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
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.
Terminis the security of Christian Kings was here that which was provided for in the 21 22 23. Verses upon whose Prerogative whosoever groweth or exacteth are declared enemies of God whosoever angustiateth or afflicteth them are Children of Iniquity whosoever are their Enemies in the open field shall be broken in pieces Vmishanav and whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are secret haters or desirous of change of their Government or causers of intestine Divisions by Civill Wars however they may as Absolom prosper for a time shall be smitten with Plagues in as much as in them despight is done unto him into whose Throne and Primogeniture by the Oath of God from Eternity into Perpetuity they are adopted 19. So that as hath been said abatement being made of the former Arguments concerning Gods Exemplifications of the Administration of his owne Power which to each awfull Christian heart were there no Precept given ought to be in place of Obligatory Law but most severe Bonds unto those who beguiled the People into a Belief that the Scriptures only ought to regulate even the things indifferent which God ever left to the Kings and Priests occasionall disposall Here in the first Patent that God from himself gave of a setled Dominion recorded in his Word is an Eternall Law set down for all Christian Kings which untill the Lights of the Sun and Moon be put out all they who take benefit by or from their Light must account Magisteriall and unalterable And the Sun and Moon according to many places of holy Scripture where most ordinarily by the Light of the Sun the Regall Glory as by the Moon the Sacerdotall is represented ought by all that see them or by them to be esteemed as Gods Witnesses herein and mans Remembrances hereof 20. Thus Jer. 31. 35. Thus saith the Lord who giveth the Sun for a Light by day and the Ordinances of the Moon and Stars for a Light by night c. If these Ordinances shall depart c. And that the drift hereof may be understood see the 33. 20. Thus saith the Lord if you can breake my Covenant of the day and my Covenant of the night so that there should not be day and night in their seasons then may my Covenant be broken with David my Servant That He should not have a Son to reigne upon his Throne and with the Levites the Priests my Ministars And before this Ver. 17. Thus saith the Lord David shall never want a man to sit upon the Throne of the House of Israel neither shall the Priests the Sons of Levi want a man before me to doe Sacrifice continually And this I doubt not but that it was attested and exemplified by the golden and silver Lamps in the model of Heaven the materiall Temple the God of Light taking pleasure in this glorious and diffusive Expression Neither doe I doubt but that herewith also was signified the two grand Covenants themselves the Law and the Gospel yea and the two Languages that contained the Oyle of Grace the compacted riches of the Hebrew and the copious graces of the Greeke tongue And truly I cannot conceive that our Seekers and boasters of new Lights could have displayed themselves in a more unhappy Expression then that affectation whose turns Moses and the Prophets now brought to light will not serve SECT 4. The Contents A Recollection of certaine Proofs That as well Temporall earthly Kingship over the whole Creature as Spirituall properly Priesthood was and is Christs unto the end of the World then he must resigne Christ the Primary Object of Gods sworne Covenant with David Christian Kings the Secondary Antichrists by Saint John 1. 2 22. described What is denying of the Father and the Son The People may be Antichrists Saint Johns markes of Antichristianisme Perpetuity sworne together with the other two unto the Temple which could not sin manifesteth that the performance of that Oath of God must be expected in the Typified which cannot be in the Type The change of the Priesthood before the Temple might be built attesteth the same 1. IF need here be of recollecting a briefe of the Evidence for Christ who as Davids Son hath here the whole Dominion of the World laid upon his shoulders it shall in this place in short be performed this being hence most evident that it is He that was in the first place designed under the Person of David for the Temporall Dominion and Visible Thrones of the Vniverse over the People who never had Commission with from or under him 2. To Him upon the meritorious fulfilling of the Ends of his Incarnation it was that Elohim put in subjection all things whatsoever by him and for him who is his perfect Image and Likenesse he had made who is able being the Word that made it to sustaine it who bought it and as King and Priest is in Possession of it who had given him a Name above all names upon whose Thigh was written his Stile of King of kings in token of his Propriety in them and their Allegiance unto Him who said truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Just Legall Power over the Creature for the regulating thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by his Donation without which none can have Power transferred unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or can be in Heaven or Earth for the management of either or both 3. Of which for Earth Kingship is a part where his Dominion cannot but be either none or Monarchicall The Apostle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be King