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
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
hath bought our whole Selves Soules and Bodies and that too if we have any thing of our own which we may justly call ours And though this may seem as the Apostle hath here set it down chiefly if not solely to concern his Priesthood yet if we mind it with Saint Augustine's Vis scire quid emerit vide quanti emerit If you would know what he Bought consider what he Payed he laid down in the Grave taking Possession of what he Earnested in his Incarnation Payed for in his Passion his whole Earthly Part and the whole Price will tell us that in case he had no other Claime he hath laid out upon the Purchase more then the value of innumerable worlds The Soveraignty of this One both Spiritual and Temporal is the Price of Bloud Put it not then Oh man with more then Judaical Irreligion into thine own Treasury 11. An eighth Title is of present Possession he is actually Seised and is Sitten down as Bishop for ever and at the right hand of Majesty as King both a King and a Priest to Reign and Intercede till time shall be no more Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of necessity he must be King untill he hath put all his Enemies under his feet 1 Cor. 15. 25. and untill he hath gathered all his Friends from the Four Corners of the World And certainly those are not his most inconsiderable Enemies who not only use amisse the undeserved good things which he hath freely Indulged to them but also violate him not barely by invading his Prerogative but most odiously making Religion to give them Title to it And Fondly affecting what onely the Almighty can wield who having possessed himself of the higher Ground is Inaccessible and Impregnable He is set down at the right hand of Majesty on high where his name is Ghnelion the most High 12. Which his Stile importeth that there is a direct Line of Subordination of high Ones under him and of Inferiours under them and that he in Inaccessible Majesty is the Governour of those who govern them in the lower Rooms the Miscarriage of whom he is bound in Justice and also by particular Promises to Vindicate Who is able and willing to be responsible for any Injury done by such whose higher Place makes answerably Inaccessible to their Inferiours His Almighty Immensity sitting in so high a Prospect that he can at once see all that is done upon the Earth reach the Doers and punish the evill Doers 13. These are Christs just Titles to Universal Soveraignty asserted by holy Scripture if the People have more it is more then yet appears but better they cannot have Then his Right of Primogeniture they are too young for that Then his Right of Efficiency they can mar not make worlds Then his Right of Similitude their Light is too new a late exhaled Meteor which leads men not to Perfection but into the Pit Then his Right of Image they have Rebellious Lusts Then his Right by Verbal Sustentation the words of their Tongues can set the whole course of Nature on Fire Then his Right by Possession they spend their Bloud too wantonly Then his Right by Possession they are at a wrong Door and go out of Gods House to take Possession of it They seek first the Kingdom of Earth and so begin their work at the wrong End and lose both 14. So then in the first place it appears that the Original of all Soveraignty whether Spiritual or Temporal is in the Deity In the Second that the grand Charter thereof is unto Immanuel the second Person of the Trinity now most Meritoriously and more Eminently conferred upon his Person both God and Man since his Incarnation Passion and Asoension which is avowed by the Prophets some of whose Prophesies shall be produced in due time and attested by the holy Apostles in the New Testament 15. Thus Rev. 1. 5. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Begotten of the Dead and the Chief Prince or King of the kings of the Eearth So Rev. 19. 16. And he hath on his Vesture and on his Thigh a Name written King of kings and Lord of lords Thus also Saint Paul 1 Tim. 6. 15. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Blessed and onely Potentate the King of kings and Lord of lords So that if he be the Onely King of kings certainly the People have no Joynt-Commission with him in any Power over them and if they have then is he no King for he is not King who is not alone in Power And if Christs Power be diffused amongst the People as is pretended for they who strive to pull down the King cry alond for the establishing of Christs Kingdom but they mean it to themselves an Impossibility is affirmed For then Christs Power must be Democratical which is a contrary distinct Member to Monarchical and so Christ must be robbed of his Kingdom while he hath it his Subjects Kings must be responsible only to him Let them try what fair sense it could carry should they send their Ordinances of Excise if they please to the Subjects but of a King much inferiour unto the King of kings it were easily guessed what kind of Answer would be returned 16. That this is the Prerogative of Christ to be the sole Visitor of Kings and Propriet or of their Kingdoms is clear from the second Psalm and that it was of a truth meant of Christ is as clear Acts 4. 