamb fourefold 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray onely let me have leave in answer to an Objection which out of the twelve Roman Tables hath been as fiercely urged as if it had come out of the two Tables of GODS owne writing against Prerogative Royall and all Arbitrary Power in extraordinaries to say to the misleaders that they wanted either understanding or ingenuity to construe or give the true meaning of that Law Salus populi suprema Lex esto For the plaine English of those words is There must be Arbitrary Power that no Positive Law must be so binding but that if the good of the People require it it must be voyded And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger that by no Law he should be precluded from doing the People that good which their exigency
required and the Lawes restrained And in the like case of the Solution from the Lawes of such as Pompey and others whom either their feare or need made them to trust beyond their popular Plebiscita or their no more equall Senatus consulta 15. Which is a luculent confession that the Monarchicall Constitution of God is truly more wise and helpfull at need then the together-laid Polity of the whole aggregate body of the People or the select number of so many King-Senators and designed one reason why the Power of Gods Deputy should not be restrained by any but himselfe But I will conclude this story with the construction which the next Age made of this settlement of Gods Dominion in thè house of David which I will doe without any Paraphrase only in the words which the Spirit of God hath set downe referring it wholly to the powerfull working of Him who dictated it for all 14. It is the 2 Chron. 13. 4. And Abijah stood upon Mount Zemaraim and said 2 Chro. 13. 4 Hearken thou Jeroboam and all Israel Ought you not to know that the Lord God of Israel gave the Kingdome over Israel to David for ever by a Covenant of Salt Yet Jeroboam the sonne of Nebat the servant of Solomon the sonne of David is risen up and hath rebelled against his Lord. And there be gathered unto him vaine men the children of Belial and have strengthned themselves against Rehoboam c. And now you thinke to withstand the Kingdome of the Lord in the hands of the sonnes of David and you be a great multitude and there be with you golden Calves which Jeroboam made you for gods Have you not cast out the Priests of Jehovah the sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands So that whosoever cometh to fill his hand with a young bullok and seven rammes may be a Priest of them that are no Gods But as for us Jehovah is our God and we have not forsaken him and the Priests which minister unto the Lord are the sons of Aaron and the Levites wait upon their businesse And they burn unto Jehovah every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also they set in order upon the pure Table and the Candlestick of pure gold with the Lamps thereof to burne every evening for we keep the charge of Jehovah our God but you have for saken him And behold God himselfe is with us for our Captaine and his Priests with sounding Trumpets to cry aloud against you O children of Israel fight not against the Lord God of your Fathers for you shall not prosper Whereupon mine eighth Quaere is Since God upon his first recorded settlement of his Earthly Dominion in a particular Family did in the Name and Person of him viz. David upon whom he conferred it together in and with him establish the Thrones of all Christian Princes over all the People for all the houres of the world's continuance from their entertainment of the Christian Faith and to make sure of the same declared the Power thereof to be the proper Right of his Christ and Christ to be the medium deferens or meane of conveighance of it to Christian Kings How without making them who should be admirers and celebrators of the incomprebensible favours done unto the People hereby most Sacrilegious and Antichrists the Power thereof may be usurped by the People much lesse the Originality thereof challenged My first Argument shall be concerning the grand Precognitum of all Religious Science the sacred Scriptures That Doctrine which layes an imputation upon the Scriptures as if they did not containe in them all things necessary unto Faith and good life and particularly in the greatest of all worldly concernments Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their adversaries and the Scriptures themselves at last But the Doctrine which affirmeth That the Power of Dominion is in the People Originally or Primarily or otherwise then by the Donation of God recorded in the Scripture in the hands of such as have managed it hath been and is such viz. It is no where contained in Scripture and by consequence layes an imputation of deficiency upon them It is in a Point of the greatest of worldly concernments for it is deficiency of an established Government in the world for the Peace and Order thereof in all Godlinesse and Honesty It is in matters of Faith opposing the Article of Christs Session at the right hand of God as King and Priest dispensing both the Powers to his Deputies for the Regiment of the World It is in matters concerning good life plucking up the chiefe hedges which God hath made against the breaking in of Impiety and Injustice And the other particulars are most evident Scripture zeale hath been pretended Scripture authority is deserted the constituted Assertors of the Scriptures are decryed horrible blasphemies against the Scriptures have ensued Therefore that Doctrine which affirmeth that the Power of Dominion is in the People Originally Primarily or otherwise then by the Donation of God recorded in Scriptures Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their opposites and at last the Scriptures themselves The second Argument concerning two great Principles of Theology contradicted by this Doctrine That Doctrine which gainsayeth the main Principles of the gracious Providence of God admired and celebrated by the Saints of Heaven and Earth and of the unquestionable Prerogative of God by them submitted unto is whatsoever is pretended in manifest opposition to the Word of God But the said Doctrine That the Power of Dominion is Originally or otherwise in the People then by the Donation of God is such viz. It is one of the maine Principles in the Science or Prudence of Divinity That the mercifull Providence of God is over all that he hath created the Preserver and Governor which he that cannot create cannot guide and uphold he that hath not created cannot have the right unto with which Providence it cannot consist to leave the People to their owne governance as Numb 27. 17. like sheep without a shepheard or as the foolish carelesse unnaturall Ostrich her egs Job 39. 14. The Administrator of this Providence for the People is declared to be the King and the Wisdome and Goodnesse of it is celebrated and admired by the Angels and Saints in Heaven and Earth Psal 89. 5. This Doctrine also gainsayeth a second Principle viz. The Prerogative of God Vnquestionably and Irresistibly to governe that which he made of nothing by what Forme and Persons himselfe pleaseth without giving an account to any created thing And evident it is that he never constituted but
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