yea the onely Potentate for Earth King of kings and Lord of lords as Saint Paul and Saint John also have attested And Saint Peter in his first Epistle 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being given unto the subjection of his Throne First the ordinary Angels where his Dominion is purely and exemplarily Monarchicall Secondly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who understand that all Power must come from Him from whom comes their being according to the signification of the word and therefore affect no other Form then that only which is his only Constitution who hope in due time to bear the Angels company and therefore readily submit before hand to that Royall Platforme whose Prayer is Thy Kingdome come from their modell to governe us by Thirdly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who by vaine Humane strength robustiously create their owne Power without and against Him over whom he beareth Rule not through their reasonable Service but his Almighty Power which extendeth it selfe even to Hell it selfe These all must be abdicated 1 Cor. 15. 24. at not untill the end of the World and then the Dominion for the for ever of the next World must be Paternall When He shall have put downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caelestiall Homogeneous Heterogeneous as before 1 Pet. 3. 22. 4. Secondly it is apparent that in and through Christ the name of
he would with gratitude acknowledge that not onely his Safety and Dignity but also his Liberty and Propriety were in this Constitution of GOD better provided for then all the Sanbedrins of the sonnes of men can devise For if GOD have designed to himselfe the ordinary name which he hath given to all Kings and to all Kings his extraordinary first recorded name of Elohim then according to the capacity of the receiver that which the King is over every Subject God is over every King and such an Elohim as Melech is to his Subject such a King will GOD be to his Subject the King Who when he comes to judge will make it appeare that no man can receive more wrong by any constitution of his then he is able to make compensation for and that no man can doe so wisely against his constitution but he shall find that he hath done to himself that wrong by his wisdome which the God of pity never intended to him 9. But to proceed Psal 5. 2. God is by the King acknowledged to be both his King and his God And accordingly Psal 9. 4. The Kings Throne is acknowledged to be Gods Psal 10. 18. Jehovah Melech gnolam vaghned Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity Psal 20. 9. He is the King that receiveth the Petitions of all that are oppressed yea of his own Anointed Kings Psal 22. 28. Jehovahs grand Kingdome is declared to be Vniversall and the Christian Gentiles to be one of the Generations before mentioned Psal 24. throughout the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation Psal 29. 9. He is Melech le-gnolam invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Psal 44. 5. He himselfe exclusively of all others whom himselfe hath not taken into that honour is Melech Psal 45. 6. His Throne is for ever and perpetuity and the Scepter of his Kingdome is a Scepter of rectitude Psal 47. 2. Jehovah Gnelion is terrible the great King over all the earth So V. 7. and Psal 68. 24. Elohim is the Kings King So Psal 74. 12. Psal 93. 1. He hath been King from the Creation and then was his Throne erected Ver. 2. Psal 96. 10. He is the Vniversall King Psal 97. 1. The whole earth hath cause of exultation by his Kingship So also Psal 98. 7. So 91. 1. Psal 103. 19. Psal 130. 4. Psal 146. 10. Jehovah is King for ever And thy God O Zijon in generation and generation over Judaisme and Christianity Hallelujah 10. By which places it is evident that Temporall Thrones and Earthly Kingdomes still remaine Gods and his Christs notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion for Melech certainly is a King on earth and the Kings Throne is undoubtedly made of those things which our eyes report unto us The Power whereof if it were communicated unto the people cannot be Kingdome as hath been shewed if it be primarily in the People it cannot at all be GODS If it be Gods there can be no Co-ordination with him and none will appeare to be from him If it were it puts the People under and over themselves and into the place of God whose Prerogative it is to be sole Commander and King of kings Wherein how desperate a thing it is for man to rob God in this greatest of particulars I shall continually pray that mankind may effectually see 11. Concerning the word Moshel and that it may appeare of what derivation the Power therein is it is that as hath been shewed by which God from the Beginning expressed the Dominion of the Man over the Woman of the First-born over the others in the same Family and is frequently used in holy Scriptures to declare the Royalty of God in his great houshold of Kingdome By which meanes the Descent is evident that the Power of the Head of the Family is not onely of Divine extraction but continues in it selfe to be divine as hath been proved so that whoever therein doe carry themselves rebelliously doe violate the very Power of God from whom doth flow all Power that is regular as all that is of opposite Constitution or resistance of that which is set in order by and under the Universall Creator and Governour proceedeth from the Prince that ruleth in the Aire 12. For the word Moshel thus we read Psal 22. 