the Kings Title from God otherwise they shall never be able to prove their owne for those Estates which confidently they call their owne For after the Kings and Priests Patrimonies were described Ezek. 45. 8. God had certainly some meaning in those words And the rest of the Land shall they viz. the Princes give unto the House of Israel So that first ad Hominem I returne that by the same way though otherwise also and with Magisterial demonstration a man may know the Royall Rights of Vnquestionable and Irresistible Supremacy to be his particular Princes by which he knoweth his justly descended Fstate to be his owne 6. In which particular it concernes him to be well assured that he is not an Usurper of that which here for a moment sustaines him but to condemne him otherwise eternally and that without Gods Secondary Donation added to his first and generall Grant of the Dominion of the whole Earth to mankind the Estate he saith he is Master of is no more his then it is other mens This he hath performed to all those who are Children of his House and Subjects of his Kingdome though by himselfe he hath measured out no mans Specialties nor given him leave to take what he can get Nor in the third place is any man so the Dominus that he hath the Dominion of any part of Elohims Creation by his first and generall Grant or by his Secondary Gift that without his third of singular Application he can with due and comfortable security make use of and take benefit by so much as of one morsell of his owne bread 7. These three Acts of God answering unto the three Persons of the Trinity operating more nobly about our Spiritualties in the habitude which man receives from them may not inconveniently be expressed by that of the Schooles Jus ad rem Jus in re and Jus or rather Adjus or Adjumentum rei The first containes Mans Right from God the second his Right from other men the third his Right for himselfe The first was of the general Indulgent Father both of our Bodies and Soules the generall Gift of Right unto the Earth and the Emoluments thereof immediately from the Creation and Floud The second is from Christ the Heire of all things in Heaven and Earth by whom our Personall Conditions are severalized and by whose Deputies our Personall Estates are mounded from all others the men of the world this is daily administred through the Government by him on Earth Established which gives and protects unto us Right in the Creature The third is his most particular or singular Gift of Sustentation from his other Gifts the Act of the Holy Ghost by whose operation we have our Nutritive and Consolatory Preservation being supported Temporally here as a pledge of Eternity hereafter And this may be called the Right of Vse and Help from the Creature without which neither can our owne Bread feed us nor our cloathes keep us warme 8. The second is that wherein the Controversie lieth and therefore I chuse to speak last of that The last is that which duly considered would make smooth the Lords way before us for the other and erect in us not onely Christian content therewith but also excite our most thankfull acknowledgement of Gods most gracious Providence therein which should be as often as our hand goeth to our mouthes with any of his blessings in this kind And therefore I shall first speake briefly of the last 9. The evidence of this is best learnt from that which our Saviour constituted apparently for our daily Prayer and Meditation in that he framed it for that which we have daily need of to wit our daily Bread Give us this day our daily Bread First Give thou it to us or else it can never be Ours Secondly Give it us although it be already Ours though it be so Ours that no man else can have Title to it yet it can never be so Ours but he shall have daily Interest which he will have daily acknowledged in the least Crum thereof Though he hath given it us into our Barnes and Store-houses yet there are Chaldeans there are Sabeans and there is the Fire of God Though he hath given it us into our Dish yet Multa cadunt many things fall our between the Cup and the Lip though into our Stomacks yet it may be vomited up again though into the Liver yet even there to our destruction it may nourish a disease in stead of us yea the very strength it affordeth us may be unto us an occasion of falling 10. So that every man hath need and businesse enough to make sure of his owne Title unto that which he desires so to enjoy that he may reap benefit and not ruine by it and not be inquisitive about his Brothers remembring that which he who certainly was Vniversis major said in that case Who made me a Judge And upon the remembrance hereof to looke into the Book of God what wayes he expects mans substance and strength should be employed And especially to take heed of such Questions as cast God out from Reigning over us from whose Dominion constituted amongst us our Secondary Titles are derived as our First was of his Donation 11. By our Inability then of making comfortable use of those things which are come under our hands if we would not have them accursed to us we are necessitated sadly to consider that we cannot enjoy any thing against God but must under him and nothing under him but by his more particular added to his generall Donation and nothing otherwise then under the Government of his Vicegerent by any expresse Donation of his he hath left that to his Steward whom or none he hath made Judge and Almoner in his roome for this end So that without he should come himselfe no Evidence can be made of this his Gift in severall from the Interests of other men and no man may invade this his Prerogative wherein he never did otherwise dispose this therefore mankind may not presume whose Prerogative onely can make and question his own Deputies whom to unmake is to make God none of our God and whom to question is indeed to forfeit our Secondary Title 12. For if we have any such Right to any thing on Earth we have it by and under him from whom we have our First and Third Title of the Second we can have no other assurance then through him whom Elohim in Heaven hath made Elohim on Earth Of whom God hath said That it is he who cloatheth the Rich with their own Scarlet from whom the Glorious have their Ornaments of Gold and those that are well Fed their Delicacies * Which is the Reason of our Commemoration of the King when we say Grace for our Meat and of the Catholique Church which cannot but teach us thankefull Obedience for it and 〈◊〉 to serve God and Him in the strength of it which in the Family is evident That
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
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