Misprision of divers in these dayes upon that of Saint Peter 1. 2. 13. Submit your selves unto every Ordinance of man and that according to the Originall for Adjectives in inos doe not Connotate Efficiency in the Subject but its Passivity that it is not meant of any Ordinance created by man but established in or amongst men to wit in this particular by the Constitution of GOD And this is the constant Doctrine of the Scriptures answerable to that of Saint Paul Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power but it proceedeth from GOD who is not the People and all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just Power is set in Order by GOD and no other 35. Saint Peters words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subordinate unto every Constitution amongst men for or according to the Lord for so the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative Case signifies in the Scripture to wit the Lords orderly Disposition of Superiour and Inferiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be to the King as to the Supreme to wit in this Substitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or unto those by whom his mind is declared as unto men that have his viz. the Kings Commission Which cannot be understood of their immediate Mission from GOD for then the GOD of Order must be the Author of Confusion necessarily attending many Supremes ad idem for the same Act for whosoever is sent by the most High is quoad hoc Supreme in relation to that Commission where with he is sent The Conjecturals of the Opposers of this manifest truth are inferiour to a serious Answer and neither the present times normy Genius are for the Disport which such Leaps would make from out of every Book that is written 36. Concerning those many places in the Evangelists wherein the Kingdome of Heaven or the Kingdome of GOD are mentioned it appears in part but shall be made clear hereafter that as sometimes they are to be understood of that his Kingdome which is in the highest Heavens so most frequently are they to be construed of the Dominion in private men which the Repaired Image of GOD seated in the reasonable Appetite enlightned by the Sacerdotal Vrim and Thumâ—in of GODS infused Likenesse exerciseth over the seventeen Provinces of the unruly Lusts and Passions the Aborigenes and native Inhabiters in every particular man Notwithstanding which Kingship and Priesthood they are and remaine but private men with Relation to the publike Regality and Sacerdotality whereon Christs publike Soveraignties are enthroned in externall Power and Glory As it was amongst the former Israel Exod. 19. 6. You shall be unto me a Kingdom of Priests an holy Nation and yet they had over them Kings and Priests unto whom they were to be obedient or dye for it 37. So those whom Saint Peter had honoured in the forecited Chapter Ver. 9. with the Appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Royall Priesthood as Saint John had called them Kings and Priests unto GOD Rev. 1. 6. he enjoyneth from the Preceptive example of him who is the onely King of kings to vaile their Honour unto those who are that over all other men which they are or should be over their rebellious Passions So Saint Paul to Bishop Titus 3. 1. as also concerning those entrusted with the Priesthood of the Gospel Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your soules as they who must give an account for you So that the Kingship and Priesthood of private Christians is so far from exempting them from their Bonds unto the Publike that they impose a greater Obligation upon them to be Obedient for Conscience sake which Beam was undiscerned till Christianity unclouded it So that no such injury can be done unto it as to make it a Stale for Disobedience which as will appear is the greatest breach of true Christian Liberty and the strongest Gives and Fetters for the wicked ones Tyranny who as most Rebels pretends for the King that may un-king him with applause or for Liberty that he may be sole King and exclude Christ But I will herein forbeare to Charge till I come to Prove 38. And for those places which concerne the Liberty which Christ hath purchased for us they cannot be understood of wild Freedome to do what evill we please nor of phreneticall Immunity from the Law of Reason Nature and Morality For the Law of the Gospel hath in the particulars thereof as appears by our Saviours Sermon in the Mount and elsewhere laid severer Bonds upon us then those which are expressed in the former Covenant for the Nonage of the Children thereof but they are to be understood as of universall Freedome yet conditionall viz. upon performance of the Articles of the Covenant of Grace from the Sentence of Adam so from the painfull and chargeable Services of the first Testament and of the Impediments which lie in the way of the sons of Obedience in order to Heaven which ought to be the Earth's patterne for the accomplishing of the will of both that after our probation of Subjection here we may be Monarchs hereafter There Free as himselfe and his blessed Angels are all Power of Rebellion being taken away which is the greatest Freedom which now we want 39. Free according to Saint Bernards three-sold Freedom 1. At Liberty from the Liberty of Sin which is the Liberty of liberties 2. From Misery where every one shall have all yet none shall want what another hath where none shall envy anothers Greatnesse but the greatnesse of any ones Glory shall encrease the greatnesse of every one 3. From Coaction where though Gods will shall be our Law yet it shall be as to himself who is most Free though he be our King yet it shall be our greatest Honour to serve for his Honour And therefore it should be so here to promote the Glory of his Representer on earth and not to lessen his Prerogative for feare of him who can discerne whether it be Himselfe or his Deputy that is diminished And hence also appears the Excellency of Monarchy in that it alone is to continue in that which is our true Countrey But I proceed CHAP. III. The Contents A briefe Digression that the Power entrusted to Kings cannot but be Divine by the unquestionablenesse thereof Job 34. 16. Expounded and the Exposition justified by parallel Texts The Question answered What if the King turne Tyrant An Answer to a Scotch Topick 1. BEfore I proceed in the Sacred Story the generall Importunity of the times cals for a short Digression for the Justification of GOD when he shall set up in that Place and Power which is his Christs a Tyrannous violator of his People and Religion who loves both better then we deserve but will not have us to teach him Whereas the People should be taught that if
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
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.
esteem soever he hath of it accounting it the best of all Topical arguments yet he is contented to wave all affiance therein and that this controversie should be magisterially determined onely by demonstrative arguments from scientifical divine authority in the sacred Scripture relying onely upon that light in the present case which Scripture shall bring to Scripture Their predecessours who in this our age first stirred up the people in this controversie powerfully wrought upon the unjudicious many by calling for expresse Scripture for the warranty of all meerly humane actions and constitutions but now the successors in these dayes having reaped the benefit of iâ— desert the former principle so far forth that mans prudential rules are advanced into that place of Scripture in the acts of religious Worship And in the highest of humane concernments even against the divine soveraignty of the GOD of nature indeed arguments are pretended from the lawes of nature unwritten and those against the written both rules and exemplifications in Scripture in this point which he hath evidently and frequently therein declared to be his own Prerogative Royal. As concerning the pretenders to the Spirit and new Light we read that the Spirit of GOD searcheth all things in the deep mysteries of the Word of GOD 1 Cor. 2. 10. Let it be the first trial of their spirits to give us a cleer and uncontrollable Commentary in the first place upon that word of Light which GOD hath revealed unto us before we trust them in things unrevealed which GOD hath reserved in his cloud and unaccessible darknesse and particularly upon the eight last Chapters of the Prophecy of Ezekiel which if it prove not against themselves is like to make a Proselyte of this Author otherwise they may pardon us if we be apt to esteem of them but as of vainly proud idle children ambitious of new lessons before they have taken out their former Whilest we acknowlege the Scriptures absolute perfection and the execrations therein expressed upon all who shall expect a further light from GOD much more a contrary for the whole for ever of this world And that GOD almighty having sealed the Canon hath therein most graciously provided in plain language as fitting entertainment sufficient for the salvation of all humble soules and directions whereby they may try the spirits of pretenders so hath he for the manifestation of his glory intermixed inexplicable mysteries also becoming the high majesty of his own wisdome to teach proud men humble reverence or to befool the spirit of bold pretenders Now concerning the servants of GOD our Worthies who have written in this controversie divers of them have for this long time laboured with Christian meeknesse and patience by degrees to make that streight which is distorted and for the hardnesse of mens hearts have pressed chiefly the honesty of Obedience from the paction between the King and the Subject according either to the general law of nature out of which for that it is unwritten men easily take what they please not what they should or the particular lawes of particular Nations which men that have gotten the mastery over trample upon as they list so that many conceive the strength of GODS Precepts by them alledged to be founded either upon the heaps of dust imposed by mens hands upon the law of nature or the sand of municipal constitutions These Arguments being rejected though not indeed answered we are enforced to tell the world That non sic fuit ab initio from the beginning it was not so that they who created not themselves must be contented to be governed both as and by whom he that made them hath appointed and that in terminis he hath set down his forme and designed the men by which and whom he without whom the whole creature can have no power at all hath covenanted to rule them for so long as the Sun and Moon shall endure And also to be the peoples remembrancers of their duty in this case the very same with the obligations of the former Israel of God unto those by him entrusted with the administration of his powers and that the sin of disobedience is in Christians more hainous then in them who are recorded to have smarted under the fierce anger of Almighty GOD for their rebellions against him indeed in the persons of those whom he had honoured with his commissions Concerning the answrs that have been given to such arguments as have been urged against us there is no need of further trouble were there no more said then by the one Author of that most Christian Tract able to make Christian any age but this against Resistance of the lawful Magistrate under colour of Religion and its Appendents so that without arrogance it may be here accounted below the answering That nature should teach that defence which the law of God forbiddeth That while we render to the King those immunities which the Scripture hath given him we release him of those obligations which God hath laid upon him That we make the King to be masterlesse when we submit him onely to his own Master That we injure the people while we desire to keep them out of the fire of GODS wrath That we take away their liberty when we teach them to serve God That we condemne other Nations when we first desire to propagate the dismayed truth in our own so that we may be a light unto them and not onely our miseries their monitions Herein if the Author be in an error he resolveth with the like candor that he proposeth his own to submit to better Arguments by like mindednesse dear-bought truth is like to be the greatest gainer and they the least losers who hitherto have had the least acquaintance with it These things premised he addresseth himself to set down and to prove what is the true original of Dominion briefly handling it in its causes The Efficient God the subjective Matter man created the differential Form Gods image and his likenesse authorised by the recorded donation of GOD in his Word The End that GOD may be glorified in the model of earthly kingdom according to the honor which he hath in the Forma exemplaris or pattern thereof in heaven And prayeth to the GOD of heaven to blesse it unto us all Amen THE DOCTRINE OF THE SCRIPTURES CONCERNING The Original of Dominion The state of the Question THat the power of Dominion upon earth which I shall crave leave without prejudice to its Fountain for distinction sake to call earthly Dominion is originally and primarily in the people hath passed from many mens tongues and pens into the general practice and is now used as if it were so indeed Notice also may be taken how some but it seemes to the same end laid the foundation in more moderate termes but from the same source i the derivation of the power of the people to the King pretending at first but Co-ordination which brought forth Subordination which is the
them that lift it up Or as if the staffe should lift up it selfe as if it were not wood But while they are being so long his Instruments and in his Place over all others he hath commanded all men to be Obedient unto such as unto the Lord or for the Lords sake For that their Power suppose in the hands of a Nero or one worse an hater of Mishpat or the Law it selfe of Nature and common Equity is Divine 14. And for any that are oppressed thereby he hath promised to take their matter into his own hands or to requite it with his hand Psal 10. 14. For that he is King for ever and ever Ver. 16. So that if he be as good as his Royal Word they who are restrained from making Resistance themselves are in never the worse case while his Might is used to doe them Justice in stead of their own weaknesse Thus if his word may be taken Psal 22. 6. I will up saith the Lord and will help whom Every one without exemption From whom From every him be he or swell he never so big that swelleth against him And if it be Elohims Prerogative as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 19. Vengeance belongs to me and I will repay it saith the Lord If it be his peculiar Royall to get up all others had best keep down If Vengeance be his Regal Exemption they who take the Sword must know that his Crown lies at the stake and if they be not able to hold up the Sword against him must make sure of perishing by it And if any man in obedience to this Doctrine the touch-stone of true Christian Religion shall lose life or any thing else he shall gaine an hundred fold in the Kingdome of Heaven Mat. 19. 29. 15. Concerning the Scottish Topick a Simily That the Souldiery may lawfully hold the hands of that General who will turn his Cannon against his Army on purpose to destroy them But where can he get a new one then And the Seamen the hands of that Pilot who wilfully runs his ship against the Rock therefore the Proceedings of that Nation against the King are lawfull 16. Supposing even Impossibilities probable yet would the Inference faile And were the Argument put into Form it would sufficiently display it self But I doe not love to urge any mans Arguments except mine own I feare to prejudice my friends and dare not wrong mine adversaries therefore I take it as it is whereof were the Antecedent true yet the Consequence is foule For first there is Disproportion between the King and the General of an Army or Commander of a Ship their Commissions are not so large as his Secondly there is in it a manifest Petitio Principii for the Question is Whether the cases be like We deny they affirme Thirdly therein is Fallacia dictionis for holding of hands is all that in the Antecedent is presumed against the said General or Pilot but it is not all that is practised against the King in the Consequence Fourthly bring all into practice which is done against the King under the Allegation of holding his hands and the Antecedent will be false of the General or Pilot. Fifthly were there no deceit in the Argument yet the peremptory Command of GOD the Creator exempts the Case of Kings 17. For the first the Commission of the General and so of the Pilot are given and limited by man and so publikely Triable before man in Foro Exteriori The Commission of the King is immediately given by GOD and so far as concerneth the Cognisance of the Subject unlimited by God himself who gives Lawes unto his Deputies Conscience and will Try him in his proper Court before Himself and his holy Angels which man may not presume to doe The King for ought that any externall Law of God holdeth his hands in can without any Processe put to death his General the General for the life of every of his Souldiers is responsible to the King to be openly Tryed or as the King shall appoint But put the case that a King should issue forth a Commission to his General which should limit his Consultations and Actions to the pleasure of his Souldiers it were too evident that he had as good have given him no Commission for amongst ' the many there will ever be too many Qui mallent Jussa Ducum interpretari Tat. An. quà m Exequi who will put in Execution rather their own Paraphrase then the Generals Text. And who had rather be paid for sitting still then labouring and for doing their own wicked work then any others And certainly the Wisdome of God is not lesse then of a mortall King 18. For the second the Charge of Petitio Principii it should have been first proved before the Production of this Argument that the Kings purpose was to destroy his Subjects which is a conjecture if possible yet lesse probable then the Generals intention against his Army Purposes we leave to the Judge of hearts but we are able to justifie for matter of Fact that the Scriptures have justified the King in those particulars wherein he hath excused Pap. Stat. Silv. himself which Benignity of his Mulcentem radios submittentemque modesta Fortunae vexillae suae should rather have Endeared his Subjects with amazed Gratitude to acknowledge the goodnesse of GOD in him then embolden them to Plunder the Power of GOD from him 19. For the third holding of the Generals or Pilots hands seems but to keep them from doing hurt to others and if the Sacramentum Militare will permit this this is all that may be done by the Army untill they bring him to Triall where he ought to be judged before his Prince whose Commission he hath But they hold the Kings hands against their sworn Allegiance that they may despoile him of all that both the Lawes of God and man have invested him with and say he is doing hurt that they might doe him hurt never thinking of the great Kings Bench who is his onely Superiour and who is robbed of the Power of his just Prerogative by the Peoples medling with his Commissions who will himself come for them soon enough to Judge both him and them As Saint Peter 2. 3. 8. Beloved be not ignorant of this one thing that one day with the Lord is as a thousand years and a thousand years as one day The Lord is not slack concerning his Promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance But the day of the Lord will come as a Thief in the night c. In the meane time he hath given warning unto all which all men are bound upon once speaking to take notice of at their perils though for their sakes who are not Refractary that which Peremptorily he once spake is twice heard as Psal 62. 11. Elohim hath spoken Once Twice I have heard this that
