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
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. D. D. PROVERBS XXIV 21 22. My Son fear thou the Lord and the King and meddle not with them that are given to change For their Calamity shall rise suddenly and who knoweth the ruine of them both LONDON Printed for Henry Eversden and are to be sold at his Shop at the Greyhound in S. Pauls Church-yard 1660. A Collection of the Contents of the ensuing CHAPTERS CHAP. I. A Discovery of the foure 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 perpetuall Proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power and the method of the ensuing Discourse CHAP. II. No man may presume further then Christ Christs eight titles to the Dominion of the World His Titles and Kingdom destroyed if the People have Power over Kings The second Psalm explained The modesty of Christ insisteth onely upon the Formall Donation of God The Devill himselfe adventureth not upon the claime of Originality The Exposition of S. John 18. 36. My kingdome is not of this world c. Of S. Peter 1. 2. 13. Submit your selves to every Ordinance of men Of the kingdome of Heaven in the Gospels And the Summe of Christian Liberty CHAP. III. A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. expounded and the Exposition justified by parallel texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick CHAP. IIII. Both the Regall and Sacerdotall Powers were in the Beginning the Inheritance of the First-born The Colloquy between God and Cain Gen. 4. 7. explained Also that of God with Evah Gen. 3. 16. by the Commentary of S. Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Modell and Nursery of Kingdome The seed of the Commandement for Kingdome and Priesthood sowen in the Family from the very Beginning of the World in the perpetuall Law of Nature CHAP. V. 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 Acts 23. 5. The acknowledgemen of Constantine thereupon And the judgement of S. 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 himselfe not Anointed but in the Persons of his predecessors and Successors Korah's Rebellion and Doom How far it did goe and doth reach Aaron's Priesthood not dead but changed CHAP. VI. Monarchicall Power Instituted under Theocraty it selfe Upon Gods recesse from the immediate exercise of Kingship he never was the Author of Popular Election The exemplification of Gods mind herein in and by the particulars of his appointing of Saul to the Kingdome of Israel Wherein consisted the sinfulness of the Israelites petition for a King The Law of Kingdom 1 Sam. 10. 25. The word Mishpat and divers its great Importances Unction Gods Demonstration for the Communication of Divine Power 1 Sam. 8. 11. c. The Authors gleanings from the story of King Saul All summed up in the conclusion of this Chapter CHAP. VII Sect. 1. A Digression in answer to the question How a man may know whether his Prince be indeed the Lords Anointed Certain Praecognoscenda for the manifestation thereof The three-fold Acts and Donations 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 own to nourish him No evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in his Innocency had not Originall right so much as to Herbs and Fruits much lesse can his sinfull children have naturall propriety without Donation in the other things which God not they created Sect. 2. The fore-mentioned question answered Every mans assurance from God of his own 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 Sect. 3. 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 Cammandement 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 Sect. 4. The seven first Verses of Rom. 13. expounded Obedience not due to the Lower in Power when the Higher contradicts Aquinas his definition of Order God the Invisible the King the Visible Head thereof Hell it selfe not without an one Head No man to presume out of the station wherein the God of Order hath set him They be they never so great or many who doe so encamp themselves with Apollyon against God Inferior Magistrates receive not their Power from God but from the King The King Gods Deacon not only to dispense Necessaries for our Livelihood but also the Lord of Hosts Commissary generall for his Gold and Steel But one Sword in one Kingdome The hard condition of Kings from hence Popular Flattery most pestilentiall robs them of all they have while it strokes them into a Fansie for their robbing of God Eccles 10. 4. expounded Sect. 5. 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 CHAP. VIII Sect. 1 An Introduction to the ensuing Chapter The Adversaries Principles unjustly taken up but more fouly deserted The Peoples Liberty the Word of God and the Kingdom 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 must acknowledge that in the Patent of King David all Christian Kings have a joynt Commission Some conveniences through the settlement of Gods Power in one Man pointed at Prov. 21. 1. paraphrased Sect. 2.