read 4. Concerning Princes not disinheritable for their dereliction of the Thorah of GOD as in the last Chapter their Right of Succession must be more sacred then other mens for that they succeed not onely according to the Common Law of Nature but into the Right of the earthly Power of Christ for the dispensing of the Rights of all others as he is the First-born of every creature and for whose sake the Firstlings of men and other creatures were hallowed And whose not onely Right but Power is invaded by their opposers 5. Which Right what ever the visible meanes of Derivation were at the first upon the continuance thereof the Establishment shall undoubtedly be reputed valid for GOD as if himselfe who dwelleth in the Cloud which no humane sight can pierce into had done immediately in the eyes of man what he accepteth when it is done This being the Law of GODS Prerogative for Vowes Numb 30. If one that is a Virgin or a Wife who hath not authority to make a Vow for Consecrations Personall or Reall de Facto doth it if the Father or Husband heareth and holdeth his peace the Vow shall stand good unto God Much more in that which is his owne Province he being the sole King of kings and disposer of Kingdomes must those who have read the Scriptures know and take notice that when they see a King set up whose Root is fastned in the Earth and whose Branches have succeeded in growth that it was onely GOD who was the Efficient and Author of his raising 6. Supposing the Ancestor of Nebuchadnezzar not be the true heire of Shem nor Cyrus of Japhet but by the hands of friends and adherents that they were lifted up into their Thrones When I read GOD to be the sole disposer of all Soveraignty and himselfe professing his owne Act that it was He himselfe that did it I dare not thinke that it was the others but GOD alone by them who was the advancer of them and of all such as he permits for a competent time to take Root in that Mount of his peculiarity whither none can come while he is asleep to steale in a Plant of his owne which were it granted yet its being planted there alters the Property If it be Rooted in the Throne it is of GODS Planting If he be a King he is none of the Peoples chusing when they seeme most to doe it He makes the King who communicates unto him Divine Power which is out of the Peoples reach who gives him Divine Titles Elohim Melech Messiah Christ Moshel The Lords Anointed not the People who cannot give what was never given them He that calls him before he is borne which they cannot till they see him nor foretell that any such shall be But when I see a Christian Prince against whose Title according to the Law of Nature for generations and generations there hath not been one amongst all the sons of men who could pretend a colour I suppose his Right in and through David and Solomon as firmly established by GOD as ever at the least theirs were and more then all his Subjects 7. I know whose voyce it is unto those who are lower then Kings Psal 75. 4. I said unto the Fooles Deale not madly and to the wicked Set not up your horne on high and speake not with stiffe necke for Promotion cometh neither from the East nor West but God is the Judge himselfe or alone he putteth downe one and setteth up another amongst all sorts of men Much more solicitous is his Election about him whom he sets up in his owne Seat by whom he sets up and pulls downe others by whom he dispenseth his favours or scattereth the coales of his wrath as Dan. 5. 18. God gave Nebuchadnezzar a Kingdome c. Ver. 19. And whom he would he slew and whom he pleased he kept alive and whom he would he set up and whom he would he put downe Ver. 20. But when his mind was lifted up and his heart hardened in pride c. Ver. 21. He was driven from the sons of men c. untill he knew that the most high God ruled in the Kingdoms Vide 2 Chro 20. 6. of men and that he appointeth over it whomsoever he will and giveth it to the basest of men As was set forth Dan. 4. 14. 8. It is He who in Kingdomes established according to the Law of Nature gives the Titles of his owne Power and the Power of his Titles not the Law of Nature which neither adviseth nor warreth neither speaketh nor writeth in the Cause of GOD but is forced to cry out aloud in the cause of man and for private propriety whereas indeed it can but present Aptitude to the earthly Benefits and Dignities of this world It must be the living Deputy of the ever living GOD who must in the place of GOD actuate the votes and secure the well-wishes yea even from the Prerogative of God unto those who claime aloud by it for themselves It is the Law of the Enemy of Nature which cryes out to pull downe or to lessen the Power which GOD hath ratified and in the place thereof to set up Anarchy or something like it which the Devill cannot do without mans co-operation whom he cannot force whereas GOD can the other without him whom most ordinarily he will use But if man will enjoy the benefit of the Law of Nature he must doe the duty required by it what and to whom GOD hath by it enacted let him render that he may receive from God what he holdeth out by it He that robs Christ under colour of it shall lose Christ and the substance of it 9. But I desire not to retard this Discourse by intermixing of Metaphysicall Speculations concerning the glorious Singlenesse of the Divine Power in his Operations transcending the impurer Acts of created Man working never by his owne sometimes by the Power of Gods Enemy nor to direct the Question and fall upon the differencing of the Acts of God and of the Creature And therefore I shall draw no Arguments from hence desirous onely to have admitted First That the Law of Nature is as equall unto the Succession and Rights of Princes as to the Descent and Propriety of other men Secondly That the Providence of the God of Nature operateth as well and as faithfully towards them as others Thirdly No unwritten Text of the Law of Nature ought to be pretended against the written Word of God Fourthly That whereever God is recorded to have done otherwise then in his Law of Nature is prescribed there is ever some important Mystery included and if there be no reason expressed for that speciall Act that that is to be esteemed for the reason which God hath expressed elsewhere in Acts of the same nature to be the ground of his so doing in them 10. Now accordingly with modesty and sobriety to undertake the search why God having established by an everlasting Covenant his earthly
If he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men But my Mercy shall not depart from him as I tooke it from Saul whom I put away before thee and thine House and thy Kingdome shall be established for ever before thee And in the very next words to expresse the undoubted certainty hereof Thy Throne shall be established for ever 1 Chron 17. The same Covenant and the same reason is related but at Ver. 14. the Paraphrase shewes that the Kingdome of God is the Kings and the Kingship of the King is Gods I will settle him in mine House and in my Kingdome for ever and his Throne shall be established for evermore Notwithstanding all this for the three grand parts of the long time since neither Solomon nor David have had a man to sit upon the Thrones of Israel or Judah and yet without all doubt the Promise of God hath been fulfilled according to the former demonstrations expressed Psal 122. 5. where this Throne of the One God upon Earth is in the Plural number twice in one and the same Verse set downe Thrones For there doe sit the Thrones appointed for Mishpat i. Judgement the Thrones of the House of David 16. Now in the next place we shall find Solomon the Type whose Mother had had a former Husband not of the Seed of Abraham according to Nature in another condition and conditionall upon his good behaviour in the words of David a little before his death in the presence of the Princes of Israel unto this Solomon his sonne 1 Chron. 