station c. That kind of sin which made Angels Divels no man though never so high may attempt But aspiring to parity with their immediate Elohim was that kind of sin which made Angels Divels Therefore aspiring to parity with his immediate Elohim is a kind of sin which no man be he never so great may attempt Fourthly that no Inferior may intermeddle with or censure the Marriage of Princes as unlawfull though against the Law which all others are obnoxious to and so in other the like cases That which was sinfull Boldnesse in the High Priest against his Prince though offending against the Law of God had been a worse sin in any other Magistrate or Subject and is proportionably sinfull in the like case at this day But censuring of the Marriage of the Prince to wit Moses when he had indeed offended against the Law of God viz. by his Marriage of a Ethiopian woman was sinfull boldnesse in the High Priest Therefore censuring of the Marriage of the Prince sic in similibus when indeed he offendeth against the Law of God therein which had been a worse sin in any other Subject or Magistrate then in the High Priest Is proportionably sinfull in the like case at this day in any man whatsoever Fifthly concerning the Kings Political Marriage and the Oeconomy of the Kingdom That Obedience which in the Family is due unto him whom God hath placed in the highest roome thereof though he be not honoured with the Name of Elohim or Anointing from all that appertaine unto it yea from her that is next in Dignity to him i. e. the Wife of his bosome who is one Flesh with him Is much more due in the Kingdome to him whom God hath honoured with both viz. the Name of Elohim and the Character thereof Vnction from all the People yea from those who are next in Dignity to him But Obedience as unto Christ Is in the Family due unto him whom God hath placed in the highest roome thereof though not honoured with the Name of Elohim or Vnction from all that appeartains unto it yea from the wife of his bosome who is one flesh with him Therefore Obedience as unto Christ is much more due unto him whom God hath placed in the highest roome in the Kingdome and hath honoured c. from all that appertaine unto it yea those that are next in Dignity to him Sixthly Those who have all the Power which they have from any One have no Power against him But Inferior Magistrates have all the Power of Dominion which they have from him who is their mediate Elohim Therefore Inferior Magistrates have no Power of Dominion against their mediate Elohim Seventhly They who violate either of those Orders of men in whom onely Christ who Sitteth in Heaven as the great Bishop of soules at the right hand of Majesty as King of all the Kings and Kingdomes of the world was or is Anointed Had need be sure of a new Christ But they who violate the two Orders of Kings and Priests doe violate those Orders of men in whom onely Christ who Sitteth c. was and is Anointed Therefore they who violate the two Orders of Kings and Priests had need be sure of a new Christ Eighthly Those who sin as Korah did Are sure to find as sore punishment as Korah found But But I tremble to make up this Argument Therefore I beseech the God of the Spirits of all flesh that the Minor may be false of all those who but love truth CHAP. VI. The Contents Monarchical 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 sinfulfulnesse of the Israelites Petition for a King The Law of Kingdome 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 1. THat Moses had Regal Power the Scripture attesteth though not so large while God immediately exercised his own Power by his own self issuing from himselfe his Imperial Edicts and receiving Appeales as upon the withdrawing of himselfe he made over to Kings for avoyding the violations of his own Sanctimony and giving ungovernable man respite of bethinking himself till Himself should come to Judge both King and Them In the meane time while he performed that Royal part himselfe as prudent Monarchs doe from his Example he gave no Commissions but during Life or Pleasure and never entrusted the Multitude but ever one man with the Charge of his Authority and perpetually as a King had the choyce of his own Officers Thus it was during the time of the Judges whose Government though Monarchical God never enstamping his Image upon a Plate of many pieces yet being but for terme of life appertaineth not properly to this Dispute in this place 2. This Patterne he set unto Kings for the after-times of his Receding from the immediate Administration of his Regality as he was forthwith enforced even from the Beginning of the World in mercifull Compassion of the generall unfitnesse of mankind to endure the Purity of his Soveraignty over them in all the rest of the Nations yet so as when he should Divolve and Entail his Authority which he never left Elective he would himselfe make choice of the Stock upon which he would Engraffe his perpetuall Authority to teach all those for ever who will call themselves by his Name or be accounted his People that Primogeniture is his Ordinary way of Election which he hath promised under Christianity shall not faile as will appeare Chapters 8. and 9. Thus it was Constituted from the Beginning and Mankind was not to disturb it unlesse he sent his Extraordinary Commission It was at the first placed in Adam designed unto Kain as the extent of the words before handled doe demonstrate and afterwards in the Ordinary course to descend to the First-born by the Eternall and Universall Law of Nature to wit Mishpat as Deut. 21. 17. For he is the first of his strength as having the Tide of the strong God and therefore the Right of the First-born is his 3. This is the Doctrine of the Scriptures in this great Point they that will doe otherwise must look otherwise to Justifie it then by the Word of God which I dare not admit a thought that all Mankind may presume I shall therefore passe over the time of the Judges who were as high Stewards unto him the King while for about foure hundred yeares he was in teaching Kings and also all those who for ever will be his People that the Kingship which in Mercy he would afterwards settle in and over Mankind should be and remaine for ever his
that cometh after the King Certainly it is more desperate to doe it after God to dare to bound him that holdeth the place of God further then his God hath bounded him So likewise are their directions concerning the Election of Him which the People of Israel well remembred and therefore they went not about to make a King themselves but came unto the Lords Prophet with a Give thou us a King to Judge us like all the Nations about us 1 Sam. 8. 5 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy to write it out and to meditate in it all the dayes of his life Verse 18. 13. Which gives me the boldnesse to conjecture that if that which was delivered 1 Sam. ◠11. c. was not it or the briefe of it as might with great probability be asserted out of the words This particular Book of Deuteronomy was that which was mentioned 1 Sam. 10. 25. which Samuel wrote out and happily finding the King respectlesse of it laid it up ad facies Domini before the Faces of Jehovah to wit in the Sanctuary But if it were of that purport which a man of this last Olympiad pretends who never saw it sayes it is lost and yet can tell what was in it probability would difficultly admit that God should suffer it to perish unlesse he meant the perishing of the Peoples Liberty with it At least wise we cannot imagine but that recourse would have been had to it or mention made of it upon differences between the Prince and the Subject and particularly in Rehoboams case with the ten Tribes for in all that time between Samuel and Rehoboam the Sanctuary had not been violated But without all doubt the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shal be that when he shal sit upon the Throne of his Kingdom he shal write this Deuteronomy into a Book c. Chap. 17. 18. the King was required to Transcribe and Study was no other then this for the words are Mishne Hatorah azzoth which the Septuagint renders he shall write this Deuteronomy into a Book And without all question this was it which Joshua read in the eares of all the People Josh 8. 32. for it is expresly so by Name set down in that Text. 14. From whence it is abundantly evident where the sin of the Israelites lay in asking of a King The Kings Power is set downe from Gods owne mouth 1 Sam. 8. 9. c. Hearkén unto the voyce of this Prophet howbeit shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Mishpat Ha-melech The manner of the King say you Mishpat comes from Shaphat which signifies to Decree or Pronounce a righteous Law or Sentence and is in its Latitude the universall Law of Just Reason for the regulating of all men and their actions Of this onely God is the Adequate Law-giver as Deut. 1. 17. and the onely high Dispenser of and with it which whosoever have to doe with it is and remains Gods and not mans for ever And thus it is applyed in multitudes of places in holy Scripture so Psal 50. 6. Elohim Shophet His Elohim is Judge himself or alone And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world doe Mishpat And certainly if there were a word of greater Exactnesse for the Expressing of true Justice by Divine or Humane Wisdome to be found out Gods Title to the Judicature of the World would deserve it And Mishpatav his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World Psal 105. 7. 15. Here then it comes out of Gods own mouth Shew them my just and eternall Decree concerning the Power of the King Some as if it were here onely set down for fashion sake will have it to import onely Manner but where-ever in Scripture it signifies Manner or Custome it ever signifies at the least such good Manners or Customes as have passed into the Nature of Laws it is stil according to its own nature Actus rationalis ritè judicantis and in such indifferent cases as Custome hath Power to determine about wherein pettish singularity is sinfull Thus 2 King 1. 7. the Prophets using to weare rough or hairy Garments Custome transferred it into the condition of a Law and by this their Garb their Profession was Externally and Reverentially differenced from other mens which was the Reason why Ahaziah in that Text enquired of his Messengers concerning the Garb which he calls Mishpat of the Man they met with and upon their Answer to that his Question he knew that it was Elijah And in this signification also this hath beene the Garb of the Supreme Power ever since the World began The word as used in divers places importeth divers particulars but all flowing from Legal and Rational Power He that desireth the truth let him with me take them all into his consideration and the Result will be the Truth and the whole Truth 16. Sometimes the thing that it directly pointeth at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place as the Septuagint whose Translation Christ and his Apostles honoured by their most frequent use thereof here render it Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification or Absolution given by the Law or by Him whose Word is Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse the Requisite of this Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Composure according to Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advised Prudence of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Operation of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Execution of Law or Punishment issuing there-from Which neglecting all the rest divers snatch at in this place as if there were nothing else in it but the Execution of Gods Curse upon the People for thus desiring a King I deny not but that God did looke into and intend with other the Importances of this word this particular Judgement but according to the rule of his owne Wisdome he tooke in all the rest also 17. That which here in the place is aimed at with the most Authoritative Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancient Latines rendered by Jus which in English importeth Just Right And Just Right he and no man else must needs have who is assumed by the righteous Lord into Communication and Communion of that Power which is Gods and not any mans or all mens 18. In a Secundary way also it designeth Manner or Custome but it was not Manner or Custome which made this a Law but it was Law that made it a Custome It was a Custome as old as the world Sic fuit ab initio Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning witnesse all Humane and Divine Records thereof All Nations having so much of the Ancient Religion in them as to embrace this Mishpat So in the 20. Verse We will be like all other
contrary as a note of the Devils Children Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary to be seriously detested But to come in to honour and serve the King with Life and Livelihood God hath published for a marke of his Sons and the contrary thereof as a note of the Devils Children Therefore to come in with Life and Livelihood to honour and serve the King Is of all those who hope to see the Face of God with comfort Religiously to be performed and the contrary seriously to be detested Tenthly from Gods Character of Religious Feare That Feare which God in any Exemplification of his mind hath expressed by the Feare of Jehovah not of Elohim or any other particular Is an Act of Religious duty equally and perpetually obliging all men in the like case to the like performance But in the Exemplification of setting up the Kings Standard and Proclamation for all Subjects to repaire unto him upon paine of losing all their Oxen It is by God expressed that the Feare which made them all Obedient as one man was the Feare of Jehovah not of Elohim or their Oxen or any other particular Therefore in like cases viz. of setting up of the Kings Standard and Proclamation for all Subjects to repaire unto him c. It is an Act of Religious duty perpetually obliging all men to performe the same Eleventhly concerning Remisnesse in those entrusted by the Prince That which As the Lord liveth deserved Death at any time Deserveth death at all times while the Lord liveth and much more that which is worse But neglect of Allegiance and Trust towards a Prince while he was in unjust wayes As the Lord liveth deserved death at some time Therefore neglect of Allegiance and Trust towards a Prince though he be in unjust wayes Deserveth death at all times while the Lord liveth And therefore much more Disobedience Resistance and armed Opposition Twelftly concerning the Beneficiality of Gods Dominion though in the hands of a Tyrant and what thoughts thereof Religion requireth That which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should he taught to the Children of God by the Record thereof the same Spirit directeth every man after Gods heart in the like case to doe the like But to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones owne Tyrannous Persecuter and to ascribe the Peoples Plenty and Prosperity to their common Tyrant was that which the Spirit of God directed David to doe and put it into the Canon of the Scripture with a Command that it should be taught the Children of God Therefore to passe over in silence the Vices of a Tyrant and to celebrate the Vertues of ones own Tyrannous Persecuter and to ascribe the Plenty and Prosperity of the People to the common Tyrant Is that which the Spirit of God by Recording that of David directeth every man after Gods heart in the like case to doe CHAP. VII SECT 1. The Contents A Digression in Answer to the Question How a man may know whether his Prince be indeed the Lords Anointed Certaine Praecognoscenda for the manifestation thereof The three-fold Acts and Donation of the three Persons of the Trinity conveighing severall Rights to man Of Title to Title in and Help from the Creature Considerations from Mans inability to command that which is his owne to nourish him No Evidence produced from him who is the Heir of all things for the People to Assise mens Severalties Adam in Innocency had not Original Right so much as to Hearbs and Fruits much lesse can his sinfull Children have naturall Propriety without Donation in other the things which God not they Created 1. THe next particular in my proposed Method is the Entaile of the Name and Power of the Creator for the Government and Preservation of the Creature wherein Elohim in his furthest Recesse from the immediate Administration of his own unacquittable Dominion loseth nothing of his for ever Just Soveraignty but gaineth the establishment of it from false Christs whom he hath not Anointed and therefore man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits when once for all he hath setled his owne 2. This he did exemplarily for his greater Church of the Gentiles when he settled his Title in David and his Seed for ever according to the Law of Nature or Nations yet as the sequell will make evident transferred nothing from himself And for this cause of which till further manifestation I bespeake your patience he resolves at first not to goe the ordinary way according to the Rule of Primogeniture but to let all Ages know that the Royalty still remained His though given to David by a Covenant of Salt he will rather breake his owne Vniversall Law though by himselfe fortified with strong Reasons Deut. 21. 