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
hath bought our whole Selves Soules and Bodies and that too if we have any thing of our own which we may justly call ours And though this may seem as the Apostle hath here set it down chiefly if not solely to concern his Priesthood yet if we mind it with Saint Augustine's Vis scire quid emerit vide quanti emerit If you would know what he Bought consider what he Payed he laid down in the Grave taking Possession of what he Earnested in his Incarnation Payed for in his Passion his whole Earthly Part and the whole Price will tell us that in case he had no other Claime he hath laid out upon the Purchase more then the value of innumerable worlds The Soveraignty of this One both Spiritual and Temporal is the Price of Bloud Put it not then Oh man with more then Judaical Irreligion into thine own Treasury 11. An eighth Title is of present Possession he is actually Seised and is Sitten down as Bishop for ever and at the right hand of Majesty as King both a King and a Priest to Reign and Intercede till time shall be no more Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of necessity he must be King untill he hath put all his Enemies under his feet 1 Cor. 15. 25. and untill he hath gathered all his Friends from the Four Corners of the World And certainly those are not his most inconsiderable Enemies who not only use amisse the undeserved good things which he hath freely Indulged to them but also violate him not barely by invading his Prerogative but most odiously making Religion to give them Title to it And Fondly affecting what onely the Almighty can wield who having possessed himself of the higher Ground is Inaccessible and Impregnable He is set down at the right hand of Majesty on high where his name is Ghnelion the most High 12. Which his Stile importeth that there is a direct Line of Subordination of high Ones under him and of Inferiours under them and that he in Inaccessible Majesty is the Governour of those who govern them in the lower Rooms the Miscarriage of whom he is bound in Justice and also by particular Promises to Vindicate Who is able and willing to be responsible for any Injury done by such whose higher Place makes answerably Inaccessible to their Inferiours His Almighty Immensity sitting in so high a Prospect that he can at once see all that is done upon the Earth reach the Doers and punish the evill Doers 13. These are Christs just Titles to Universal Soveraignty asserted by holy Scripture if the People have more it is more then yet appears but better they cannot have Then his Right of Primogeniture they are too young for that Then his Right of Efficiency they can mar not make worlds Then his Right of Similitude their Light is too new a late exhaled Meteor which leads men not to Perfection but into the Pit Then his Right of Image they have Rebellious Lusts Then his Right by Verbal Sustentation the words of their Tongues can set the whole course of Nature on Fire Then his Right by Possession they spend their Bloud too wantonly Then his Right by Possession they are at a wrong Door and go out of Gods House to take Possession of it They seek first the Kingdom of Earth and so begin their work at the wrong End and lose both 14. So then in the first place it appears that the Original of all Soveraignty whether Spiritual or Temporal is in the Deity In the Second that the grand Charter thereof is unto Immanuel the second Person of the Trinity now most Meritoriously and more Eminently conferred upon his Person both God and Man since his Incarnation Passion and Asoension which is avowed by the Prophets some of whose Prophesies shall be produced in due time and attested by the holy Apostles in the New Testament 15. Thus Rev. 1. 5. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Begotten of the Dead and the Chief Prince or King of the kings of the Eearth So Rev. 19. 16. And he hath on his Vesture and on his Thigh a Name written King of kings and Lord of lords Thus also Saint Paul 1 Tim. 6. 15. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Blessed and onely Potentate the King of kings and Lord of lords So that if he be the Onely King of kings certainly the People have no Joynt-Commission with him in any Power over them and if they have then is he no King for he is not King who is not alone in Power And if Christs Power be diffused amongst the People as is pretended for they who strive to pull down the King cry alond for the establishing of Christs Kingdom but they mean it to themselves an Impossibility is affirmed For then Christs Power must be Democratical which is a contrary distinct Member to Monarchical and so Christ must be robbed of his Kingdom while he hath it his Subjects Kings must be responsible only to him Let them try what fair sense it could carry should they send their Ordinances of Excise if they please to the Subjects but of a King much inferiour unto the King of kings it were easily guessed what kind of Answer would be returned 16. That this is the Prerogative of Christ to be the sole Visitor of Kings and Propriet or of their Kingdoms is clear from the second Psalm and that it was of a truth meant of Christ is as clear Acts 4. 