27. The first therein is a Derisive Execration of Popular Tumults which will condemn Christ himself and the Vanity of the multitude whether prophane Pagans or Jewish Pretenders to Religion that oppose it The second is the more advised Fury and proud Policy of Semi-pagan Kings and their Achitophels or Rabsheka's who designe the engrasping of it from Christ The one GOD will Laugh into the Pit the other he will send Broken or Bruised into it yet shall the Kingship of Christ and his Throne be established over them doe what they can Ver. 6. And in the 7. his Prerogative I will Preach Declare or Celebrate El-châ—k saith Christ The very Law itself of Prerogative or the Fundamental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law thereof contained in these words Thou art my Son by eternal Generation and also to bebrought forth into the world in time Aske of me and I will give thee viz. into that Prerogative Royal all the Nations of the World and the Dominion of the whole Earth for thy peculiarity And those who will not acknowledge this shall Dash themselves upon the Rock and these who Mat. 22. 44. shall Oppose it shalt thou grinde to Powder 17. The Learned know and acknowledge that whereas Thorah implyeth all the whole Doctrine of GOD whether Law or Gospel Imposition or Exposition of all Prophetical Political Ethical Historical Divinity which to be Enjoyned or Explained was to come into the Temple of God which was to be built upon the Holy Hill which from the same Root was
and Fountaine of Justice Thou art wicked And to such Princes you are ungodly 10. The Reason is after assigned if we can with Christian Patience wait till GOD see his time in the 24. Verse GOD shall breake in pieces mighty men without number and set others in their stead And concerning GODS permittance of such Kings Ver. 23. He hath laid no more upon man then is right to wit then man hath deserved whensoever he setteth up such That man should enter into Judgement with GOD that is as much as in man lieth to appeale from his Justice and to try an Action with GOD before his betters as with an Oppressour which is done by mans casting off of the yoke of those who Sit in the place of GOD yea by casting aspersions upon their Persons and Actions even when they doe wickedly to the dishonour of GOD who is able to defend his owne Cause where he will not be defended but by himselfe 11. Who when he hath effected the worke of his own secret Counsell the Ends for which he raised them up then as in the 20. Verse They shall in a moment be taken away without hands whom no humane hands may so much as touch Upon whom by reason of the holy Oyle in their Anointing no man whatsoever may lay his hands and be Guiltlesse against whom no tongue may bark but is Blasphemous and whom no man in his secret imaginations may vilifie but his winged Thoughts shall make haste to Him whose Dignity he sustaineth It being a part of GODS Prerogative to be the Searcher of hearts and to see into the darkest Cells of the secretest places thereof for this cause he will not endure that any to whom he hath imparted any portion of his Prerogative should be violated in mans secretest mis-thoughts for the Reverence due unto him whose Throne he possesseth and who hath undertaken that he wil turne his Deputies heart which way himselfe shall judge most fit These particulars will further appear in the ensuing Discourse upon this that hath been proved My third Quaere is How any Acknowledger of the holy Scriptures can justifie that the Power of Kings is Originally in the People My Argument shall be concerning Elihu's Principle justifying à minori ad majus the unquestionablenesse of GODS Power That which as a known Principle from the Beginning before any written Law of GOD was Opposed against the wisest of the sons of the East and which such a respondent could not or did not contradict and which hath been received into the written Word of GOD and hath received no contradiction therein throughout the whole Series thereof but is according to the Analogy of the Doctrine of the Scriptures every where in the same Point May not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever But as a Proofe of the Vnquestionablenesse and Irresistibility of GOD the Vnquestionablenesse and Irresistibility of all Kings the Deputies of GOD because the worst of all Kings was Opposed as a knowne Principle from the Beginning before any written Law of GOD against Job the wisest of the sons of the East which he could not or did not contradict and which is Recorded in the written Word of GOD and hath received no Contradiction therein through the whole Series thereof and is according to the Analogy of the Scripture Doctrine everywhere in the same Point Therefore the Vnquestionablenesse and Irresistibility of all Kings whatsoever whereby the Vnquestionablenesse