Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	holy_a	son_n	6,849	5	4.8446	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65218	The originall of the dominion of princes, founded upon Gods soveraignty over the whole earth, or, The kingly prerogative, instituted by God, and proved from the holy scriptures to be jure divino by R.W. ...	R. W.	1660 (1660)	Wing W102; ESTC R34694	176,434	179

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

as that GOD is But that from the first houre of the first Man it was thus positively by a perpetuall Rule Constituted by Elohim is evident in which Point if you conceive the Apostle knew how to frame a Didacticall Conclusive Argument accept of one in stead of many from him Which Argument of his must have stronger influence upon the Kingdome then the Family as the Sword of the one is stronger then the Wand of the other 2. It is in the forecited 1 Tim. 2. 12. I permit not a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have Dominion over the Man the Cause or Medium is For Adam was first formed and then Eve So that if GOD had made all men at once or as in other parts of his Creation a select number of men there had been from that act of GOD some colour for Democraty or Aristocraty yet if GODS Will ought to be so done in Earth as it is in Heaven wherein the Angels of God the Sons Job 38. 7. of the Morning were all Created together and together immediately shouted for joy yet there the Will of one GOD is the sole Governor and the absolute Monarch So that if this had been there had not been from this Act of GOD a sufficient Ground for a Major or Vniversall Proposition to found the Assumption and Conclusion upon for Democraty or Aristocraty in earthly Administrations 3. But I shall first give the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Forme the Apostles Syllogisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies Arma quae corpus tegunt Defensive Armes that cover a mans body for the the. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that weares Armour as Brest-plate Target c. made of Brasse so Suidas so the most exact Athenaeus and others It is also sometimes borrowed from its Propriety to signifie Armes Offensive thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a selfe-murtherer And more diffusedly yet it comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to notifie such a one who by his owne Authority without controll doth what soever he pleaseth The Latitude of the Power in this word consisting in the Right of Armes Defensive Offensive and the Free guidance by ones own will is here denyed to Womanhood The Minor Proposition is expressed the Didacticall Universall is necessarily this that followeth That which God did at the first making of Man was his generall and perpetuall Rule for the disposall of his Dominion over mankind for all times and places according to that Act. But the making of one man alone was that which God did at the first making of Man Therefore the making of one Man alone was Gods generall and perpetuall Rule for the disposall of his Dominion over munkind for all times and places according to that Act viz. to one man 4. Now that it was no Naturall Inferiority in that Sex but onely her lastnesse in the order of GODS Creation that excluded Woman for ever from these Prerogatives it is evident for where she is First and Alone in any Title there undoubtedly she hath proportionable Dominion as upon the decease of her Husband and where untill she hath engaged her selfe to an Husband she is sole Inheritrix of GODS Title and so hath answerable Priviledges there unto This appeares in a case by GOD himselfe Adjudged and Reported for it was too hard for Moses it was the forementioned Case of Zelophehads Daughters petitioning for an Inheritance in Right of their Father deceased without issue Male. 5. Their Plea is very considerable for these times Verse 3. Our Father dyed in the Wildernesse and was not of Councell with those who gathered themselves together in the Company of Korah but dyed in his own sinne Such sin as the nature of man is daily liable unto which the Fathers call Peccata quotidianae Incursionis of Naturall Humane Frailty not of Forraign Diabolicall Arrogancy as not being in Covenant with the Usurpers of Elohims Soveraignty in the Society of those who had given their Names unto Apollyon the King of that Order established by him against the Subordination by the Almighty God arranged no Antichristian despiser of Gods Anointing upon the Heads of those whom Elohim had thereby confecrated to himselfe for the Administration of his Authority and therefore had not committed that Sin which without a new Stipulation Covenant of Pardon had forfeited his particular or Secondary Title to that Inheritance which by the First and Generall Grant of GOD he had interest in for a share in the Promised Land 6. The Lord himselfe gives the Answer Verse 7. The Daughters of Zelophehad have spoken right to wit concerning their Father it is true that he was no Rebell and therefore they shall have their Petition The name of their Father shall not be put away from amongst his Family And where ever any one dyeth without Issue Male his Daughters shall enjoy the same Priviledge by a Statute of Mishpat for ever Ver. 11. 7. The Creating then of Adam alone was the Apostles invincible Argument for Monarchicall Government where GODS Ordinance prevaileth if in the Family much more in the great Houshold of God where Gods Glory is more highly concerned as hath been said Cap. 4. Par. 4. and where the words of Gods and his choice to wit Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indeed containable in which words all the Jura Majestatis the Rights of Prerogative Royall are included which in the Family are not exercible particularly not the Power of the Sword which is a Member of Mashad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Summe of the Chapter 1. The briefe hereof is That no man hath Originall Right to any thing by God Created but the Capability thereof he hath by reason of the Image of God and the Actuality from the formall Donations of the Trinity according to the Word of God revealed 2. That no man can have Jus ad rem Jus in re Jus rei without Gods Primary and Generall Particular and Secondary Singular and Applicatory Donations and therefore cannot make comfortable use thereof but upon the payment of his Allegiance to Christ and under and for him to his earthly Deputy by whom his Propriety is secured in all Gods earthly gifts 3. That Man in the estate of Innocency had not that Native Dominion over Herbs and Fruits which now is claimed for the People in that which is the Height of Gods earthly Prerogative to wit the Government of the World 4. That Just Descent which is an undoubted evidence of Gods Secondary and Particular Donation of the benefits of the Earth by every severall man enjoyed in severall is no lesse for Kings which in them from the Beginning of the World by God and Man hath been accounted good unto this day 5. That the Subjects Titles depend upon the Kings and that God who hath declared his generall Gift of the Earth to mankind in generall and hath designed by

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

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

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 Cha●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

called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Moriah And whereas Mishmereth signifies the Penal Sanctions and Mishpat GODS generall Law of Equity for mankind chok signifieth the peculiar Lawes of Prerogative issuing from Power not Accountable to them to whom it prescribes Thus the Municipal and Religious Lawes of the Jewish Nation were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by this Name so likewise the Sacerdotal Portion Gen. 47. 22. Onely he bought not the Lands of the Priests who there are called Princes for this cause That it was Chok to the Priests theirs from Prerogative thus Mic. 7. 11. it implies the Kings Tribute c. 18. The Conclusion of the Psalm is Monitory advice to those who shall succeed Administrators of this Prerogative Ver. 10. viz. And now O you Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haschilu understand you this to wit that this Power and Prerogative is Christs and not yours And you that be earthly Judges Havasru Chastise or Restrain your selves herein serve the Lord with Feare and let your very Exaltations tremble when you consider the beight of your Place And you who have received his Kisse of Consecration at your Anointing according to the Mysterious custome from the Commissioner of Christ Vnderstand whence it comes and Return it thither when you find that you have gone out of the way in the beginning of his Anger lest you perish therein But Oh their Blessednesses Ashre-col-chose whom his displeasure for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a while removes not from their Confidence in him their Rock as it did not the afflicted Author of this Psulm Christ himself thus emering into his Glory for there never was and therefore never shall be a good King in this or any good Cause finally by GOD Deserted Though Nations and their Kings should Swel and proud popular Waves come in even into their soules if they Steer a a constans course according to the Compasse set before them they shall not faile it being a wicked Vanity for the Creature to affect to turn Creators especially since they cannot Create so much as one Comefor the bodily Sustenance nor Colour for one Haire of their Heads to Arrogate to create Power and to rob Elohim the Creator of his Prerogative 19. Now the Assumption of the precedent Argument in the former Chapter being Asserted and the whole Stock of Elohims Power established on the Man Christ Jesus by such Titles as none can have the like it remaines to be shewed which of these had the Right of Primogeniture over the rest And evident it is that it was the first to wit The Donation of GOD the Father which our Saviour wholly Apprised and Insisted upon accounting the rest but as Aptitudes ●● Dominion wherefore Mat. 28. 18. laying aside all the Glories of the other he Triumpheth onely in his Fathers Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Power is given me in Heaven and in Earth All Power Inclusively the Power of all Powers the Power of Dominion It is Given Conclusively not Originally in his Person nor Assumed It is Given to me Exclusively of thee who art to be Governed by this Power and this in Terminis Terminantibus Butted and Bounded in Heaven and in Earth as well as that 20. If thou hopest for a Blessing in either consider this and that there is a third Place to take heed of that and that there is in Scripture a Prince thereof and he is a Pretender to part of this Empire the Inferiour and Earthly part But with more manners then to say that the Power thereof is Originally his Luke 4. 6. The Devil tooke Christ into an high mountaine and shewed him all the Kingdoms of the World in a moment of time and the Devil said unto him All this Power will I give thee and the Glory of those Kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that this i Power and Glory is given or delivered into me 21. In which Parley the Father himselfe of Falshood and Impudence with some indifferent out-side of modesty mentions no Originality but makes Donation his Plea which with more sobriety he goes not about to prove he had Scripture perfect but finds no colour throughout the whole Bible and therefore in wise Civility in this manifest Particular he Abuseth no Text Counterfeits no Constantine Falsifies no Charter but he nimbly slides over his shamefaced Lye never avouching this Power to be absolutely his own nor daring impudently to adventure on the words Originally or Primarily onely he runs away at the most with an unproved Concession or Permission for the Disposal thereof as a Trustee pretending onely to the Advowsion not Sacrileglous● to the Impropriation or Simoniaeally to the Fruits He but gives it to whom he thinkes fit he knowes it so much anothers that he dares not challenge it to his own use so as he might seem to reflect upon himselfe thereby to make himselfe either the Greater or the Better all the Propriety he aimes at is to pleasure others not himselfe These Considerations produce my second Quaere How the People may without high Sacrilege challenge that without Book which Christ waved so many just Titles unto And the Devil himselfe durst not adventure on Mine Arguments hence are these First Those in whom there is an impossibility in Nature that they should be qualigied with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father may not Arrogate to have those Powers Originally in themselves But the People are such that in them there is an impossibility in Nature that they should be Qualified with such or better Titles then the Vniversal Lord of Nature viz. Christ who pretended not to the Originality of Dominion either Spiritual or Temporal but to the Donation of his Father Therefore the People may not Arrogate to have those Powers Originally in themselves Secondly They who take unto themselves more of that which belongs to God and his Christ then it appears the Devil did are in that point more Sacrilegious then the Devil appears therein to be But they that take unto themselves the Originality of Dominions take unto themselves more of that which belongs to God and his Christ then it appears the Devil did Therefore they that take unto themselves the Originality of Dominions are in that point more Sacrilegious then the Devil appears therein to be 22. The Premises are evident from that which hath been already said and need no further proof GOD grant that we may see the danger of the Consequences both alike desperate to make the People better then Christ or worse then the Devil But this is not all that is affirmed in that their Principle It takes away the Kingly Title of Christ as will appear in this third Argument That Power which is absolutely Regal or Monarchical cannot be in a collective Body of the People for that which is in that is