27. The first therein is a Derisive Execration of Popular Tumults which will condemn Christ himself and the Vanity of the multitude whether prophane Pagans or Jewish Pretenders to Religion that oppose it The second is the more advised Fury and proud Policy of Semi-pagan Kings and their Achitophels or Rabsheka's who designe the engrasping of it from Christ The one GOD will Laugh into the Pit the other he will send Broken or Bruised into it yet shall the Kingship of Christ and his Throne be established over them doe what they can Ver. 6. And in the 7. his Prerogative I will Preach Declare or Celebrate El-châ—k saith Christ The very Law itself of Prerogative or the Fundamental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law thereof contained in these words Thou art my Son by eternal Generation and also to bebrought forth into the world in time Aske of me and I will give thee viz. into that Prerogative Royal all the Nations of the World and the Dominion of the whole Earth for thy peculiarity And those who will not acknowledge this shall Dash themselves upon the Rock and these who Mat. 22. 44. shall Oppose it shalt thou grinde to Powder 17. The Learned know and acknowledge that whereas Thorah implyeth all the whole Doctrine of GOD whether Law or Gospel Imposition or Exposition of all Prophetical Political Ethical Historical Divinity which to be Enjoyned or Explained was to come into the Temple of God which was to be built upon the Holy Hill which from the same Root was
and Fountaine of Justice Thou art wicked And to such Princes you are ungodly 10. The Reason is after assigned if we can with Christian Patience wait till GOD see his time in the 24. Verse GOD shall breake in pieces mighty men without number and set others in their stead And concerning GODS permittance of such Kings Ver. 23. He hath laid no more upon man then is right to wit then man hath deserved whensoever he setteth up such That man should enter into Judgement with GOD that is as much as in man lieth to appeale from his Justice and to try an Action with GOD before his betters as with an Oppressour which is done by mans casting off of the yoke of those who Sit in the place of GOD yea by casting aspersions upon their Persons and Actions even when they doe wickedly to the dishonour of GOD who is able to defend his owne Cause where he will not be defended but by himselfe 11. Who when he hath effected the worke of his own secret Counsell the Ends for which he raised them up then as in the 20. Verse They shall in a moment be taken away without hands whom no humane hands may so much as touch Upon whom by reason of the holy Oyle in their Anointing no man whatsoever may lay his hands and be Guiltlesse against whom no tongue may bark but is Blasphemous and whom no man in his secret imaginations may vilifie but his winged Thoughts shall make haste to Him whose Dignity he sustaineth It being a part of GODS Prerogative to be the Searcher of hearts and to see into the darkest Cells of the secretest places thereof for this cause he will not endure that any to whom he hath imparted any portion of his Prerogative should be violated in mans secretest mis-thoughts for the Reverence due unto him whose Throne he possesseth and who hath undertaken that he wil turne his Deputies heart which way himselfe shall judge most fit These particulars will further appear in the ensuing Discourse upon this that hath been proved My third Quaere is How any Acknowledger of the holy Scriptures can justifie that the Power of Kings is Originally in the People My Argument shall be concerning Elihu's Principle justifying à minori ad majus the unquestionablenesse of GODS Power That which as a known Principle from the Beginning before any written Law of GOD was Opposed against the wisest of the sons of the East and which such a respondent could not or did not contradict and which hath been received into the written Word of GOD and hath received no contradiction therein throughout the whole Series thereof but is according to the Analogy of the Doctrine of the Scriptures every where in the same Point May not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever But as a Proofe of the Vnquestionablenesse and Irresistibility of GOD the Vnquestionablenesse and Irresistibility of all Kings the