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
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
Heavens shall glorifie Thee for these thy inscrutable wonders of most gracious favour and the Church on Earth of thy secret ones shall be made to understand with joy the mysticall truth of thy faithfull performances herein For who in the next Verse amongst the Angels in Heaven could with such Justice and Wisdom have so prudently invented for the honour of lost mankind And amongst the Potentates of Heaven and Earth could with such Providence have disposed for the security of mankind liable to fall continually In the seventh Verse The prudent and Religious Servants of God throughout the whole world shall understand and acknowledge with feare and reverence the wonderfull Mercy of this dispensation and that as Ver. 8. none but He had Power to dispose thus nor none but He the gracious Patience to continue in the faithfull performance of the favour which he had so disposed of 4. In the ninth Verse However the foaming madnesse of the People more insolently presume yet the outrage of the most tumultuous of inanimate things the boisterous Seas by submitting unto his Dominion constituted over them teach us our duty And in the tenth Verse The obdurate morosity of his Aegyptian Enemies who used the ingenious activity wherewith GOD above other Nations had enriched them and diabolicall Arts to out-vie both his Power and Wisdome which he made to faile and gasp under him To him Ver. 11. the Heavens owe and pay Allegiance dropping downe fatnesse and so doth the sullen earth sending upwards Encrease and Plenty at his pleasure for others use And the reason is assigned For God is the Founder and Creator of them This to teach stubborne man in reason to understand GODS Dominion over him and in Religion to obey it For in Ver. 12. it it GOD that hath created the unruly North and to Religion the more tractable South The word for South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Jamin which signifies the right hand concerning which and the Religious Worship by GOD required if he shall supply life and livelihood I shall desire to speake in a particalar Tract 5. In Ver. 13. That the Wisdome and Power of God Almighty are strong but not the onely Arguments for mans submission to this Regall Constitution For in Ver. 14. Justice and Judgement for the praise of those that doe well and for the punishment of those that doe ill are in this modell of his Dominion Mechon chisecha the prepared receptacle of his Throne And not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this but also the unexplicable Mercy and unalterable Truth of this Constitution shall be made apparent to all those who Religiously waite for their Light and Directions from the face or mouth of God 6. Then in Ver. 15. Oh the blessednesse of the People Jodgne which can comprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or understand the Jubilee hereof They shall walke in the light Panecha of thy faces that is in the Religion Constituted in his Temple administred from his by the mouth of the lawfull Priest by him appointed And Ver. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who continuing of the observance thereof doe walke worthy of the Religious name that is called upon them shall spend their lives in peace and joy enjoy the just propriety which they have from him with honour For Ver. 17. God is the Glory of such a Peoples Protector And it is Jehovah who is the strength of him that is the Peoples strength And who this is is expressed in the next Verse Chi la-jovah Maginninu which indeed must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated To the Lord we owe him that is our shield and to the holy One of Israel we owe him that is our King Or according to the Margin of our last Translation Of the Lord is our shield and of the holy One of Israel is our King And the meaning is the King in the place of GOD is the Ordinance of GOD to keep off evill from us and to dispense the mentioned goods unto us This contained in these fourteen Verses is the interlocutory Context between the two Covenants equally concerning both 7. In the next nineteen Verses concluded also with a Selah is the second manifestly in sundry circumstances distinguished from the former as will appeare yet so as the former may be resembled to the blossome now fallen the second to the fruit which succeedeth to this flower And that as the Religion and Priesthood so the manner of the Politicall Government ought to be esteemed one as the same Heir a Child and a Man are different and one 8. This appeareth from the first syllable of the second Covenant Ver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19. For it is as our last Translation truly renders it Then thou spakest in Vision to thine Holy or Mercifull One and Then when thou diddest discover unto thy Man of Mercy whether Abraham Jacob Moses or Nathan I will not dispute that out of the Root of Jesse should spring a Legall Stocke which for a time should beare Royall fruit and afterwards should have an adopted or engraffed Cien inserted into it as Dan. 14. 