Democratical but is over them But the Power of Christ for the Government of the World is most absolutely Regal or Monarchical Therefore the Power of Christ for the Government of the World cannot be in a collective Body of the People but is over them which Doctrine by consequence Affirms that Christ is no King 23. From whence briefly for the present appears That by the Doctrine of the Scriptures no Power of Dominion is Originally in the People but that all such Power is absolutely in Christ and this in Relative Opposition to them Now though my chiefe aime be not to be an Answerer of particular Objections especially those not grounded upon my Principle the Word of God but to take them away in general by dissolving that Principle whereupon they are built And though this that followeth properly belongeth to the eleventh Chapter yet for a timely and faire Compliance with those to whom this Brotherly Concertation is directed I shall here endevour to prevent the misunderstanding of that Text of Saint John 18. 36. My Kingdome is not of this World if it were then would my Servants surely fight c. First it cannot be meant against the Analogy of Scripture that Christ hath no Kingdome in this World for in the next Verse it is expressed That for this End viz. that he might be a King to wit in this world he came into the World 24. Secondly the Words cannot be so understood as if they implyed that there are in this world Kingdoms which are Originally of this World though that which belongeth unto Christ should not prove so For consonant to the Scripture Doctrine every where in this point the Faithfull and True Witnesse replyed unto the Roman General in the next Chapter Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou couldest not have any Power at all against me unlesse it were given thee from above Now there is in this World no Just and Legal Power of Dominion over others the Name whereof in the New Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one Word rightly understood would put an end to this Controversie in as much as the very Name tels us it is derived from him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Jehovah who is not the People But this Power must be Originally and Alone in the Deity and such as cannot be taken without Gods especial Donation which no Record hath derived to any but to his Anointed and from him to his Anointeds And to them it is Communicated far be it here from any whose breath is in his Nostrels to talke of Co-ordination in a direct Line of Subordination to Christ unto whom of themselves none can be Co-ordinate and from him none are with those whom he hath set over them who for themselves and of themselves claime Co-ordination in that Power which is from Above not from amongst them 25. Thirdly the words themselves as shall appear by some few of the multitudes of Texts which might be produced cannot bear out this Construction That any Just Power should be Originally of this World The Words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Kingdom which is mine is not of this world Answerably hereunto read S. Joh. 15. 19. If you were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World the World would love its own but because you are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World in as much as I have chosen you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the World therefore the World hateth you My choyce being that which differenceth you from those who could not be of the World Originally which was not Originally of it self but yet so think and live as if they knew of no other Original so are now the Christian Kingdoms of this World severed and sacred through to and for Him though before they might more congruously have been said to have been of the World though indeed in exact Propriety they never were 26. Thus 1 Cor. 15. 47. The first Adam who also was of Celestiall Descent The Son of God Luke 3. 38. And of the Breath of God Gen. 2. 7. was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthy as the Second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of and from Heaven notwithstanding that he had taken Flesh from the first Adam And it followes in the next Verse And as is the Earthy such are they that are Earthly and as the Heavenly such are they that are Heavenly which I hope Christians pretend to be so that it is the Suchnesse that here Denominates But I forbear further Proofs in a point so plaine 27. So then it appears that it is now especially an unchristian Speech to say that Kingdome in Abstracto considered in it selfe as it is false and Traiterous to say that the Kings Person is Filius Populi or begotten by the Multitude is of the World to wit of the Men thereof or People if GOD and his Christ have or ever had the Regiment of this round World and all therein The Disciples were not of this World after that by Christs Commission from Above it they were Called out of its Community not Compasse and differenced thereby from such who held of the common Usages of the World whether Legal or Illegal and yet before were not themselves Absolutely and Originally of the World in as much as they were the sons of Adam who was the son of God who in regard of his Biass shortly after his Origination deserved justly the Personal Diminution and Motto of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthly notwithstanding that from the Original of his Being and therefore of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power and that in his principal Part he was of the Breath or Spirit of God so that since Kings have now their Calling and Commission from GOD and his Christ that which was alwayes Improper is here Unchristian to wit to Affirm that any Christian Kingdome is held of the World or People 28. And now to look back to the Text of Saint John since no Power of Dominion could ever properly and truly be said to be of the World in re ipsu it must be understood of the Modus and that it is either of the Worlds Vsage or Misusage it is too narrow for Christ to restraine it to the latter as if there were no more therein said for him then that his Kingdom should onely not be according to the Corrupt thinkings of the World founded upon that false Principle that Men were the Makers of Kings mankind being then generally gone astray from that first Truth which cooled but by degrees looking down onely to the Fruit on the Ground and not to the Tree that bare it rather magnifying of and rendering their Thankes to the unruly Winde that blew it downe amongst them then to the Branch that brought it forth 29. That it must be meant also of the lawfull Usage of this World is plaine by that Note of Distinction which himselfe

Altar Jehovah-Nissi 3. The Verb signifies Concupiscere to Will or Desire also Convertere to Convert or cause to Return importing that Hebel was to make his addresses to his elder Brother as to his Priest and that for the Regulating of the supreme Faculty of his Soule to wit his reasonable Appetite or Will he was to repaire to the others Vnderstanding from it to light his Candle to direct him in his wayes and upon his Direction to Convert and Turn from his going astray whose Lips were to preserve his knowledge he being to seek the Law of his God at the others mouth 4. This is the effect of the double Portion of Gods Likenesse with which as in right of his Primogeniture after the death of his Father he was to be honoured Semblable unto which Duplicity is the Power of Order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Jurisdiction in the Christian Church And that there is Pi Shenaim a double Portion in the Likenesse as shall be further manifested as well as in the Image appears by Elisha's request to Elijah 2 King 2. 9. I pray thee let thy Spirit be double upon me viz. saith one Vt fiam Primogenitus id est Haeres Duplicata scilicet Portione Spiritus tui prae caeteris tuis in Scholis Prophetarum Filiis It is in no wise immodestly said Let me have in comparison of Thee a double Portion of the Spirit of God which is in thee for it was Elijahs Spirit that he askes for that he might have the double Portion as in right of the First-born from the rest of his Brethren in Jurisdiction being left in his stead as Bishop or Rector of the Church or College of the Prophets Of which hereafter 5. In that Text is set forth in the second place the Temporal or Regal Power to be conterred upon Kain over Hebel And thou shalt rule over him the word is Timshal the root is Mashal which signifies 1. Praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Dominari 3. Parabolice loqui so that 1. Hebel must acknowledge Kain's Superiority of Order and doe him Reverence 2. His Superiority of Power and doe his Commands 3. His Superiority of Judgement in great or dark Cases not making his own Interpretation of Edicts or Lawes given by him but applying himselfe unto him for the meaning of all his Injunctions whom God had Invested with this Prerogative over him All this is confirmable by sundry places where the Spirit of God makes use of this word word some of which will occasionally be produced hereafter Chap. 8. 6. This is the Effect of the double Portion of the Image of God to have been Imprinted upon Kain in stead of the other Mark which God set upon him after the Murder of his Brother and fellow Subject And both these two meanings Kain acknowledged in his second Conference with God Ver. 14. Thou hast cast me this day from the Face or Headship of the Earth and from thy Face which the Learned know to be that Church which is the Material Consecrated Meeting place of God and his People shall I be hidden or separated The word is Esathar which is a word of Gods Prerogative which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisieth a Just and Full Deprivation of him as with relation to the Sacred Power of Kingship so of both Priesthood and Sanctuary which was the Reason of his feare that whosoever should meet him would kill him 7. For fuller satisfaction concerning this Interpretation of the foresaid words be pleased to look back unto the doom of Evah Gen. 3. 16. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very selfe same words are used for the Womans Subjection unto her Husband and then looke forward unto Saint Pauls Exposition of them who very well understood them 1 Tim. 2. 12. I permit not a Woman to Teach nor to Vsurp Authority over the man but to be in silence And he gives these Reasons The man was first Formed and the Woman was first in the Transgression from which the Transgression she may seem to be made incapable of Priesthood From her last Forming of the Soveraignty of the Family where she hath an Husband otherwise the ruled Case of Zelophehads daughters Num. 27. of which hereafter Chap. 7. which in defect of Issue Male permits her to inherit gives her Power to Governe in her owne Inheritance but from the Priesthood she is utterly debarred 8. The Sentence against her in Genesis is Her Will shall be to her Husband the Construction of Saint Paul is she shall not Teach this he fullier explaineth 1 Cor. 14. 34. Let your Women keep silence in the Churches for it is not permitted to them to speake And in the 35. Verse If they will learn any thing Let them aske their own Husbands at home c. 9. Secondly in Genesis He shall bear rule over thee Answerably hereunto saith Saint Paul She shall not Vsurp Authority over the Man but be in Silence at his command And for both he quotes the Law under the Notion of Thorah as hath been shewed meaning the place of Genesis afore-cited 10. Thirdly that we may be sure the Apostle relateth to this place of Genesis it is evident by the third part of her Sentence In sorrow shalt thou bring forth to which he returneth though she be excluded from Priesthood absolutely and from Dominion on Earth where she hath an Husband yet continuing in the Faith of the Covenant of God she is not excluded from Salvation in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding she shall be saved in that is through or by Child-bearing which words are to be understood as those of Gal. 3. 16. He speaketh not of Seeds as of many but as of one thy Seed which is Christ that by the Child-bearing of One of that Sex without the help of Man as mankind was lost by the Insinuation of One Woman woman-kind shall be restored into a Capacity of Heavenly Blisse 11. Whence appeares also that for the Government of the Family the double Portion both of Elohims Likenesse and Image is wholly without Radicall mixture or Co-ordination in the Master of that his Family where if the Wife be debarred those Powers much more the Children and Servants as shall be proved Chap. 7. and where to wit in the Family the Rudiments are laid both for the Order and Weale of the Publike Which is an Vnion of divers Persons under one Head or Petite Monarch therein as that is of divers Families under the most Powerfull and Glorious of Elohims earthly Representers unto whom the Fathers of Families are Sons and Sons therein are Servants Both of which in their severall places are proportionably to them Invested with Divine Power for whosoever hath lawfull Power that Power is Elohims and not the others but by Donation and according to the Patent Recorded in the sole Covenant that GOD hath made with Man to wit his revealed Word 12. In Private Families men are Made in