Deputies of GOD because the worst of all Kings was Opposed as a knowne Principle from the Beginning before any written Law of GOD against Job the wisest of the sons of the East which he could not or did not contradict and which is Recorded in the written Word of GOD and hath received no Contradiction therein through the whole Series thereof and is according to the Analogy of the Scripture Doctrine everywhere in the same Point Therefore the Vnquestionablenesse and Irresistibility of all Kings whatsoever whereby the Vnquestionablenesse and Irresistibility of GOD is proved may not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever Secondly concerning the condition of Regall Power That Power on Earth over the People thereof which according to the Doctrine of the Scriptures is responsible onely to GOD and is by man unquestionable is and continues the very Power of GOD derived Onely and Immediately from the Deity the Fountain of all Power according to the said Doctrine But the Regal Power of Kings on Earth over the People thereof according to the Doctrine of holy Scriptures is Responsible onely to GOD and by man unquestionable Therefore the Regall Power of Kings on Earth over the People thereof is and continues the very Power of GOD Derived immediately and onely from the Deity the Fountaine of all Power according to the Doctrine of holy Scriptures Thirdly concerning the Derivation of the Power of Kings That Power which cannot be made unjust by being unjustly used is not Derived from man but from GOD. But the Power of Kings cannot be made unjust by being unjustly used Therefore the Power of Kings is not Derived from man but from GOD. Fourthly concerning GODS disposall of his Power of earthly Dominion That Power which from mans Beginning was by an everlasting Law otherwise disposed of then to the People and is so disposed of that the People must submit unto it though it be exercised by wicked men is over not in or from the People But the Power and Dominion by an everlasting Law from mans Beginning was otherwise disposed of then to the People and so disposed of that the People must submit unto it though exercised by wicked men Therefore the Power of Dominion is over not in or from the People 12. For that Pretext heretofore much spoken of concerning Co-ordination and Radicall mixture with the King in the Power of Dominion I find as hath been said neither ground nor foot-step thereof in holy Scripture and therefore I shall not bend my selfe against it severally on purpose but as twisted with the other and occasionally as it shall fall in my way Indeed in the Evidence of Reason Kingdome and Co-ordination in the Subjects cannot stand together where there is Co-ordination there can be neither under nor over King nor Subject And with Gods Power over and with relation to them they cannot mix for it is they that are under Elohim and it is Elohims Power which the King exerciseth over them And no Power of his is to be arrogated by man without his speciall Grant and no Record of any such Patent can we find in his revealed will but the contrary 13. By this Digression appeareth the Answer to the usuall Question What if the King turn Tyrant It might be answered by another Question But can God turne Tyrant too And it is easily returned that he cannot He hath promised to turne the Kings heart which way is pleasing to him he hath declared that if the King doe turne Tyrant the People doe deserve it and when they turne good acknowledging the Rod of his wrath as Isa 10. 5. Nebuchadnezzar was He to whose Prerogative it belongeth will himselfe turne the Tyrant out of His Throne which men must bow before as Verse the 15. Shall the Axe boast it selfe against him that heweth therewith Shall the Saw magnifie it selfe against him that shaketh it As if the Rod should shake it selfe against
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
intimating that the Publike Worship of GOD must expect both its Introduction and its Coronis from the Regall Power For thy Servant Davids Religious care both of thy House and House-keepers let no face that is Anointed by thee Regall or Sacerdotall be ashamed For the word is Penei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces and chiefly designeth his of whom David was the Type And the meaning is for the sufferings sake of both the Davids the heavenly and the earthly Let not the great King and Priest thy Christ whensoever he cometh into the world first or last be ashamed of those who are entrusted with his Offices nor let them be ashamed before him of their demeanour in those his Offices 10. The last part is GODS Answer to Davids Petition and it is with a Nishbagn Jehovah David had first vowed and sworne to Jehovah here Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweares to David And that which he sware was Emeth unalterable truth such as nothing shall make him depart from who may dare to misdoubt all or any of this The substance of his Oath is first Of the fruit of thy body will I set upon thy Throne and if thy Children will walke worthy of it their Children shall enjoy it Gnadignad as long as perpetuity shall last And the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forthwith assigned the very materiall Temple which David had now destin'd and he had a long time expected The Vow pleased him the Place delighted him it he had long agoe designed and particularly pointed at * Vide Mr Gregory cap. 25. when Abraham was commanded there to Sacrifice his onely Son and before that it was the seat of the King and Priest of Gnelion the most High GOD Melchisedec whence our grand Christian Sacrament as the Fathers unanimously teach is recorded to have been Celebrated Gen. 14. 18. before there had gone out any Decree for the Legall Circumcision Concerning which place more might be said but it is sufficient that it is here set down Ver. 14. For Jehovah hath chosen Tsijon from before this VOW to be his Habitation He longed to be in possession of it had resolved there to set up his rest to inhabite Gnadignad for ever And againe it is repeated Ver. 15. He longed for it 11. Now for the second part of Davids Petition He answers that also with overflowing Bounty and doubles his Blessing on the Provision of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedah barech averech Blessing I will blesse her meat The poorest Levite shall have his fill of bread which in Scripture is a large word containing all other necessary viands and for her Priests I will adorne them with more then Tsedek it is Jeshangh Salvation or Jesu-ship they shall put on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Jesus both upon themselves and others And for the latter clause there also his Bounty bringeth forth twins those her Holy ones i. her Priests Ranen jerannenu cheerfully and triumphantly singing out shall cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphantly sound out the Praises of God in the daily Liturgy metrically prickt out before their eyes This was GODS Oath in answer unto Davids for a perpetuall Temple a perpetuall Priesthood and a perpetuall Kingship which if they failed in Judaisme we are to seek for in Christianity for Gods Oath cannot faile but in the Typified if not in the Type it hath beene and shall faithfully be performed unto the end of the world 12. And concerning the Conclusion of the Petition the Commemoration of Davids solicitous care God answereth accordingly That out of the materiall Temple shall come the Blessing of the pious King which by him shall descend upon all his Subjects according to multitudes of plaine Texts as Psal 20. 2. Psal 48. 8. and 53. 6. and 68. 16. 87. 2 7. And Psal 76. 3. There in that numericall place when he giveth victory howsoever it may seeme to be atchieved on the ground where the battell is fought doth God breake the arrowes and the bow And so here in this present 18. Verse There in that very place which Davids piety had vowed for me and the Arke of my strength to dwell in will I saith God make the Horne of Davids strength to bud And further God answers in pursuance of his zeale to his owne peculiar Tribe Gnarachti I have prepared ordered and trimmed a perpetuall Lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Priests with Vrim and Thummim Light for the Service of mine Anointed to be unto him and his for ever as Aaron was to Moses Eleazar to Joshua Jehoshuah to Zerubbabel to enquire of GOD by and to offer up his and their Devotions 13. And yet further it may imply That when my Christ shall come to make his entrance upon both his Offices He the Typified David shal not want his Sons of Oyle to stand before him for ever for so viz. Sons of Oyle the Prophet Zech. 4. 14. calls both Zerubbabel the Prince and Jehoshuah the High-priest who but a little before Chap. 3. 