14. which should afford fruit and shelter for all the Nations under Heaven which would embrace the Faith of Abraham Not onely Christ himselfe but also every Christian King being taken into the name of David here found out in this Verse to be a helpfull Instrument of GOD for the Administration of his earthly Dominion and Anointed in the Oyle of GODS inviolable Holinesse For there is not one particular in the Personation of David but as it appertaineth Primarily to Christ so does it ad mensuram Secondarily to every Christian King I desire not by mine Exegeticall Paraphrase to emblazon or aggravate the Diminutions and Inustions of my Nation but rather wish that every man would seriously consider with himself from the ensuing Verses the expresse violations of Majesty which GOD hath testified to be both highly provoking of the Lord and deeply implunging of man 9. If it be objected that the 27. Verse wholly appertaineth unto Christ and so that may draw all the rest into Question I answer that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Higher then the Kings of the Earth are Gnelion le-malchearets The High One to the Kings of the Earth who is the medium deferens or communicator of GODS high Celsitude unto Kings the Highest upon Earth as being the onely Sons of GOD under the notion of Gnelion which is one of GODS ten Names and indeed is in the Superlative which the Hebrew hath not incommunicable absolutely unto man But so farre herein I dare onely goe as the Scripture warrants me and no further My Sea-mark in this particular is that as hath been said which Christ himselfe hath vouched for unrepealable Psal 82. 6. I have said it You are Elohim or Gods Vbne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnelion chulchem and all of you are the Sons of Gnelion And such Sons as
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
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
Precept and Practice Cannot be Christs Disciples But they that deny their Impositions to Kings when they require them Doe at the least deny their whole Livelihoods to God when he requires them and that contrary to Christs Information viz. That God is he to whom in Kings they are due contrary to Christs Precept of rendring them to Kings and contrary to the Practice of Christ so paying them that therewith he proved that he paid them to God Therefore they who deny their Impositions to Kings when they require them Cannot be Christs Disciples Fourthly concerning the denomination of Christians They who hazard their Livelihoods and Lives contrary to the Information Precept and that Practice of Christ which he left for all men in the like case for an Example to imitate Can by no Logick be denominated Christians but that which is contrary to that glorious Name But they who when they have strength to doe it doe Resist the Regall Power and will not part with both Livelihoods and Lives rather then make such Resistance Doe hazard their Livelihoods and Lives contrary to that Information Precept and practice of Christ which he left for all men in the like case for an Example to imitate Therefore they who when they have strength to doe it do Resist the Regall Power and will not part with Livelihoods and Lives rather then make such Resistance Can by no Logick be denominated Christians but that which is contrary to that glorious Name CHAP. XII The Contents 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 1. I Have deduced that which will prove alone to be Dominion from the sole Originall thereof unto the full establishment of it in the unchangeable Covenant of the Gospell unto which whosoever addes a divers new one is ipso Facto as hath been shewed excommunicated Gal. 1. 8. though he be an Angell from Heaven If I had not lived in an age which denieth Principles particularly this That all just Dominion in Earth as well as Heaven is solely and Originally Gods I had been to blame as an ill Logician and Methodist for not beginning at the End Which as hath been said is the composure of Earth according to the Image and Likenesse of Heaven for the just orderly and lasting preservation of its happinesse This shall be explained and justified in a particular short Commentary on the Lords Prayer 2. The Reason of Dominion thus established as hath been manifested is the preservation of mankind through the compassion of the Almighty from his very selfe This is apparent Exod. 33. 3. I will not go up in the midst of thee for thou art a stiffe-necked People lest I consume thee Neither will he quit his Dominion but as in the precedent Verse he will send an Angel to administer his Power and a Moses with the evidence of his Commission as in the Conclusion of the precedent Chapter Both of which are by the incomparablenesse of his most mercifull vouchsafings interposed between Him and Us to keep at a distance the Immediatenesse of our Impiety and his Justice This manner of the exercising of his Monarchy being mans security and shelter from GOD whereby the Terrours of his Majesty visibly reigning over us doe not once for all appall and confound us with the Honour of whose Justice it could not otherwise stand if he should not presently strike for every Insolency committed against his Highnesse 3. For this cause hath he put his Temporary Scepter and Sword into the hands of a Deputy of our own Flesh and Bloud who might more calmly exercise his Power It is not mine long agoe Themistus published this Commentary upon this action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 5. It appeares that for this cause Kingdome was adjourned from Heaven to Earth that man might have on Earth a Sanctuary of refuge from the inexorable severity of the Divine Majesty by the exercise of Gods Dominion by one whose breath like other mens is in his nostrils That so GOD might not be necessitated each moment to fill the world with the destructions of sinfull proud dust and ashes 4. When Israel saw the Thundrings and Lightnings Exod. 20. 