28. For Jehovah is Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm and he beareth Rule over the Gentiles Psal 66. 7. Moshel gnolam he beareth Rule for ever by his Power his eyes shall looke into the Nations let not the rebellious exalt themselves Selah Psal 89. 9. Ata Moshel begeuth eajim Thou rulest the raging of the Sea when the waves thereof lift up themselves thou shalt quiet them Briefly Psal 103. 19. The Lord hath prepared his Throne in Heaven and his Kingdome Mashala beareth Rule over all Whereupon in the ensuing Verses the Prophet David inviteth the Angels yea all things which GOD made in all places Memshalto of his Dominion to blesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome which is the coalescency of many into one great houshold where the King is Husband Father and Master As 2 Sam. 12. 8. I gave thee to wit GOD to his Anointed David thy Masters house and thy Masters wives and gave thee the house of Israel and Judah that is I made them up into one Family and made thee by making thee King to be Lord and Master thereof 13. That David had also established in him with the Kingdome Power of Prerogative transcending the Sanctions of GODS owne municipall Law given immediately from Heaven for the Government of that Nation appears by the preceding fifth Verse The man that hath done this thing saith David shall surely dye which was not expressed in GODS Positive Law And besides which was the provision which God had ordained he shall restore the Lamb fourefold 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray onely let me have leave in answer to an Objection which out of the twelve Roman Tables hath been as fiercely urged as if it had come out of the two Tables of GODS owne writing against Prerogative Royall and all Arbitrary Power in extraordinaries to say to the misleaders that they wanted either understanding or ingenuity to construe or give the true meaning of that Law Salus populi suprema Lex esto For the plaine English of those words is There must be Arbitrary Power that no Positive Law must be so binding but that if the good of the People require it it must be voyded And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger that by no Law he should be precluded from doing the People that good which their exigency
required and the Lawes restrained And in the like case of the Solution from the Lawes of such as Pompey and others whom either their feare or need made them to trust beyond their popular Plebiscita or their no more equall Senatus consulta 15. Which is a luculent confession that the Monarchicall Constitution of God is truly more wise and helpfull at need then the together-laid Polity of the whole aggregate body of the People or the select number of so many King-Senators and designed one reason why the Power of Gods Deputy should not be restrained by any but himselfe But I will conclude this story with the construction which the next Age made of this settlement of Gods Dominion in thè house of David which I will doe without any Paraphrase only in the words which the Spirit of God hath set downe referring it wholly to the powerfull working of Him who dictated it for all 14. It is the 2 Chron. 13. 4. And Abijah stood upon Mount Zemaraim and said 2 Chro. 13. 4 Hearken thou Jeroboam and all Israel Ought you not to know that the Lord God of Israel gave the Kingdome over Israel to David for ever by a Covenant of Salt Yet Jeroboam the sonne of Nebat the servant of Solomon the sonne of David is risen up and hath rebelled against his Lord. And there be gathered unto him vaine men the children of Belial and have strengthned themselves against Rehoboam c. And now you thinke to withstand the Kingdome of the Lord in the hands of the sonnes of David and you be a great multitude and there be with you golden Calves which Jeroboam made you for gods Have you not cast out the Priests of Jehovah the sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands So that whosoever cometh to fill his hand with a young bullok and seven rammes may be a Priest of them that are no Gods But as for us Jehovah is our God and we have not forsaken him and the Priests which minister unto the Lord are the sons of Aaron and the Levites wait upon their businesse And they burn unto Jehovah every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also they set in order upon the pure Table and the Candlestick of pure gold with the Lamps thereof to burne every evening for we keep the charge of Jehovah our God but you have for saken him And behold God himselfe is with us for our Captaine and his Priests with sounding Trumpets to cry aloud against you O children of Israel fight not against the Lord God of your Fathers for you shall not prosper Whereupon mine eighth Quaere is Since God upon his first recorded settlement of his Earthly Dominion in a particular Family did in the Name and Person of him viz. David upon whom he conferred it together in and with him establish the Thrones of all Christian Princes over all the People for all the houres of the world's continuance from their entertainment of the Christian Faith and to make sure of the same declared the Power thereof to be the proper Right of his Christ and Christ to be the medium deferens or meane of conveighance of it to Christian Kings How without making them who should be admirers and celebrators of the incomprebensible favours done unto the People hereby most Sacrilegious and Antichrists the Power thereof may be usurped by the People much lesse the