28. 1. God said unto me Thou shalt not build mine House because thou hast been a man of War and hast shed bloud Howbeit the Lord God of Israel chose me before all the House of my Father c. And of all my Sons he hath chosen Solomon my Son to sit upon the Throne of the Kingdome of the Lord over Israel And he said unto me He shall build mine House and my Courts for I have chosen him to be my Son and I will be his Father moreover I will establish his Kingdome for ever If he will be constant to doe my Commandements and my Judgements as at this day This Solomon failed and his Line hath been cut off and the Throne it selfe demolished So that apparently those that have stood to wit the Typified Thrones of Christian Kings must have been the Materiall Object of the Promise of GOD. 17. That Solomon was the Type of Christian Kings appeares by Davids Propheticall Praying Benediction of him Psal 72. With which Psalm men have dealt as some have used when they could not hinder the true Heire from a Possession which themselves aimed at to Entitle the Prince to it that they might worke their owne Ends while they seem to serve the King So here when men either did not or would not see the Power and Glory of Christian Princes to be the ultimate and typified intention thereof and finding that little of it but as to an unequall Type could be convertible with Solomon Donabitur ergo nè pereat They thinke to make it sure for their owne availe by Entitling Christ to it whereas it suits far lesse with Christ divided from the Riches and Honour of his Adopted Sons of the younger House the Kings of the Gentiles then it did to Solomon to whom they could not justifie it So far was Christ from the Treasures and Homage of the whole world that when he was to pay his Fathers Tribute unto Caesar he was faine to borrow it of a Fish that he was despised as but a poor Carpenters Son and confessed himselfe to be in a more indigent condition then the Birds and Foxes and was so far from dispensing the Mishpats or Judgements of the King or the Kings Son in the first Verse of the Psalme that having no externall Commission he refused being intreated to interpose his private Authority in a cause Herciscundae Haereditatis Luke 12. 14. Whereas indeed Christ with his Divine Miracles and bitter Passion was Typified in the great and strange Victories and Sufferings of David Davids younger Son preferred to the Crowne his Peace and Glory was the Type of Christs semblable Heires of the younger House of the Gentiles In Christ for the Kings of the Nations in the Kings of the Nations for Christ can every letter of that Psalm be justified and of none else And that Prophesie which cannot be terminated either in Solomon alone or with his naturall Successors who are extinct before the Sun or in Christ alone without the earthly Glory of those who hold his earthly Throne is to be understood of Christ in them is evinced Verse 17. Liphne Shemesh jinnon shemo His Name to wit of Christ or Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jinnon filiabitur shall be continued in the Succession of his Sons for so the word signifies for so long as the Sun shall have a face to shew Which they who will not admit cannot prove themselves to be Abrahams children 18. Christian Kings then who were Typified in Solomon ought to have a care of that which is every where attested to be that which honoured Solomon in the eyes of his Honourer to wit the Materiall Houses of GOD. Thus 2 Chron. 22. 8. The Word of God came unto me to wit David Thou hast shed bloud aboundantly c. Thou shalt not build an House unto my Name c. Bloud is as ill a Reformer as a Builder in Religion But behold a Son shall be borne unto thee he shall be a man of rest he shall build an House for my Name and he shall be my Son and I will be his Father and I will establish the Throne of his Kingdome over Israel for ever which certainly remaines at this day And not onely this but the perpetuity of the Priesthood and Temple with the Cathedrals or Priests Courts in the compasse thereof was sworne to in the same Oath of GOD. 19. But Acts 7. 46. where David found favour in the sight of God and yet it was Solomon who built him an House there is an Howbeit to wit That the most High dwelleth not in Temples made with hands as saith the Prophet Jer. 66. 1. Heaven is my Throne and Farth is my Footstoole What House will you build me Or what is the place of my rest Hath not mine hand made all these things Which words the gainsayers of these dayes whose I hope unwitting endeavours are but to make God forsworn catch at without considering them in themselves or comparing them with other Texts concerning Gods expectation and longing for a Temple Habitations indeed His Contentation and Delight therein His Inhabitancy and Propriety in these places of his Rest from men of rest expected if they would have their owne confirmed 20. In themselves the words concerning his Throne in Heaven can but import that when man hath done all that he can God hath of his owne making
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
in that Prophesie was foreshewed the dissolution of the Tabernacle erected by Moses and the Succession both of firme Priesthood and Temple under an established anointed Monarch which was performed in the persons of Solomon and Zadok the two Sonnes of Oyle who were the Types of the Christian Kings and Priests It is in the Margin of our last Translation Ver. 32. and that according to the Originall in stead of these words Thou shalt see au Enemy in mine Habitation Thou shall see the affliction of the Tabernacle And it is answerable hereunto Ver. 35. I will raise me up a firme or established Priest which we render Faithfull for the word is Neeman which so signifieth And then I will build under the same word Neeman afirme or established House to him and he shall walke before mine Anointed for ever This was fulfilled in the Type as hath been said by the Lords Anointed Solomon the Lords Builder of the Lords firme House succeeding unto the ambulatory Tabernacle And this was in the Type to fulfill this Prophesie as 1 King 2. 27. So Solomon thrust out Abiathar from being Priest unto the Lord that he might fulfill the Word of the Lord which he spake concerning the house of Eli in Shiloh For the Perpetuity and Perpetuity of this Kingship Priesthood and Temple GOD swore but it hath failed in them to whom he swore therefore as hath been proved it was sworne to the Type to be accomplished in the Typified Kingship Priesthood and Temple Whereupon my ninth Quaere is Since God hath particularly exemplified in Solomon that which He swore unto David concerning the Divine Right of Christ to be irreversibly administred by Christian Kings under the Covenant of the Gospel for ever How the People all or any of them may put in for a share of that which God hath given away to others Whom He hath set in his owne earthly Throne over them My first Argument is from the Analogy of the Counsell of God in his preferring the younger before the elder in severall Particulars with reference to Solomon the Type of the Kings of Gentiles for the finding out the just reason thereof Wheresoever the Prerogative of God is used to over-rule the Vniversall Law of Nature there it is ever to be presumed that it is so done for some important cause And where the reason is not apparently in any particular set forth recourse is to be had unto the like case and what is manifestly therein expressed is to be admitted for the just reason of that in Question But in the case of