17. and founded upon greater elsewhere Expressed for the Inheritance of the First-born then that it should not be understood that he gave away nothing from himselfe when from all others he gave the Kingdome to David and his Posterity That Law must therefore once more suffer violence and the Younger to wit Solomon must inherit and then for ever he intends the Ordinary way leaving no warranty for Humane boldnesse to adventure otherwise 3. But not taking in more into this particular then I shall prove to have been in David and his Line I shall here make my promised Digression which is but to bring it a little before its time for the more hasty satisfaction of those who desire to know How they may be assured that the present Prince is invested with the Right of Gods Power and as the Lords Christ by Gods effectuall Vnction taken from amongst all other men and Dignified with the Lords Supreme Earthly Soveraignty for the managing of his Irresistible Sword and Scepter 4. And here I first premise that in all places of Elohims Creation himselfe hath unquestionable and Irresistible Dominion and doth whatsoever he pleaseth in Heaven in Earth in the Sea and in all deep places that is in Hell in selfe and in all other places of Hels conformity but requireth more regular and perfect Obedience from Christians the sons of Light and Order then from others the Children of Darknesse and Confusion amongst whom without any Covenant of Grace all things are disposed by their Lusts and against their intentions yet ever according to his will though not of his good pleasure yet of his just anger and they doe him service and are in his subjection though not as in his House yet as in his Prison From those that will be of his houshold he expecteth their Order as well as their Worke and Obedience in both or else no Sacrifice 5. Concerning the Question I answer That it behoveth them who make such Questions That we can prove
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
Monarchy unto which the Angels and Saints in Heaven doe submit under the Man Christ by whom he hath promised to governe the heart of the King by whom he hath appointed to governe the People Not any nor all of whom can so much as see into the heart of any one man much lesse governe it Therefore the said Doctrine That the Power of Dominion is in the People Originally or otherwise then by the Donation of God Is whatever is pretended in manifest opposition to the Word of God Thirdly that the Power of earthly Dominion challenged for the People is the peculiar Right of Christ by the Donation of his Father He that affirmeth an Vniversall upon any Affirmeth unto the same every particular contained within that Vniversall But the holy Ghost in the Donation of all Power in Heaven and Earth to Christ hath affirmed to him the Vniversall Therefore the holy Ghost in the Donation of all Power in Heaven and Earth to Christ Affirmeth unto him every particular which is contained in the Vniversall notion of all Power and by consequence that which is challenged for the People which without Donation from Heaven is challenged against the God of Heaven Fourthly what against all Pretenders Christ is really seized of by virtue of the Donation of God the Father the sole and proper Efficient of all Dominion Whatsoever God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers Bounty That God the Sonne against all Opposers is truely actually and demonstratively possessed of But all the Dominions of the Earth Ecclesiasticall and Temporall the Thrones and Scepters of the one the Seats and Shepheard-staves of the other according to his Stile of King of kings and Lord of lords and his Title of great High-priest and Bishop of our Soules Are things which God the Father whose gifts cannot be restrained or made ineffectuall hath given to God the Son who cannot reject his Fathers bounty Therefore all the Dominions of the Earth Ecclestasticall and Temporall the Thrones and Scepters of the one the Seats and Shepherd-staves of the other according to his Stile of King of kings and Lord of lords and his Title of Great High-priest and Bishoprof Soules God the Son is truly actually and demonstratively against all Opposers possessed of Fifthly concerning Gods Donation of the one Power of Christ in one Act under the Person and Covenant of David together with him established upon his adopted Seed the Kings of Christendome unto whom he hath sworne by his Holinesse that by Them this Power of his Christ shall be externally Administred so long as the world endureth notwithstanding all that which did actually cut off the former Typifying Davids Entaile This being done upon the first recorded settlement of Gods Dominion in one Family doth teach us that from the beginning in the Covenants of Abraham and David they were the chiefe and ultimate part of Gods faithfull Promises for the externall Glory of his Christ Whatsoever God the most powerfull Efficient hath settled once for all and for ever with expresse cautions against State Antinomians for perpetuity and perpetuity for generation and generation upon Christ who must ratifie the truth hereof sitting in the impregnable Heavens for his adopted children which all of them are the Sons of Gnelion who must in his stead sit upon the Thrones of the Earth while the Sun and Moon shall endure That is so established that it must continue to the end of the world and is not to expire with the Type thereof But the Regall Power of the Thrones of the Earth in the possession of legally succeeding Christian Kings according the Law of Nature as is expressed in the Word of God Is that which God the most powerfull Efficient hath thus settled c. Therefore the Regall Power of the Thrones of the Earth in the just possession of legally succeeding Christian Kings according to the Law of Nature exemplified in the Word of God is so established that it must continue to the end of the world and is not to expire with the Type thereof Concerning this Argument which I take to be an irrefragably concludent Demonstration deduced according to the exact rules of Logick Ex veris primis immediatis necessariis causis conclusionis I shall onely recapitulate that the Throne often mentioned and particularly Psal 89. 29 36. cannot be understood of the Jewish Kings the Lineal Successors of the former David in the former Covenant For they as the were Typicall so they were Conditionall and upon breach of Articles have now failed above two thousand years while the Sun and Moon the admeasurers of the perpetuity sworne by GOD have lasted and yet doe continue So that if the Oath of GOD have any truth in it of necessity it must be meant of them who were specified in the Covenant with Abraham when he was designed for the Father of all the Nations of the world that should be blessed Gen. 17. 6. I will make Nations of Thee and Kings shall spring out of thee and I will establish this my Covenant between Me and Thee and thy Seed after thee for an everlasting Covenant Which must be understood of his more impossible Seed then his generation of Israelites when he was an hundred years old For it had been altogether impossible that he should have been the Father of us the Gentiles if his Naturall and not his Adopted Seed had beene meant For Jewes and Gentiles as contradistinct members divide the world whereof his issue according to Nature are but one not many or all the Nations which all are taken in to this his Covenant So must the Seed of David and Christ who never had other then these before adopted who were the Glory of the Covenant with Abraham be understood And thus and no otherwise have we the Perpetuity and Perpetuity the Generation and Generation as hath been said plainly construed But I forbear further repetitions referring for them the Reader to the precedent Proofes Sixthly concerning the Oath of GOD for the perpetuity of Kingship Priesthood and Temple Whosoever affirmeth or doth that which endeavoureth to make God a lyar perjured and a prophane neglecter of the sacrednesse both of his Word and Oath Asserteth by inevitable consequence the most blasphemous Sacrilege which humane holdnesse can on Earth attempt But whosoever affirmeth or doth against the perpetuity of those three Particulars for which God hath sworne in Truth and Holinesse and hath Anointed them for perpetuity and inviolability in specie though not in individuo in the Typified though not in the Type expressing thereby that the Type and Typified are one in Honour and Substance though different in garb and circumstance viz. his first on Earth established Kingship Priesthood and Temple Affirmeth or doth that which tendeth to make God a lyar perjured and a prophane neglecter both of his Word and Oath Therefore whosoever affirmeth or doth against the perpetuity of those
is unclouded irradiated and invigorated that which was before from the beginning more obscurely under Elohim As Christ having taken our nature upon him is more expresly though not more justly King of all that was by him the Word created And that the hands of Subjects are with severer penalties now tyed up from Resistance of that Power which is and was GODS and from the beginning As the King doth not create me new Right to mine Estate when he declares for it and threatens further Mulcts upon the Invaders thereof nor when he maketh a Covenant of Grace with me that he will not take such Forfeitures hereafter as my Tenure hath been formerly liable unto which I conceive to be the Difference between the Kings of the Gentiles of the former Israel and of Christians 3. Now that which was every where in Scripture foreshewed to be done Gloriously was no where promised to be done Sodainly concerning the Kings of the Gentiles acknowledgement of their Commissions from Christ but the contrary was foretold in sundry places Particularly as hath beene shewed it was foreprophesied of Psal 2. that they should struggle for a remarkable time To break his Bonds and cast his Cords from them and in the meane time which we read effected in our and their Stories in the manifold and prodigious deaths of the Opposers That they should be bruised with a rod of Iron and broken in pieces like a Potters vessell However there should be no Interregnum of Christ He should be set upon his Throne in Tsijon And that in the fulnesse of the time of the Gentiles their Kings should understand their Judges be endisciplinated and bring in for the setting up of Christs the Glory and Riches of their Thrones and Scepters And this was according to the Analogy of GODS Acts amongst his former People who for a long time were destitute of their promised Glory in a Temporall King All this as it was foretold in sundry Prophesies so was it prefigured in divers Types of Ishak of Jacob of David c. concerning which in the proper place there shall be full and just proof made when I come to handle that part of the Lords Prayer Thy Kingdome come Now I addresse my selfe to my ninth Chapter 4. Wherein I would not be so understood whilest I assert the Donation and Election of GOD himselfe for such Princes as we find every where established and rooted in their Soveraignties as if my soule abhorred not with a most perfect hatred all Usurpations and Usurpers whether by violent or fraudulent Intrusion however they may prosper like a green Bay-tree for a long time and as if I meant by a subtle assentatory connivence that he who hath the stronger Sword might have also the Title and Nomination of the strong GOD when his Law of Nature hath apparently or undoubtedly designed his Deputy This is my Profession that unto such a one being by him called thereunto we all owe our whole Livelihoods and the last drop of our Blouds for the assertion of him who thus is the true Father of our Countrey and who alone can assert unto us Title from his and our GOD in the Estates which under Him we justly hold in the Land which the Lord our God hath given us And so I proceed CHAP. IX The Contents The Law of Nature and its Proviso in this particular Controversie This the proper Act of That onely subject to the God of Nature Princes Rights from these better then other mens God the sole Elector of Kings when the People seeme most to chuse them Foure Maximes in this behalfe The cause of the preferring of Solomon before his elder Brother expressed and justified to be so by Gods semblable Acts in Ishmael and Esau not reprobated Solomon's Throne demolishable as he was King of the Jewes not demolishable in the Typified Gentiles Solomon not the Type of Christ but of Christian Kings David was the Type of Christ The materiall Temples of God ought to be the solicitous care of Solomon's Successors Gods not dwelling in Temples made with hands how to be understood Christs zeale for what Temples The Kings Throne Gods Why we uncover and bow before the Chaire of State Regall Power above mans Limitations or Censures 1. THe briefe remainder will rather be Commentary then Text. The maine of the businesse is transacted and proved The Power and Thrones of the due Kingdome of Christ is for ever setled upon Christian Princes and that according to the generall Law of Nature or Nations as was petitioned for and ratified 1 Sam. 8. amongst the former Israel of GOD. Of which Law the one Headship of one Body is a capitall part and upon the solution of Individuals to the frailty of Nature the Proviso of this Law is the immediate descent of this Headship by Primogeniture to avoid the unnaturalnesse of Non-Headship and to prevent the monstrousnesse of many Heads if the Law of Nature had not thus provided against innate arrogance in every man desirous rather to create himselfe an Head then to continue that inferior part which the GOD of Nature made him these mischiefs had been inevitable 2. That this was of the Law of Nature from before the giving of the Positive Law of GOD is expresly attested as hath been shewed in the Word of GOD Deut. 21. 17. For the Right of the First-born Is his The word for Right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Mishpat signifying onely in its Secondary sense Right derived by Law but in its Primary Law deriving Right So that the meaning must be by the first of Lawes to wit the Law of Nature for no other can be meant this Prerogative is already his 3. Now as all other Lawes are continually but only subject to him that gives them their Esse Formale their full and last perfection of being Lawes so this Law of Nature is onely liable to his Power who is the GOD of Nature who will not give his Power to any to use unjustly and cannot be dispensed with but by that Power which is Divine From whence it is evident whose Power even in the Family the Father thereof holdeth in whose behalfe GOD hath declared that though in Thest this Law be indispensable yet that in Hypothest to wit in case of Rebellion Ver. 18 it may be altered and the younger Son preferred And in this reserved case it cannot be done but by that Power which is Divine which GOD hath entrusted of his owne unto him who beares the Image of GOD for that Family otherwise the collective body of his Brethren nor of the Wife Children and Servants can despoile him of that interest which he hath by the Law of Nature And himselfe must be sure that he can approve the cause of this extraordinary Act before the Throne of him by whose Power he doth it That it be not done out of Hatred to the disinherited or Fancy to the preferred but for that which is indeed Rebellion as is there to be
