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
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.
David is secondarily conferred upon all Christian Kings as all Kings without the consideration of their Religion were and are taken into the name of Elohim were and are ever since Christs Ascension Insessors upon his Throne under the notion of Elohim though the Title of David be incommunicable unto them 5. Otherwise notwithstanding his Fathers Donation which no man may be so wicked as to conceive that he would or hath refused he who hath All had had no Throne upon Earth here by Oath confirmed unto him Himselfe had beene a vaine Ostentator of his Fathers Gift His Apostles had been false Witnesses of GOD concerning his Title of King of kings and there had not been compensation made Him for the cutting off of the Line of his Ancestors from the Throne and Scepter which by just descent was His but by this Donation fore-prophesied Psal 45. 16. In stead of thy Fathers thoushalt have adopted Children Tashithemo le-sharim Thou shalt make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes in the whole Earth Which in that place is not set downe Kings but Princes as Antiquity hath observed to take in also the other part of his Soveraignty viz. Sacerdotall 9. For the latter whereof though the Oath of God hath passed unto his Christ for a Temporall perpetuall Priesthood so long as the Sun and Moon shall last this our Age is too farre from accounting them Princes who onely are of His and his Apostles ordered with Power to the end of the world for the administration of this his Divine Authority God in his good time rectifie this also and give to all men grace to consider that of the 1 John 2. 22. 7. For they who deny the Regall and Sacerdotall Powers which are the Donation in Terminis of GOD the Father unto GOD the Son doe quoad hoc deny the Father and the Son the Donor and Possessor which is the Apostles Character of Antichrist which name signifieth an Opposer of the Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the lyar if not he who maketh God in his faithfull Oath of Donation unto his faithfull Son a Lyar The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denyeth that Jesus is the Anointed viz. King of kings and High-priest over the houshold of GOD. 8. The same is Antichrist not who is an Opposer of the Deity or Trinity for there is no mention made of the third Person viz. the holy Spirit but he who denyeth the Father and the Son not in their Essence or God-head for that could not be without deniall of the holy Ghost also in and with the deniall of the other two Persons not in the Trinity for he that denies but either of the Persons denieth thereby the Trinity of Persons So that the formall Object of Antichrists Opposition is not the Deity because the holy Ghost is untoucht not the Trinity because two are named not the Deity or generation of the Father for then his name should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Deity of Jesus but according to the name of Antichrist onely the Office of Christ conferred upon him by his Father He denieth not Jesus but that Jesus was the Anointed or Christ 9. Now he that denieth that Jesus was formerly in his owne Person Anointed cannot be proved to be the Lyar for the proofe lieth on the contrary part that Himself was never Anointed but as hath been said in those who for Him manage his Offices to whom he hath communicated this name of Christ in stead of their former Elohim In the 18. Verse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists which without violence may be translated The many are Antichrists And the markes answerable to that of Saint James 3. 15. The wisdome of this world is earthly sensuall devilish which the Apostle hath given us for Antichristianisine are as applicable to many as one 10. The first is Ver. 15. The love of the world Of which I could wish they could acquit themselves The second is the lusts of the flesh concerning which I onely aske the question of our Saviour to the woman taken in Adultery Hath no man condemned thee neither doe I. The third is the lust of the eyes wherein I desire not to be their excuser And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we construe the pride of life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. him who being ambitiously too big for his owne station after him that compasseth the world goeth round in his erratick vagaries to possesse himselfe of what ever he can step into accounting his owne what ever he can catch though it be from Christ himself This is the differentiall note as the other are common accidents appertaining to Saint Johns many Antichrists Whose private Unction whereby they are made Heires of the heavenly Kingdome if through Luciferian affectation they forfeit not their Title should teach them to conforme themselves as Ver. 17. to the Supreme Royall will of God making that their Law in all humility and patient expectation 11. But so farre and so subtilly have they cast behind them the consideration of this their Anointing whereby the World the Flesh and the proud One are abjured that to the intent they might step into the Royalty of GOD the Son unperceived by the most of men they deny him not to be Jesus nor the eternall Son nor do they deny his Father nor Fatherhood only that Jesus is the Assigne of GOD the Father for the Thrones and Dominion of the world attested by his sacred name of Anointed or Christ which Name he hath taken onely for their sakes who are Administrators of his Powers on Earth to make visible demonstration for them that they onely are the men who are by Elohim separated from the community of mankind and assumed into the Society of the God-head by the outward Symbole of their Anointing in the holy Oyle of God For let any man prove that the onely begotten Son of GOD was in his owne Person as in the 45. Psal Ver. 7. Anointed Shemen Sason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oyle of gladnesse otherwise then as in that Verse Mechavarecha à sodalibus suis from their Anointing who are taken into the Fellowship of Him and I will yeeld him the cause for ever and that he hath unproved his Antichristship 12. Well it is granted on all hands that the Kingdome of Christ promised unto Abraham and Typified in David was in these as in other parallel places of holy Scripture designed Which is here proved to be the Temporall Dominions of the earth also and that Kingship Priesthood and Temple are here under their signall for Christianity by the faithfull and immutable Oath of GOD constituted and ordered for perpetuity so as the King is left GODS Curator and Guardian both of the Temple and Priesthood both of them mysteriously to be composed and disposed of by the younger Son of David prefiguring the succeeding and exceeding