Solomons preferment unto the Birth-right God used his Prerogative to over-rule his Vniversall Law of Nature Therefore in the case of Solomons preferment unto the Birth-right It is to be presumed that it was so done for some important cause and the reason being doubted of therefore recourse is to be had to the like case Such is that of Abrahams and Ishaks Children and in both the particulars the one reason is assigned that it was done for a Type to expresse the preferment of the younger People of the Gentiles advanced above the elder of the Jewes into the just Patrimony of their Fathers according to the Covenant of GOD. Therefore that which is manifestly expressed in the like case is to be admitted for the just reason of that in Question And that is evidently that Solomon a King being advanced above his elder brother into the just Patrimony of his Father this was done in a Type to expresse the preferment of the Kings of the Gentiles above GODS first-born Succession of Jewish Princes Secondly that Solomon was the expresse Type of Christian Kings Those things which onely can fill up the whole Latitude of any Promise from God or Propheticall Prediction of God and justifie the Truth of God in the said Promises or Prophesies Are to be accounted the chiefe and ultimate Object of every such Promise or Prophesie and the Precedent but Types of those which succeed and exceed them in the fulfilling of that which they come short of But in the Promise of God for the perpetuity of Solomons Kingdome and the Propheticall Prediction of Psalm 72. the Interpretation of them for the Perpetuity Power and Glory of the Earthly Kingdome of Christ in the Christian Kings of the Gentiles and of Christian Kings in Christ Are the things Expository which onely can fill up the whole Latitude of the Promise of God viz. for the perpetuity of Solomons Kingdome in the Typified and the Propheticall Prediction of God in that Psalm which evidently was more then was performed to him in Person and are those which onely can justifie the Truth of God in the said Prophesie Therefore in the Promise of God for the perpetuity of Solomons Kingdome and the Propheticall Prediction of Psalm 72. the Interpretation of them for the Perpetuity Power and Glory of the Earthly Kingdome of Christ in the Christian Kings of the Gentiles and of the Christian Kings in Christ Are to be accounted the chiefe and ultimate Object of the said Promise and Prophesie and the Precedent to wit Solomon was but a Type of these which succeed and exceed him in the fulfilling of that which he came short of Thirdly concerning that which through Solomon the Type was conveighed to Typified Christian Kings Whosoever by the appointment of God in the sworne Covenant of God sit in the Throne of Jehovah for or in the stead of Jehovah Elohim as King for Jehovah Elohim To his Power which is the Power of God and therefore Divine Supreme Irresistible and Above and Against which there can be no Power on Earth All the Communalty that are in the Covenant of the Israel of God all the Lords of the Land all the Princes of the Bloud doe so owe their Allegiance that no Power in any or all of them or any other from without it may set Bounds unto it may be accounted to it Superior or Equall may resist it in what it doth or set up or assist any other on Earth to Resist it much lesse to usurp or lessen or destroy it But all Christian Kings with Solomon as King and in him as their Type Did and doe by the appointment of God in the sworne Covenant of God sit in the Throne of Jehovah Elohim as Kings for or in stead of Jehovah Elohim Therefore to the Power of all Christian King which is the Power of God and therefore Divine Supreme and Irresistible above and against which there can be no Power on Earth all the Commonalty that are in the Covenant of the Israel of God all the Lords of the Land all the Princes of the Bloud doe so owe their Allegiance that no Power in any or all of them or any other from without it may set Bounds unto it or may by them be accounted Superior or Equall to it may Resist it in what it doth or set up or assist any other on earth to Resist it much lesse destroy usurp or lessen
it CHAP. X. The Contents Kings are Gods chiefe Debters for the sinnes of the People not the High Court or High-priest The King to command others what he may not execute himselfe Kings the Protectors of Religion and Religion of them The celebrated Precedents of good Jewish Kings the best Commentary upon the Precepts of God for Kingship This was accounted Argument enough while we had to doe but with the Faction of Rome Reverence to the incomparable Works of Bishop Andrewes restraines the needlesse pressing of this invincible Argument His irrefragable Exemplification of Jehoshaphat's severalizing the matters of Ecclesiasticall and Politicall Cognizance And his constitution of the High Priest his chiefe Commissioner in Ecclesiasticals 1. THat which needeth not to be shall be short it being sufficiently proved that the Power of the King is the Irresistible Supreme earthly Power of GOD. Which Power Religion is so farre from lessening that it addes both Honour and strength thereunto and is the strongest of Obligagations to re-enforce that which the iniquity of the times makes it to impeach 2. Now for as much as throughout the Sacred Story GOD ever reckons unto the Kings the sinnes of the Times and never unto the Sanbedrin the highest of all Courts established as hath been shewed from the first beginning of any such with Power derived from the Prince and that meerly for the ease of the Princes burden no nor yet unto the High-priest the visible Head of a distinct Subordinate Power answerable unto the Maternal without which helper meet for him the Christian King cannot be well alone and whose Office is to traine up the Children begotten in Politicall Nature in his Image by Religious nurture for the making them morigerously conformable unto their Fathers Likenesse whom the Husband is to command though not to repudiate to enjoyne that she doe that which he is enjoyned not to doe himselfe witnesse the Exauctorating of King Saul by GOD and the Leprosie of Vzziah 2 Chron. 26. 21. 3. Neither of these to wit the High Court or High-Priest were ever blamed by God for their Non-resistance or not stirring up the People to make Resistance nor yet the People for sitting still and suffering the King uncontrollably to run his wicked race into Superstition and Idolatry so far forth that the change of the Kings mind was still the cause of the change of the Peoples Religion and the Peoples sinne herein throughout the whole Sacred Story was ever laid upon the King Which is an invincible Demonstration from the Effect that the King was the onely He entrusted by God with his Earthly Power for the restraining of such wickednesses and for the Protector of Religion the greatest and justest Adversary of those as well as of Resistance against the onely Supreme Ordinary Power by God set up to pull downe them and to set up and protect Religion 4. This Argument in the hands of our Worthies was ever accounted impregnable while we had to doe but with the opposing Roman Party in the more colourable Non-Supremacy of the King in Ecclesiasticalls The other part to wit in Temporals being never denyed by men accounted serious till now But this being proved will also carry the other along with it for feare of failing both are already done by the Precepts of God And that the Covenant of God between Him and Christian Princes was one and the same in and with the Contract plighted with the former People and the Kings thereof