3. had his filthy garments changed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was gloriously clad contrary to that which our eyes have seen Then said the Angel these be the two Sonnes of Oyle or as we ordinarily read it the two Anointed ones that stand by the Lord of the whole earth this is his due and expectation so long as the Earth and his Lordship over it standeth And this is the due and honourable place of Prince and Priest however humane boldnesse may presume to step in betwixt him and them and they may be in dishonourable Captivity yet then when he seemeth not so much as to stand by them to stand by Jehovah and to stand by him as Administrators with him of both his Divine Powers 14. This is their Office even when the exercise thereof is hindered in his eye because he hath appointed them thereunto though man will not give way to his appointment they are honourable as the two Olive branches Ver. 15. which through the two golden pipes empty out of themselves not out of the People the golden Oyle of Gods Spirituall and Politicall Directions and Sanctions And without these we have no evidence out of the Word of God that God hath a visible Church or Kingdome amongst us for Aristocracy or Democracy we read not that he constituted any But lastly however the clothes of the Enemies of King and Kingdome may by false Lights seem glorious for a time at a blush yet in the end shall the Enemies of the King and Kingdome be clothed with shame but upon himselfe shall his Crowne flourish When I see the period of this either by popular Antichristianisme or otherwise supposing the Judge to be at dore I expect the end of all 15. This is the summe of Gods faithfull Oath unto David the Type for the perpetuity of his Temple his Priesthood and which is the Crown of both his Kingship◠and
People and deliver the Afflicted in Mishpat Then the Mountaines shall bring down Peace unto the People and the Hills in Righteousnesse He shall give Justice unto the afflicted People he shall be a Saviour to the sons of the Poore and shall breake in pieces the Oppressor And so all shall feare thee so long as there is a Sunne and the Generation of generations so long as the Moone shall shew her face And this in this Point is GODS onely Eternall and Perpetuall Constitution for the Government Peace and Prosperity of the World 30. And this his Prerogative is visibly derived unto Kings in their being made the Lords Christs in their Anointing as Saul 1 Sam. 15. 7. When thou wast little in thine own eyes wast not thou made the Head of the Tribes of Israel For it is causally set down the Lord Anointed thee King over Israel And this was it which when he turned Tyrant kept all his Subjects hands in awe of him And this Name of Anointed as an addition to the Name of Elohim was in honour of him communicated to all the Administrators of the Dominion of the second Person of the Trinity then declared in due time to be made man who are called his Fellowes Psal 45. 8. 31. So were all they who came in in former times by GODS Extraordinary Donation so are all they who come in now by the Ordinary way of Legall Descent Since the Heathen Cyrus was by GOD himselfe declared to be of this Society though it be known that amongst the Persians there was no such Custome at all as Anointing their Kings the Royall Dignity without the visible Ceremony enrolled him into the Name and Fellowship of Christ Messiah in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Christ in English all signifying but Anointed Neither need I to enlarge my selfe here to prove that what was here extended to King Saul was Royal Power indifferently on all Kings conferred Thus saith one who well knew Prov. 8. 15 16. By the second Person in Trinity the Eternall Wisdome and Word of the Father Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinitely and therefore all Kings shall Reign and Princes Shophte shall be Judiciarily set over the Earth 32. But to proceed in the Story of King Saul concerning his Arbitrary Occasionall Irresistible Power delivered in the eleventh and the succeeding Verses of the 1 Sam. 8. I desire not to recount but rather that others would use their own eyes and sadly examine by those which are there expressed the pretended Usurpations which have cost so much Bloud among us But here mistake me not as if I went about to make a colour that what the Prince may doe in case of Necessity he may doe at pleasure where the King onely against the People not against GOD is made Judge of his own Necessities when to make use of his Subjects Persons and Estates which they may not with-hold or withdraw when he calls for them As upon perill of Elohims high displeasure he may not call for them but when indeed he hath need of them nor make use of them but as he will be accountable to his King who hath Power over him as he hath over the People As appeareth in the case of Jehojachin Jer. 22. 1 2 3 4 5 13 14 15 16 17 18 19. 