but as unto the Prophets who were made Prophets by this kind of coming to wit making of the Word of God to them If this had not been so our Saviour had been but an ill Logician to conclude the Divinity of his Person which was the Accusation and Question from a Medium whose strength had been extinct by the Trifle of this Distinction for if Divinity were not annexed to their Persons he proves nothing for his owne thereby And therefore he takes care for this in the very first words of his Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies illos ipsos them in their very selves or Persons So that plaine it is that abstracting to separation of Divinity from the Persons of Kings barely to their Office takes away this Proofe of our Saviours God-head 10. So wretched is the proud poverty of those who without the treasures of the Gold and Silver of the Hebrew and Greeke Texts will thinke themselves rich and with the tumult and noyse of an Assembly of a little Logick worse then none and the Latine and Copper of Scripture Translation will make themselves bold against GOD and his Christs And so much need have men to pray for and pay for a learned Clergy of the Institution of God himselfe unto whom he hath promised his Spirit of Interpretation according to his Covenant made with his peculiar Tribe for the duration of the Sun and Moon Which he recounteth by this last of the Legall Prophets to shew that the perpetuity of the Covenant of Knowledge was not annexed but temporarily to the Persons of the Priests of the Law but of the Gospel who foretold the preferring of the last into the Patrimony of the first Mal. 2. and 3. Chap. 11. Now lest any should be further beguiled into a beliefe that any others are invested with this Name and Power of Elohim besides the King and against him I shall goe a little further in the unfolding of our Saviours present Text. For the next words Vbne Gnelion Chulchem And every of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selves or Persons are Sons of the most High They have been expounped already and the Supremacy of the King acknowledged by S. Peter and S. Paul hath been proved from them as the irresistibility from Elohim The next words are notwithstanding these Titles You shall dye like men c. which words are indeed an exclusion of all those from the Name and Power of Elohim and Ghnelion who are not Kings You Kings are not so Elohim but that you shall dye like whom Invincibly it must be those who are not Elohim from whose commune condition in this particular this shall not exempt you Who those are who are not Elohim first the Democraticall aggregate body of the People the words are Achen Che-Adam Temuthun Achen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly and indeed Temuthun you all before specified by your names of Elohim and Ghnelion shall dye Che-Adam not onely like single men in the Individualls but mankind in the whole Aggregate thereof included in Adam from whom none can be exempted in whom all and every one were included So that cleerly from hence the People yea in their whole Aggregate capacity are excluded from the Name and Power of Elohim 12. Secondly the Aristocraticall Senate is apparently in the next words shut out also And you shall dye notwithstanding that you are Elohim like one of those who are not so to wit like one Hasarim of the Princes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are no otherwise Elohim then as in the first Verse they are taken into the Kerev or closet of him that is though mortall yet otherwise Elohim indeed So that undeniably by this Text is justified that which before was proved that no man whatsoever is invested with the Name and Power of Elohim but in relation to those whom Ghnelion hath constituted in Subordination under him and not in relation to and therefore not against any whom GOD hath set over him 13. Now all this our Saviour makes the Medium à notiori as a knowne Principle to prove that Divinity was not in him as in the former Prophets to whom it came as to its Inne not as to its proper Habitation there being many times when the Word of GOD came not to them Therefore he preferres this Medium from them to wit Kings by reason of the standing Image and Commission of Elohim in and to them unto whose Persons as his words import Divinity was by a perpetuall Law annexed If a Prophet notwithstanding his miraculous both Predictions and Actions had said that he was Elohim he had deserved to have been stoned But of the King it is an eternall and knowne truth 14. The Argument I take to be this Pardon Lord Jesus the weaknesse of the Urger That which is perpetually as founded upon an undissoluble ground true of him who is but the in the Image of Elohim That is much more true of him who is both the Image and Likenesse of Elohim and no blasphemy implyed Ver. 36. For he was both Sanctified wherein the perfection of the Likenesse consisteth and Sent wherein the Power of the Image standeth But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ipse hath Divinity annexed to his Person Is perpetually as founded upon an indissoluble ground true of the King who is but in the Image of Elohim Therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ipse hath Divinity annexed unto his Person Is much more true of him to wit Christ who is both the Image and Likenesse of Elohim and no blasphemy 15. Concerning the Divine Vnalterable Evangelicall Precept for obedience unto Princes though tyrannous Persecuters and Non-resistance of any who hold the place of GOD as also what was the received Interpretation thereof in the Primitive times And concerning the celsitude of Christianity in the Doctrine of Self-denyall and taking up the Crosse whereby it visibly triumpheth over the gayest of all Religions which from the beginning have bewitched the world as also the contrary Doctrine of the Zealots and takers up of the Sword The forementioned most Christian Tract hath taken off my feeble hands I shall gladly conclude with the Example of my Lord. 16. I shall not declame how ill it hath been followed but pray that it may be better First concerning his honourary acknowledgement of the Justice of the imposition of Taxes and Tributes which hath beene made a shift to be made the incentive of our calamities I forbear that which our Saviour declares to be of the Jura Majestatis or Rights of Soveraigne Prerogative and the consequences thereof to wit the Impression of the Image of Caesar upon the Publike Coine Which Mat. 22. 21. he makes his Medium to prove Tribute to be due to Caesar I insist onely upon the Illation Therefore render of his not give of yours the things that are Caesars to wit the Tax or Tribute which he requireth and by so doing you render unto God the
The grounds of Gods preferring David and his Seed to the Kingdome of Israel expressed in the 13â— Psalme Its first part containes David's solicitous care for the building of a materiall Temple for God The second David's Petition first for Gods Inhabitancy therein secondly for the Support and Glory of the Priests thereof thirdly for the performance of Gods Leiturgie fourthly for the Honour of Christ in and by these The last expresseth Gods Oath in answer to Davids Vow for the perpetuity of the severall petitioned for particulars Gods Oath fulfilled to a title in the typified though not in the Type Sect. 3. A Paraphrase upon the 89. Psalm which celebrateth the Promise of the Worlds Administration by Kings as the gloriousest of all Gods earthly favours and the faithfulnesse of Gods performance herein Gods Covenants with Jewish and Christian Kings One and Two as are the Stock and the Graffe Kings onely the Sons of Gnelion or the most High Christian Kings taken in into a better Covenant then the naturall Line of David They the ultimate Object of the Mercifull and Faithfull Oath of God No misdemeanors in them or their Seed can Dethrone either Mischiefs attending the contrary Doctrine Former Proofs abated enough here asserted The Sunne and Moone Gods Witnesses of the perpetuity of both the Powers Regall and Sacerdotall Sect. 4. 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 marks 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 Sect. 5. Evidences from the words Melech and Moshel David the most irrefragable of all Witnesses and the most liberall of all Acknowledgers That the Temporall Kingships of all the world are Elohim's owne The name of Melech or King primarily Gods and his Christs Twenty places out of the one Booke of Psalmes produced to prove this Others concerning the title of Moshel David had Arbitrary Prerogative beyond the bounds of Gods owne described Sanctions Salus populi suprema Lex esto understood The Sons of David heirs of his Prerogative Sect. 6. Intervenient Considerables between this and the ensuing Chapter A briefe 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 CHAP. IX The Law of Nature and its Proviso in this particular Controversie This the proper Act of That only subject to the God of Nature Princes Rights from these better then other mens God the sole Eelector of Kings when the People seeme most to chuse them Foure Maximes in this behalfe The cause of the preferring of Solomon before his elder Brother expressed and justified to be so by Gods semblable Acts in Ishmael and Esau not reprobated Solomon's Throne demolishable as he was King of the Jewes not demolishable in the Typified Gentiles Solomon not the Type of Christ but of Christian Kings David was the Type of Christ The Materiall Temples of God ought to be the solicitous care of Solomon's Successors God 's not dwelling in temples made with hands how to be understood Christs zeale for what Temples The Kings Throne Gods Why we uncover and bow before the Chaire of State Regall Power above mans Limitations or Censures CHAP. X. Kings are Gods chiefe Debters for the sins of the People not the High Court or High-priest The King to command others what he may not execute himselfe Kings the Protectors of Religion and Religion of them The celebrated precedents of good Jewish Kings the best Commentary upon the Precepts of God for Kingship This was accounted Argument enough while we had to doe but with the Faction of Rome Reverence to the incomparable Works of Bishop Andrewes restraines the needlesse pressing of this invincible Argument His irrefragable Exemplification of Jehoshaphat's severalizing the matters of Ecclesiasticall and Politicall Cognizance And his constitution of the High-priest his chiefe Commissioner in Ecclesiasticals CHAP. XI No new Light after the New Testament What was both before and under the Law dyed not with the Law but was confirmed by the Gospel Evangelicall Rules and Examples in this particular followed by Primitive Doctrine and Practice abundantly justified by others The Divine Power of Kings Saint John 10. 34. not sequestrable away by distinction from their persons but to the prejudice of the Deity of Christ. The Text of Psal 82. 6. I my selfe have said You your selves are Gods and all of you the sons of Gnelion further cleared Our Saviours owne Argument from that Text. Further manifestations amply performed elsewhere not needed here Christs owne Assertion that Tributes and Customes were payed unto God in Caesar Neither Livelihood nor Life it selfe can countenance Selfe-preservation by Resistance of lawfull Princes in those who assume the name of Christians if the Doctrine and Example of Christ be onely that which can denominate Christians CHAP. XIII The Authors Reason for not beginning with the End of Dominion The Reason why God himselfe retroceded from the immediate exercise of his just Monarchy that Man might not by his Justice be consumed The Reason why Priesthood is not administred by the Angels God by thus doing doth not onely accommodate our Persons but dignifie our whole Nature The Fundamental Axiomes in this Tract recollected The unalterablenesse of Gods Ground for the unalterablenesse of these Constitutions This great vouchsafing of God doth display unto us the Blemishes of our proud frailty as doe our clothes and the written Word of God Saint Peters cautions against wresting of Scriptures What remaineth to be hereafter treated upon Errata PAg. 7. line 7. read Elohims Parent p. 12. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 88. li. 2 for the the r. the fight Other mistakes the intelligent and ingenuous Reader will easily see and restore As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simili for Simily â—vexilla for vexillae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The preface to the Reader To the Honouring Acknowledger of the sacred Word of God comprised in the just Volume of his Book by way of excellency called the Scriptures The Author wisheth the promised Blessings in the saving Covenant of otherwise unfordable Grace therein by God secured to his humility and
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
he could doe that which he cannot against the rule of Justice they have no authority to lay their hand upon his neck and to bring and hold him to that Rule but that whatsoever he doth he doth alwayes that which is either best or fittest for the Generality upto which particular mens cases and humors must stoop all Religious mens will Where I shall lay down this Principle That the Power which is by mankind Vnquestionable and Irresistible must needs be Divine Et è converso 2. The place which I shall chiefly herein insist upon was before the Law given by Moses uttered as a Truth which no understanding man was then ignorant of Job 34. 16 17 18. If thou hast understanding hear this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hearken to the voyce of my words Shall he that hateth Judgement Governe or Irresistibly oblige And wilt thou make him wicked who is most Just Wilt thou say unto a King thou art wicked or to Princes you are ungodly Were such a Prince the peoples Deputy the People might question their own but in as much as he is the Viceroy of the only Potentate The King of kings and Lord of lords he is onely Questionable by him Did they conferre his Power and that upon Articles between them before a competent Superiour Power they might Implead him and peradventure Divest him but in as much as His is his Power who is all Power it must be onely he that must Dispower him or give bounds to it 3. Man may be well content to heare that GOD is not unjust if he give his just Title to the Best of things unto the Worst of men and the Worst unto the Best unto whom he knowes very well how to make amends and knows as wel that the Best of the world deserve not the worlds Worst things This in this particular case hath the Prophet Jeremy from the Lord asserted for the Lord Jer. 27. 5. Thus saith the Lord I have made the Earth the Man and the Beast that are upon the ground and have given it to whom it seemed meet to me And now I have given all these Lands into the bands of Nebuchadnezzar my Servant though both a Tyrannicall and Idolatrous one and the Beasts of the field have I given him to serve him This is GODS Prerogative and man must submit his Betters have ever in all Ages which knew what belonged to Religion done so yea the Son himself 4. But to come neerer unto this place of Job under our hands This Isa 45. 9. the Prophet celebrateth for one of the Lords Glories Woe be to him that striveth with his Maker or The Potsheard when he but striveth with the Potsheards of the Earth Or as our last Translation Let the Potsheard strive with the Potsheards of the Earth Shall the Clay say to him that formeth it Ma Taghnase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doest thou This when GOD was upon the Thoughts of setting up the Heathen Cyrus for the Monarch of the World was the Prophets Vindication of the Lords Prerogative And that it may be known by his God-like exemption whose Minister the King is the Spirit of GOD sayes the like of the King Eccles 8. 4. Where the Word of a King is there is Power which belongeth onely to Elohim and who may say unto Him in the selfe same letters and syllables wherein the heavenly Elohims Prerogative is asserted Ma Taghnase What doest thou 5. But is a Question to him unlawfull Suppose he be doing weakly Suppose wickedly He standeth or falleth to his owne Master who knoweth if man will let him alone what he hath to doe with him and hath given Commission to some to Informe him but to none to Resist him or to Restraine him against his will This is the Prerogative of the most High as Psal 76. 12. He shall Restraine the Spirit of Princes and is wonderfull amongst or dreadfull to the Kings of the Earth but hath given liberty to none to dishonour them before the People though they will not be Informed but persist in their destructive wayes even to the Bloud of GODS Anointed Priests and the prophaning of Religion Prophaned Injured Religion cryes out against prophaner Hands which touch it s Anointed Persecuter and GOD will have the Glory to be the Recompenser of those who persist in their Obedience while they suffer unjustly 6. Heaven is not grown elder and worse then it was heretofore nor we better then he that led and they that followed thus the way to Heaven neither can we for my part I sincerely beleeve it excuse our selves to GOD or them at the last day if we flatter the People though but through our silence in not accounting to them that these and the like places of GODS Word have ever carried this sense throughout the whole Christian Church ever since they were uttered and received until these Antichristian Times That Christ laid down his life in this Profession hath beene followed by many thousands of Martyrs unto whose Bloud as to the Efficient and Instruments we owe the Religion that we have 7. Our experience may teach us that there have been some evill Princes whom GOD and time have amended none that have been ill that have been Immortall nor any that have been very ill that have lived very long and none so ill and long but the World hath deserved worse But from the evils that such have done to particular men GOD hath extracted good the greatest good that might be unto the Church in generall and hath given the Injured parties such Compensation that they would not for the whole world have been without their Sufferings 8. But suppose so wretched a Tyrant as yet never hath been worse then the Roman Nero the worst that Story can produce of whom yet we can hardly imagine that he hated that which was good because it was good which if he did not we will readily imagine that none ever did Yet Saint Peter and Saint Paul who suffered under him in this Point pleaded his Cause to the whole world and to all posterity and enjoyned the then present world to plead in Heaven for him unto the Lord of Heaven and in them all generations though for the like Princes to send up the like Prayers 9. But as I said many Tyrants have done wickedly yet we may conceive rather for Inordinate love of wicked Ends then for the Hatred of Justice as it is Justice so far forth that they should hate it in the Root and Law that enjoyneth it Yet grant we that GOD should permit to a wicked people a wicked King who should openly and ex Professo hate that which is right because it is right yea the very Law of common Equity for so Mishpat signifieth in this place used yet saith that Text Shall such a one Govern and the word for Governing signifieth Irresistible to Oblige or Bind Is it fit to say to such a King that hateth Mishpat the very Head