So that the Presidents of good Kings recorded in the Booke of God are for us for whom certainly they were written Declarations given us from God of what was meant in his compact between him and Kings amongst us 5. And certainly I shall never meet with any who will affirme and appear in it when he hath so done that we challenge more for Christian Kings who had the better part of the Charter then what in matter of Fact was apparently exercised either in Individuo or in Specie by the commended Kings of that Nation which is so discernable by all men that I will spare my Proofs till I see some need of them 6. Especially since in the maine concludent Part the worke is already done so that herein there is no need of any thing to be further added by one now asleep in the Lord and in the land of the Living not alive amongst the Dead to behold with heart-beheading sorrowes the shame and deaths of the present age The most Reverend and Incomparably Learned and Prudent Head which the latter times have brought forth that hath gone to peace Integro Funere the late Bishop of Winchester in his Tortura Torti A Booke as most worthy of the Publike view so no lesse with Scholler-like insight might it finde admittance made ready for it in our English Tongue 7. But I desire not to urge other mens Arguments and dare not out of Reverence which also will restraine mine hands in the next Chapter doe injury unto his by my weaknesse I shall only produce an observation of his 2 Chron. 19. upon which Kings ought to looke as upon a direction sent from GOD to them alone and all others to let it alone in their hands It is the pious Act of Jehoshaphat Ver. 5. constituting Judges who though amongst men were not to judge for man but for Jehovah those Judgements being the Lords and not the Peoples So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion Between bloud and bloud as Deut. 17. 8. between Law and Commandement Statutes and Judgements And in Ver. 11. his distinguishing of their charges and sâ—tting Amariah the High-priest over all in all matters concerning the Lord and Zebadiah the Ruler of the House of Judah for all the Kings matters There being in Ecclesiasticals some things wherein all mankind besides have not so much to doe as the King alone and others wherein the King hath nothing at all to doe but onely to see them done as shall be justified in the second Book when I come to speake of the sin of Jeroboam in the handling the Power of Gods Likenesse CHAP. XI The Contents No new Light after the New Testament What was both before and under the Law dyed not with the Law but was confirmed by the Gospell Evangelicall Rules and Examples in this particular followed by Primitive Doctrine and Practice abundantly justified by others The Divine Power of Kings Saint John 10. 34. not sequestrable away by distinction from their Persons but to the prejudice of the Deity of Christ The Text of Psalme 82. 6. I my selfe have said You your selves are Gods and all of you the sons of Gnelion further cleered Our Saviours owne Argument from that Text. Further manifestations amply performed elsewhere not needed here Christs owne Assertion that Tributes and Customes were payed unto God in Caesar Neither Livelihood nor Life it selfe can countenance Self-preservation by Resistance of lawfull Princes in
but as unto the Prophets who were made Prophets by this kind of coming to wit making of the Word of God to them If this had not been so our Saviour had been but an ill Logician to conclude the Divinity of his Person which was the Accusation and Question from a Medium whose strength had been extinct by the Trifle of this Distinction for if Divinity were not annexed to their Persons he proves nothing for his owne thereby And therefore he takes care for this in the very first words of his Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies illos ipsos them in their very selves or Persons So that plaine it is that abstracting to separation of Divinity from the Persons of Kings barely to their Office takes away this Proofe of our Saviours God-head 10. So wretched is the proud poverty of those who without the treasures of the Gold and Silver of the Hebrew and Greeke Texts will thinke themselves rich and with the tumult and noyse of an Assembly of a little Logick worse then none and the Latine and Copper of Scripture Translation will make themselves bold against GOD and his Christs And so much need have men to pray for and pay for a learned Clergy of the Institution of God himselfe unto whom he hath promised his Spirit of Interpretation according to his Covenant made with his peculiar Tribe for the duration of the Sun and Moon Which he recounteth by this last of the Legall Prophets to shew that the perpetuity of the Covenant of Knowledge was not annexed but temporarily to the Persons of the Priests of the Law but of the Gospel who foretold the preferring of the last into the Patrimony of the first Mal. 2. and 3. Chap. 11. Now lest any should be further beguiled into a beliefe that any others are invested with this Name and Power of Elohim besides the King and against him I shall goe a little further in the unfolding of our Saviours present Text. For the next words Vbne Gnelion Chulchem And every of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selves or Persons are Sons of the most High They have been expounped already and the Supremacy of the King acknowledged by S. Peter and S. Paul hath been proved from them as the irresistibility from Elohim The next words are notwithstanding these Titles You shall dye like men c. which words are indeed an exclusion of all those from the Name and Power of Elohim and Ghnelion who are not Kings You Kings are not so Elohim but that you shall dye like whom Invincibly it must be those who are not Elohim from whose commune condition in this particular this shall not exempt you Who those are who are not Elohim first the Democraticall aggregate body of the People the words are Achen Che-Adam Temuthun Achen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly and indeed Temuthun you all before specified by your names of Elohim and Ghnelion shall dye Che-Adam not onely like single men in the Individualls but mankind in the whole Aggregate thereof included in Adam from whom none can be exempted in whom all and every one were included So that cleerly from hence the People yea in their whole Aggregate capacity are excluded from the Name and Power of Elohim 12. Secondly the Aristocraticall Senate is apparently in the next words shut out also And you shall dye notwithstanding that you are Elohim like one of those who are not so to wit like one Hasarim of the Princes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are no otherwise Elohim then as in the first Verse they are taken into the Kerev or closet of him that is though mortall yet otherwise Elohim indeed So that undeniably by this Text is justified that which before was proved that no man whatsoever is invested with the Name and Power of Elohim but in relation to those whom Ghnelion hath constituted in Subordination under him and not in relation to and therefore not against any whom GOD hath set over him 13. Now all this our Saviour makes the Medium à notiori as a knowne Principle to prove that Divinity was not in him as in the former Prophets to whom it came as to its Inne not as to its proper Habitation there being many times when the Word of GOD came not to them Therefore he preferres this Medium from them to wit Kings by reason of the standing Image and Commission of Elohim in and to them unto whose Persons as his