and Irresistibility of GOD is proved may not now the Canon of the Booke of GOD is sealed be called in Question but must stand as a Principle for ever Secondly concerning the condition of Regall Power That Power on Earth over the People thereof which according to the Doctrine of the Scriptures is responsible onely to GOD and is by man unquestionable is and continues the very Power of GOD derived Onely and Immediately from the Deity the Fountain of all Power according to the said Doctrine But the Regal Power of Kings on Earth over the People thereof according to the Doctrine of holy Scriptures is Responsible onely to GOD and by man unquestionable Therefore the Regall Power of Kings on Earth over the People thereof is and continues the very Power of GOD Derived immediately and onely from the Deity the Fountaine of all Power according to the Doctrine of holy Scriptures Thirdly concerning the Derivation of the Power of Kings That Power which cannot be made unjust by being unjustly used is not Derived from man but from GOD. But the Power of Kings cannot be made unjust by being unjustly used Therefore the Power of Kings is not Derived from man but from GOD. Fourthly concerning GODS disposall of his Power of earthly Dominion That Power which from mans Beginning was by an everlasting Law otherwise disposed of then to the People and is so disposed of that the People must submit unto it though it be exercised by wicked men is over not in or from the People But the Power and Dominion by an everlasting Law from mans Beginning was otherwise disposed of then to the People and so disposed of that the People must submit unto it though exercised by wicked men Therefore the Power of Dominion is over not in or from the People 12. For that Pretext heretofore much spoken of concerning Co-ordination and Radicall mixture with the King in the Power of Dominion I find as hath been said neither ground nor foot-step thereof in holy Scripture and therefore I shall not bend my selfe against it severally on purpose but as twisted with the other and occasionally as it shall fall in my way Indeed in the Evidence of Reason Kingdome and Co-ordination in the Subjects cannot stand together where there is Co-ordination there can be neither under nor over King nor Subject And with Gods Power over and with relation to them they cannot mix for it is they that are under Elohim and it is Elohims Power which the King exerciseth over them And no Power of his is to be arrogated by man without his speciall Grant and no Record of any such Patent can we find in his revealed will but the contrary 13. By this Digression appeareth the Answer to the usuall Question What if the King turn Tyrant It might be answered by another Question But can God turne Tyrant too And it is easily returned that he cannot He hath promised to turne the Kings heart which way is pleasing to him he hath declared that if the King doe turne Tyrant the People doe deserve it and when they turne good acknowledging the Rod of his wrath as Isa 10. 5. Nebuchadnezzar was He to whose Prerogative it belongeth will himselfe turne the Tyrant out of His Throne which men must bow before as Verse the 15. Shall the Axe boast it selfe against him that heweth therewith Shall the Saw magnifie it selfe against him that shaketh it As if the Rod should shake it selfe against
herein and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of several of their Princes who in aftertimes proved to be all the GODS they knew of 19. But now alas the World is run upon the other Extreme so far from making of false GODS that they will despoile the true GOD. Those whom he appointed to be Ruled wil Rule The People whom GOD made to be the Material Object of Dominion Passive make themselves Active to be Efficients of that which GOD made before hand to make them Subject unto Efficients said I Alas Destroyers of that which GOD intended for their Preservation Their Preservation which being an Act no lesse Divine then that of their Creation they are no more able to performe to themselves then they were when they were nothing to Create themselves and may as well endeavour to appoint them new GODS as to appoint GOD new Deputies who onely hath Power to appoint those who shall Execute his Power and onely hath Title to give them Lawes for the Execution of that Power which is onely His and whose care is not the Least for that which is on Earth the Greatest 20. These his Lawes his own Reports most justly and truly will Expound The first of my Particulars shall be the Case of Moses and Aaron the first that appeared with GODS Authorities by his Commission diverted from the First-born CHAP. V. The Contents A Recapitulation of what had been formerly proved Kingship while we are on Earth Superior to Priesthood Exod. 4. 16. Expounded The Name of Elohim communicated hath relation to Inferiors Angel to Superiors The High Priest honoured with the Appellation of Elohim Exod. 22. 28. Expounded by Act. 23. 