18. and heard the noise of the Trumpet of God and beheld the Mountaine smoaking when they saw this they removed and stood afar off and said to Moses Speake thou with us and we will heare but let not God speake with us lest we die So likewise for the Peoples sake it is That the Priesthood is not executed by the Angels yea for their honour too if they please to consider it And therefore Deut. 18. 17. the Lord sweetly accepted the desires of his People in this kind and said They have well spoken to wit that they might not heare againe the voyce of Jehovah Elohim nor see that great fire any more lest they should perish And thereupon GOD promised to raise them up of their Brethren a Prophet whom they might heare in stead of the Archangel unto whom the Promulgation of the Law was delegated 5. So that in these Dispensations GOD Almighty doth not onely accommodate the personall frailties but doth dignifie the whole nature of mankind For if one member be had in honour all the rest rejoyce with it What said I with it Nay to them onely is the employment thorny and dangerous to the others the benefit redounds For as said Saint Augustine They who De Civ Dei l. 19. c. 16. are in eminent Place and Power stand in more need of pity from others and patience in themselves then any others for the reliefe of their Servitude and Vassallage Our God is a consuming fire Man in his place shall be consumed if he doe not shed forth upon us the goodnesse of GOD for the end of his placing there much more if he doe consume us though he be adopted nay because he is adopted into the dreadfull Power and sacred Name of Elohim Thus farre hath GOD with infinite mercy vouchsafed and no further And who may say unto him What doest thou 6. But if it may be lawfull and were further needfull to justifie him herein there is much to be said in defence of this his Act. I keep my selfe within my owne Province and presume not to spoile the just Grounds laid by Politicians concerning the generall Freedome hereby from the danger of Division the mother of
not to acknowledge the Dispensation in that of Gen. 1. 26. Let them have Dominion without whose Commission Adam himself could not have had any Power over that which Adam created not Or to deny that Adam was a Creature and all Mankind to be created in him For of Created things there can be but one Original and the reasonable Creature must needs acknowledge the Original of his Power to be from him from whom he had the Original of his Being In whom Originally from and for ever according to his Name were all the Powers that are and from whom by a Peculiar and second Act in time are derived all the Powers that are Just For there cannot be two Originals no more then two Creators 16. Secondly that the Power of Earthly Dominion being Originally GODS when it is in Actu exercito produced to External use then it is immediately by GOD derived to the King as it hath been ever and not unto the People notwithstanding which Derivation it remaines for ever and every where GODS Regal Peculiar or Prerogative This is the Subject of this Discourse and appears in multitudes of Texts not as yet produced for that divers of them shall by the help of GOD in the following Tract be explained in their own order wherein all Power all Dominion in and over all the Men and Kingdoms of the World is by him as sole Monarch challenged and to him alone as due Ascribed for ever and ever 17. And here I doe not wilsully and captiously make present advantage of of the Terms Originally and Primarily which would presently be lost when the Authors of them come to expresse themselves for I cannot perceive but that to avoid the making and pleading of a Charter from GOD no wherein his Book to be found they are necessitated to make this short work pretending natural Inherency or title from the Law of Nature which is greater boldnesse then Christ himself used as followeth in the next Chapter he being the first in Elohims Parent for all the Dominion that is Elohims 18. In the succeeding Chapters I shall first speak of the Power of earthly Dominion entrusted by Elohim to Monarchs exempt from being accountable to any but himselfe And how Dominion hath been derived from the Beginning Then of the Name of Power to wit Elohim its Descent unto the Officers of GOD for the Order and Preservation of the Creature First while GOD was pleased to exercise his Regal Office himself using but the Temporary and Occasional Service of men imployed extraordinarily though with the ordinary Power or part thereof of a Just Monarch such were Moses and the Judges while amongst his own People he sate King himself Afterwards I shall speak of Dominion settled and entailed upon GODS further Recesse he being wearied from this Helm and the Magisterial Orders which he hath constituted for the Continuance thereof so long as the World shall endure CHAP. II. The Contents No man may presume further then Christ Christs eight Titles to the Dominion of the World His Titles and Kingdome destroyed if the People have Power over Kings The second Psalm explained The modesty of Christ insisteth onely upon the Formal Donation of God The Devil himself adventureth not upon the claime of Originality The Exposition of St John 18. 36. My Kingdom is not of this World c. of St Pet. 1. 2. 