whatsoever is Power belongeth to Elohim 20. For the fourth if the English of holding his hands be as Matth. 26. 45. for Money to deliver him into the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word Marad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ver. 47. In English Lay-Elders which I conceive as a Prophetical Brand upon Ours was in that place so expressed nor doe I ever find this expression of Lay-Elders but I find there Christ in Persecution If it be before he be Convicted in Foro Proprio to take away not only the Power which He hath from Above witnesse that of General Pilate John 19. 11. but also the Right of Inheritance which as he is a Free-born man is his Birth-right if to Divest him of the Liberty of a Subject and to put him into a Condition below the more free Birds of the Aire and the noysome Foxes of the Earth not leaving him an House of his own to put his head in If to Crown him with Thorns and to put a Reed in his hand in stead of his Scepter or Staffe of Command and to Spit Blasphemies in his Face be the holding of the hands of a General or Pilot this is against the Lawes of God and man and the Antecedent is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 53. 21. For the fifth God who hath promised to doe Right to all that suffer Wrong hath by the Signal of his holy Oyle laid a peremptory Command upon all men not so much as harmfully to touch the Person of any whom he hath separated unto himselfe by Anointing Psal 105. 15. which some will understand of the Community of the Religious but it is evident by the Context that what was principally meant of Abraham took in no more then Isaak and Jacob into the Letter thereof who were all three Invested with Regal and Sacerdotal Power yea Prophetical and who hath declared That no man can lay hands upon the Lords Anointed and be guiltlesse 1 Sam. Vide Bishop Andrews Sermon on those words 26. 9. That no Religious man may without Remorse Violate the skirt of his Royal Garments 1 Sam. 24. 5. then not his Wardrobe not his Exchequer not his Divine Power given unto him as shall be proved under the Names of Elohim Melech Moshell Messiah Christ or Anointed Who hath commanded to obey a Nero who is his Deacon and a Nebuchadnezzar who serves him while he thinkes he is serving his own Proud Avaricious and Cruel Ends Isa 10. 7. Who hath promised unto Christians Isa 49. 23. that Christian Kings shall be their nursing Fathers and Queens their nursing Mothers Yea if the People will be his People Ezek. 45. 8. That his Princes shall no more Oppresse them which I am sure if God as certainly he hath hath any meaning in his words must be understood of Christian Kings and People as the whole Vision for eight Chapters cannot be justified of any other then the Christian Kingship Priesthood Religion and Temple 22. That the Cannon hath been turned against the People and the Vessell hath been split upon the Rock to the shipwrack even of Conscience it selfe is most apparent but the People most vainly intending to create their own Power were they who have done this while they presumed they were doing it against the Powers Established indeed by God himself But let it be seriously considered 1. Whether those things which were cryed out against as Invasions of the Peoples Liberties and Proprieties be any where prohibited unto the King in case of his necessity throughout the whole Law of God 2. Wherein hath the King been accused of any thing whereunto the Pride and Avarice of others have not necessitated him 3. What hath necessity enforced him to which causelesse wantonnesse in them hath not exceeded as far as Pelion heaped upon Ossa for the storming of Heaven doth a Wart 4. What have they exceeded him in which they doe not celebrate as most just in themselves Who have not proved themselves to have Gods Charten for any Power over him ◠whom we shall prove to have Gods Patent for more Power then he hath made use of over them 5. Whether there be in Scripture any Toleration for People who desire Heaven and fear Hell to Resist the worst of Kings 6. Whether there be any colour in Reason that God should not most heavily Vindicate the Violations of such a King whose Vertues are scarce inferiour to his Divine Authority 23. But there will come a time when the holy One of Israel shall at length Consult for the doubling of his Dear Dread Servants Honor as well as of his Blisse And when the Story of these dayes shall be impartially Recounted and Received when the onely harm his Chronicle shall doe must be to tell succeeding Princes how dangerous a thing it is in evill times to be too good when for the future our Annals shall justifie the Justice and vindicate the Providence and Goodnesse of the great King and Governor of Heaven and Earth if hereafter upon his Terrestrial Throne he shall place sharp Governors whose Acrimony shall cure those whom Sweetnesse though as an inordinate cause would have corrupted And such whose very Faults should make them Good whom Goodnesse would make Bad. CHAP. IIII. The Contents Both the Regal and Sacerdotal Powers were in the Beginning the Inheritance of the First-born The Colloquy between God and Cain Gen. 4. 7. Explained Also that of God with Evah Gen. 3. 16. by the Commentary of Saint Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Model and Nursery of Kingdome The seed of the Commandement for Kingdome and Priesthood sowen in the Family from the very Beginning of the World in the perpetual Law of Nature 1. COncerning the Goverment of the World before in his revealed Law God described and set the Copy of Just Monarchy I shall not need to say much briefly it is without Contradiction that in the Beginning of time both the Regal and Sacerdotal Powers were Conjunctively the Inheritance of the First-bonr as by the Colloquy between God and Cain may appear Gen. 4. 7. And here let it in the first place be observed and remembred that this Conference and the Preeminence therein afforded to Cain was after God had manifested his dislike of Cain's Offering and his acceptance of Hebels Sacrifice notwithstanding which in right of his Primogeniture he declares for him 2. First Vnto thee his desire shall be subject indeed the faculty of his reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite or Will the word is Teshukatho which so signifies the Root is Shuk from whence also comes Shok a Thigh under which Obedience Fealty and Allegiance used to be sworne As afterward Vpon or Before Gods Altar as his Throne or Seat was the Solemnity of Religious Oathes Vowes and Leagues as under the Thigh of the Universal King Performed and Ratified of which hereafter if God permit when I come to speak of the
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
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
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