whatsoever is Power belongeth to Elohim 20. For the fourth if the English of holding his hands be as Matth. 26. 45. for Money to deliver him into the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word Marad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ver. 47. In English Lay-Elders which I conceive as a Prophetical Brand upon Ours was in that place so expressed nor doe I ever find this expression of Lay-Elders but I find there Christ in Persecution If it be before he be Convicted in Foro Proprio to take away not only the Power which He hath from Above witnesse that of General Pilate John 19. 11. but also the Right of Inheritance which as he is a Free-born man is his Birth-right if to Divest him of the Liberty of a Subject and to put him into a Condition below the more free Birds of the Aire and the noysome Foxes of the Earth not leaving him an House of his own to put his head in If to Crown him with Thorns and to put a Reed in his hand in stead of his Scepter or Staffe of Command and to Spit Blasphemies in his Face be the holding of the hands of a General or Pilot this is against the Lawes of God and man and the Antecedent is false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 53. 21. For the fifth God who hath promised to doe Right to all that suffer Wrong hath by the Signal of his holy Oyle laid a peremptory Command upon all men not so much as harmfully to touch the Person of any whom he hath separated unto himselfe by Anointing Psal 105. 15. which some will understand of the Community of the Religious but it is evident by the Context that what was principally meant of Abraham took in no more then Isaak and Jacob into the Letter thereof who were all three Invested with Regal and Sacerdotal Power yea Prophetical and who hath declared That no man can lay hands upon the Lords Anointed and be guiltlesse 1 Sam. Vide Bishop Andrews Sermon on those words 26. 9. That no Religious man may without Remorse Violate the skirt of his Royal Garments 1 Sam. 24. 5. then not his Wardrobe not his Exchequer not his Divine Power given unto him as shall be proved under the Names of Elohim Melech Moshell Messiah Christ or Anointed Who hath commanded to obey a Nero who is his Deacon and a Nebuchadnezzar who serves him while he thinkes he is serving his own Proud Avaricious and Cruel Ends Isa 10. 7. Who hath promised unto Christians Isa 49. 23. that Christian Kings shall be their nursing Fathers and Queens their nursing Mothers Yea if the People will be his People Ezek. 45. 8. That his Princes shall no more Oppresse them which I am sure if God as certainly he hath hath any meaning in his words must be understood of Christian Kings and People as the whole Vision for eight Chapters cannot be justified of any other then the Christian Kingship Priesthood Religion and Temple 22. That the Cannon hath been turned against the People and the Vessell hath been split upon the Rock to the shipwrack even of Conscience it selfe is most apparent but the People most vainly intending to create their own Power were they who have done this while they presumed they were doing it against the Powers Established indeed by God himself But let it be seriously considered 1. Whether those things which were cryed out against as Invasions of the Peoples Liberties and Proprieties be any where prohibited unto the King in case of his necessity throughout the whole Law of God 2. Wherein hath the King been accused of any thing whereunto the Pride and Avarice of others have not necessitated him 3. What hath necessity enforced him to which causelesse wantonnesse in them hath not exceeded as far as Pelion heaped upon Ossa for the storming of Heaven doth a Wart 4. What have they exceeded him in which they doe not celebrate as most just in themselves Who have not proved themselves to have Gods Charten for any Power over him ◠whom we shall prove to have Gods Patent for more Power then he hath made use of over them 5. Whether there be in Scripture any Toleration for People who desire Heaven and fear Hell to Resist the worst of Kings 6. Whether there be any colour in Reason that God should not most heavily Vindicate the Violations of such a King whose Vertues are scarce inferiour to his Divine Authority 23. But there will come a time when the holy One of Israel shall at length Consult for the doubling of his Dear Dread Servants Honor as well as of his Blisse And when the Story of these dayes shall be impartially Recounted and Received when the onely harm his Chronicle shall doe must be to tell succeeding Princes how dangerous a thing it is in evill times to be too good when for the future our Annals shall justifie the Justice and vindicate the Providence and Goodnesse of the great King and Governor of Heaven and Earth if hereafter upon his Terrestrial Throne he shall place sharp Governors whose Acrimony shall cure those whom Sweetnesse though as an inordinate cause would have corrupted And such whose very Faults should make them Good whom Goodnesse would make Bad. CHAP. IIII. The Contents Both the Regal and Sacerdotal 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 Saint Paul 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family the Model 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 perpetual Law of Nature 1. COncerning the Goverment of the World before in his revealed Law God described and set the Copy of Just Monarchy I shall not need to say much briefly it is without Contradiction that in the Beginning of time both the Regal and Sacerdotal Powers were Conjunctively the Inheritance of the First-bonr as by the Colloquy between God and Cain may appear Gen. 4. 7. And here let it in the first place be observed and remembred that this Conference and the Preeminence therein afforded to Cain was after God had manifested his dislike of Cain's Offering and his acceptance of Hebels Sacrifice notwithstanding which in right of his Primogeniture he declares for him 2. First Vnto thee his desire shall be subject indeed the faculty of his reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite or Will the word is Teshukatho which so signifies the Root is Shuk from whence also comes Shok a Thigh under which Obedience Fealty and Allegiance used to be sworne As afterward Vpon or Before Gods Altar as his Throne or Seat was the Solemnity of Religious Oathes Vowes and Leagues as under the Thigh of the Universal King Performed and Ratified of which hereafter if God permit when I come to speak of the
and to receive Appeals in whom was the final determination of all Controversies arising from the Judicial Law So were all the Kings of Judah with whom GOD reckoned for the Oppressions and Injustice done by others as throughout the sacred story appears Moses as he had the Power to lead the People in and in times of Peace to judge them at home so had he the Power of the Militia to goe out before them or to send them to Battel and as of imposing Taxes so the Power of Life and Death was in his hands So had Joshua Josh 1. 16. All that thou commandest we will doe and whither thou sendest us we will goe as we obeyed Moses in all things so will we obey thee whosoever will not obey thy Words in all that thou commandest him Let him dye the death And this had Saul and all the Kings of Judah this Name of Elohims Ordinary Power belonging indifferently to them all as to all lawfull Kings though Heathen Idolaters So Psal 135. 5. Our Lord is above all Elohim and for example particularly names afterwards Pharaoh Sehon and Hogh who by consequence had the Power of the Name for it is injurious to him to think that GOD can deal deceitfully as man doth 11. I deny not here that this Name may be ascribed to Elohims Inferior Vid. Cap. 11. Par. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges his Privy Councel yea and to those who are employed as Actors of the Kings Councels so long as they goe along with the Kings Authority and continue under his Command But as shall be proved He judgeth in the secret chamber of Elohim or the Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of the 82. Psalm the ordinary mistake of men otherwise then they are assumed into the Kerev the secret Closet or Privy Councel of him that is their earthly Elohim according to that of the first Verse of the Psalm where the word Kerev so signifieth As also Psal 110. 2. Jehovah shall send the Rod of thy strength out of Sion Rede be-kerev Dominare in Interiori Rule thou in the Secretie of thine Enemies to wit of those Kings whom GOD himself shall destroy who will not embrace the Doctrine which should come forth of Sion and raise up such as should doe it in all Nations 12. That none upon earth can partake of this Power of Elohim but such as are endowed with it from the Spirit of GODS Prince the Spirit of GOD endeavoured to make plain for all succeeding Generations from the Vid. Exo. 18 25. Insuper Deut. 1. 13 14 15 16 c. first Recorded Commission that ever was granted in this kind Num. 11. 17. when the Solemnity was of substituting of Assistents for Moses I will come downe said GOD and talk with thee and will take of the Spirit which is upon Thee and put it upon Them And his Witnesse was the Cloud from whence evident Testimony was afterwards called a Cloud of Witnesse that it is thy Spirit and Power not immediately mine by which they are separated from the common Inferiority of other men that they might ever own and never disobey thee from whom they have all the Power they have and from Thee will I look for an Account of any thing that they shal do under Thee 13. And thus was Joshua inaugurated for Moses his Successor though he was accomplished with the private Spirit of GOD before hand Numb 27. 18. And the Lord said unto Moses petitioning that after him the People might not be left to their casual selves as sheep without a Shepheard Take unto thee Joshua in whom is the Spirit and put thine hands upon him and give him of thy Glory that all the Congregation of Israel may obey him And he shall stand before Eleazar the Priest and he shall aske counsel for him by the judgment of Vrim before the Lord at his Word they shall goe out and at his Word they shall come in both he and all the Children of Israel with him 14. In after times the Spirit of this Power was conveighed by the holy Oyle which published them upon whom it was powred for the Lords Commissioners unto all men Consecrating the Anointeds Person to Inviolability and Sacring from prophane Rust and Worms their Swords Scepters and Crosier Staves And so that the Father was Anointed for his First-born for ever and the Children were reputed the Lords Anointed though the Ceremony was not renewed upon them otherwise then upon failing of Succession by Primogeniture Thus was Solomon afresh Anointed and Joash after Athaliah's Usurpation and the slaughter of his Brethren Thus the Lord Christ for his Kingship and Priest-hood was not otherwise solemnly Anointed though by way of Eminency he hath that Name above his Fellowes as being Anointed in the Persons of all those who are Anointed for and under him then as before in his Predecessors in both his Offices and as at this day he is in his Successors or present Substitutes 15. And his merits have obtained a new Additament of Honour to them annexing to that of Elohim this his name of Christ or Anointed they being now to be esteemed the Lords Christs as he the Lord Christ By whom onely publikely and visibly he administreth his Powers for the Externall Government of the world himself being Sitten down at the right hand of Majesty in the Heavens where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must Reign as King and Sit as Bishop of Soules untill he hath put down all his Enemies under his feet who will not have him thus to Reign over them And their Proscription Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Destruction was Legibly written out of old and their Crime in the generall described to be their denying GOD to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Proprietary Original and Fountain of Dominion and the establishment and Lordship thereof to be Christ Jesus 16. In describing the particular Violations is quoted the Vindication of GOD against the first of all Recorded Rebellions against his Regal and Sacerdotal Powers in Moses and Aaron Numb 16. And Saint Jude plainly tels us That they who despise Dominions Verse 8. and speake evill of Dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. have already perished in the gain-sayings of Korah So sure makes of their Destruction as if they who were then in their like condemned were also executed in Korah 17. But now to survay this now Lasting Crime and it s for Everlasting Judgement The Sons of Reuben in hope it seems to regaine their Birth-right and Korah with his Complices grieved to see Aaron overlook them combine together against those whom GOD had set over them to Make the People as all Innovators use they pretend their Liberty that the might bring them to Servitude To this End are provided to Dispute the Case and to incense the Multitude 250. Captains famous Assembly men Korah undertakes Moses and Aaron he pretends against Arbitrary Government saying You take too
they must end as indeed they did begin with the world Yet since a multitude of men led on by those who with most applause subtily strike at Moses through Aarons sides who are in themselves more equall to the Regal Power doe not at all take into their thoughts the poor despised Priesthood or if they doe they thinke it rotten together with Aarons in the same grave Let me have leave onely to lay downe few Grounds for that whose fuller proofe belongs unto another place 24. That the Platforme of that Government which should be in the Church on Earth is set us in the Church in Heaven and the onely Exemplification thereof in the Book of GOD is the formal Rule which all Ages must apply themselves unto of which the Legal Institutes were the transitory Shadow the Evangelical the more substantial Image the Celestial the eternal Verity as Heb. 10. 1. Of which hereafter 25. That the Priesthood of Aaron is not Dead but Changed as these our bodies and the Corn to multiply the same Grain since it was honoured with the Name of Elohim and Vnction and withall with the Promise of Perpetuity in sundry places of Scriptures Particularly these two last conjoyned together Num. 18. 8. And againe the Lord spake unto Aaron Behold I have given thee the keeping of my Offerings of all the Hallowed things of the Children of Israel I have given them unto thee for the Anointings sake and to thy Sons by an everlasting Ordinance Since also Priesthood was a Twin of the same womb with Regality Born with the World it self and went along with the First-born in all Successions untill GOD thought sit to separate them by selecting a peculiar Tribe in stead of the First-born Num. 3. 45. before which time it is apparent unto all that is Understanding that they were united as in the Person of Melchisedec 26. In whose Priesthood briefly and onely was the Precellency of the Christian Deputy of Christ therein but pointed at in its perpetuall Patrimony to wit Tythes in his Benediction of him who was the Father of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi In the Antiquity of our grand Sacrament preceding Levi's birth 14. 18. He brought forth Bread and Wine for for Vau is causal there as necessarily elswhere in Scripture he was a Priest of Ghnelion the most High God Gen. 30-27 who is called by that Name with relation to those in Subordination under him 27. The Preceptive Exemplification of personall Order for the Church of God on Earth derived from the Constitution of his Church in Heaven is no where described but in the three Orders of Aarons Priesthood according to these did our Saviour and his Apostles most exactly Form the Christian Triplicity of Bishop Priest and Deacon under the Gospel which coming from the Law and being ratified in the Gospel as shall be fully manifested is an evident Argument of its for ever Inalterability And especially since it was done without further precept it is easily visible that there needed none it being a point of most high concernment For at the Churches Foundation the Materials being provided nothing could be so necessary as the choyce of Builders and the Application of them to their severall Taskes the Master Builder being the eternall God one and the same for ever whose Ends were the same when he built the private Synagogue which now are for the Catholick Church whose Wisdom is no elder now then it was at that time whose Workmanship in this particular of these three Orders hath stood till this Age throughout all Christendome without either Renovation or Innovation Nor did the Primitive Church arriving at a flourishing Subsistency designe a new Order when answerable to Aaron who Typified Christ before he came they decreed semblably to represent him being come by Archbishops or Patriarchs which was onely to keep in Order what the Apostles had ordered Whereupon my fifth Quaere is How without the danger of Korah's Punishment the People or Inferior Magistrates or Ministers may assume unto themselves or Violate the Power of the Name of Elohm given away from them to the Ordinary Supreme Gods immediate Deputy overy them in relative Opposition to them I confesse that the Power which Moses had with relation to Pharaoh was indeed Extraordinary and that in respect of the Power it self for that God had given the Name of Elohim and by consequence the Ordinary Supreme Power thereof unto Pharaoh I confesse secondly that the Power of Dominion which Moses had over Aaron and all the rest of Jesurun his Subjects was extraordinarily given for he had it not by the Ordinary Title of Primogeniture but by the Donation of Him who only hath Power to transfer those Powers which are his and to create Titles But so far as concerns our Question in consideration of the Power it self it was ordinary Which I thus prove That Power which Moses by the virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Was in regard of the Power it selfe Ordinary and not Extraordinary But the Power of not to be Invaded or Resisted Jurisdiction and all other the Rights of Majesty now in Question amongst us Moses by virtue of Gods Donation and the Name of Elohim had over Aaron over his seventy and two Inferior Judges and all the People of Israel in commune with all other Kings who have indifferently that Name of Power communicated unto them by the Donation of God over all their Liege Subjects Therefore the Power of not to be Invaded or Resisted Jurisdiction with all other the Rights of Majesty now in Question amongst us which Moses had c. was in regard of the Power it selfe Ordinary and not Extraordinary Secondly from the Inferiority of the High Priests Power and Title That Power and Title which the High Priest the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but never had it with relation to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title to wit of Angel in relative Opposition to him No man or men in relation to such a One may presume to challenge But the Power and Title of Elohim the High Priest viz. Aaron the next under the Prince though Head of a distinct Order had from God with relation to those under his Jurisdiction but had not with reference to his Prince under though not from whom he had his Power and Title but had an Inferior Power and Title in relative Opposition to him Therefore the Power and Title of Elohim in relation to the Prince no man or men may presume to challenge Thirdly concerning the dangerous hainousnesse of deserting our