13. Submit your selves to every Ordinance of men Of the Kingdom of Heaven in the Gospels And the Summe of Christian liberty 1. NOw that it may appear how desperate the Presumption of any meer Creature is in taking to it self any part of that which is Elohims Prerogative which is to be the Original or Fountam of all Power or otherwise ventilating the Glory thereof then by Elohims expresse Patent of Donation recorded in his Revealed will mine exemplification shall be the act of him who is Elohim from everlasting and world without end The Divine and Original the Supreme and Invisible Administrator of all Power both Spiritual and Temporal proceeding secundarily to earthly Elohim yet more then meerly humane his Deputed Immediate and Visible Assignes for the Administration of these his Powers for the preservation of what under that Name he Created arranged by himself in that order which his wisdome thought most sit for the effecting of his own ends to wit The making of Earth aresemblance of Heaven and the Governors thereof of himself 2. For these Ends Christ is furnished with Semblable Power for Dominion in both kinds and hath his two Names of Jesus and Christ answerable both to the Image and Likenesse which he came to restore for the which he hath eight several Titles If any Man or all the People have more or better let their Advocates produce them as we will his and the Proofs thereof or otherwise disclaime for him and his all Dominion The first shall be that of Heb. 1. 2. where they are all expresly set down together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quem constituit Whom he appointed Heir of all things by whom also he made the worlds who being the Brightnesse or Morning-light of his Glory and the Character or Image of his Person and bearing up all things by the Word of his Power hath himself purged our sins and is set down at the right hand of Majesty in the high Places 3. In this Text the Apostle being in behalf of the Church and against the Jewes or Judaizing Christians to Clear and Vindicate both the Kingship and Priesthood of Christ sets forth his Titles to them both promiscuously together for that they neither are nor ought to be reputed Strangers at that distance which the Fancifull world imagines The first in Honor of his despised Humility is his Fathers Donation he arrogated them not to himself Heb. 5. 4. No man alasse it is otherwise in these dayes taketh this honor to himself but he that is called externally of GOD as was Aaron So likewise in the next Verse Christ who externally called Aaron glorified not himself to be made an High Priest or a Consecrator of inferiour Priests But He did it that said unto him Thou artmy Son this day have I begotten thee where appears by the way that under the rule of Nature the Priesthood as well as the Regality was the Prerogative of the First-born and if this inferiour Dignity be not takeable but by the evidence of GODS Donation then certainly not the Superiour of King-ship for It followeth Verse 6. Thou art a Priest for ever after the Order of Melchisedec who also was King of Salem Him then the onely Son of GOD the First-born of every Creature in honour of whose Primogeniture indeed for his sake the First-born amongst Men are still to this day preferred and according to the most upright Law of Nature the Father appointed him 4. Heir of all things this is his second Title and just Heir he by whom and for whom are all things is not only of the Chief of things
in the next words set upon that which was his own severall wherein he stands not upon the Amplitude and Bounds of his Dominion nor upon the Celsitude and Glory thereof but differenceth it from those of the best usage of the World by the contracted Humility and Peaceablenesse of it If my Kingdome were of this World then would my Servants surely fight that I should not be delivered up into Jewish hands From whence it followes that it is the duty of all Subjects who will not for company turn Jewes unto the Kings of this World to fight for them in this Case And also that no man may fight for that which is Christs Kingdome disparate from that which is his Deputies with and under him which is the Chiefe false colour of these dayes for our present Wars In this great Point Christ will magnifie himself by his Patience in that which his Vicegerents may not suffer nor their Subjects ought to endure for that which is onely his those who are his must Suffer not Fight for that which concerneth his Deputies according to the Doctrine of the Scriptures they shall surely fight or suffer from him 30. And it cannot be doubted of but that in due time he will in his own Cause make triall of that his Power which in the plenitude of his Justice he denyed not to the Devil Judg. 6. 31. Let Baal plead his own Cause will you save him If he be a God let him plead for himself GOD is dishonoured if there be pleading by the Sword for that Power which he hath not communicated to Man He is dishonoured if there be not pleading by the Sword for that Power which he hath imparted to his Vicegerent The Material Sword is too Material to cut out Spiritualties it is made to protect Temporalties and especially the Protectors thereof In this particular for what he hath constituted in Man amongst Men and for Mankind he hath declared that he will be helped by all Men and those in this case who come not out to help the Lord are children of the Curse Those to a man of what condition soever who upon the setting up of the Standard and Proclamation Royal Array not themselves with their best abilities to aid the Lords Anointed as shall be proved Chap. 6. Par. 31. c. the Spirit of GOD brandeth with the Stile of sons of Belial and giveth it forth as a mark of Religion upon those who come forth to Assist him they that Resist him being the Authors of their own Damnation as hath been proved to mine hands 31. But for