Originality thereof challenged My first Argument shall be concerning the grand Precognitum of all Religious Science the sacred Scriptures That Doctrine which layes an imputation upon the Scriptures as if they did not containe in them all things necessary unto Faith and good life and particularly in the greatest of all worldly concernments Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their adversaries and the Scriptures themselves at last But the Doctrine which affirmeth That the Power of Dominion is in the People Originally or Primarily or otherwise then by the Donation of God recorded in the Scripture in the hands of such as have managed it hath been and is such viz. It is no where contained in Scripture and by consequence layes an imputation of deficiency upon them It is in a Point of the greatest of worldly concernments for it is deficiency of an established Government in the world for the Peace and Order thereof in all Godlinesse and Honesty It is in matters of Faith opposing the Article of Christs Session at the right hand of God as King and Priest dispensing both the Powers to his Deputies for the Regiment of the World It is in matters concerning good life plucking up the chiefe hedges which God hath made against the breaking in of Impiety and Injustice And the other particulars are most evident Scripture zeale hath been pretended Scripture authority is deserted the constituted Assertors of the Scriptures are decryed horrible blasphemies against the Scriptures have ensued Therefore that Doctrine which affirmeth that the Power of Dominion is in the People Originally Primarily or otherwise then by the Donation of God recorded in Scriptures Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their opposites and at last the Scriptures themselves The second Argument concerning two great Principles of Theology contradicted by this Doctrine That Doctrine which gainsayeth the main Principles of the gracious Providence of God admired and celebrated by the Saints of Heaven and Earth and of the unquestionable Prerogative of God by them submitted unto is whatsoever is pretended in manifest opposition to the Word of God But the said Doctrine That the Power of Dominion is Originally or otherwise in the People then by the Donation of God is such viz. It is one of the maine Principles in the Science or Prudence of Divinity That the mercifull Providence of God is over all that he hath created the Preserver and Governor which he that cannot create cannot guide and uphold he that hath not created cannot have the right unto with which Providence it cannot consist to leave the People to their owne governance as Numb 27. 17. like sheep without a shepheard or as the foolish carelesse unnaturall Ostrich her egs Job 39. 14. The Administrator of this Providence for the People is declared to be the King and the Wisdome and Goodnesse of it is celebrated and admired by the Angels and Saints in Heaven and Earth Psal 89. 5. This Doctrine also gainsayeth a second Principle viz. The Prerogative of God Vnquestionably and Irresistibly to governe that which he made of nothing by what Forme and Persons himselfe pleaseth without giving an account to any created thing And evident it is that he never constituted but
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 viz. His first on Earth established Kingship Priesthood and Temple expressing thereby that what was and is are one in Honour and Substance though different in garb and circumstance Asserteth by inevitable consequence the most blasphemous Sacriledge which humane boldnesse can on Earth attempt Seventhly concerning S. Johns proper passion of Antichrist or the visible mark of the Beast Mans taking to himself without an externall Calling from God those Honours which God by Anointing hath made sensible demonstration for them that they are by him Sacrated and made Divine by the accession of that which is Divine For the present I forbeare to speake of the Temple and Antichrists possessing himselfe of it and sitting in it as if he were Lord and Master of that house which is the propriety of God himselfe His fixed place of abode and rest for ever the place where his honour dwelleth and Makom la-jovah which after a peculiar manner entertaineth Immensity it selfe which whosoever sweareth by sweareth by it and Him that dwelleth therein But I intend to treat of this in a particular Discourse Those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment They visibly have the marke or proper Passion of Antichrist in Saint John 1 Ep. 2 Chap. 16. Ver. But they who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood doe take upon themselves those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment Therefore those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood visibly have the marke or proper passion of Antichrist in Saint Johns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eighthly concerning the essentiall difference of Antichrist the denying Jesus to be the Anointed according to the honorary Donation of his Father Whosoever be it one or many or many for one or themselves who deny that Jesus is the Messiah Christ or Anointed They or he are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David Psalm 89. 