Alteraion of what was in the Beginning and therefore without his own Interposition must continue unto the End Wherein is Declared First that the Petition of his People Israel for a King was not sinfull in its Nature but Circumstance in as much as the Prayer of the Petition was by GODS Providence predetermined and the Rules thereof described Deut. 17. 54. When thou art come into the Land which the Lord thy God hath given thee and wilt that is thou mayest if thou wilt set a King over thee like all the Nations that are about thee Which is though thou be my peculiar People yet in this particular I having thus Constituted from the Beginning and Bowed all the Nations of the World to Submit unto this Law of Nature and Reason derived from Above there shall be no difference between them and thee onely thou who hast reason to know whose the Power of Dominion is better then they Shalt in no wise presume to chuse my Deputy as it is Verse 15. And accordingly they bespoke Samuel to make them a King like all the Nations 2. That in this Apogaeum or Retreat of GOD from the more immediate Exercise of his owne Dominion to have a King as his Publike Image to Sustaine his Power and Represent his Glory is on Earth the most Heavenly Gift which GOD can give or Man receive promised unto Abraham before the Law as his grand Blessing and in Him to all the Heires of Blessing Whence and in regard of the Represented The King is Vniversis Major and of more value then all the People and all theirs 3. That the Universall and Eternall High and Holy Prudent and Just Prerogative of GOD is over all whom Christ hath Redeemed or Elohim Created Whether conversant above Lawes and their Enacting their Interpreting or Suspending Continuing or Abrogating or concerning Persons and their Functions whether Ecclesiasticall or Civill Superior or Inferior and the Regulating of them in their severall Orders and Employments for Peace or War for Life or Death or in relation to things Holy or Common Publike or Private in Heaven or Earth or concerning Seasons when to goe the ordinary way when to use his Prerogative when this is convenient when necessary when neither for all times and time it selfe for Continuing or Shortning Hallowing or leaving Free thereof for ever All these are included for GOD in the Longitude and Latitude of the great Globe of the word Mishpat aforesaid 4. That for the Regulating of this World in the Communication of this word of Prerogative to Kings is imparted proportionably the Supreme Power on Earth in all Causes and the onely Power in all Temporall Causes In which Power no man or men have share but as it is derived from the King as the Kings is from GOD who never gave Authority to the People to intermeddle with any thing that is his Peculiar which if it belong to any but One cannot be Prerogative Royal. If it belong to the People then hath GOD on Earth no Subjects 5. That the true understanding of the word Mishpat must be fetched from the Scriptures and the severall places wherein it is used That Error about it is dangerous and the frequent Interpretations given of it in these Dayes are Erroneous 6. That the Names of Elohim and Christ Communicated indifferently to all Christian Kings they having also the Title of the Lords Anointed upon whom the Ceremony is not used doe Attest together with the word Mishpat whose Power they have both for Perpetuity and Intangibility both betokened in the Holy Oyle 7. That it is most just that he that is most Just should be at Liberty for the Exercise of his Justice and that he that is most Wise should not have his Wisdome bounded by fond Man and He who is altogether Good by those who are altogether Evill but that he should be left free to Glorifie himself by bringing Good out of Evill and when in his Wisdome he thinks good to doe good by good meanes or to punish a wicked People by a wicked King when it concerneth his Justice Since to those who are his he can doe as great good by the bad as by the good and the bad are ordinarily made worse by the goodnesse of their Princes and as ordinarily the best Kings are the worst used Therefore he neither will nor may trust man to Question any for then either from the Good or from the Bad none would be endured But in Conclusion he will make all to find that he hath beene most Just and them in the first place who have Abused the Power he gave them or Usurped the Power he gave them not 8. That it is one of GODS Secrets above humane Inquisition for what Ends he setteth up him that will be a Tyrant in his owne place it is of his Revealed Will that none in that place should be Resisted for whose Lives and Happinesse all are bound for ever to pray though they be their particular Persecuters 9. That unto the King belongeth the Power of the Militia Power over the Subjects goods in case of necessity whereof the King with relation to the People is sole Judge Power of Imposition of Taxes and granting of Free Charter Power of Commanding in the Duties of Religion Power of enjoyning Publike Covenants and Oathes Obligatory for all the People even him that is Heire of the Crowne And inclusively in or with these all other the Points in Question now amongst us concerning Regality 10. That to undervalue Life and Livelihood that we may follow and serve Him whom GOD hath Constituted over us is an Act of Religious Obligation and is an evidence that we are the Sons of God whereas valuing our Oxen and despising the King is a token of the Children of Satan 11. That neglect of Office and Trust reposed by the King much more Disobedience when GOD his onely Supreme commandeth not the contrary and Resistance which God hath commanded against and Opposition which God hath professed himselfe to abhorre deserveth death though in the greatest of Subjects The least of those therefore certainly the greatest 12. That the Spirit of God hath ascribed the Prosperity of his People and the Plenty which they enjoyed to him who was a Tyrant whom himselfe justly destroyed to show that Gods Power cannot but be beneficiall and hath recorded this acknowledgement by Him who of all men living was most injured by the Tyrant to teach us that all men are bound to Celebrate the Vertues though of such and that no man may so much as Libell their Vices Whereupon my sixth Quaere is founded How since this Exemplification of Gods mind in this particular Man may presume to challenge contrary to this Expresse of God Mine Arguments in Forme are these First that the sin of the Israelitish People in asking for a King was not Substantiall but Circumstantiall That which God in his Secret Will had fore-appointed and promised in his Revealed Will and had in this given
directions how it should be done Circumstances abated was no sinne to aske But that the People of Israel should have a King was that which God had fore-appointed in his Secret Will had promised in his Revealed Will and had therein given directions how it should be done Therefore that the People of Israel should have a King Circumstances abated was no sinne to aske Secondly that to have a King neither was nor is a Curse as if he were only an Executioner of Gods wrath but the contrary as Chap. last That which was the promised Glory of Abraham when his Name was changed which was the promised Glory of Christ also Abraham's Seed Neither was nor is a Curse upon any People but the highest of all earthly Blessings But to have Kings to succeed as out of him was the Glory of Abraham when his Name was changed And that the Kings of the Gentiles as his adopted Seed should administer the Power of his Throne so long as the Sunne should endure was the promised Glory of Christ Therefore to have Kings that should succeed out of Abraham and as the adopted Seed of Christ to administer the Power of his Throne neither was nor is a Curse but the highest of all earthly Blessings Thirdly that the King is in Power greater and in value more considerable then all the People He that hath the Power of God over the People their Lives and Livelihoods is in respect of Power greater then all the People And he that hath in respect of them the double Portion of Gods Image is of more value then all they and theirs But the King as King hath the Power of God over the People their Lives and Livelihoods And the double Portion of Gods Image in respect of them Therefore the King as King is in respect of Gods Power and Image greater and of more value then all the People and all theirs Fourthly concerning the Procession of Regall Power from the Beginning untill and since the times of Saul That onely Forme of Government which the onely Wise Powerfull and Immutable God Constituted from the Beginning which was received by all Nations which was petitioned for by his own People and by God assented unto in all that they asked which in no particular from the Beginning of Genesis to the latter end of the Revelation He without whom none can hath Reversed but in many places of both the Testaments hath Ratified and Confirmed Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto But the Irresistible Regall Supremacy of the King over all the People and next under God Is that onely Forme which God hath constituted from the Beginning which all Nations c. and which Himselfe never reversed but c. Therefore the Irresistible Regall Supremacy of the King over all the People and next under God Is that Forme which for the Administration of Gods owne Power all Nations and Men ought for ever to submit unto Fifthly That the Interests of the word Mishpat are indifferent to all Kings That Power which out of the Generall Prerogative of God the Originall of all Prerogatives over the whole world viz. for giving of Lawes for the Regulating of all Persons and Personals at all times in all places and over the Lawes themselves which is included in the Word Mishpat which is communicated indifferently unto all Kings and Exemplified in King Saul Is or ought to be the just Right of all Kings of the Earth for the Regulating thereof in Gods stead But the Irresistible Supremacy of Kings Is that Power which out of the Generall Prerogative of God c. for the said Intents and Purposes c. which is Included in the Word Mishpat which is Communicated indifferently to all Kings and Exemplified in King Saul Therefore the Irresistible Supremacy of Kings as is here specified Is or ought to be for ever their Just Right for the Regulating of the Earth in Gods stead Sixthly concerning the Commentary which God hath given upon the Word Mishpat in and by which we may discover the Importances contained in the Latitude thereof Those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the word Mishpat upon the putting thereof first into Practice Are against the contrary thereof to be presumed to be Gods perpetuall Rules for Mans submission to that Power of Government which is Gods But that the Prince should be Judge of his own Necessities that he should Rule the People not the People Him that he should not be Resisted should he turne a Prophane Violater of Religion an Exhauster of Innocent Blond an Invader of Mens Proprieties Are those Orders which God hath Expressed in the Exemplifications of his mind concerning the severall Acts of his Power of Dominion contained under the Word Mishpat and upon the putting thereof first into practice Therefore that the Prince should be Judge of his owne Necessities that he should Rule the People not the People him that he should not be resisted should he turne a prophane Violater of Religion an Exhauster of Innocent Bloud an Invader of mens Proprieties Are against the contrary thereof to be presumed to be Gods perpetuall Rules for mans submission unto that Power of Government which is Gods Seventhly that God herein is not unjust nor man hurt That God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such Cases from being their own Justiciaries Hath thereby bound himselfe in Justice to be a severe Revenger upon the one and a bountifull Recompencer of the other But he that is Justice it selfe Is that God who hath reserved Exacting Cruell Irreligious Princes onely for his own Judgement and hath restrained his People in such cases from being their own Justiciaries Therefore he that is Justice it selfe hath bound himselfe to be a severe Revenger upon the Oppressor and a bountifull recompencer of the Oppressed Eighthly that the pretended liberty of the Subject desperately takes away the liberty of the King of kings That Doctrine which restraineth the liberty of the King of kings and which tendeth to the subversion of Gods onely Constitution for the Government of mankind Is a Doctrine most unjust and desperate But that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings restraineth the Liberty of the King of kings viz to try the good and punish the bad when he thinkes fit by wicked Kings to Refine or Scourge a Nation and also it tendeth to the subversion of Gods onely Constitution for the Government of mankind viz Kingdome Therefore that Doctrine which under pretext of the Liberty of the Subject teacheth the Resistibility of Earthly Kings Is a Doctrine most unjust and desperate Ninthly what is a marke indeed of true Religion That which God hath published for a marke of his Sons and the
which is due to the Servant is due unto him by his Masters dispensation he may not take what and as he will Luke 17. 7. He hath right unto his hire but neither he nor the Son may be their own carvers 13. For the first of these Titles nothing is ours but nothing which from mans beginning was and is evident Gen. 9. 3. Every living thing that moveth shall be for Meat for you even as the greene herb have I given you all things but Flesh with the life thereof which is Bloud you shall not eat Man had not Originall Power for his very eating but by the Donation of God who to put him daily in mind thereof with the Gift gives him also a memorative restraint thus farre you shall goe and no further be sure you eat no Bloud And he sends them backe to the greater restraint of Adam Innocent in Paradise to whom was not dispensed so large an Indulgence As the green herb have I given it you that was Gen. 1. 