the Propagation of his Religion the true GOD never yet raised a War if the Scriptures be all of his mind that we may presume to know and his mind now immutably that which was his former accordingly for the Instauration of the new Covenant not the Mighty men of this World were by Christ employed for that End but he chose the weake things to confound the strong So that evidently War for Religion for any thing that GOD hath manifested is Irreligious yea himselfe A Lamb without blemish would not have his own Person blemished by having it defended by the Sword though he could have commanded more then twelve Legions of Angels for his guard but he left us his example and bequeathed us men that should doe it by Suffering whose Precepts and Examples have been hitherto precious unto all those who have made the Word of GOD their Guide and Heaven their Goale 32. GOD grant that we who are now by him thought worthy to suffer for and like our Master and his Schollers may not pusillanimously distaine the glorious Patience and Self-deniall whereby our One Religion hath formerly and for ever Out-shined and Extinguished the Gayest and Activest of all the Creations of humane Fancy or diabolicall Chymistry And that in this Agony we may be strengthned and comforted for the parting with All rather then with our Allegiance without which there never was nor can be Religion as shall be proved That in this Cause we may be accomplished with Courage not onely to be willing to dye more gloriously then some can be willing we should but also to dare to live more miserable then many dare to look upon Looking unto Jesus the Captain and Finisher of our Salvation made Perfect through his sufferings And into his Father forgive them for they know not what they doe Unto the glorious company of the Apostles and Bishops Animaeque magnae Prodigum Paulum And into his I could wish my selfe to be an Anathema for my Brethren Unto the goodly Fellowship of the Prophets and Doctors and into their sundry Teaching Deaths and Living Writings Unto the noble Army of Martyrs and Confessors and into the Protomartyrs Lord lay not this sin to their charge Unto the numerous Primitive Legionaries and into their Steterunt Torti Torquentibus Fortiores Unto our own most Reverend Heads Abscidit vultus ensis uterque sacros Hoc tibi c. And into their Cygneae cantiones dolorque fessus Quicquid fleverat ante nunc adoret And lastly unto unto the greatest of all Confessours our Living Martyr the likest of all Mortals to him who was Dead and is alive Vt solus stat puppe magister Pervigil angustáque Deus qui navigat alno Meruitque timeri Nil metuens and into his two great Faults Innocency and Over-merit And then let us repent our abhorring of this present evill World if we can and let fall our most Christian scorn of enjoying our Possessions before he doth his if we be able and thinke of securing of our lives before his whom the Spirit of GOD hath taught us to account the Breath of our nostrils if we meane to lose them and more 33. But the chiefe and most hopefull of our Endeavours in this case must be regulated according to the advise of Saint Paul 1 Tim. 2. 1. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before all things is to be done to wit in order to the Peace of mankind That Supplications Prayers Intercessions be made for Kings and all that be in place above us yea Thankesgivings also And if for such as lived in those dayes how great is our Debt for the most incomparable Vertues of our most happy King whose very Unhappinesses shall Blesse and Renown him for ever But principally those which are most Christianly Royal his Courageous Patience and his most Humble Constancy And here the Weapons of this Warfare being not Carnall cannot be ineffectuall but mighty through God to the casting downe of strong holds c. 2. Cor. 10. 4. from whence the Comforts of my soule in all extremities have ever beene renewed now as ever to prosesse the same that since I never read of a good King and a good Cause conjoyned though severed divers have miscarried that ever were deserted by GOD I dare not think him but to be the same immutably for evermore 34. From this that hath been here delivered appears also the
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
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
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
sit in the seat of his First-born as in the precedent words of this Verse for the exercise of his Jurisdiction Of which Primogeniture for all mankind GOD hath said Timshal Thou shalt have Dominion and of the younger Teshukatho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall seek the Law at thy mouth this Sonship is peculiar onely to those who sit in his Throne All the Israel of GOD are truly by Adoption the Children of GOD but not one of all but onely the King hath in Scripture the honour of that Name So that evidently the meaning of the words is I have taken of his height and given to the Kings of the Earth who the liker they are to him whose Image they beare the higher they shall be in esteeme and in their own Order the more glorious 10. Now which way the Spirit of God looketh in this particular may appeare by the next Verse as before in the 24. My mercy will I keep for him for evermore Which mercy to understand terminative in his Person and not communicative to those who represent his Person as if He should for ever stand in need of mercy for himselfe were no lesse then blasphemy But what this mercy is is exprest in the next words My Covenant shall be faithfully performed to him And this it is in the next Verse I will establish his Seed le-gnad for perpetuity and his Throne to wit in their possession for all the dayes of Heaven which for feare of failing is more then once expressed 11. But that it may appeare that the Covenants with David the Type and Typified were two so as hath been said the exception of the former Davids Posterity quamdiu se benè gesserint is plainly cut off Ver. 30. For if the second Davids Children forsake the Law of God c. God himselfe will chasten them with his fatherly rod which the Jewes understood Sterility or Sicknesse and therefore they who take up Armes against them at their Joseph Ant. 7. 