herein and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of several of their Princes who in aftertimes proved to be all the GODS they knew of 19. But now alas the World is run upon the other Extreme so far from making of false GODS that they will despoile the true GOD. Those whom he appointed to be Ruled wil Rule The People whom GOD made to be the Material Object of Dominion Passive make themselves Active to be Efficients of that which GOD made before hand to make them Subject unto Efficients said I Alas Destroyers of that which GOD intended for their Preservation Their Preservation which being an Act no lesse Divine then that of their Creation they are no more able to performe to themselves then they were when they were nothing to Create themselves and may as well endeavour to appoint them new GODS as to appoint GOD new Deputies who onely hath Power to appoint those who shall Execute his Power and onely hath Title to give them Lawes for the Execution of that Power which is onely His and whose care is not the Least for that which is on Earth the Greatest 20. These his Lawes his own Reports most justly and truly will Expound The first of my Particulars shall be the Case of Moses and Aaron the first that appeared with GODS Authorities by his Commission diverted from the First-born CHAP. V. The Contents A Recapitulation of what had been formerly proved Kingship while we are on Earth Superior to Priesthood Exod. 4. 16. Expounded The Name of Elohim communicated hath relation to Inferiors Angel to Superiors The High Priest honoured with the Appellation of Elohim Exod. 22. 28. Expounded by Act. 23. 5. The acknowledgement of Constantine thereupon And the judgment of St Cyprian All Kings indifferently dignified with the Name of Elohim Inferior Magistrates receive both Title and Power from their Kings Unction an evidence of Divine Power Christ himself not Anointed but in the Persons of his Predecessors and Successors Korah's Rebellion and Doom How far it did go and doth reach Aarons Priesthood not Dead but Changed 1. FRom what is before set down appears that all Power is Gods especially the Power of Dominion it being his Prerogative Royal in which all Powers of the same Alloy Originally are and from which all that are Legal are by his Grant upon Record dispensed That no Titles thereunto can be sufficient without Gods particular Donation which way that is already passed by that God who is not double-tongued I have proved Also by the largenesse of his Patent whose very immediate Power the King hath That that must be Divine which is by man unquestionable which cannot be made unjust though unjustly used unto which man must submit though it be unjustly used That in the Beginning both the High Powers Regal and Sacerdotal descended not by Virtue or Election but by Right of Primogeniture which Descent the Spirit of GOD cals Mishpat or the General and Just Law The meane of Conveighance to be further manifested hereafter I pointed at to wit the Likenesse of Elohim and his Image and the different Proportions of their Communication Also the signification of the words Shuk and Mashal in which by the Law of God as the Apostle calls it attested in the unalterable Gospel both the said Powers were decyphered and mine Interpretation asserted That in the Epitome both of the Church and Kingdome to wit Family other Forms of Government are intolerable much more in that wherein the Glory of Gods Image is more highly concerned That both the Powers abovesaid are Gods and not Mans by the Impression which they make upon the Soule which upon Earth hath neither Father nor Lord but descendeth immediately from the Breath of God to whose sole Regiment it appertaineth and can receive Lawes from none but Him 2. I proceed to this Name of Power to wit Elohim which also is untakable by any without Gods Donation without his operative word Amar Elohim hath said they are Elohim then forthwith so said so done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to whom he imparteth it are to be honoured as taken in into the communion of Elohim for the distribution of Gods Justice amongst other men who were virtually Created by God under this Name of Elohim 3. My first Record shall be as I said of Moses and Aaron When Reuben was abdicated from the Benefit and Privilege of this universal Law by God the absolute Father of Mankind who onely hath no Superior to Account unto for this Disherison inspiring to this end his Father Jacob and the Dividing and Scattering of Simeon and Levi in Jacob and Israel was by the same unquestionable Justice decreed yet so that Levi for Causes not apparent was designed for both the Privileges for a while but to the Priesthood for ever God first resolves the Regal Power to Moses to shew that he will have that esteemed the greater by the said Firstnesse and afterwards the Sacerdotal to Aaron who was the elder Brother to signifie that indeed the Priesthood is of the Elder House but while we are here on Earth where that is not first which is Spiritual but that which is Natural where Dominion was not designed for GODS Likenesse but for his Image as shall be proved it is to be in subjection to the more proper Power in as much as it is Earth and not Heaven where as yet we enjoy an unfixed abode 3. Therefore Exod. 4. 16. Thou to wit Moses shalt be to him to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron Elohim or GOD. And in the beginning of the Verse He to wit Aaron shall be thine Angel unto the People which is expressed Exod 7. 1. See I have made thee Elohim or GOD unto Pharaoh and Aaron thy Brother shall be thine Angel or Prophet That the holy Angels are dignified with this Name of Elohim though not absolutely yet relatively is plain by the attestation of Saint Paul Heb. 1. 16. And let all the Angels of GOD worship him Which words have relation to that of Psal 97. 7. Worship him Col-Elohim all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called by this Name of Elohim or GODS which as concerning the Rational Angels is as much as to say Performe your Reasonable Service to him who is the Original Elohim you Spirits who are under him adopted into that Name of Power as Administrators of his Power and Justice over those above whom you are by him designed 4. Yet so that whosoever is so named or compared to an Angel with reference to those who have GODS Power above them is notwithstanding Elohim to all those whom GOD hath constituted under him As the woman though Created after the Image of GOD also in respect of and comparatively to her Husband hath not the honour of being the Image of Elohim but must be in subjection as unto him Ephes 5. 22. and is likened to the Angels in that she exerciseth Authority onely by her Husbands Commission as 1 Cor.

