mother of non-ordination of Regal Supremacy by the GOD of Order The first expression is down-right the second more covert but both deny that Kings were immediately constituted administrators of the divine power over the people all and singular by GOD from the beginning for so long as the world shall continue That which I endeavour to prove is That all power is originally GODS according to his name of Elohim the first that he expressed himself by unto man That in particular the power of earthly Dominion was and continues the divine power of GOD. That not all or any of mankind may assume any particle of divine power but according to the donation of GOD warranted upon record in the Covenant of Grace contained in the holy Scriptures That the divine power of earthly Dominion is in the Scriptures by the expresse donation of GOD conferred upon Kings as his immediate deputies and not upon the people as by or with them but over them and this by constitution to continue unto the worlds end which had its beginning from the beginning of the world These things and the consequences thereof to wit Supremacy irresistibility and all other the jura Majestatis or rights of Majesty at this day controverted I doubt not but by the assistance of Elohim I shall make proof of in the ensuing discourse following that method which I shall be forthwith engaged in CHAP. I. The Contents A discovery of the four causes of Man and his Dominion from Gen. 1. 26. The exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetual proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power And the method of the ensuing discourse THe truth of the Scriptures being out of all question and particularly in the point of the Creation of the world and all therein by GOD In mine haste unto the maine of the controversie I shall pretermit the establishing of this foundation which I shall doe in the second part of this Tract That that which was once nothing cannot have original power over any thing not so much as over its very selfe but by the charter of him who made it something so likewise intending to speak of all the four causes of man and mans Dominion I shall here but point at the final cause of both reserving that likewise for its opportunity And this it appears to be When GOD had built the world in such absolute sort that there was no degree of possible perfection wanting to the beauty of the Vniverse but it had a seat in some creature or other save only that to make the Earth a resemblance of Heaven which I shall justifie when I come to speak of the Lords Prayer there was not a creature to represent him for the managing of the earth to make it a representation of this glorious kingdome in heaven where the multitudes of celestial Angels account it their Joy and Freedom to promote the Majesty and to do the Royal will of him that intends thus to be Glorified on Earth which was the End of mans Creation 2. Wherefore my first Record shall be Gen 1. 26. where all the Four Causes are included and it shall prescribe my Method and have its Influence upon the whole Series of this Discourse It is GODS Consultatien about mans Creation and is early enough to warrant a Prescription from time out of mind Beginning from before the beginning of the first man The words are And GOD said Let us make man in our Image after our Likenesse and let them have dominion c. The times as well as the Printer calling for brevity require the Political and Practical rather then the Physical and speculative Divinity herein included 3. And therefore I will not stand upon the powerful extent of that Operative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word Amar he said used as the only Matter of the whole Creation throughout the whole Chapter Nor will I so much as name because I may not determine the Controversies emergent from it I presse to the next 4. Elohim it is one of the ten names of the Deity but which alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used throughout the whole Narration of the Creation above thirty times in this Chapter and is generally set forth in holy Writ as his Judiciary name of managing and preserving by Justice and Judgement that world which under that stile he created so Deut. 1. 17. Mishpat to wit Judgement is GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under this name of Elohim which is the reason assigned by the Learned why our Saviour being upon the Crosse in point of satisfaction of his Fathers Justice cals out unto him Eli Eli not Jehovah the stile of his mercy Elohim here is the Plural number of El or Eloah which signifieth the Strong or Powerful it is here placed between two Verbs one of the Singular the other of the Plural number one of the two Reasons whereof is to declare the Mystery of Vnity in the Trinity and of the Trinity in unity The Vnity of three with relation to Said the Trinity of the same One in reference to Let us make 5. The word for Let us make is Naghnase which also signifies Adornemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaptemus Exaltemus to make comely to make fit for its place and to make glorious over others This word is also further paraphrased by GOD himself first in the next Verse where Adam is actually made and that is by the word Bara to expresse his virtual creation whereas his body was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that late new-nothing Earth The second is Vajitsar Chap. 2. 7. where his making is recounted Paraeus saith the learned Hebrews affirm that word to be there written with a double Jod in evidence of his composure of dust and of the breath of GOD of Earth and Heaven to ennoble and allay his thoughts since by his makers indulgence he had good title to both though by his pride or unworthinesse he might come to enjoy neither 6. The Monarch for whom all of the inferiour world was intended is next called by his name Adam and we read of the two single Adams both looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon in this consultation the first Adam was from Adama the Earth the second was Adam from Dam which signifies Bloud From the first as from the conduit we had an inconsistent being from the second and from the fountaine of his bloud we have the reparation of our escheated being both were alone and singulars to make happy our Spiritual and Political union in and under one The Spirit of GOD himself having declared that his making but of one man at the first whereas he did otherwise in the other parts of his creation was the demonstration of his mind for all times that where the power of Government should from him be established it should be invested but in one as
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
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