4. owne perils usurp upon God But he himselfe will not disinherit them and therefore none else may and they who goe about it endeavour alas they are his owne expressions to make him a liar a perjured liar and a prophaner of his Holinesse both in Word and Oath Ver. 35. 12. Once have I sworn by my holinesse that I will not lie unto David Acath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishbangti bekadshi Once have I sworne and that once for all and ever by mine Holinesse And all this upon the first Davids holy resolution to build me a Temple and to provide for my Priests Upon this holy resolution of his then in answer to his I swore by mine owne Holinesse which I will not falsifie by mine Untruth dishonour by my Perjury nor prophane my Holinesse by either but so observe all this that his Seed shall continue for ever and his Throne which certainly was a Temporall Throne on Earth Ver. 36. shall be as the Sun before me in the day of the honour thereof And Ver. 37. It shall be established for ever gnolam as the Moon and as the faithfull witnesse in Heaven 13. Which clause if it concerne not Christ whose indeed that Name is but the Moon I conceive it to imply the esteem which the Cimmerian part of the world holdeth of this Ordinance of God and especially to relate to the Ecclesiasticall Power the Church being often pourtrayed by the Moon the Regall Power being before expressed by the greater Glory of the Sunne But however that these Ordinances are both in Ecclesiasticals and Politicals to dispense the glory of Light and Light for Darknesse by their Motion to be for the Times and Seasons of humane Affaires by their Influence to enrich or impoverish to send abroad Gods Stormes or Calmes so long as those pledges thereof the Sun and Moon shall stand fast in their seats out of the reach of bold humane fingers 14. So that it appears first that the first and second Covenant were one and the same save onely that the Graces of the second for the stability of Christian Princes are enlarged 14. Secondly whereas it is the Prophets scope in this Psalme to celebrate both the Infinity of GODS Mercy and the immutability of his Oath concerning his Anointed for the continuance of his Throne and Kingship for the for ever of the Law and of the Gospel for the generation and generation And whereas throughout the fourteen last Verses he passionately bewaileth or deprecateth to wit in the foure last of all the cutting off of Davids Line which dereliction of GOD hath now lasted about two thousand yeares and the three last parts thereof viz. since the Incarnation of the Creator Redeemer and true Heir of the world being the most considerable part of the time which the world hath lived it is hence evident that the Israelitish Throne and Kingship was but the fidentiall and significant not the formall and ultimate Object of GODS Mercifull Faithfull and Eternall Oath unto David and therefore that the Covenants were two but as the Testaments are two as the Stock and the Graffe the Fulfilled and the Fulfiller 16. Thirdly that this branch of the grand universall Covenant of GOD concerning the Temporall Dominion of the World by Kings the Sons of Gnelion the adopted Seed of David was the ultimate Object of the sacred One Oath of God and therefore that to looke for a new Forme of Government besides the making GOD prejured is in effect to looke for a new Covenant or Gospell and for a new Saviour this part of the grand Covenant being by man as unalterable as the whole and by the contract of GOD to continue as long as the Sun and Moon so irreversibly that they viz. Christian Kings are declared from the mouth of GOD altogether undisinheritable neither for their dereliction of the generall Thorah or Law of God nor for their perverting of Mishpat the Judgements of God wherewith for mankind they are entrusted nor for their prophaning of Chok or Lex Regia the Law of Prerogative which is Gods and the municipall Priviledges of man contained also therein nor for their not keeping others within the Mishmereth the penall Sanctions which God hath constituted All this in the 30. and 31. Verses 17. This it may seeme to avoid a greater mischiefe most incompatible with truly Christian lowlinesse in imitation of Christs Example and in honour of his place to suffer those above us whom Christ suffereth next unto him who himselfe chose rather to suffer under them then that those who visibly bore the place of Elohim whose Dominion he came to establish should be resisted For if the best of men might Resist the worst of Princes the worst who would account themselves the best and those the worst whom they could make a shift to hate would expect the same liberty to ruine the best and so God should never have any whom his owne place could secure 18. And plaine it that in
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
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