they must end as indeed they did begin with the world Yet since a multitude of men led on by those who with most applause subtily strike at Moses through Aarons sides who are in themselves more equall to the Regal Power doe not at all take into their thoughts the poor despised Priesthood or if they doe they thinke it rotten together with Aarons in the same grave Let me have leave onely to lay downe few Grounds for that whose fuller proofe belongs unto another place 24. That the Platforme of that Government which should be in the Church on Earth is set us in the Church in Heaven and the onely Exemplification thereof in the Book of GOD is the formal Rule which all Ages must apply themselves unto of which the Legal Institutes were the transitory Shadow the Evangelical the more substantial Image the Celestial the eternal Verity as Heb. 10. 1. Of which hereafter 25. That the Priesthood of Aaron is not Dead but Changed as these our bodies and the Corn to multiply the same Grain since it was honoured with the Name of Elohim and Vnction and withall with the Promise of Perpetuity in sundry places of Scriptures Particularly these two last conjoyned together Num. 18. 8. And againe the Lord spake unto Aaron Behold I have given thee the keeping of my Offerings of all the Hallowed things of the Children of Israel I have given them unto thee for the Anointings sake and to thy Sons by an everlasting Ordinance Since also Priesthood was a Twin of the same womb with Regality Born with the World it self and went along with the First-born in all Successions untill GOD thought sit to separate them by selecting a peculiar Tribe in stead of the First-born Num. 3. 45. before which time it is apparent unto all that is Understanding that they were united as in the Person of Melchisedec 26. In whose Priesthood briefly and onely was the Precellency of the Christian Deputy of Christ therein but pointed at in its perpetuall Patrimony to wit Tythes in his Benediction of him who was the Father of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi In the Antiquity of our grand Sacrament preceding Levi's birth 14. 18. He brought forth Bread and Wine for for Vau is causal there as necessarily elswhere in Scripture he was a Priest of Ghnelion the most High God Gen. 30-27 who is called by that Name with relation to those in Subordination under him 27. The Preceptive Exemplification of personall Order for the Church of God on Earth derived from the Constitution of his Church in Heaven is no where described but in the three Orders of Aarons Priesthood according to these did our Saviour and his Apostles most exactly Form the Christian Triplicity of Bishop Priest and Deacon under the Gospel which coming from the Law and being ratified in the Gospel as shall be fully manifested is an evident Argument of its for ever Inalterability And especially since it was done without further precept it is easily visible that there needed none it being a point of most high concernment For at the Churches Foundation the Materials being provided nothing could be so necessary as the choyce of Builders and the Application of them to their severall Taskes the Master Builder being the eternall God one and the same for ever whose Ends were the same when he built the private Synagogue which now are for the Catholick Church whose Wisdom is no elder now then it was at that time whose Workmanship in this particular of these three Orders hath stood till this Age throughout all Christendome without either Renovation or Innovation Nor did the Primitive Church arriving at a flourishing Subsistency designe a new Order when answerable to Aaron who Typified Christ before he came they decreed semblably to represent him being come by Archbishops or Patriarchs which was onely to keep in Order what the Apostles had ordered Whereupon my fifth Quaere is How without the danger of Korah's Punishment the People or Inferior Magistrates or Ministers may assume unto themselves or Violate the Power of the Name of Elohm given away from them to the Ordinary Supreme Gods immediate Deputy overy them in relative Opposition to them I confesse that the Power which Moses had with relation to Pharaoh was indeed Extraordinary and that in respect of the Power it self for that God had given the Name of Elohim and by consequence the Ordinary Supreme Power thereof unto Pharaoh I confesse secondly that the Power of Dominion which Moses had over Aaron and all the rest of Jesurun his Subjects was extraordinarily given for he had it not by the Ordinary Title of Primogeniture but by the Donation of Him who only hath Power to transfer those Powers which are his and to create Titles But so far as concerns our Question in consideration of the Power it self it was ordinary Which I thus prove That Power which Moses by the virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Was in regard of the Power it selfe Ordinary and not Extraordinary But the Power of not to be Invaded or Resisted Jurisdiction and all other the Rights of Majesty now in Question amongst us Moses by virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Therefore the Power of not to be Invaded or Resisted Jurisdiction with all other the Rights of Majesty now in Question amongst us which Moses had c. was in regard of the Power it selfe Ordinary and not Extraordinary Secondly from the Inferiority of the High Priests Power and Title That Power and Title which the High Priest the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but never had it with relation to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title to wit of Angel in relative Opposition to him No man or men in relation to such a One may presume to challenge But the Power and Title of Elohim the High Priest viz. Aaron the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but had not with reference to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title in relative Opposition to him Therefore the Power and Title of Elohim in relation to the Prince no man or men may presume to challenge Thirdly concerning the dangerous hainousnesse of deserting our

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 ●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

contrary as a note of the Devils Children Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary to be seriously detested But to come in to honour and serve the King with Life and Livelihood God hath published for a marke of his Sons and the contrary thereof as a note of the Devils Children Therefore to come in with Life and Livelihood to honour and serve the King Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary seriously to be detested Tenthly from Gods Character of Religious Feare That Feare which God in any Exemplification of his mind hath expressed by the Feare of Jehovah not of Elohim or any other particular Is an Act of Religious duty equally and perpetually obliging all men in the like case to the like performance But in the Exemplification of setting up the Kings Standard and Proclamation for all Subjects to repaire unto him upon paine of losing all their Oxen It is by God expressed that the Feare which made them all Obedient as one man was the Feare of Jehovah not of Elohim or their Oxen or any other particular Therefore in like cases viz. of setting up of the Kings Standard and Proclamation for all Subjects to repaire unto him c. It is an Act of Religious duty perpetually obliging all men to performe the same Eleventhly concerning Remisnesse in those entrusted by the Prince That which As the Lord liveth deserved Death at any time Deserveth death at all times while the Lord liveth and much more that which is worse But neglect of Allegiance and Trust towards a Prince while he was in unjust wayes As the Lord liveth deserved death at some time Therefore neglect of Allegiance and Trust towards a Prince though he be in unjust wayes Deserveth death at all times while the Lord liveth And therefore much more Disobedience Resistance and armed Opposition Twelftly concerning the Beneficiality of Gods Dominion though in the hands of a Tyrant and what thoughts thereof Religion requireth That which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should he taught to the Children of God by the Record thereof the same Spirit directeth every man after Gods heart in the like case to doe the like But to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones owne Tyrannous Persecuter and to ascribe the Peoples Plenty and Prosperity to their common Tyrant was that which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should be taught the Children of God Therefore to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones own Tyrannous Persecuter and to ascribe the Plenty and Prosperity of the People to the common Tyrant Is that which the Spirit of God by Recording that of David directeth every man after Gods heart in the like case to doe CHAP. VII SECT 1. The Contents A Digression in Answer to the Question How a man may know whether his Prince be indeed the Lords Anointed Certaine Praecognoscenda for the manifestation thereof The three-fold Acts and Donation of the three Persons of the Trinity conveighing severall Rights to man Of Title to Title in and Help from the Creature Considerations from Mans inability to command that which is his owne to nourish him No Evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in Innocency had not Original Right so much as to Hearbs and Fruits much lesse can his sinfull Children have naturall Propriety without Donation in other the things which God not they Created 1. THe next particular in my proposed Method is the Entaile of the Name and Power of the Creator for the Government and Preservation of the Creature wherein Elohim in his furthest Recesse from the immediate Administration of his own unacquittable Dominion loseth nothing of his for ever Just Soveraignty but gaineth the establishment of it from false Christs whom he hath not Anointed and therefore man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits when once for all he hath setled his owne 2. This he did exemplarily for his greater Church of the Gentiles when he settled his Title in David and his Seed for ever according to the Law of Nature or Nations yet as the sequell will make evident transferred nothing from himself And for this cause of which till further manifestation I bespeake your patience he resolves at first not to goe the ordinary way according to the Rule of Primogeniture but to let all Ages know that the Royalty still remained His though given to David by a Covenant of Salt he will rather breake his owne Vniversall Law though by himselfe fortified with strong Reasons Deut. 21. 17. and founded upon greater elsewhere Expressed for the Inheritance of the First-born then that it should not be understood that he gave away nothing from himselfe when from all others he gave the Kingdome to David and his Posterity That Law must therefore once more suffer violence and the Younger to wit Solomon must inherit and then for ever he intends the Ordinary way leaving no warranty for Humane boldnesse to adventure otherwise 3. But not taking in more into this particular then I shall prove to have been in David and his Line I shall here make my promised Digression which is but to bring it a little before its time for the more hasty satisfaction of those who desire to know How they may be assured that the present Prince is invested with the Right of Gods Power and as the Lords Christ by Gods effectuall Vnction taken from amongst all other men and Dignified with the Lords Supreme Earthly Soveraignty for the managing of his Irresistible Sword and Scepter 4. And here I first premise that in all places of Elohims Creation himselfe hath unquestionable and Irresistible Dominion and doth whatsoever he pleaseth in Heaven in Earth in the Sea and in all deep places that is in Hell in selfe and in all other places of Hels conformity but requireth more regular and perfect Obedience from Christians the sons of Light and Order then from others the Children of Darknesse and Confusion amongst whom without any Covenant of Grace all things are disposed by their Lusts and against their intentions yet ever according to his will though not of his good pleasure yet of his just anger and they doe him service and are in his subjection though not as in his House yet as in his Prison From those that will be of his houshold he expecteth their Order as well as their Worke and Obedience in both or else no Sacrifice 5. Concerning the Question I answer That it behoveth them who make such Questions That we can prove