words import Divinity was by a perpetuall Law annexed If a Prophet notwithstanding his miraculous both Predictions and Actions had said that he was Elohim he had deserved to have been stoned But of the King it is an eternall and knowne truth 14. The Argument I take to be this Pardon Lord Jesus the weaknesse of the Urger That which is perpetually as founded upon an undissoluble ground true of him who is but the in the Image of Elohim That is much more true of him who is both the Image and Likenesse of Elohim and no blasphemy implyed Ver. 36. For he was both Sanctified wherein the perfection of the Likenesse consisteth and Sent wherein the Power of the Image standeth But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ipse hath Divinity annexed to his Person Is perpetually as founded upon an indissoluble ground true of the King who is but in the Image of Elohim Therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ipse hath Divinity annexed unto his Person Is much more true of him to wit Christ who is both the Image and Likenesse of Elohim and no blasphemy 15. Concerning the Divine Vnalterable Evangelicall Precept for obedience unto Princes though tyrannous Persecuters and Non-resistance of any who hold the place of GOD as also what was the received Interpretation thereof in the Primitive times And concerning the celsitude of Christianity in the Doctrine of Self-denyall and taking up the Crosse whereby it visibly triumpheth over the gayest of all Religions which from the beginning have bewitched the world as also the contrary Doctrine of the Zealots and takers up of the Sword The forementioned most Christian Tract hath taken off my feeble hands I shall gladly conclude with the Example of my Lord. 16. I shall not declame how ill it hath been followed but pray that it may be better First concerning his honourary acknowledgement of the Justice of the imposition of Taxes and Tributes which hath beene made a shift to be made the incentive of our calamities I forbear that which our Saviour declares to be of the Jura Majestatis or Rights of Soveraigne Prerogative and the consequences thereof to wit the Impression of the Image of Caesar upon the Publike Coine Which Mat. 22. 21. he makes his Medium to prove Tribute to be due to Caesar I insist onely upon the Illation Therefore render of his not give of yours the things that are Caesars to wit the Tax or Tribute which he requireth and by so doing you render unto God the
things that are Gods whose Image Caesar beares as the Tribute money beares Caesars And that this must be the drift of our Saviour in these words it appeares for that in the Question there was nothing of doubt moved concerning GOD but as Saint Paul Rom. 13. 6. For this cause pay you Tribute for they are Gods Ministers attending continually upon this very thing So our Saviour answereth here that Caesar requires it not in his owne but in the Right of GOD. 17. That all the Right which Caesar hath unto it he hath from GOD and that he hath GODS Right our Saviour in his owne case and when he had not wherewith to pay it expresseth Mat. 17. 25. Of whom doe the Kings of the earth take Tribute Of their owne Children or of Strangers Saint Peter unto whom the Question was put answereth of Strangers Jesus replyeth Then are the Children free Concluding from thence his owne exemption as being the Son of Him in whose Right the Custome and Tribute were due For it is evident that Christ was none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of Tiberius Caesar his own Sons but he was His to whom by Caesar the Tribute was due debt and who did receive it in Caesar Otherwise the words of him who is the Wisdome of God had been devoid of ordinary Reason whose Plea was most strong if he who is the Wisdome of God knew how to argue for his immunity from the same 18. But in the next Verse Though Caesar have no Right to it from Vs yet lest They who are his Officers be angry go a fishing and pay it which course I am sure is Christian and would not mis-become any times Where it may be observed that they who are invested with Power that is Divine have a little more Priviledge then the sons of Adam in commune For it is lest they should be angry with Vs and give it for Thee and Me but Capiet qui capere potest 19. Concerning the demeanour of Christ submitting himselfe unto the death it is that which we all pretend to looke for benefit by and therefore should all consider when He who was the Founder of Christianity was to gather to himselfe all the Kingdomes of the Earth into one Family while Herod Pontius Pilate and the People of the Jewes were gathered together against Him as Psal 2. though he wanted not Power to make Resistance Perdidit Vitam nè perderet Obedientiam He quitted his Life to preserve his Obedience To doe thus rather then to Resist the Power of an Heathen Prince which he acknowledged though the Deputy unjustly used his Authority to be from Heaven I am sure is Christian from the Example of Christ walking according to his owne Rules 20. And Saint Peter saith 1 Pet. 2. 21. This was to leave us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example for Christian Imitation this I am sure is recorded for Christian Doctrine to remaine for ever To doe thus by good Logick and true Paronymy from Christ I can denominate Christian But they have the luck of it if they may escape Scot-free who can conjugate such Oppositions and make that Christian to doe contrary to the Doctrine and Example of Christ And that as matter of Religion for Conscience sake contrary to both both of Christ and his Apostles And further yet to erect this as the chiefe Ensigne and note of Christianity and to teach and enjoyne men to spend their blouds in this Cause to establish a contrary Foundation and to enjoyne an opposite Covenant For my part as yet I know no new Christ nor no new Gospel to learne the contrary from and therefore Contentus hoc Catone I will as I am bidden walke on this way For it is an Article of my Creed that he who trode it Ascended into Heaven animated by him who went before me Adsum Caesar ubique tuus Liceat modo nunc quoque miles Whereupon my Tenth Quaere is Since all Christian Kings more singularly then other Princes have the Divine Power of Elohim and Messiah annexed to their Persons and not barely to their Offices And since our Saviour made this Annexation viz. to their Persons His Argument à Notiori to refute the imputation of Blasphemy for his affirming the Divinity of his owne Person And since ' by the Gospel Doctrine and Practice Obedience even unto Monarchicall Tyrants in Self-denyall and taking up of the Crosse is set forth as the differentiall note of Christians And Rebellion with the Sword or otherwise is declared damnable And paying and yeelding Tribute Life and Livelihood it selfe is that which onely from both Precept and Example can denominate Christian. By what Logick they can distinguish away their Blasphemy and Paronymise themselves into the name of Christians Who against Christs Gospel-Information Precept and Practice affirme the Power of Dominion to be in the People And that we may oppose those whom the Gospel-Doctrine teacheth us rather to dye then Resist My first Argument is concerning the Argument of our Saviour S. John 10. Every Doctrine which dissolveth that indissoluble Principle by which our Saviour Christ vindicated the affirmation of the Divinity of his Person from the imputation of Blasphemy Is blasphemous and the Maintainers thereof had need to be sure of a new Christ But the Doctrine that asserteth that the Regall Power of Kings is not Divine