which is due to the Servant is due unto him by his Masters dispensation he may not take what and as he will Luke 17. 7. He hath right unto his hire but neither he nor the Son may be their own carvers 13. For the first of these Titles nothing is ours but nothing which from mans beginning was and is evident Gen. 9. 3. Every living thing that moveth shall be for Meat for you even as the greene herb have I given you all things but Flesh with the life thereof which is Bloud you shall not eat Man had not Originall Power for his very eating but by the Donation of God who to put him daily in mind thereof with the Gift gives him also a memorative restraint thus farre you shall goe and no further be sure you eat no Bloud And he sends them backe to the greater restraint of Adam Innocent in Paradise to whom was not dispensed so large an Indulgence As the green herb have I given it you that was Gen. 1. 29. And there it is set downe with an Ecce of Consideration that even this was not to be beheld in Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall Right and therefore God saith unto him Behold and presume no further Behold and be thankfull for that which I have given you to wit Every Herb bearing Seed and every Tree bearing Fruit and herein also Behold a restraint recorded under paine of death yea death eternall of such necessary circumspection is this Behold but of the Tree Knowledge you may not eate 14. Now if unto these things of lesse moment then the world's Government man had had Naturall Right without Gods respective Donation God had been in these severall Restraints unjust and superfluous in reporting his gifts But such after this was the neglect of Gods Soveraignty herein that he was constrained when he gave his Law by Moses to adde a multitude of more Memorandums to these first given Cautions Well Christ is come into the world and by his coming these Restraints are taken off but yet by the liberality of God we are tyed to more Gratitude and to no lesse acknowledgement of Gods high Interest in all that he hath trusted us with who cannot so trust any as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created and from being so Paramount that without his Donation no meane Lords Deed of Conveighance can give us sufficient warranty for so much as Bread Flesh Fruits or Herbs but if with Conscience and Comfort we will enjoy them we must have his Demonstrative Ecce Behold I have given them you SECT 2. The Contents The fore-mentioned Question Answered Every mans assurance from God of his owne Title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods Title to any man Humane Lawes as enlivened by the Divine Power of the King can dispense Propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans Severalties 1. NOw concerning the Kings Title in Question every conscientious Subject in Justifying of his owne must also Assert his The Question being put to him How he can maintaine the Estate he holdeth to be his owne He makes no doubt but to satisfie any rationall man that it came to him thus and thus derived either by just Descent or else by Gift or Purchase from those who had that Right thereunto and if it hath quietly and happily passed the third and fourth Generation he that hath read the second Commandement will be ready to yeeld him Gods approbation for it But if it be made evident that no good Title can be produced against it or that it hath so continued time out of mind without apparent Usurpation the Religious man will goe along with him in his Conclusion that he hath indeed Gods Title to it and that Elohim's Donation is violated by any that molests him in it And hitherto the Kings Title stands upon as firme a Foundation as any of his Subjects 2. But if we trace the Subjects Title up to the height we may peradventure finde it the Donation of such or such a King and here the King hath the better his Subjects Rights depending upon his But if any man will be contentious the Finall Determination is conceived to be in the Law 3. But againe it is cleare that the Lawes of Man cannot oblige God nor give away his Title they may tie other mens hands from medling but they cannot satisfie Conscience That what is bound on Earth is bound in Heaven without warranty descended thence they can neither make God to impart his Title nor hinder him from disposing of it otherwise it must rather be the Law and Covenant of God that must Determine and Assure this But here it cannot be expected that the case of every particular man should be set downe in Scripture for then the world could not containe the Books nor can it be deserved that the Fabrick of every particular Kingdome should with severall Punctilio's be described by Elohim He who hath Power over his Clay hath constituted his Form of Government which all men may take notice of and but one throughout the whole world which if men will not take notice of they may at their own perils miscarry by their owne dangerous Wisdomes 4. For those who make Heaven their aime as shall be made evident when I come to speake of the Lords Prayer he hath decyphered that Form by which Himselfe administreth Heaven and expressed it in his heavenly Word which he hath left for mans venerable and perpetuall Rule till he come from Earth to Heaven And since man cannot expect that particular Mens or Kingdomes Rights and Homages should be expresly in it he may not but understand that God expects they should be according to it and as indulged so paid In this Point therefore concerning the Conveighance of Gods Title to private men How readest thou Are the People in Gods Throne or the King Is his Scepter committed to them Or is he the Law-giver Herein the King hath the Better also 5. Againe since Adam during his Innocency in whom alone was all Humane Power and more then all his Posterity now have had not in himself Originally the Dominion over Herbs and Fruits which God made purposely to serve him though from the same womb whence he was taken How come Humane Lawes to have the disposall not onely over these but greater matters Yea of Man himselfe His Liberty or Restraint His life or Death This Power is evidently Divine And as evident it is that no Divine Power can be taken by man but if he have it it must be given him from Above And no lesse it is that Elohim hath Dominion in all parts and places of his Creation and where he hath not Regular and Voluntary he will have Correptive and Irresistible Soveraignty Direction and Correction every
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
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
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
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
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