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

which is due to the Servant is due unto him by his Masters dispensation he may not take what and as he will Luke 17. 7. He hath right unto his hire but neither he nor the Son may be their own carvers 13. For the first of these Titles nothing is ours but nothing which from mans beginning was and is evident Gen. 9. 3. Every living thing that moveth shall be for Meat for you even as the greene herb have I given you all things but Flesh with the life thereof which is Bloud you shall not eat Man had not Originall Power for his very eating but by the Donation of God who to put him daily in mind thereof with the Gift gives him also a memorative restraint thus farre you shall goe and no further be sure you eat no Bloud And he sends them backe to the greater restraint of Adam Innocent in Paradise to whom was not dispensed so large an Indulgence As the green herb have I given it you that was Gen. 1. 29. And there it is set downe with an Ecce of Consideration that even this was not to be beheld in Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall Right and therefore God saith unto him Behold and presume no further Behold and be thankfull for that which I have given you to wit Every Herb bearing Seed and every Tree bearing Fruit and herein also Behold a restraint recorded under paine of death yea death eternall of such necessary circumspection is this Behold but of the Tree Knowledge you may not eate 14. Now if unto these things of lesse moment then the world's Government man had had Naturall Right without Gods respective Donation God had been in these severall Restraints unjust and superfluous in reporting his gifts But such after this was the neglect of Gods Soveraignty herein that he was constrained when he gave his Law by Moses to adde a multitude of more Memorandums to these first given Cautions Well Christ is come into the world and by his coming these Restraints are taken off but yet by the liberality of God we are tyed to more Gratitude and to no lesse acknowledgement of Gods high Interest in all that he hath trusted us with who cannot so trust any as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created and from being so Paramount that without his Donation no meane Lords Deed of Conveighance can give us sufficient warranty for so much as Bread Flesh Fruits or Herbs but if with Conscience and Comfort we will enjoy them we must have his Demonstrative Ecce Behold I have given them you SECT 2. The Contents The fore-mentioned Question Answered Every mans assurance from God of his owne Title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods Title to any man Humane Lawes as enlivened by the Divine Power of the King can dispense Propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans Severalties 1. NOw concerning the Kings Title in Question every conscientious Subject in Justifying of his owne must also Assert his The Question being put to him How he can maintaine the Estate he holdeth to be his owne He makes no doubt but to satisfie any rationall man that it came to him thus and thus derived either by just Descent or else by Gift or Purchase from those who had that Right thereunto and if it hath quietly and happily passed the third and fourth Generation he that hath read the second Commandement will be ready to yeeld him Gods approbation for it But if it be made evident that no good Title can be produced against it or that it hath so continued time out of mind without apparent Usurpation the Religious man will goe along with him in his Conclusion that he hath indeed Gods Title to it and that Elohim's Donation is violated by any that molests him in it And hitherto the Kings Title stands upon as firme a Foundation as any of his Subjects 2. But if we trace the Subjects Title up to the height we may peradventure finde it the Donation of such or such a King and here the King hath the better his Subjects Rights depending upon his But if any man will be contentious the Finall Determination is conceived to be in the Law 3. But againe it is cleare that the Lawes of Man cannot oblige God nor give away his Title they may tie other mens hands from medling but they cannot satisfie Conscience That what is bound on Earth is bound in Heaven without warranty descended thence they can neither make God to impart his Title nor hinder him from disposing of it otherwise it must rather be the Law and Covenant of God that must Determine and Assure this But here it cannot be expected that the case of every particular man should be set downe in Scripture for then the world could not containe the Books nor can it be deserved that the Fabrick of every particular Kingdome should with severall Punctilio's be described by Elohim He who hath Power over his Clay hath constituted his Form of Government which all men may take notice of and but one throughout the whole world which if men will not take notice of they may at their own perils miscarry by their owne dangerous Wisdomes 4. For those who make Heaven their aime as shall be made evident when I come to speake of the Lords Prayer he hath decyphered that Form by which Himselfe administreth Heaven and expressed it in his heavenly Word which he hath left for mans venerable and perpetuall Rule till he come from Earth to Heaven And since man cannot expect that particular Mens or Kingdomes Rights and Homages should be expresly in it he may not but understand that God expects they should be according to it and as indulged so paid In this Point therefore concerning the Conveighance of Gods Title to private men How readest thou Are the People in Gods Throne or the King Is his Scepter committed to them Or is he the Law-giver Herein the King hath the Better also 5. Againe since Adam during his Innocency in whom alone was all Humane Power and more then all his Posterity now have had not in himself Originally the Dominion over Herbs and Fruits which God made purposely to serve him though from the same womb whence he was taken How come Humane Lawes to have the disposall not onely over these but greater matters Yea of Man himselfe His Liberty or Restraint His life or Death This Power is evidently Divine And as evident it is that no Divine Power can be taken by man but if he have it it must be given him from Above And no lesse it is that Elohim hath Dominion in all parts and places of his Creation and where he hath not Regular and Voluntary he will have Correptive and Irresistible Soveraignty Direction and Correction every

where are his and onely his 6. How come we then to have this confidence that our Nationall Laws should have this his Power amongst us May we expect Doe we deserve Or dare we endure That GOD should at all turnes come down amongst us as he did in Sinai which caused Moses himselfe to quake and tremble to animate our Consultations and give being to our Devices Look we again into the Booke of GOD and there we shall finde that the Prince is left in GODS stead to doe this lest the terrours of GOS Majesty as shall be shewed should in this case confound his People And that a Divine Sentence is in the lips of the Kings GOD having promised doubtlesse for such People as desire to deserve it That his mouth in the Future Tense lo-jimgnal shall not erre in Pro. 16. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishpat or Judgement But if throughout the whole Book of GOD the Lord hath given this Power to any but Kings vouchsafe you that can discover it to let others heare from you 7. In the meane time you who willingly suppose that you have GODS Right to his Earthly Bequests in this world under the Lawes of the Land be willing also to understand that the Lawes themselves have this Power from the King otherwise without an immediate Patent from Heaven they could not warrant you so much as Sallets in severall from other men He being Elohims Steward no other having ever been Constituted by GOD Judicially to assure and dispense to every one their Portion out of the Lords Basket and Storehouse SECT 3. The Contents Disobedience to the King forfeiteth the Subjects Titles Soveraignty Established in both the Tables before the naming the Sins punishable by it Obedience to the Supreme Earthly Powers to be preferred before Life Honour and Livelihood The fifth Commandement the Guardian of all the rest The Publike Father hood of the King proved from Gen. 9. 5. A Repetition of some Passages elsewhere Justified 1. WEll through the King and by your Obedience to him you have GODS Right to your Temporall Estates Question not that Title whose very Questioning extinguisheth yours You must know that yours are forfeitable and Disobedience is the thing which GOD from the Beginning hath forewarned would doe it And not onely that Title which by reason of GOD'S Image you have to the Earth but also that which in regard of his Likenesse you have to Heaven The first and greatest Considerables in GODS Law demonstrate the same In either of the Tables the first thing that GOD provided for was the establishment of Soveraignty for the Praise and Blessing of those that doe well and the Punishment of Offenders before he nominated the Offences decreed for Punishment 2. In the first Table whose Principall Object is the Restauration of GODS Likenesse He first declareth for his owne Authority I am Jehovah Elohim the Eternall Beginning of thine Eternity thy Creator in the Beginning of time who onely have Power to give thee Lawes to Governe thee all thy time Thou shalt acknowledge no other Elohim or Supreme Power for the Governance of that which I Created but Me and then descends to the particulars of his Worship and Service 3. In the second Table first Honour thy Father and thy Mother and then Thou shalt not Kill Thou shalt not commit Adultery c. To teach all Generations that Obedience is to be preferred before Life Honour and Livelihood and that in the Paternity which is the Object of this Commandement was Established the security of Life Honour and Livelihood And that lest there should be Killing GOD hath given Power to Kill unto the earthly Exerciser of his most just and true Paternity over all his Children with which Power he that is but mans Brother may not for ever intermeddle And he that is in GODS Place the Generall Father must for the Ends for which GOD hath placed him there have Divine Power semblable to those Ends to wit the Scepter and Sword of Elohim 4. But without the Power of the Sword the Scepter of GOD himselfe barely Commanding would be but coldly Obeyed and for this cause He being to secure unto GOD the Worship of the first Table GOD will be the more severe exactor of the Homages of the second Table for him And therefore particular and sundry inconveniencies may fall out and must be endured but for the generall GOD is our Father and besides Him and His none ought to be so called whilest his Prerogative and our Allegiance is in this unshaken But if that whereon our Obedience to all the rest is founded come to be ruined the other cannot stand on high-lone in the Aire 5. And for this cause though GOD hath barely told him his duty to him in his Word particularly what he expecteth from him Deut. 17. the Lord hath not tyed up his hands as hath been shewed and particularly for what concerneth the Subject is legible 1 Sam. 8. 11. c. with a Niggardly and Resistible Commission for then they could not be at liberty to doe that good which particular and daily Exigencies will require But he is by GOD left unto the generall good Nature of the word Father whose Children all other Fathers are other Magistrates being his Lievtenants He immediately GODS they Execute his Power He the Lord of Hosts they account unto Him He unto GOD. 6. And here I could wish from my soule that we loved our Temporall Estates Better that is more prudently then we doe for as by our disunion with Christ from Heaven we forfeit our Interest in Heaven so by our disunion with our Earthly Christs however we may speed here for a time we extinguish at the least our just Title to the Earth For it is Honour thy Father and thy Mother that thy dayes may be long in the Land which Jehovah Elohim hath given thee Whilest we are under the Covert but of our private Parents who in comparison of the King beare not the Image of Elohim over us as hath bin shewed and will more fully appear by our Disobedience unto them that which we were borne unto lookes backe againe unto them for their better disposall of it so by our Disobedience unto him whom GOD hath stated in the Right of his Paternity our Estates returne unto the Father of our Countrey Which Sin from the place that the Commandement holdeth amongst the rest may be concluded worse then the sin of Murder and its fellowes as on the contrary that Obedience is to be preferred before Livelihood Honour and Life it selfe that we are bound to lose all that we may keep it which by Divines is justly celebrated for the most noble of all Morall Vertues Inferiour onely and next unto the three Theologicall Faith Hope and Charity in as much as it sacreth and secureth all the rest of the Commandements of GOD being the Arsenall and middle Tower thereof 7. And here I shall not mis-spend any ones time against those who

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 quàm 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