5. The acknowledgement of Constantine thereupon And the judgment of St Cyprian All Kings indifferently dignified with the Name of Elohim Inferior Magistrates receive both Title and Power from their Kings Unction an evidence of Divine Power Christ himself not Anointed but in the Persons of his Predecessors and Successors Korah's Rebellion and Doom How far it did go and doth reach Aarons Priesthood not Dead but Changed 1. FRom what is before set down appears that all Power is Gods especially the Power of Dominion it being his Prerogative Royal in which all Powers of the same Alloy Originally are and from which all that are Legal are by his Grant upon Record dispensed That no Titles thereunto can be sufficient without Gods particular Donation which way that is already passed by that God who is not double-tongued I have proved Also by the largenesse of his Patent whose very immediate Power the King hath That that must be Divine which is by man unquestionable which cannot be made unjust though unjustly used unto which man must submit though it be unjustly used That in the Beginning both the High Powers Regal and Sacerdotal descended not by Virtue or Election but by Right of Primogeniture which Descent the Spirit of GOD cals Mishpat or the General and Just Law The meane of Conveighance to be further manifested hereafter I pointed at to wit the Likenesse of Elohim and his Image and the different Proportions of their Communication Also the signification of the words Shuk and Mashal in which by the Law of God as the Apostle calls it attested in the unalterable Gospel both the said Powers were decyphered and mine Interpretation asserted That in the Epitome both of the Church and Kingdome to wit Family other Forms of Government are intolerable much more in that wherein the Glory of Gods Image is more highly concerned That both the Powers abovesaid are Gods and not Mans by the Impression which they make upon the Soule which upon Earth hath neither Father nor Lord but descendeth immediately from the Breath of God to whose sole Regiment it appertaineth and can receive Lawes from none but Him 2. I proceed to this Name of Power to wit Elohim which also is untakable by any without Gods Donation without his operative word Amar Elohim hath said they are Elohim then forthwith so said so done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to whom he imparteth it are to be honoured as taken in into the communion of Elohim for the distribution of Gods Justice amongst other men who were virtually Created by God under this Name of Elohim 3. My first Record shall be as I said of Moses and Aaron When Reuben was abdicated from the Benefit and Privilege of this universal Law by God the absolute Father of Mankind who onely hath no Superior to Account unto for this Disherison inspiring to this end his Father Jacob and the Dividing and Scattering of Simeon and Levi in Jacob and Israel was by the same unquestionable Justice decreed yet so that Levi for Causes not apparent was designed for both the Privileges for a while but to the Priesthood for ever God first resolves the Regal Power to Moses to shew that he will have that esteemed the greater by the said Firstnesse and afterwards the Sacerdotal to Aaron who was the elder Brother to signifie that indeed the Priesthood is of the Elder House but while we are here on Earth where that is not first which is Spiritual but that which is Natural where Dominion was not designed for GODS Likenesse but for his Image as shall be proved it is to be in subjection to the more proper Power in as much as it is Earth and not Heaven where as yet we enjoy an unfixed abode 3. Therefore Exod. 4. 16. Thou to wit Moses shalt be to him to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron Elohim or GOD. And in the beginning of the Verse He to wit Aaron shall be thine Angel unto the People which is expressed Exod 7. 1. See I have made thee Elohim or GOD unto Pharaoh and Aaron thy Brother shall be thine Angel or Prophet That the holy Angels are dignified with this Name of Elohim though not absolutely yet relatively is plain by the attestation of Saint Paul Heb. 1. 16. And let all the Angels of GOD worship him Which words have relation to that of Psal 97. 7. Worship him Col-Elohim all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called by this Name of Elohim or GODS which as concerning the Rational Angels is as much as to say Performe your Reasonable Service to him who is the Original Elohim you Spirits who are under him adopted into that Name of Power as Administrators of his Power and Justice over those above whom you are by him designed 4. Yet so that whosoever is so named or compared to an Angel with reference to those who have GODS Power above them is notwithstanding Elohim to all those whom GOD hath constituted under him As the woman though Created after the Image of GOD also in respect of and comparatively to her Husband hath not the honour of being the Image of Elohim but must be in subjection as unto him Ephes 5. 22. and is likened to the Angels in that she exerciseth Authority onely by her Husbands Commission as 1 Cor.