35. Doe or doth contradict the Donation of God the Father to the Son and as being in opposition to the Power of Anointing he or they is or are Antichrist or Antichrists or maintainers of Antichrist But whosoever denyeth that Jesus who was otherwise never solemnly Anointed with the Oyle of gladnesse is Anointed by proxie in the Persons of those who beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they doth or doe deny that Jesus is at all the Messiah Christ or Anointed Therefore whosoever denyeth that Jesus who otherwise was never solemnly Anointed with the Oyle of gladnesse is Anointed by Proxie in the Persons of those who by the Commission of God beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David doe or doth deny the Fathers Donation to the Son and as being in opposition to the Power of Anointing He or they is or are Antichrist Antichrists or maintainers of Antichrist Ninthly concerning the Dignity and Immobility from their Thrones of those upon whom God hath according to the Law of Nature setled this Regall Power of Him and his Christ Those who are advanced into the same ranke of Dignity that King David was who was set over the Positive Laws of God and as being the adopted Sons of Christ Davids Son may not be disinherited for their for saking of the generall Thorah or grand Law of God which containeth in it Mishpat Gods great Right of Judgements between himselfe and mankind and Chok the sacred Law of Priviledges either Royall or Municipall and Mishmereth the custody of mankind in Order by Penal Sanctions They cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it But Christian Kings are advanced into the same ranke of Dignity that King David was and as being the adopted Sons of Christ may not be disinherited c. Therefore Christian Kings cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it Tenthly it is evident by the former Arguments and this That the Power of Kings is Divine and therefore on earth Supreme Irresistible c. That Power which is Gods and his Christs is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords But the Power of the King is Gods and his Christs Therefore the Power of the King is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords Eleventhly from the name of Melech in particular which also is Primarily GODS and his Christs the Power whereof is not given away from GOD but trusted to man All those Names of Powers and by consequence the Power of the Names which betokening Excellency are in Scripture attributed both to God and certaine select men Doe Primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but by the Donation of God according to the Law of Nature exemplified in the Word of God and being given remaine ever not mans Propriety but Gods Depositum But the names of Elohim Melech Messiah Christ or Anointed for the administration of Kingdome as that of Moshel for the Monarchicall Government of the Family Are names betokening Excellency and are attributed in Scripture both to God and certaine select men Therefore the Names of Power viz. Elohim or GOD Melech or King Messiah Christ or Anointed for the Administration of Kingdome as also that of Moshel for the Monarchicall Government of the Family Doe primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but according to the Law of Nature exemplified in the Word of God and being communicated remaine for ever not mans owne propriety but Gods entrusted Depositum Twelfthly concerning the effectuality of those Names towards the Receivers All those Names of Divine Irresistible Power which God who cannot deceive any man hath taken out
If he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men But my Mercy shall not depart from him as I tooke it from Saul whom I put away before thee and thine House and thy Kingdome shall be established for ever before thee And in the very next words to expresse the undoubted certainty hereof Thy Throne shall be established for ever 1 Chron 17. The same Covenant and the same reason is related but at Ver. 14. the Paraphrase shewes that the Kingdome of God is the Kings and the Kingship of the King is Gods I will settle him in mine House and in my Kingdome for ever and his Throne shall be established for evermore Notwithstanding all this for the three grand parts of the long time since neither Solomon nor David have had a man to sit upon the Thrones of Israel or Judah and yet without all doubt the Promise of God hath been fulfilled according to the former demonstrations expressed Psal 122. 5. where this Throne of the One God upon Earth is in the Plural number twice in one and the same Verse set downe Thrones For there doe sit the Thrones appointed for Mishpat i. Judgement the Thrones of the House of David 16. Now in the next place we shall find Solomon the Type whose Mother had had a former Husband not of the Seed of Abraham according to Nature in another condition and conditionall upon his good behaviour in the words of David a little before his death in the presence of the Princes of Israel unto this Solomon his sonne 1 Chron. 28. 