Just Descent his Secondary Donation to particular men of the Particulars thereof hath also declared that he hath left in his place his Viceroy to actuate his Demises by whom by his Laws or otherwise are to be Adjudged and Applyed Every mans Just Property and Portion out of that which notwithstanding the Titles and Surmises still remaineth Gods for that without this third Donation they cannot command the benefit of the least crumme thereof 6. That Humane Lawes cannot give nor assure Gods Title which who so wanteth had better want the Inheritance otherwise then they are of his making who hath Gods Authority upon Earth 7. That Disobedience to the King is a sin against that Commandement which is the visible Fortresse and Security of Gods whole Law and forfeiteth more then Life and Estate though it come onely to and under the Cognisance of the King of Heaven 8. That the Power of the Sword carrying with it all Gods Earthly Prerogatives is a dangerous charge to him that hath it but most Deadly to him that takes it 9. That for Earths Government there is but one Irresistible Power in one Kingdome as but one Sword to cut off Civill Wars for ever and that Power is Eternally in God and his Christ Perpetually derived to the King Arbitrarily dispensed by the King to all that have any Power without whom against whom none have any at all And this for all those who desire so to enjoy Earth as there to be fitted for Heaven is the scale of Subordination which God hath constituted which whosoever violateth puts himselfe out of all his Earthly Rights and Heavenly Hopes into the Camp of Apollyon and is by the Doctrine of the Scripture censured as a deserter of God 10. That in case of Difference our Obedience is to be rectified by the Higher in Power who and not the People is to Judge of the Inferiours if the Magistrate offend he is onely liable to the King or to such as he shall authorise and not to any or all their Inferiours if the King offend he is onely responsible to his onely Superiour the King of kings For not one nor all have Power against any their Superiours all Power descending from Above none ascending from the People This Order Elohim the Powerfull hath set who hath Power and Will to see that it shall not be Evill to any that are Good since by this or no ordinary Revealed way he dispenseth and secureth both to the good and bad the things of the World in Order unto those of the World to come 11. That there is owing unto God from Christians a more Regulative Dominion with a more Free entertainment and a more Ingenuous acknowledgement thereof then he hath or had amongst Heathens where the Form of his Celestial Government exemplified for us in his Word was and is followed though not understood then in Hell where it is understood and followed but repined at 12. That in this Subordination though the divers and different subalternate Administrators of the Power of the One God it may be to honour them while they honour the Superiour as they are dignified also with the Name of Elohim as hath been granted so they are here stiled Powers yet it is evident that the Apostle to rectifie mistakes herein reduceth the whole integrall Power of Dominion to its genuine Singularity in that number speaking of the Power that is indeed Irresistible and this Singular He is the Deacon of God over mens Proprieties and Gods Assignations this Individuall He beareth not the Sword in vaine to Him in the Singular number the Honour of Gods Scepter the Feare of the Lords Sword the Imposts of Gods Rents are vindicated as Acts of Religion and Parts of Divine Worship in as much as they worke for the People in stead of God from whom alone descendeth all Power having its Originall in the Vnity of the Divine Nature as the Name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unlesse the King have his Being from the People and they from themselves Since He who onely is and is altogether One hath never given this his One Soveraignty which with the Dignity thereof cannot be given in common to many or to more then to One. 13. And this the One God specified from the first mans Beginning in his Creation but of One Man at the first in whom were all men and all humane Powers and from whom are all and all that they have though all they have not all that he had He was if the Apostle knew how to argue Gods demonstration for Monarchicall Dominion to be erected over all those who should for ever come out of him which primarily relateth to Gods great Houshold the Kingdome in as much as there onely and not in the Family The Latitude of Gods first word Mashal and the Apostles Paraphrase thereupon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely extensible in the Kingdome and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family Whereupon my seventh Quaere is Since without Gods first Donation mankind in specie could have had no Title at all without his third Donation man in Individuo can have no benefit at all from the daily Bread he eates How it may stand with Humane Wisdome to Question Whether the Secondary Donation without a Title whereunto Man in particular can have no distinct Propriety in that Bread he eats appertaineth to God which the Scriptures clearly affirme and particularly the Lords Prayer And that this is done by questioning the only Authorised Deputy of God who will not descend to Judge or Severalize mens particulars The Questioning of whose Title forfeiteth ours and makes us liable to Gods Temporall Sword here and eternall Death hereafter My first Argument is concerning the Primary Donation of God the Father above specified and the Consequents thereof pertinent to this Point That which denyes the lesser Power viz. of Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeanes in the Soyle it selfe and which is yet greater over other mens Lives and Livelihoods to be Originally in Man sinfull But the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Denyes the lesser Power viz. Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency Therefore the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeans in the Soyle it selfe and which is yet greater Dominion over other mens Lives and Livelihoods to be Originally in Man sinfull Secondly concerning the third Donation of Beneficiall use effected by the Spirit of God upon the Word of God and Prayer from the Word of God conferring the

Title thereunto viz. Ecce dedi Behold I have given you our Prayer viz. Give us this day our daily Bread That which shall be so ours that none else against us have Propriety in let us have sustentation from wherein are visible the three Acts of the Father the Son and the Holy Ghost That Power which onely can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall Man which mankind had not so much as Right in commune unto but by the Donation of God the generall Father of mankind Onely can give the Propriety thereof against the common Interest of mankind But onely the Divine Power of God can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall man which whole mankind had not so much as Right in Commune unto but by the Donation of the generall Father of mankind Therefore onely the Divine Power of God Can give the Propriety so much as of one morsell of Bread against the common Interest of mankind Thirdly concerning the middle Power of Distribution in relation unto its proper Seat in the middle Person of the Trinity now justly constituted King of kings and the universall Judge of the whole World All the middle and peculiar Acts of the second Person both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Are no lesse Divine and untakeable by Man without Commission from him then the Act of paternall Indulgence giving man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same But as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divid as Prov. 8. 15. is a peculiar Act of the middle Person in Trinity both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Therefore as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divide Is no lesse Divine and untakeable by Man without Commission from Him then the Act of paternall Indulgence giving Man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same Fourthly concerning the generall Duty of mankind issuing from these Donations They who have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their owne so to the service of Him and his Christs and not contrary to them But the People Have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Therefore the People Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their own so to the Service of Him and his Christs and not contrary to them Fifthly concerning the Specification in the Word of God who onely hath Power and Right to nominate his owne Deputies of those whom he hath chosen Administrators of his Power They onely whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath in token of Superiority Dignified with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that he Himself should Administer Can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth But Kings Are onely they and not the People whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath Dignified in token of Superiority with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that Himselfe should Administer Therefore Kings Are onely they and not the People who can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth Sixthly concerning the generall Claime unto Gods Title through the Law of Nature by Descent That which is esteemed as a branch of the Law of Nature an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Neither can nor ought to be esteemed a lesse warranty to the King for his enjoyment of the Rights and Properties of Kings But Just Descent Is as a branch of the generall Law of Nature esteemed an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Therefore Just Descent Neither can nor ought to be esteemed a lesse warranty to the King viz. then to the Subject for his enjoyment of the Rights and Properties of Kings Seventhly concerning Humane Positive Lawes and the acknowledged Power thereof They who affirme that they hold their Estates by the Lawes of the Land May not but acknowledge therewith that they hold them from him from whom the said Lawes have their being viz. the King But the People Affirme that they hold their Estates by the Lawes of the Land Therefore the People May not but acknowledge that they hold their Estates from the King Eighthly concerning the proper Efficient of such Lawes as can dispense Gods Title over the Creature unto man That Power according to the Doctrine of holy Scriptures which can be the proper Efficient Administring the Formall Cause of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Is evidently Divine such as cannot be taken nor taken away by man nor administred without the Donation of God revealed in his Word But according to the Doctrine of holy Scripture the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is that Power which can be the proper Efficient of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Therefore according to the Doctrine of the Scriptures the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is Divine such as cannot be taken nor taken away by Man nor administred but according to Gods