33. So is here set down not what Saul may do by GOD unpunished but what he may do by man unresisted for GOD who will not endure his own Power in the King to be Questioned because it is His will because it is His much lesse endure that his Power as unjustly used should deserve to be Questioned And GOD who is never unjust when his Deputy may be will be sharper in his Returnes unto the King then the King can be in his Oppressions over his People but he will in no case abide the People to Judge his Power of whose Arcana Imperii his secret Prerogative it is to discerne when to doe good by good or bad Princes For People may be so bad that good Kings whom they deserve not may make them worse which he desires not they can never be so good but wicked Kings may burne out their drosse and make them better which is the chief aime of him who is Goodit selfe 34. Most ordinarily the worse men are the more impatient they are of Pessimus quisque asperrime rectorem patitur Salust Government and Princes are not the lesse hated of those who are mischievously minded for their being good And the People who are good and taught of Christ can make benefit from and rejoyce under the worst so that unlesse Wickednesse it selfe cause Hatred against Wickednesse onely good Kings are like by this Ostracisme to suffer while none can be secure But granting Resistance of any it is inevitably cleare that GODS Prerogative is invaded and he not left at liberty when to make happy a good People by a good King and to punish a wicked People by setting a wicked man over them as it is Psal 109. 6. 35. Neither need I neither will I put him that differeth from me to prove that this of 1 Sam. 8. 18. viz. And you shall cry out at that day because of your King and the Lord will not heare you which was the last remedy that was left unto the People and certainly needed not if they might have made Resistance was GODS requitall of their Circumstantiall wickednesse in asking a King at that time as if there lay no Appleale from the King since it lieth onely unto GOD who will in no case permit Resistance of that Power which is His. Who will give us leave to pray against the Temptation of Persecution but so that he strictly requireth us as to submit in our Bodies and Estates so in our Soules to pray for our Persecuters against whom out of his Justice he will Vindicate us Who delighteth most in his Children and then with speediest effect will answer them in what they need but may not presume to aske when with absolute Obedience they pray according to his Direction though it be against his Resolution 36. Thus for the Life and Prosperity of the Pagan Tyrant Nebuchadnezzar and of his Lascivious Prophane Sonne Baltasar whom GOD was resolved to destroy his People were directed to pray Thus when Saul was indeed in GODS Decree cast off from the Kingdome for invading the Function of the Priest where observe that Intrusion upon the Office was more notoriously censured by GOD then killing of the innocent Priests 1 Sam. 13. 13. and afterwards positively Abdicated for his sparing of the Amalokites 1 Sam. 15. 26. Samuel continued his Mourning sor him untill the Lord restrained him and sent him to Anoint another 37. Nor doe I see how man may make triall either with his owne or other mens Money or Bloud since GOD hath given us his revealed will for the Decision of all our Controversies what is the secret will of GOD who dwelleth in the Cloud
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
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
read 4. Concerning Princes not disinheritable for their dereliction of the Thorah of GOD as in the last Chapter their Right of Succession must be more sacred then other mens for that they succeed not onely according to the Common Law of Nature but into the Right of the earthly Power of Christ for the dispensing of the Rights of all others as he is the First-born of every creature and for whose sake the Firstlings of men and other creatures were hallowed And whose not onely Right but Power is invaded by their opposers 5. Which Right what ever the visible meanes of Derivation were at the first upon the continuance thereof the Establishment shall undoubtedly be reputed valid for GOD as if himselfe who dwelleth in the Cloud which no humane sight can pierce into had done immediately in the eyes of man what he accepteth when it is done This being the Law of GODS Prerogative for Vowes Numb 30. If one that is a Virgin or a Wife who hath not authority to make a Vow for Consecrations Personall or Reall de Facto doth it if the Father or Husband heareth and holdeth his peace the Vow shall stand good unto God Much more in that which is his owne Province he being the sole King of kings and disposer of Kingdomes must those who have read the Scriptures know and take notice that when they see a King set up whose Root is fastned in the Earth and whose Branches have succeeded in growth that it was onely GOD who was the Efficient and Author of his raising 6. Supposing the Ancestor of Nebuchadnezzar not be the true heire of Shem nor Cyrus of Japhet but by the hands of friends and adherents that they were lifted up into their Thrones When I read GOD to be the sole disposer of all Soveraignty and himselfe professing his owne Act