or that it is distinguishable away from their Persons Dissolveth that indissoluble Principle by which our Saviour Christ vindicated the affirmation of the Divinity of his Person against the imputation of Blasphemy Therefore the Doctrine that asserteth that the Regall Power of Kings is not Divine or that it is distinguishable away from their Persons Is blasphemous and the Maintainers thereof had need to be sure of a new Christ. Secondly concerning the Text urged by our Saviour out of Psal 82. Every exception of common Similitude between two severall Predicates which agree in aliquo tertio Is a negation of Identity between the Proposed and the Likened in the particulars Predicated But in the Proposition Psal 8◠You are Elohim or you are all of you the Sons of Ghnelion and these you shall dye like Adam or the community of mankind whether singular or aggregate and you shall fall like one of the Princes or particular members of the Senate There is an exception of common Similitude viz. of death between two severall Predicates To wit Elohim and the Sons of Ghnelion Kings in their Persons and between Kings and Adam and between Kings and Peers Therefore in the Propositions abovesaid there is a negation of Identity between the Proposed and the Likened in the particulars predicated So that neither the whole People nor the peers or Magistrates with relation to the King are invested with the Name and Power of Elohim Thirdly concerning the root of all evill the first degree of Antichristianisme They who deny their whole Livelihoods to God when he requires them and that contrary to Christs Information
Confusion c. But these are the Maximes that I rest upon That the Dominion over the Creature cannot but be in the Creator That the Dominion of the Creator cannot but be Monarchicall That if the Creators Power of Dominion were placed in all or more then one it could not be Monarchy or Kingdome and Christs Title of sole King of kings must be extinct For he that is King is alone in Power and there must be Co-ordination with Cbrist if any have to doe with those who are properly and immediately his Subjects who neither can have nor need more then such a King That Christs Power is prophaned if it be held in commune That the King is so if he quit it and the Vsurpers that challenge it That nothing but the Free and Formall Donation of God in Terminis can invest any under him with it nothing at all from him That he who hath most frequently declared himselfe to be the Vniversall King of the whole world hath in expresse termes Deputed Kings and onely Kings as Supreme and Irresistible Administrators of the earthly Dominion of Him and his Christ over all the Nations of the world and requireth most exact and especial Obedience of all Christians to them 7. So that this Dispensation is that which in prudent Justice could be done and in inexpressible mercy for the safegard of mankind is done and which without â—earing of Christ from his due Throne cannot be undone That man may understand and value this great vouchsafing is the end of my Prayers and Labours it being the last which GOD will afford in this kind as being sworn unto in the former and ratified in the last of his Covenants which he will make with mankind which begun with the Law of Reason in the first and it being that which is set up in the Heavens the sampler for Earth Reason must acknowledge that to be the fittest Form of Government to make Earth another Heaven which is established in Heaven 8. And yet I cannot but acknowledge that this Monarchicall Law is but beneficiall unto us as are our Clothes as is the written Word or GOD both of which with the honour and comfort which they afford us do cast a staine upon us As we are without the warmth which our rayment brings us the cold would destroy us but if we had been as we ought to have been we should have had no need either of their commendation or protection 9. Thus are the Scriptures of GOD blessed helps to bring us to the Kingdome of GOD and such helps as neither the Malice of the Jew nor the Wisdome of the Greeke nor the Subltily of the Hereticke nor the Outrage of the Tyrant nor the Gnashing of the Fiend have been able to blast And of so Sacred and Inviolable Majesty are they that whosoever shall adde to or detract one tittle from them shall have his Name blotted out of Heavens and Kalendred in the Dypticks of Hell Whosoever boldly blind as Saint Peter saith because unlearned or timerously yeelding because unstable dare adventure to themselves in the high Mysteries thereof without Science to interpret or which is more desperate with Jeroboams Priests without lawfull Calling to impose upon others or who dare not but follow the Biass of potent Greatnesse or the Tyde of the giddy Multitude or the Engagements of their owne masterfull masterlesse wills and thereby doe pervert the sacred meaning of that holy Word though they cannot destroy its precious sense yet shall thereby destroy their owne sensuall senselesse soules 10. And whosoever for such Ends shall bring with them either Saint-like Vertues or Angelicall Science to countenance a false Glosse upon the Sacred Scriptures is also Excommunicated from the Brotherhood of Saints and Angels Yet as the Fathers teach us this Reverend and never sufficiently esteemed favour is withall an Argument of our shame For if fallen man had not fallen after his Fall GOD would have inhabited with him and face to face conversed with him as a Friend doth with his Friend as he did at the first instruct the Patriarchs in his wayes Or as afterwards when an Inundation of Sin had estranged him from this more familiar converse have raised up and fitted select Preachers of Righteousnesse from his own mouth to display his pleasure upon all Emergencies Whereas now we have the last of his favours in this kind Moses and the Prophets Christ and his Apostles and must for ever shut up our eyes even unto detestation from exacting further Miracles and Revelations for ever 11. So must we doe with the last of his gracious vouchsafings in this particular since the shame of our deservings hath but stirred up the compassionatenesse of his condescending that he hath in inestimable goodnesse thus stooped unto our sinfull frailty not with his dreadfull visibility to Governe us but to settle his venerable Right of Earthly Dominion in a glorious Line of our Flesh and Bloud For we cannot suppose but that we deserve at least as little as his first People to have immediate Procurators sent from his owne bosome as they had Judges in all their Exigents Which Government they would not endure nor we any long who will not endure that which they preferred and GOD graciously constituted amongst them and through them amongst us for so long as the Sun and Moon shall last 12. Thus have I conscious of much infirmity with unpassionate conquest of my wants adventured on the great Demonstrative Efficient of Dominion according to the entertainment of this first part I shall addresse my selfe for the other causes as the Finall so the Subjective matter and the Formall to wit the Image of GOD and his Likenesse infused into mankind which I shall call the Seat of Dominion wherein I make no doubt but through the assistance of him who hath hitherto-kept and supported me to make just Proofe of that which I have assumed That the Image of God is imprinted in the Imperiall Faculty of the Will of Man as the Likeness in the deliberative part of the Vnderstanding which though it be of the elder House must not here claime its Birth-right but be content to be as Aaron was to Moses untill it come to the Inheritance which is above where it shall no longer serve the younger nor shall Japhet dwell in the tents of Shem. That proportionably hereunto in the great Hypostasis of a Christian Nation wherein is the Church the Oecumenicall will of the Kingdome is the King and in the included Church the Vnderstanding is the Bishop Both which Powers are united now in Heaven in the Great High-priest after the Order of Melchisedec who also is King of Salem To whom as it is in Heaven so also in Earth which his Portion he receiveth onely in those who be the Deputies of his Powers be Really and Internally as well as Externally and Verbally ascribed All Dominion both for Heaven and Earth for the for ever of this world which cannot faile him with the Father and holy Ghost in the for ever of the next Amen FINIS