Donation recorded in his word Ninthly concerning the guilt of Disobedience to the King and what it forfeiteth That sin which forfeiteth mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with Obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse But Disobedience to the King Is that sin which forfeiteth Mans Temporall Estate and is moreover a violation of that Commandement which God hath left as a Guardian for all the rest in order to Earth's Peace and Heaven's Glory Therefore Disobedience to the King Is most carefully to be avoided of all those who dare not be wiser then God or suspect his Justice but with obedient sobriety expect Earth's Happinesse and Heaven's Blessednesse Tenthly concerning the Power of the Sword Whosoever is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God His Power is more then Humane He is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us But the King onely Is he that is entrusted by God with the greatest of the Rights of Majesty viz. the Power of the One Sword of the One God Therefore the King onely is he Whose Power is more then Humane who is more then mans Brother is invested with the Divine Paternity of God and by consequence hath all other the lesser Rights of Majesty now in Question amongst us Eleventhly concerning the Order that God hath established for the Government of the World the Disturbers thereof and their danger Whosoever violate that Order which the God of Order hath constituted for the Government of mankind and put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians into this Antichristianism dares not trust in Hell it selfe any other Government but Monarchicall They doe proportionably to the Degrees of their severall Enormities incurre the Apostles Sentence of Damnation Rom. 13. But they who presume beyond their rank in the Subordination which God hath fixed They who in case there be difference amongst those who are subalternate Administrators of this Divine Power will not rectifie their Obedience by submission unto Him who is the higher in the Subordination They who will not acknowledge the King to be on Earth Supreme and his Power to be Irresistible by any He be he never so great or by any they be they never so many They who make it not matter of conscience for Gods and Religions sake to come out of their Rebellious courses and submit unto his Decisive Scepter unto his Corrective Sword unto his Ordinary Customes unto his Extraordinary Subsidies They as Transgressours of the Magisteriall Law of God in the highest of his earthly Concernments doe violate that Order which the God of Order hath Constituted for the Government of mankind and as deserters of God have put themselves into the Bands of Apollyon who himselfe though he endeavours to bring Christians to this Antichristianisme dares not in Hell it selfe trust any other Government then Monarchicall Therefore they who presume beyond their ranke in the Subordination which God hath fixed they who c. All of them doe proportionably to the degrees of their several Enormities incur the Apostles Sentence of Damnation Rom. 13. Twelfthly concerning the Apostles Argument Chap. 7. about the Foundation of this Order laid in the Creation of the first Man alone Wheresoever in any Type or Epitome wherein God hath no lesse Power and Propriety in the one then in the other the Spirit of God maketh choice of words whose Latitude is more exercible in the one then in the other There Gods All-seeing Spirit intended chiefly the Typified or Epitomized But in the Apostles Argument 1 Tim. 2. 12. Family-Monarchicall Government Is the Epitome of State-Monarchy wherein God hath no lesse Power and Propriety then in the Family and the Latitude of the words Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more exercible in the Kingdome then in the Family viz. they include the Power of the Sword which the small Monarch of the Family may not use therein Therefore in the Apostles Argument 1 Tim. 2. 12. the All-seeing Spirit of God intended chiefly the Monarchicall Government of the Kingdome viz. upon the Creation of one Man at the first alone Lastly concerning the Question it selfe and Cautions to be used therein Such Questions which bring into Question the whole Title which Man hath from God to the Blessings of Heaven and Earth and which resolved according to the Votes of naturall Man doe tend to the disentitling of God to that Dominion of the Earth which He the Creator of whatsoever hath being cannot any where lose which He will not immediately Exercise himselfe and which He may not endure to have taken unlesse given by any Creature or which tend to the making of God not to have so Regular Soveraignty amongst Professing Christians as that he had and hath amongst Pagans and little other then that he hath in Hell it self together with all other the ill Consequences in the foregoing Arguments Are in regard of the Devils Malice and Vigilancy against the Supremacy of God and the Weal of Man promised unto his Humility and Obedience and in respect of the generall Vanity of Proud and Vnruly mankind impatient of the Dominion of God committed to one Man rather to be avoided with the Reverence of Religious Feare then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all But the particular Questioning of the Kings Title who is the Onely declared Deputy of God throughout the whole Scripture out of a Spirit of Opposition Brings into Question the whole c. Therefore the Questioning of the Kings Title out of a Spirit of Opposition Is rather to be avoided with the Reverence of Religious Fear then entred into with the boldnesse of confident Weaknesse then prosecuted with the dangerous strength of Self-ended Wisdome or otherwise then by the justly Magisteriall evidently Infallible and graciously provident Oracles of the Creator and King of all CHAP. VIII SECT 1. The Contents An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more foully deserted The Peoples Liberty the Word of God and the Kingdome of Christ find no such Enemies as the Pretenders for them The written Word of God the best Commentary upon the unwritten Law of Nature Gen. 49. 10. and 1 Sam. 13. 13. reconciled The Exemplification of Gods mind in the Institution of King Saul an Argument unanswerable by the Adversaries The acknowledger of the Scriptures

reverence due to him ought to be preferred before the Institutes of all humane Politickwould-bees to be esteemed the wisest justest and safest modell of Precepts for the regulating of all particular Dominions to be had in honour both as Gods owne Commentary upon his generall Law of Nations and also as his owne Paraphrase upon his owne Divine Sanctions plainly enough set downe in Scriptures but which rather then he will understand the engaged proud busie Creature Man will forgoe his true and just Title to Heaven and Earth catching at earthly shadowes whilest those who hope to find eternall life in the Scriptures of God cannot but with sacred reverence behold the Jewish Kingdome as a branch streightned by the hand of God himselfe for the rectifying of what in this particular is crooked throughout the whole circuit of the round world 9. For that which followeth I professe no to dispute against those who so farre deny the Providence of God as if he had left the world after he had made it as the Ostrich doth her egges without care to hatch them her selfe And therefore I goe not about to prove that it concerned him to set for man frowardly impatient of his immediate Soveraignty but much more proudly of his delegated Power a standing unalterable Rule for the most considerable thing in the world viz. the Government of the world before he left him to himselfe and it He himselfe viz. GOD being by degrees upon just grounds which have produced that which our unworthinesse now findeth and smarteth for to retire from that propinquity of converse interchanged at first betweene Himselfe and his Creature while mankind in some competency walked worthy of it either immediately by his own self or mediately by his blessed Angels or else extraordinary Prophets It is evident that this he hath done and this Rule I here present 10. It is done in the Covenant of GOD with David and that was a Covenant of Salt to continue for ever in which all Dominion that is at this day Regular and Religious was then Established So that if I should forgive mine Answerer all that hath been hitherto proved as granting it demonstrated onely from Authority in materiâ simili I have here causall Demonstrations from the sole powerfull Efficiency of the Donation of God which whosoever hath hath right unto Dominion and which whosoever hath not by pretending unto it is an Vsurper against God 11. That this was here in Terminis done unto Christian Kings is the subject of this Chapter and that the Donation unto David and his Seed according to Nature was the least thing by GOD intended in that Charter as being the momentary and rudimentary Exemplification of that glorious Grace which was therein demised and sealed to Christ for the Princes of the convert Gentiles for so long as the admeasurers of time the Sun and Moon shall endure which yet continue and when they faile Time it selfe must 12. Secondly that in this settlement as which in the former Chapter hath been shewed no man loseth of his Propriety but hath it confirmed and evidenced unto him by the Royall Power of GODS Deputy so Elohim hath not lost any thing of his Title to the Soveraignty of the Created World by imparting it to Christ and his Christs but retaineth still both the Name and Power of King of the Earth as well as of Heaven and hath glorified and secured to himselfe this his Glory by communicating it to select Tribes chosen out from all others by himselfe to be so many visible Representers of his invisible Glory and so many commemorative Arguments to put unwilling understanders in mind of him they see not and to be a sacred mound interposed betwixt him and unruly man to keep off stubborne prophanenesse from immediate violation of his high Majesty to reward some above others whom his Sun must indifferently shine upon and to punish some that they might not be punished by Himself Who is likewise exalted in our sight by this constitution of being King of kings whose Glory under Him as the Glory of those under Them which all men are sensible of in their owne families ascendeth upwards with Religion be it spoken to the engreatning of him who is immensity it selfe 13. Who also might very well be pardoned of his Creature if meerly for the expression of the Divine Vnity he thought fit never to constitute other Form of Government then Monarchicall the Grace and Glory of One being best dispensed and represented by One and the inconveniences and mischiefs of Dis-union best thereby prevented Especially since He alone can as well governe the heart of that One as can many or all governe all of which All not any one nor all can so much as see into the heart of one which this One can governe this being the Prerogative of his Power and the promise of his Goodnesse to governe the heart of him by whom he governeth others 14. Thus Prov. 21. 1. Palgei maijm lev melech bejad Jehovah Seas of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters are the heart of the King in the hand of Jehovah Gnal-col-asher jachpots jattennu upon all whatsoever he willeth he will encline that heart This is the literall sense of the words for his owne and the Prerogative of him on whom he hath thus settled his owne Power Whereby mankind is taught that untill the People can say unto their fellow in madnesse the proud Ocean Hitherto shalt thou come and no further and untill they have arrived at this point of Innocency that they can say that they have not deserved to be punished by the overflowings of an unruly Prince and untill they can see into the heart of Jehovah and make demonstration thereof that his secret Will is contrary to his revealed Will or to Justice and they have power and skill to dis-power him and to mend themselves against him who taketh no care to make good his word not to endeavour to snatch the Government of the Kings heart out of the hands of Jehovah who hath thus disposed of the Dominion which he can prove to be his owne But I proceed and will first shew the Reasons of GODS settlement of his Soveraignty in David and his Posterity following that Order which the Spirit of GOD laid out Psalm 132. SECT 2. The Contents The Grounds of Gods preferring David and his Seed to the Kingdome of Israel Expressed in the 132. Psalme Its first part containes Davids solicitous care for the building of a materiall Temple for God The second Davids Petition first for Gods Inhibitancy therein secondly for the Support and Glory of the Priests thereof thirdly for the performance of Gods Leiturgy fourthly for the Honour of Christ in and by these The last expresseth Gods Oath in Answer to Davids Vow for the perpetuity of the severall petitioned for particulars Gods Oath fulfilled to a Title in the Typified though not in the Type 1. THe reason assigned in generall Termes 1 Sam. 13. 14. was