29. And there it is set downe with an Ecce of Consideration that even this was not to be beheld in Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall Right and therefore God saith unto him Behold and presume no further Behold and be thankfull for that which I have given you to wit Every Herb bearing Seed and every Tree bearing Fruit and herein also Behold a restraint recorded under paine of death yea death eternall of such necessary circumspection is this Behold but of the Tree Knowledge you may not eate 14. Now if unto these things of lesse moment then the world's Government man had had Naturall Right without Gods respective Donation God had been in these severall Restraints unjust and superfluous in reporting his gifts But such after this was the neglect of Gods Soveraignty herein that he was constrained when he gave his Law by Moses to adde a multitude of more Memorandums to these first given Cautions Well Christ is come into the world and by his coming these Restraints are taken off but yet by the liberality of God we are tyed to more Gratitude and to no lesse acknowledgement of Gods high Interest in all that he hath trusted us with who cannot so trust any as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created and from being so Paramount that without his Donation no meane Lords Deed of Conveighance can give us sufficient warranty for so much as Bread Flesh Fruits or Herbs but if with Conscience and Comfort we will enjoy them we must have his Demonstrative Ecce Behold I have given them you SECT 2. The Contents The fore-mentioned Question Answered Every mans assurance from God of his owne Title to his owne Estate asserteth the Kings The Subjects Right dependeth on the Kings Humane Lawes as Humane cannot give away Gods Title to any man Humane Lawes as enlivened by the Divine Power of the King can dispense Propriety unto each man None but the King hath Gods warranty in his revealed Will as his Steward to set forth mans Severalties 1. NOw concerning the Kings Title in Question every conscientious Subject in Justifying of his owne must also Assert his The Question being put to him How he can maintaine the Estate he holdeth to be his owne He makes no doubt but to satisfie any rationall man that it came to him thus and thus derived either by just Descent or else by Gift or Purchase from those who had that Right thereunto and if it hath quietly and happily passed the third and fourth Generation he that hath read the second Commandement will be ready to yeeld him Gods approbation for it But if it be made evident that no good Title can be produced against it or that it hath so continued time out of mind without apparent Usurpation the Religious man will goe along with him in his Conclusion that he hath indeed Gods Title to it and that Elohim's Donation is violated by any that molests him in it And hitherto the Kings Title stands upon as firme a Foundation as any of his Subjects 2. But if we trace the Subjects Title up to the height we may peradventure finde it the Donation of such or such a King and here the King hath the better his Subjects Rights depending upon his But if any man will be contentious the Finall Determination is conceived to be in the Law 3. But againe it is cleare that the Lawes of Man cannot oblige God nor give away his Title they may tie other mens hands from medling but they cannot satisfie Conscience That what is bound on Earth is bound in Heaven without warranty descended thence they can neither make God to impart his Title nor hinder him from disposing of it otherwise it must rather be the Law and Covenant of God that must Determine and Assure this But here it cannot be expected that the case of every particular man should be set downe in Scripture for then the world could not containe the Books nor can it be deserved that the Fabrick of every particular Kingdome should with severall Punctilio's be described by Elohim He who hath Power over his Clay hath constituted his Form of Government which all men may take notice of and but one throughout the whole world which if men will not take notice of they may at their own perils miscarry by their owne dangerous Wisdomes 4. For those who make Heaven their aime as shall be made evident when I come to speake of the Lords Prayer he hath decyphered that Form by which Himselfe administreth Heaven and expressed it in his heavenly Word which he hath left for mans venerable and perpetuall Rule till he come from Earth to Heaven And since man cannot expect that particular Mens or Kingdomes Rights and Homages should be expresly in it he may not but understand that God expects they should be according to it and as indulged so paid In this Point therefore concerning the Conveighance of Gods Title to private men How readest thou Are the People in Gods Throne or the King Is his Scepter committed to them Or is he the Law-giver Herein the King hath the Better also 5. Againe since Adam during his Innocency in whom alone was all Humane Power and more then all his Posterity now have had not in himself Originally the Dominion over Herbs and Fruits which God made purposely to serve him though from the same womb whence he was taken How come Humane Lawes to have the disposall not onely over these but greater matters Yea of Man himselfe His Liberty or Restraint His life or Death This Power is evidently Divine And as evident it is that no Divine Power can be taken by man but if he have it it must be given him from Above And no lesse it is that Elohim hath Dominion in all parts and places of his Creation and where he hath not Regular and Voluntary he will have Correptive and Irresistible Soveraignty Direction and Correction every
where are his and onely his 6. How come we then to have this confidence that our Nationall Laws should have this his Power amongst us May we expect Doe we deserve Or dare we endure That GOD should at all turnes come down amongst us as he did in Sinai which caused Moses himselfe to quake and tremble to animate our Consultations and give being to our Devices Look we again into the Booke of GOD and there we shall finde that the Prince is left in GODS stead to doe this lest the terrours of GOS Majesty as shall be shewed should in this case confound his People And that a Divine Sentence is in the lips of the Kings GOD having promised doubtlesse for such People as desire to deserve it That his mouth in the Future Tense lo-jimgnal shall not erre in Pro. 16. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishpat or Judgement But if throughout the whole Book of GOD the Lord hath given this Power to any but Kings vouchsafe you that can discover it to let others heare from you 7. In the meane time you who willingly suppose that you have GODS Right to his Earthly Bequests in this world under the Lawes of the Land be willing also to understand that the Lawes themselves have this Power from the King otherwise without an immediate Patent from Heaven they could not warrant you so much as Sallets in severall from other men He being Elohims Steward no other having ever been Constituted by GOD Judicially to assure and dispense to every one their Portion out of the Lords Basket and Storehouse SECT 3. The Contents Disobedience to the King forfeiteth the Subjects Titles Soveraignty Established in both the Tables before the naming the Sins punishable by it Obedience to the Supreme Earthly Powers to be preferred before Life Honour and Livelihood The fifth Commandement the Guardian of all the rest The Publike Father hood of the King proved from Gen. 9. 5. A Repetition of some Passages elsewhere Justified 1. WEll through the King and by your Obedience to him you have GODS Right to your Temporall Estates Question not that Title whose very Questioning extinguisheth yours You must know that yours are forfeitable and Disobedience is the thing which GOD from the Beginning hath forewarned would doe it And not onely that Title which by reason of GOD'S Image you have to the Earth but also that which in regard of his Likenesse you have to Heaven The first and greatest Considerables in GODS Law demonstrate the same In either of the Tables the first thing that GOD provided for was the establishment of Soveraignty for the Praise and Blessing of those that doe well and the Punishment of Offenders before he nominated the Offences decreed for Punishment 2. In the first Table whose Principall Object is the Restauration of GODS Likenesse He first declareth for his owne Authority I am Jehovah Elohim the Eternall Beginning of thine Eternity thy Creator in the Beginning of time who onely have Power to give thee Lawes to Governe thee all thy time Thou shalt acknowledge no other Elohim or Supreme Power for the Governance of that which I Created but Me and then descends to the particulars of his Worship and Service 3. In the second Table first Honour thy Father and thy Mother and then Thou shalt not Kill Thou shalt not commit Adultery c. To teach all Generations that Obedience is to be preferred before Life Honour and Livelihood and that in the Paternity which is the Object of this Commandement was Established the security of Life Honour and Livelihood And that lest there should be Killing GOD hath given Power to Kill unto the earthly Exerciser of his most just and true Paternity over all his Children with which Power he that is but mans Brother may not for ever intermeddle And he that is in GODS Place the Generall Father must for the Ends for which GOD hath placed him there have Divine Power semblable to those Ends to wit the Scepter and Sword of Elohim 4. But without the Power of the Sword the Scepter of GOD himselfe barely Commanding would be but coldly Obeyed and for this cause He being to secure unto GOD the Worship of the first Table GOD will be the more severe exactor of the Homages of the second Table for him And therefore particular and sundry inconveniencies may fall out and must be endured but for the generall GOD is our Father and besides Him and His none ought to be so called whilest his Prerogative and our Allegiance is in this unshaken But if that whereon our Obedience to all the rest is founded come to be ruined the other cannot stand on high-lone in the Aire 5. And for this cause though GOD hath barely told him his duty to him in his Word particularly what he expecteth from him Deut. 17. the Lord hath not tyed up his hands as hath been shewed and particularly for what concerneth the Subject is legible 1 Sam. 8. 11. c. with a Niggardly and Resistible Commission for then they could not be at liberty to doe that good which particular and daily Exigencies will require But he is by GOD left unto the generall good Nature of the word Father whose Children all other Fathers are other Magistrates being his Lievtenants He immediately GODS they Execute his Power He the Lord of Hosts they account unto Him He unto GOD. 6. And here I could wish from my soule that we loved our Temporall Estates Better that is more prudently then we doe for as by our disunion with Christ from Heaven we forfeit our Interest in Heaven so by our disunion with our Earthly Christs however we may speed here for a time we extinguish at the least our just Title to the Earth For it is Honour thy Father and thy Mother that thy dayes may be long in the Land which Jehovah Elohim hath given thee Whilest we are under the Covert but of our private Parents who in comparison of the King beare not the Image of Elohim over us as hath bin shewed and will more fully appear by our Disobedience unto them that which we were borne unto lookes backe againe unto them for their better disposall of it so by our Disobedience unto him whom GOD hath stated in the Right of his Paternity our Estates returne unto the Father of our Countrey Which Sin from the place that the Commandement holdeth amongst the rest may be concluded worse then the sin of Murder and its fellowes as on the contrary that Obedience is to be preferred before Livelihood Honour and Life it selfe that we are bound to lose all that we may keep it which by Divines is justly celebrated for the most noble of all Morall Vertues Inferiour onely and next unto the three Theologicall Faith Hope and Charity in as much as it sacreth and secureth all the rest of the Commandements of GOD being the Arsenall and middle Tower thereof 7. And here I shall not mis-spend any ones time against those who
Just Descent his Secondary Donation to particular men of the Particulars thereof hath also declared that he hath left in his place his Viceroy to actuate his Demises by whom by his Laws or otherwise are to be Adjudged and Applyed Every mans Just Property and Portion out of that which notwithstanding the Titles and Surmises still remaineth Gods for that without this third Donation they cannot command the benefit of the least crumme thereof 6. That Humane Lawes cannot give nor assure Gods Title which who so wanteth had better want the Inheritance otherwise then they are of his making who hath Gods Authority upon Earth 7. That Disobedience to the King is a sin against that Commandement which is the visible Fortresse and Security of Gods whole Law and forfeiteth more then Life and Estate though it come onely to and under the Cognisance of the King of Heaven 8. That the Power of the Sword carrying with it all Gods Earthly Prerogatives is a dangerous charge to him that hath it but most Deadly to him that takes it 9. That for Earths Government there is but one Irresistible Power in one Kingdome as but one Sword to cut off Civill Wars for ever and that Power is Eternally in God and his Christ Perpetually derived to the King Arbitrarily dispensed by the King to all that have any Power without whom against whom none have any at all And this for all those who desire so to enjoy Earth as there to be fitted for Heaven is the scale of Subordination which God hath constituted which whosoever violateth puts himselfe out of all his Earthly Rights and Heavenly Hopes into the Camp of Apollyon and is by the Doctrine of the Scripture censured as a deserter of God 10. That in case of Difference our Obedience is to be rectified by the Higher in Power who and not the People is to Judge of the Inferiours if the Magistrate offend he is onely liable to the King or to such as he shall authorise and not to any or all their Inferiours if the King offend he is onely responsible to his onely Superiour the King of kings For not one nor all have Power against any their Superiours all Power descending from Above none ascending from the People This Order Elohim the Powerfull hath set who hath Power and Will to see that it shall not be Evill to any that are Good since by this or no ordinary Revealed way he dispenseth and secureth both to the good and bad the things of the World in Order unto those of the World to come 11. That there is owing unto God from Christians a more Regulative Dominion with a more Free entertainment and a more Ingenuous acknowledgement thereof then he hath or had amongst Heathens where the Form of his Celestial Government exemplified for us in his Word was and is followed though not understood then in Hell where it is understood and followed but repined at 12. That in this Subordination though the divers and different subalternate Administrators of the Power of the One God it may be to honour them while they honour the Superiour as they are dignified also with the Name of Elohim as hath been granted so they are here stiled Powers yet it is evident that the Apostle to rectifie mistakes herein reduceth the whole integrall Power of Dominion to its genuine Singularity in that number speaking of the Power that is indeed Irresistible and this Singular He is the Deacon of God over mens Proprieties and Gods Assignations this Individuall He beareth not the Sword in vaine to Him in the Singular number the Honour of Gods Scepter the Feare of the Lords Sword the Imposts of Gods Rents are vindicated as Acts of Religion and Parts of Divine Worship in as much as they worke for the People in stead of God from whom alone descendeth all Power having its Originall in the Vnity of the Divine Nature as the Name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unlesse the King have his Being from the People and they from themselves Since He who onely is and is altogether One hath never given this his One Soveraignty which with the Dignity thereof cannot be given in common to many or to more then to One. 13. And this the One God specified from the first mans Beginning in his Creation but of One Man at the first in whom were all men and all humane Powers and from whom are all and all that they have though all they have not all that he had He was if the Apostle knew how to argue Gods demonstration for Monarchicall Dominion to be erected over all those who should for ever come out of him which primarily relateth to Gods great Houshold the Kingdome in as much as there onely and not in the Family The Latitude of Gods first word Mashal and the Apostles Paraphrase thereupon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely extensible in the Kingdome and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family Whereupon my seventh Quaere is Since without Gods first Donation mankind in specie could have had no Title at all without his third Donation man in Individuo can have no benefit at all from the daily Bread he eates How it may stand with Humane Wisdome to Question Whether the Secondary Donation without a Title whereunto Man in particular can have no distinct Propriety in that Bread he eats appertaineth to God which the Scriptures clearly affirme and particularly the Lords Prayer And that this is done by questioning the only Authorised Deputy of God who will not descend to Judge or Severalize mens particulars The Questioning of whose Title forfeiteth ours and makes us liable to Gods Temporall Sword here and eternall Death hereafter My first Argument is concerning the Primary Donation of God the Father above specified and the Consequents thereof pertinent to this Point That which denyes the lesser Power viz. of Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeanes in the Soyle it selfe and which is yet greater over other mens Lives and Livelihoods to be Originally in Man sinfull But the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Denyes the lesser Power viz. Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency Therefore the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeans in the Soyle it selfe and which is yet greater Dominion over other mens Lives and Livelihoods to be Originally in Man sinfull Secondly concerning the third Donation of Beneficiall use effected by the Spirit of God upon the Word of God and Prayer from the Word of God conferring the
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