1. God said unto me Thou shalt not build mine House because thou hast been a man of War and hast shed bloud Howbeit the Lord God of Israel chose me before all the House of my Father c. And of all my Sons he hath chosen Solomon my Son to sit upon the Throne of the Kingdome of the Lord over Israel And he said unto me He shall build mine House and my Courts for I have chosen him to be my Son and I will be his Father moreover I will establish his Kingdome for ever If he will be constant to doe my Commandements and my Judgements as at this day This Solomon failed and his Line hath been cut off and the Throne it selfe demolished So that apparently those that have stood to wit the Typified Thrones of Christian Kings must have been the Materiall Object of the Promise of GOD. 17. That Solomon was the Type of Christian Kings appeares by Davids Propheticall Praying Benediction of him Psal 72. With which Psalm men have dealt as some have used when they could not hinder the true Heire from a Possession which themselves aimed at to Entitle the Prince to it that they might worke their owne Ends while they seem to serve the King So here when men either did not or would not see the Power and Glory of Christian Princes to be the ultimate and typified intention thereof and finding that little of it but as to an unequall Type could be convertible with Solomon Donabitur ergo nè pereat They thinke to make it sure for their owne availe by Entitling Christ to it whereas it suits far lesse with Christ divided from the Riches and Honour of his Adopted Sons of the younger House the Kings of the Gentiles then it did to Solomon to whom they could not justifie it So far was Christ from the Treasures and Homage of the whole world that when he was to pay his Fathers Tribute unto Caesar he was faine to borrow it of a Fish that he was despised as but a poor Carpenters Son and confessed himselfe to be in a more indigent condition then the Birds and Foxes and was so far from dispensing the Mishpats or Judgements of the King or the Kings Son in the first Verse of the Psalme that having no externall Commission he refused being intreated to interpose his private Authority in a cause Herciscundae Haereditatis Luke 12. 14. Whereas indeed Christ with his Divine Miracles and bitter Passion was Typified in the great and strange Victories and Sufferings of David Davids younger Son preferred to the Crowne his Peace and Glory was the Type of Christs semblable Heires of the younger House of the Gentiles In Christ for the Kings of the Nations in the Kings of the Nations for Christ can every letter of that Psalm be justified and of none else And that Prophesie which cannot be terminated either in Solomon alone or with his naturall Successors who are extinct before the Sun or in Christ alone without the earthly Glory of those who hold his earthly Throne is to be understood of Christ in them is evinced Verse 17. Liphne Shemesh jinnon shemo His Name to wit of Christ or Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jinnon filiabitur shall be continued in the Succession of his Sons for so the word signifies for so long as the Sun shall have a face to shew Which they who will not admit cannot prove themselves to be Abrahams children 18. Christian Kings then who were Typified in Solomon ought to have a care of that which is every where attested to be that which honoured Solomon in the eyes of his Honourer to wit the Materiall Houses of GOD. Thus 2 Chron. 22. 8. The Word of God came unto me to wit David Thou hast shed bloud aboundantly c. Thou shalt not build an House unto my Name c. Bloud is as ill a Reformer as a Builder in Religion But behold a Son shall be borne unto thee he shall be a man of rest he shall build an House for my Name and he shall be my Son and I will be his Father and I will establish the Throne of his Kingdome over Israel for ever which certainly remaines at this day And not onely this but the perpetuity of the Priesthood and Temple with the Cathedrals or Priests Courts in the compasse thereof was sworne to in the same Oath of GOD. 19. But Acts 7. 46. where David found favour in the sight of God and yet it was Solomon who built him an House there is an Howbeit to wit That the most High dwelleth not in Temples made with hands as saith the Prophet Jer. 66. 1. Heaven is my Throne and Farth is my Footstoole What House will you build me Or what is the place of my rest Hath not mine hand made all these things Which words the gainsayers of these dayes whose I hope unwitting endeavours are but to make God forsworn catch at without considering them in themselves or comparing them with other Texts concerning Gods expectation and longing for a Temple Habitations indeed His Contentation and Delight therein His Inhabitancy and Propriety in these places of his Rest from men of rest expected if they would have their owne confirmed 20. In themselves the words concerning his Throne in Heaven can but import that when man hath done all that he can God hath of his owne making
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
Publike Kingdomes they are Tryed in the former Honesty Justice and Religion are as in their Nursery in the Publike Kingdome they are to be planted upon their bearing Fruit or the contrary they are thence to be Transplanted either into the Kingdome of Heaven or the contrary place The Families Vertues or Vices are they that Invegitate or Empoyson a Kingdome which must fall upon them if they undermine it wherefore in the Family where men are not to wonder at the Disobedience of those under them while they are Rebellious against those over them prime care is to be â—aken as of maintaining the Honor of the Divine Power they are entrusted with over others which without Prophanenesse cannot be submitted so to be most fearful of Exacting the Reverence due unto them from their Inferiours if they be conscious of their not performance of their Duty towards their Superiours God or Man however the Obliquity of any Above them is not any warranty for Disobedience or Disrespect from any under them 13. For this cause is the Dignity of the Husband Father or Master of the Family by him to be stood upon for it is evidently Intolerable