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

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

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

a more magnificent Temple in Heaven in comparison whereof those on Earth are but as the Footstoole of his Throne there which indeed can no more Terminatively though more Gloriously containe his Immensity then the least on Earth And that nothing made is truly fit for or worthy of the Creator which should rather excite them as the Blessings of God encrease to be more and more Munificent in making his Earthly Habitations to approach as neer as may be in Glory unto his Heavenly Seat 21. The Pattern of which Temple as unto Moses for the Transitory Tabernacle was as the Icon or Image of that Heaven from Heaven in represented unto David by the Spirit of God 1 Chron. 28. 12. to be built by Solomon the younger Son of David the Type as of Christian Kings in generall so more particularly of Constantine the Great who forthwith upon the finall dissolution of this Temple built by the former Solomon decreed Habitatious to be built throughout his Empire which was then accounted the World to the mighty God of Jacob who was the younger son of Ishak who was the younger son of Abraham into the Primogeniture of whose Covenant the younger People of the Gentiles and their Kings were Adopted according to the Promise of God Though during the nonage of Christianity God was content as under Moses and the Judges to dwell under Curtaines so to inhabite in the Tops of mens Houses untill he sent a compleat Monarch answerable unto Solomon amongst Christians 22. And yet our Saviour was so zealous for the Type that onely in the cause thereof throughout his whole life the Lamb of God fell to blowes asserting that that which was indeed his Fathers House was the House of Prayer not naming any thing else unto all Nations Whereas that which he seemed to fight for might not be entred by any but those of the Circumcision And Saint Paul 1 Cor. 3. made for Christians the Temple of God the principall Analogatum of Holinesse a modell to teach all those who expected the Inhabitancy of God in the more minute Temples of their Bodies in semblable Holinesse to preserve their Sanctity affirming that God would destroy him that but defiled his Temple But Saint Pauls holy Materiall Temple if the Father hindred by his Wars may not build the Son shall 23. But to proceed whose the Throne is his is the Power and if the Power thereof be GODS certainly it is Supreme on Earth and Irresistible and that King Solomons I suppose it so set downe to expresse GODS more valuable interest in the Christian Throne then any other was the Throne of God is shewed in the fore-cited words of 1 Chro. 28. 5. He hath chosen Solomon to sit upon the Throne of his Kingdome per Eminentiam yea the Kingdome of Jehovah for the more Religions sake amongst all who are of the Israel of GOD. If this be not enough it shall be justified for them all according to the Axiome in Logick Quicquid competit alicui quà tali competit omni tali That which appertaineth to any as such appertaineth to every one that is such The place is 1 Chro. 29. 23. Then Solomon the Type of Christian Kings sate upon the Throne of Jehovah by all that pretended to Religion to be acknowledged as King in stead of David his Father the Type of Christ as he was the medium Participationis of both the Covenants Legall and Evangelicall and prospered and all Israel the commonalty obeyed him and all the Princes and mighty men the House of Peers and the Commissioners of Array and all the Sons likewise of King David the Princes of the Bloud submitted themselves unto Solomon the King as the exemplary Patterne for all Typified Christians Answerable hereunto was that of the Queene of Shebah who shall rise in Judgement with this generation 2 Chron. 9. 8. Blessed be Jehovah Elohecha the Lord thy God thine Elohim or King as thou art others who delighteth in thee to set thee on his Throne not thy Father Davids to be King for the Lord thy God not for thy selfe or for the People 24. So that manifest it is that the Kinds Throne upon Earth especially amongst Christians is to be reputed GODS earthly Throne out of which he is never while the King is there and the King is never out while GOD is there And this is the reason why out of the Religion thereof we uncover our heads and make our obeysance towards the Kings Throne or chaire of State even when we are as sure as our eyes can make us that our earthly King is not therein Answerable hereunto is the Homage which we perform towards the visible Monument of his Presence in the Materiall Temple where we are sure that he alwayes dwelleth and never can be from home Of which hereafter when I come to unfold the meaning of worshipping towards his Footstoole 25. Lastly it being made apparent for Christian Princes that the Throne of the Divine Power is the Kings and that the Power of the Earthly Throne is GODS little will need to be said concerning that Prerogative which belongeth unto the Kings King in the hand of him that administreth it for GOD and not for Man That that Power must be unlimited by Man which is not bounded by any Positive Law of God That that which is Divine and by God uncensured cannot come within the reach of man to censure Accordingly did Solomon in the highest of all our controverted Points by his sole Regall Power in putting to death the greatest in his Dominions Adoniah his eldest brother Joab whom his Father feared And in Ecclesiasticals his deposing of the High-priest Abiathar before he might build the Lords House for the Ends above specified as 1 Sam. 2. 35. concerning this son of Eli. I will raise me up a faithfull Priest to wit as hath been shewed Zadok in stead of Abiathar and I will build him a firme House in stead of the insirme Legall Priesthood and he in his Successors shall walke before mine Anointed for ever Those Typified under Zadok before those Typified under Solomon and he the Type of the one shall walke before him who is the Type of the other to wit Zadok before Solomon Which was accordingly performed but Abiathar though adjudged by Solomon for a son of death yet had his life spared For that he had born the Acke of God and in honour of his place dyed in full possession of his Temporalties though he was indeed a Traitor Onely the Patrimony of the Priests being not Escheatable to the King for that it is the Peculiarity of the Kings King I acknowledge it a mistake in the Impression of 1631. I will build Me a sure House But were it added to the Translation by way of Paraphrase I will build Me to or for him viz. to officiate in a sure House I conceive it would more fully render the Latitude of the words in the Originall both Text and Context For it is evident that

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

Confusion c. But these are the Maximes that I rest upon That the Dominion over the Creature cannot but be in the Creator That the Dominion of the Creator cannot but be Monarchicall That if the Creators Power of Dominion were placed in all or more then one it could not be Monarchy or Kingdome and Christs Title of sole King of kings must be extinct For he that is King is alone in Power and there must be Co-ordination with Cbrist if any have to doe with those who are properly and immediately his Subjects who neither can have nor need more then such a King That Christs Power is prophaned if it be held in commune That the King is so if he quit it and the Vsurpers that challenge it That nothing but the Free and Formall Donation of God in Terminis can invest any under him with it nothing at all from him That he who hath most frequently declared himselfe to be the Vniversall King of the whole world hath in expresse termes Deputed Kings and onely Kings as Supreme and Irresistible Administrators of the earthly Dominion of Him and his Christ over all the Nations of the world and requireth most exact and especial Obedience of all Christians to them 7. So that this Dispensation is that which in prudent Justice could be done and in inexpressible mercy for the safegard of mankind is done and which without ●earing of Christ from his due Throne cannot be undone That man may understand and value this great vouchsafing is the end of my Prayers and Labours it being the last which GOD will afford in this kind as being sworn unto in the former and ratified in the last of his Covenants which he will make with mankind which begun with the Law of Reason in the first and it being that which is set up in the Heavens the sampler for Earth Reason must acknowledge that to be the fittest Form of Government to make Earth another Heaven which is established in Heaven 8. And yet I cannot but acknowledge that this Monarchicall Law is but beneficiall unto us as are our Clothes as is the written Word or GOD both of which with the honour and comfort which they afford us do cast a staine upon us As we are without the warmth which our rayment brings us the cold would destroy us but if we had been as we ought to have been we should have had no need either of their commendation or protection 9. Thus are the Scriptures of GOD blessed helps to bring us to the Kingdome of GOD and such helps as neither the Malice of the Jew nor the Wisdome of the Greeke nor the Subltily of the Hereticke nor the Outrage of the Tyrant nor the Gnashing of the Fiend have been able to blast And of so Sacred and Inviolable Majesty are they that whosoever shall adde to or detract one tittle from them shall have his Name blotted out of Heavens and Kalendred in the Dypticks of Hell Whosoever boldly blind as Saint Peter saith because unlearned or timerously yeelding because unstable dare adventure to themselves in the high Mysteries thereof without Science to interpret or which is more desperate with Jeroboams Priests without lawfull Calling to impose upon others or who dare not but follow the Biass of potent Greatnesse or the Tyde of the giddy Multitude or the Engagements of their owne masterfull masterlesse wills and thereby doe pervert the sacred meaning of that holy Word though they cannot destroy its precious sense yet shall thereby destroy their owne sensuall senselesse soules 10. And whosoever for such Ends shall bring with them either Saint-like Vertues or Angelicall Science to countenance a false Glosse upon the Sacred Scriptures is also Excommunicated from the Brotherhood of Saints and Angels Yet as the Fathers teach us this Reverend and never sufficiently esteemed favour is withall an Argument of our shame For if fallen man had not fallen after his Fall GOD would have inhabited with him and face to face conversed with him as a Friend doth with his Friend as he did at the first instruct the Patriarchs in his wayes Or as afterwards when an Inundation of Sin had estranged him from this more familiar converse have raised up and fitted select Preachers of Righteousnesse from his own mouth to display his pleasure upon all Emergencies Whereas now we have the last of his favours in this kind Moses and the Prophets Christ and his Apostles and must for ever shut up our eyes even unto detestation from exacting further Miracles and Revelations for ever 11. So must we doe with the last of his gracious vouchsafings in this particular since the shame of our deservings hath but stirred up the compassionatenesse of his condescending that he hath in inestimable goodnesse thus stooped unto our sinfull frailty not with his dreadfull visibility to Governe us but to settle his venerable Right of Earthly Dominion in a glorious Line of our Flesh and Bloud For we cannot suppose but that we deserve at least as little as his first People to have immediate Procurators sent from his owne bosome as they had Judges in all their Exigents Which Government they would not endure nor we any long who will not endure that which they preferred and GOD graciously constituted amongst them and through them amongst us for so long as the Sun and Moon shall last 12. Thus have I conscious of much infirmity with unpassionate conquest of my wants adventured on the great Demonstrative Efficient of Dominion according to the entertainment of this first part I shall addresse my selfe for the other causes as the Finall so the Subjective matter and the Formall to wit the Image of GOD and his Likenesse infused into mankind which I shall call the Seat of Dominion wherein I make no doubt but through the assistance of him who hath hitherto-kept and supported me to make just Proofe of that which I have assumed That the Image of God is imprinted in the Imperiall Faculty of the Will of Man as the Likeness in the deliberative part of the Vnderstanding which though it be of the elder House must not here claime its Birth-right but be content to be as Aaron was to Moses untill it come to the Inheritance which is above where it shall no longer serve the younger nor shall Japhet dwell in the tents of Shem. That proportionably hereunto in the great Hypostasis of a Christian Nation wherein is the Church the Oecumenicall will of the Kingdome is the King and in the included Church the Vnderstanding is the Bishop Both which Powers are united now in Heaven in the Great High-priest after the Order of Melchisedec who also is King of Salem To whom as it is in Heaven so also in Earth which his Portion he receiveth onely in those who be the Deputies of his Powers be Really and Internally as well as Externally and Verbally ascribed All Dominion both for Heaven and Earth for the for ever of this world which cannot faile him with the Father and holy Ghost in the for ever of the next Amen FINIS