sit in the seat of his First-born as in the precedent words of this Verse for the exercise of his Jurisdiction Of which Primogeniture for all mankind GOD hath said Timshal Thou shalt have Dominion and of the younger Teshukatho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall seek the Law at thy mouth this Sonship is peculiar onely to those who sit in his Throne All the Israel of GOD are truly by Adoption the Children of GOD but not one of all but onely the King hath in Scripture the honour of that Name So that evidently the meaning of the words is I have taken of his height and given to the Kings of the Earth who the liker they are to him whose Image they beare the higher they shall be in esteeme and in their own Order the more glorious 10. Now which way the Spirit of God looketh in this particular may appeare by the next Verse as before in the 24. My mercy will I keep for him for evermore Which mercy to understand terminative in his Person and not communicative to those who represent his Person as if He should for ever stand in need of mercy for himselfe were no lesse then blasphemy But what this mercy is is exprest in the next words My Covenant shall be faithfully performed to him And this it is in the next Verse I will establish his Seed le-gnad for perpetuity and his Throne to wit in their possession for all the dayes of Heaven which for feare of failing is more then once expressed 11. But that it may appeare that the Covenants with David the Type and Typified were two so as hath been said the exception of the former Davids Posterity quamdiu se benè gesserint is plainly cut off Ver. 30. For if the second Davids Children forsake the Law of God c. God himselfe will chasten them with his fatherly rod which the Jewes understood Sterility or Sicknesse and therefore they who take up Armes against them at their Joseph Ant. 7. 4. owne perils usurp upon God But he himselfe will not disinherit them and therefore none else may and they who goe about it endeavour alas they are his owne expressions to make him a liar a perjured liar and a prophaner of his Holinesse both in Word and Oath Ver. 35. 12. Once have I sworn by my holinesse that I will not lie unto David Acath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishbangti bekadshi Once have I sworne and that once for all and ever by mine Holinesse And all this upon the first Davids holy resolution to build me a Temple and to provide for my Priests Upon this holy resolution of his then in answer to his I swore by mine owne Holinesse which I will not falsifie by mine Untruth dishonour by my Perjury nor prophane my Holinesse by either but so observe all this that his Seed shall continue for ever and his Throne which certainly was a Temporall Throne on Earth Ver. 36. shall be as the Sun before me in the day of the honour thereof And Ver. 37. It shall be established for ever gnolam as the Moon and as the faithfull witnesse in Heaven 13. Which clause if it concerne not Christ whose indeed that Name is but the Moon I conceive it to imply the esteem which the Cimmerian part of the world holdeth of this Ordinance of God and especially to relate to the Ecclesiasticall Power the Church being often pourtrayed by the Moon the Regall Power being before expressed by the greater Glory of the Sunne But however that these Ordinances are both in Ecclesiasticals and Politicals to dispense the glory of Light and Light for Darknesse by their Motion to be for the Times and Seasons of humane Affaires by their Influence to enrich or impoverish to send abroad Gods Stormes or Calmes so long as those pledges thereof the Sun and Moon shall stand fast in their seats out of the reach of bold humane fingers 14. So that it appears first that the first and second Covenant were one and the same save onely that the Graces of the second for the stability of Christian Princes are enlarged 14. Secondly whereas it is the Prophets scope in this Psalme to celebrate both the Infinity of GODS Mercy and the immutability of his Oath concerning his Anointed for the continuance of his Throne and Kingship for the for ever of the Law and of the Gospel for the generation and generation And whereas throughout the fourteen last Verses he passionately bewaileth or deprecateth to wit in the foure last of all the cutting off of Davids Line which dereliction of GOD hath now lasted about two thousand yeares and the three last parts thereof viz. since the Incarnation of the Creator Redeemer and true Heir of the world being the most considerable part of the time which the world hath lived it is hence evident that the Israelitish Throne and Kingship was but the fidentiall and significant not the formall and ultimate Object of GODS Mercifull Faithfull and Eternall Oath unto David and therefore that the Covenants were two but as the Testaments are two as the Stock and the Graffe the Fulfilled and the Fulfiller 16. Thirdly that this branch of the grand universall Covenant of GOD concerning the Temporall Dominion of the World by Kings the Sons of Gnelion the adopted Seed of David was the ultimate Object of the sacred One Oath of God and therefore that to looke for a new Forme of Government besides the making GOD prejured is in effect to looke for a new Covenant or Gospell and for a new Saviour this part of the grand Covenant being by man as unalterable as the whole and by the contract of GOD to continue as long as the Sun and Moon so irreversibly that they viz. Christian Kings are declared from the mouth of GOD altogether undisinheritable neither for their dereliction of the generall Thorah or Law of God nor for their perverting of Mishpat the Judgements of God wherewith for mankind they are entrusted nor for their prophaning of Chok or Lex Regia the Law of Prerogative which is Gods and the municipall Priviledges of man contained also therein nor for their not keeping others within the Mishmereth the penall Sanctions which God hath constituted All this in the 30. and 31. Verses 17. This it may seeme to avoid a greater mischiefe most incompatible with truly Christian lowlinesse in imitation of Christs Example and in honour of his place to suffer those above us whom Christ suffereth next unto him who himselfe chose rather to suffer under them then that those who visibly bore the place of Elohim whose Dominion he came to establish should be resisted For if the best of men might Resist the worst of Princes the worst who would account themselves the best and those the worst whom they could make a shift to hate would expect the same liberty to ruine the best and so God should never have any whom his owne place could secure 18. And plaine it that in
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
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
Dominion in David and his Heires according to the Law of Nature in the very first place of Succession refuseth the First-born and by particular appointment maketh choyce of the younger to wit Solomon For this I shall make bold with the parallels hereof in Scripture but no further then the New Testament hath afforded light concerning Esau and Jacob Ishmael and Ishak And therefore I shall not discourse of the Mysteries in the story of the birth of Pharez and Zarah Gen. 38. 28. which doubtlesse was to evidence further manifestation of the same thing easily visible Nor shall I foretell for the present till this that is certaine hath made way for it the grounds of Moses his preferring before his elder brother Aaron 11. That which is undeniable is set forth Rom. 9. In which particular Vid. Orig. Ambr. Hier. in locum recourse had been made unto the Writings of the ancient Fathers who were neerer unto the Apostles dayes and likewise to understand from hand to hand what his meaning was that we who desire to make our own Ends from our owne bold conjectures the great Controversies of this Age had been yet unborne According to that which was proved in our last Chapter the Apostles Argument from the former Paire of Brethren was That which God upon the promulgation of the Covenant of Grace did forthwith discover in his actions Is to be reputed the standing Commentary of God to declare for ever what was the first meaning of that Covenant But that the ultimate Object or principall drift of God in preferring against his Proviso in the Law of Nature of the younger before the elder without respect unto their goodnesse in the specified particulars of Ishak and Ishmael of Jacob and Esau Was that which God upon the Promulgation of the Covenant of Grace did forthwith discover in his actions Therefore the ultimate Object or principall drift of God in preferring against his Proviso in the Law of Nature of the younger before the elder without respect unto their goodnesse in the specified particulars of Ishak and Ishmael of Jacob and Esau Is to be reputed the standing Commentary of God to declare for ever what was the first meaning of the Covenant of grace Whereof the grand particular of that Covenant the establishment of Dominion for so long as Time should be must needs be a most considerable part often expressed as the regulative part of the whole Whence it may appeare that the end of GOD in these Acts was not that which the engagements of this gainsaying Age would put upon Him but the assertion of the Arbitrary Prerogative of GOD above his Lawes to declare what justly he may doe and what de Facto he hath done without injury meant or done to the former House for the younger Brethren of the Gentiles 12. Concerning Esau and Jacob Gen. 24. 23. when Rebecca enquired GOD concerning the Civill Wars in her womb GOD answered Two Nations are in it and the younger People shall be stronger then the elder and the elder shall serve the younger Which service was not literally to be understood either of the persons of Jacob and Esau or of their respective generations or so as if either was absolutely rejected but that the younger House of the Gentiles was preferred in the Covenant Jacob the Father of the Jewish People being the Type of these Esau the elder Brother being the Type of the People of the Jewes For there is no absolute reprobation concluded of those who were Typified in Esau for then Saint Paul himselfe must have been rejected as Rom. 11. 1. Hath God cast away his People to wit them of the elder House God forbid For I also am an Israelite c. God hath not cast away his People whom he foreknew c. And Gen. 25. 26. Jacobs taking hold on the heele of Esau at his birth was the Figure of the immediate Succession of the Christian Religion and Covenant into the Place and Rights of the Legall by which trip it got the start of the former into the Right of Primogeniture but both were the sons of the same Ishak and neither did destroy other And if any man would understand the construction of the word Hated Rom. 9. 13. let him see Luke 14. 26. 13. Concerning the former paire of Brethren Ishmael and Ishak in whom the Covenants are looked upon as two whereas in Jacob and Esau they were twins of the same womb and one continued birth the Apostle Gal. 4. having in the beginning of the Chapter expressed that the difference of the first and second Covenant in the generall as hath been proved of the grand Homogeneall part thereof Dominion was but at least as the Stock and the Graffe as the Blossome and the Fruit are two For even in that example of furthest distance in Ishmael and Ishak he yet concludes them there to differ but as the same Heir when he is a man differeth from himselfe a child And Ver. 22. he affirmes in Terminis that these two Brethren and the two Mountaines Sinai and Tsijon were but Allegories to represent the advancement of the Gentiles and the Evangelicall Covenant into the Primogeniture of the Jewish People and Law the former off-spring of GOD as Exod. 4. 22. Jer. 10. 16. 14. And also that in the preferring of Ishak there was no un-sonning of Ishmeal however the Fancy of those doth stand who will not be elected without some others may be reprobated the Word of GOD is cleare Gen. 17. 18. where Abraham who was an understanding and loving Father that knew what to aske prayed for Ishmael unto GOD Oh that Ishmael might live before thee And Ver. 20. the Lord a most wise and faithfull GOD who knew what was asked returnes this answer As concerning Ishmael I have heard thee Behold I have blessed him and will make him fruitfull and will multiply him exceedingly twelve Princes shall he beget and I will make him a great Nation Wherein was typified the one Nation of the People of the Jewes and the twelve Tribes Whereas in Ver. 4. Thou shalt be a Father of many Nations And in Ver. 16. I will give thee a Son of her yea I will blesse her and she shall be a mother of Nations Kings of People shall be of her But alas this no time to disport our selves into Theoreticall Disputes 15. But if this Plea from these younger Brothers will not serve the turne we are not altogether destitute of Proofs in this particular concerning Solomons Succession and the Reason thereof in particular Texts where we shall find this Solomon in a double capacity as King of the Jewes and as the Representer of the Kings of the Christian Nations For this 2 Sam. 7. 12. saith GOD to David I will set up of thy Seed after thee c. He shall build an House for my Name and as before I will establish the Throne of his Kingdome for ever I will be his Father and he shall be my Son
it CHAP. X. The Contents Kings are Gods chiefe Debters for the sinnes of the People not the High Court or High-priest The King to command others what he may not execute himselfe Kings the Protectors of Religion and Religion of them The celebrated Precedents of good Jewish Kings the best Commentary upon the Precepts of God for Kingship This was accounted Argument enough while we had to doe but with the Faction of Rome Reverence to the incomparable Works of Bishop Andrewes restraines the needlesse pressing of this invincible Argument His irrefragable Exemplification of Jehoshaphat's severalizing the matters of Ecclesiasticall and Politicall Cognizance And his constitution of the High Priest his chiefe Commissioner in Ecclesiasticals 1. THat which needeth not to be shall be short it being sufficiently proved that the Power of the King is the Irresistible Supreme earthly Power of GOD. Which Power Religion is so farre from lessening that it addes both Honour and strength thereunto and is the strongest of Obligagations to re-enforce that which the iniquity of the times makes it to impeach 2. Now for as much as throughout the Sacred Story GOD ever reckons unto the Kings the sinnes of the Times and never unto the Sanbedrin the highest of all Courts established as hath been shewed from the first beginning of any such with Power derived from the Prince and that meerly for the ease of the Princes burden no nor yet unto the High-priest the visible Head of a distinct Subordinate Power answerable unto the Maternal without which helper meet for him the Christian King cannot be well alone and whose Office is to traine up the Children begotten in Politicall Nature in his Image by Religious nurture for the making them morigerously conformable unto their Fathers Likenesse whom the Husband is to command though not to repudiate to enjoyne that she doe that which he is enjoyned not to doe himselfe witnesse the Exauctorating of King Saul by GOD and the Leprosie of Vzziah 2 Chron. 26. 21. 3. Neither of these to wit the High Court or High-Priest were ever blamed by God for their Non-resistance or not stirring up the People to make Resistance nor yet the People for sitting still and suffering the King uncontrollably to run his wicked race into Superstition and Idolatry so far forth that the change of the Kings mind was still the cause of the change of the Peoples Religion and the Peoples sinne herein throughout the whole Sacred Story was ever laid upon the King Which is an invincible Demonstration from the Effect that the King was the onely He entrusted by God with his Earthly Power for the restraining of such wickednesses and for the Protector of Religion the greatest and justest Adversary of those as well as of Resistance against the onely Supreme Ordinary Power by God set up to pull downe them and to set up and protect Religion 4. This Argument in the hands of our Worthies was ever accounted impregnable while we had to doe but with the opposing Roman Party in the more colourable Non-Supremacy of the King in Ecclesiasticalls The other part to wit in Temporals being never denyed by men accounted serious till now But this being proved will also carry the other along with it for feare of failing both are already done by the Precepts of God And that the Covenant of God between Him and Christian Princes was one and the same in and with the Contract plighted with the former People and the Kings thereof So that the Presidents of good Kings recorded in the Booke of God are for us for whom certainly they were written Declarations given us from God of what was meant in his compact between him and Kings amongst us 5. And certainly I shall never meet with any who will affirme and appear in it when he hath so done that we challenge more for Christian Kings who had the better part of the Charter then what in matter of Fact was apparently exercised either in Individuo or in Specie by the commended Kings of that Nation which is so discernable by all men that I will spare my Proofs till I see some need of them 6. Especially since in the maine concludent Part the worke is already done so that herein there is no need of any thing to be further added by one now asleep in the Lord and in the land of the Living not alive amongst the Dead to behold with heart-beheading sorrowes the shame and deaths of the present age The most Reverend and Incomparably Learned and Prudent Head which the latter times have brought forth that hath gone to peace Integro Funere the late Bishop of Winchester in his Tortura Torti A Booke as most worthy of the Publike view so no lesse with Scholler-like insight might it finde admittance made ready for it in our English Tongue 7. But I desire not to urge other mens Arguments and dare not out of Reverence which also will restraine mine hands in the next Chapter doe injury unto his by my weaknesse I shall only produce an observation of his 2 Chron. 19. upon which Kings ought to looke as upon a direction sent from GOD to them alone and all others to let it alone in their hands It is the pious Act of Jehoshaphat Ver. 5. constituting Judges who though amongst men were not to judge for man but for Jehovah those Judgements being the Lords and not the Peoples So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion Between bloud and bloud as Deut. 17. 8. between Law and Commandement Statutes and Judgements And in Ver. 11. his distinguishing of their charges and sâ—tting Amariah the High-priest over all in all matters concerning the Lord and Zebadiah the Ruler of the House of Judah for all the Kings matters There being in Ecclesiasticals some things wherein all mankind besides have not so much to doe as the King alone and others wherein the King hath nothing at all to doe but onely to see them done as shall be justified in the second Book when I come to speake of the sin of Jeroboam in the handling the Power of Gods Likenesse CHAP. XI The Contents No new Light after the New Testament What was both before and under the Law dyed not with the Law but was confirmed by the Gospell Evangelicall Rules and Examples in this particular followed by Primitive Doctrine and Practice abundantly justified by others The Divine Power of Kings Saint John 10. 34. not sequestrable away by distinction from their Persons but to the prejudice of the Deity of Christ The Text of Psalme 82. 6. I my selfe have said You your selves are Gods and all of you the sons of Gnelion further cleered Our Saviours owne Argument from that Text. Further manifestations amply performed elsewhere not needed here Christs owne Assertion that Tributes and Customes were payed unto God in Caesar Neither Livelihood nor Life it selfe can countenance Self-preservation by Resistance of lawfull Princes in