there that they who are more wiser or better then he should invade his estate because they are better wiser or more then he that by the nurture of them in this petty Schoole to doe their just Homage unto him that beares the place of God therein how ever they may thinke him unfit for it they may gradually be intrusted to honour him that is his Enthroned in the Vniversity that so they may by Degrees be Indoctrinated to serve at distance him whose Throne is over the Universe not onely when he seems to doe them good but also when to strike and ruine them and not onely are the Vertues and Vices therein the Obedience and Disobedience thereof Diffusive in Latitude over all but Extensive unto Posterity after all The third and fourth Generation smart for the Aberrations of One man and upon the Uprightnesse of One is Blessing promised unto Many 14. For these Reasons the fifth Commandement which as the greater good and more concernent of the Glory of GOD must respect the Publike in the highest Place in Order to the Kingdom is directed to the Family where Nature began and whence Nurture is to be derived for the weale of the Generality where there is hope of or endeavour for happinesse present or future So that as well for Political as Theological Ends care is to be taken for Order to be conveighed from the Cradle to the Chariot according to the approved Axiome Minima sunt minimè negligenda The Least of all things are of all things Least to be neglected 15. That no Inferiour can have any Power from GOD against his Superiour in the Subordination of GOD shall be justified in its own place From that which hence appears My fourth Quaere is How either of the two grand Powers Regal or Sacerdotal may be asserted to be in the People either by Originality or by Radical mixture and Co-ordination Or so used as if they were Since in the Beginning it was not so in the first Model of Kingdome to wit the Family it may not be so And since the Commanding Powers in both have direct and immediate influence upon the soule in its prime Faculty Mine Arguments are First Those Powers which flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes which the People can neither give nor hinder Are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be used as if they were But the Regal and Sacerdotal Power doe flow from GOD and his Christ as from their Efficient by particular distinct and immediate formal Causes viz. the double Portion of the Image and Likenesse of Elohim which the People can neither give nor hinder Therefore the Regal and Sacerdotal Powers are not in the People either Originally or by Radical mixture and Co-ordination nor ought to be so used as if they were The second Argument comes from Home from the Administration of GODS Power in our private Houses That which in point of Dominion is unsufferable in the Family where the Power for the Government thereof is Divine in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Is more unsufferable in the Kingdome where the greater Power is proportionably Divine for the same Reason and the Glory thereof more neerly concerning the Glory of GOD. But in the point of Dominion that the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination Is unsufferable in the Family where the Power for the Government thereof is Divine and in the one Head of that House by reason of the Glory of the Image of GOD in him Impressed Therefore in the point of Dominion That the Power of Governing should be in the Community or held to be so either Originally or by Co-ordination is more unsufferable in the Kingdome then in the Family where the Power of a King is greater viz. then of the Head of the Family and proportionably Divine by reason of the Image of GOD and the Glory thereof more nearly concerning the Glory of GOD. Thirdly that all the aforesaid Powers are Divine Those Powers which have direct and immediate influence upon the Soule of Man are not Humane but Divine But all the Powers abovesaid viz. Regal Sacerdotal Oeconomical have direct and immediate influence upon the Soule of man Therefore all the Powers abovesaid viz. the Regal Sacerdotal and Oeconomical Powers are not Humane but Divine 16. By the foresaid Law as Saint Paul calls it was Dominion at first derived both into the Kingdome and Family from the Deity directly contrary to the Originality and Co-ordination but of yesterday pretended And this I have briefly set down pretermitting many Proofs which are obvious in the Word of GOD in mine haste unto the clearer exemplifications of what GOD had more darkly expressed in his first given Rules for Dominion GODS recorded Examples being the surest Commentaries for the certain meaning of his owne Precepts 17. And therefore I shall not here trouble my selfe nor my Reader to prove that upon the Deduction of Colonies for the peopling of the World by degrees the Transferring of the Supreme Power from the First-born of the severall Families if at the first any such conjunction was unto the undertaker of the Plantations was by the certaine direction of GOD. Enough shall be said in this particular Chap. 9. and by the way in the mean while will appear the Act of GOD dispensing his Divine Name of Power to wit Elohim even unto Pagan Princes 18. This for the present I shall content my selfe to say That it is cleare that Heathen Light acknowledged the two grand Powers Regal and Sacerdotal to be Divine if not otherwise yet by their Superstitious over-doings
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