that it was He himselfe that did it I dare not thinke that it was the others but GOD alone by them who was the advancer of them and of all such as he permits for a competent time to take Root in that Mount of his peculiarity whither none can come while he is asleep to steale in a Plant of his owne which were it granted yet its being planted there alters the Property If it be Rooted in the Throne it is of GODS Planting If he be a King he is none of the Peoples chusing when they seeme most to doe it He makes the King who communicates unto him Divine Power which is out of the Peoples reach who gives him Divine Titles Elohim Melech Messiah Christ Moshel The Lords Anointed not the People who cannot give what was never given them He that calls him before he is borne which they cannot till they see him nor foretell that any such shall be But when I see a Christian Prince against whose Title according to the Law of Nature for generations and generations there hath not been one amongst all the sons of men who could pretend a colour I suppose his Right in and through David and Solomon as firmly established by GOD as ever at the least theirs were and more then all his Subjects 7. I know whose voyce it is unto those who are lower then Kings Psal 75. 4. I said unto the Fooles Deale not madly and to the wicked Set not up your horne on high and speake not with stiffe necke for Promotion cometh neither from the East nor West but God is the Judge himselfe or alone he putteth downe one and setteth up another amongst all sorts of men Much more solicitous is his Election about him whom he sets up in his owne Seat by whom he sets up and pulls downe others by whom he dispenseth his favours or scattereth the coales of his wrath as Dan. 5. 18. God gave Nebuchadnezzar a Kingdome c. Ver. 19. And whom he would he slew and whom he pleased he kept alive and whom he would he set up and whom he would he put downe Ver. 20. But when his mind was lifted up and his heart hardened in pride c. Ver. 21. He was driven from the sons of men c. untill he knew that the most high God ruled in the Kingdoms Vide 2 Chro 20. 6. of men and that he appointeth over it whomsoever he will and giveth it to the basest of men As was set forth Dan. 4. 14. 8. It is He who in Kingdomes established according to the Law of Nature gives the Titles of his owne Power and the Power of his Titles not the Law of Nature which neither adviseth nor warreth neither speaketh nor writeth in the Cause of GOD but is forced to cry out aloud in the cause of man and for private propriety whereas indeed it can but present Aptitude to the earthly Benefits and Dignities of this world It must be the living Deputy of the ever living GOD who must in the place of GOD actuate the votes and secure the well-wishes yea even from the Prerogative of God unto those who claime aloud by it for themselves It is the Law of the Enemy of Nature which cryes out to pull downe or to lessen the Power which GOD hath ratified and in the place thereof to set up Anarchy or something like it which the Devill cannot do without mans co-operation whom he cannot force whereas GOD can the other without him whom most ordinarily he will use But if man will enjoy the benefit of the Law of Nature he must doe the duty required by it what and to whom GOD hath by it enacted let him render that he may receive from God what he holdeth out by it He that robs Christ under colour of it shall lose Christ and the substance of it 9. But I desire not to retard this Discourse by intermixing of Metaphysicall Speculations concerning the glorious Singlenesse of the Divine Power in his Operations transcending the impurer Acts of created Man working never by his owne sometimes by the Power of Gods Enemy nor to direct the Question and fall upon the differencing of the Acts of God and of the Creature And therefore I shall draw no Arguments from hence desirous onely to have admitted First That the Law of Nature is as equall unto the Succession and Rights of Princes as to the Descent and Propriety of other men Secondly That the Providence of the God of Nature operateth as well and as faithfully towards them as others Thirdly No unwritten Text of the Law of Nature ought to be pretended against the written Word of God Fourthly That whereever God is recorded to have done otherwise then in his Law of Nature is prescribed there is ever some important Mystery included and if there be no reason expressed for that speciall Act that that is to be esteemed for the reason which God hath expressed elsewhere in Acts of the same nature to be the ground of his so doing in them 10. Now accordingly with modesty and sobriety to undertake the search why God having established by an everlasting Covenant his earthly