esteem soever he hath of it accounting it the best of all Topical arguments yet he is contented to wave all affiance therein and that this controversie should be magisterially determined onely by demonstrative arguments from scientifical divine authority in the sacred Scripture relying onely upon that light in the present case which Scripture shall bring to Scripture Their predecessours who in this our age first stirred up the people in this controversie powerfully wrought upon the unjudicious many by calling for expresse Scripture for the warranty of all meerly humane actions and constitutions but now the successors in these dayes having reaped the benefit of iâ— desert the former principle so far forth that mans prudential rules are advanced into that place of Scripture in the acts of religious Worship And in the highest of humane concernments even against the divine soveraignty of the GOD of nature indeed arguments are pretended from the lawes of nature unwritten and those against the written both rules and exemplifications in Scripture in this point which he hath evidently and frequently therein declared to be his own Prerogative Royal. As concerning the pretenders to the Spirit and new Light we read that the Spirit of GOD searcheth all things in the deep mysteries of the Word of GOD 1 Cor. 2. 10. Let it be the first trial of their spirits to give us a cleer and uncontrollable Commentary in the first place upon that word of Light which GOD hath revealed unto us before we trust them in things unrevealed which GOD hath reserved in his cloud and unaccessible darknesse and particularly upon the eight last Chapters of the Prophecy of Ezekiel which if it prove not against themselves is like to make a Proselyte of this Author otherwise they may pardon us if we be apt to esteem of them but as of vainly proud idle children ambitious of new lessons before they have taken out their former Whilest we acknowlege the Scriptures absolute perfection and the execrations therein expressed upon all who shall expect a further light from GOD much more a contrary for the whole for ever of this world And that GOD almighty having sealed the Canon hath therein most graciously provided in plain language as fitting entertainment sufficient for the salvation of all humble soules and directions whereby they may try the spirits of pretenders so hath he for the manifestation of his glory intermixed inexplicable mysteries also becoming the high majesty of his own wisdome to teach proud men humble reverence or to befool the spirit of bold pretenders Now concerning the servants of GOD our Worthies who have written in this controversie divers of them have for this long time laboured with Christian meeknesse and patience by degrees to make that streight which is distorted and for the hardnesse of mens hearts have pressed chiefly the honesty of Obedience from the paction between the King and the Subject according either to the general law of nature out of which for that it is unwritten men easily take what they please not what they should or the particular lawes of particular Nations which men that have gotten the mastery over trample upon as they list so that many conceive the strength of GODS Precepts by them alledged to be founded either upon the heaps of dust imposed by mens hands upon the law of nature or the sand of municipal constitutions These Arguments being rejected though not indeed answered we are enforced to tell the world That non sic fuit ab initio from the beginning it was not so that they who created not themselves must be contented to be governed both as and by whom he that made them hath appointed and that in terminis he hath set down his forme and designed the men by which and whom he without whom the whole creature can have no power at all hath covenanted to rule them for so long as the Sun and Moon shall endure And also to be the peoples remembrancers of their duty in this case the very same with the obligations of the former Israel of God unto those by him entrusted with the administration of his powers and that the sin of disobedience is in Christians more hainous then in them who are recorded to have smarted under the fierce anger of Almighty GOD for their rebellions against him indeed in the persons of those whom he had honoured with his commissions Concerning the answrs that have been given to such arguments as have been urged against us there is no need of further trouble were there no more said then by the one Author of that most Christian Tract able to make Christian any age but this against Resistance of the lawful Magistrate under colour of Religion and its Appendents so that without arrogance it may be here accounted below the answering That nature should teach that defence which the law of God forbiddeth That while we render to the King those immunities which the Scripture hath given him we release him of those obligations which God hath laid upon him That we make the King to be masterlesse when we submit him onely to his own Master That we injure the people while we desire to keep them out of the fire of GODS wrath That we take away their liberty when we teach them to serve God That we condemne other Nations when we first desire to propagate the dismayed truth in our own so that we may be a light unto them and not onely our miseries their monitions Herein if the Author be in an error he resolveth with the like candor that he proposeth his own to submit to better Arguments by like mindednesse dear-bought truth is like to be the greatest gainer and they the least losers who hitherto have had the least acquaintance with it These things premised he addresseth himself to set down and to prove what is the true original of Dominion briefly handling it in its causes The Efficient God the subjective Matter man created the differential Form Gods image and his likenesse authorised by the recorded donation of GOD in his Word The End that GOD may be glorified in the model of earthly kingdom according to the honor which he hath in the Forma exemplaris or pattern thereof in heaven And prayeth to the GOD of heaven to blesse it unto us all Amen THE DOCTRINE OF THE SCRIPTURES CONCERNING The Original of Dominion The state of the Question THat the power of Dominion upon earth which I shall crave leave without prejudice to its Fountain for distinction sake to call earthly Dominion is originally and primarily in the people hath passed from many mens tongues and pens into the general practice and is now used as if it were so indeed Notice also may be taken how some but it seemes to the same end laid the foundation in more moderate termes but from the same source i the derivation of the power of the people to the King pretending at first but Co-ordination which brought forth Subordination which is the