David is secondarily conferred upon all Christian Kings as all Kings without the consideration of their Religion were and are taken into the name of Elohim were and are ever since Christs Ascension Insessors upon his Throne under the notion of Elohim though the Title of David be incommunicable unto them 5. Otherwise notwithstanding his Fathers Donation which no man may be so wicked as to conceive that he would or hath refused he who hath All had had no Throne upon Earth here by Oath confirmed unto him Himselfe had beene a vaine Ostentator of his Fathers Gift His Apostles had been false Witnesses of GOD concerning his Title of King of kings and there had not been compensation made Him for the cutting off of the Line of his Ancestors from the Throne and Scepter which by just descent was His but by this Donation fore-prophesied Psal 45. 16. In stead of thy Fathers thoushalt have adopted Children Tashithemo le-sharim Thou shalt make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes in the whole Earth Which in that place is not set downe Kings but Princes as Antiquity hath observed to take in also the other part of his Soveraignty viz. Sacerdotall 9. For the latter whereof though the Oath of God hath passed unto his Christ for a Temporall perpetuall Priesthood so long as the Sun and Moon shall last this our Age is too farre from accounting them Princes who onely are of His and his Apostles ordered with Power to the end of the world for the administration of this his Divine Authority God in his good time rectifie this also and give to all men grace to consider that of the 1 John 2. 22. 7. For they who deny the Regall and Sacerdotall Powers which are the Donation in Terminis of GOD the Father unto GOD the Son doe quoad hoc deny the Father and the Son the Donor and Possessor which is the Apostles Character of Antichrist which name signifieth an Opposer of the Anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the lyar if not he who maketh God in his faithfull Oath of Donation unto his faithfull Son a Lyar The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denyeth that Jesus is the Anointed viz. King of kings and High-priest over the houshold of GOD. 8. The same is Antichrist not who is an Opposer of the Deity or Trinity for there is no mention made of the third Person viz. the holy Spirit but he who denyeth the Father and the Son not in their Essence or God-head for that could not be without deniall of the holy Ghost also in and with the deniall of the other two Persons not in the Trinity for he that denies but either of the Persons denieth thereby the Trinity of Persons So that the formall Object of Antichrists Opposition is not the Deity because the holy Ghost is untoucht not the Trinity because two are named not the Deity or generation of the Father for then his name should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Deity of Jesus but according to the name of Antichrist onely the Office of Christ conferred upon him by his Father He denieth not Jesus but that Jesus was the Anointed or Christ 9. Now he that denieth that Jesus was formerly in his owne Person Anointed cannot be proved to be the Lyar for the proofe lieth on the contrary part that Himself was never Anointed but as hath been said in those who for Him manage his Offices to whom he hath communicated this name of Christ in stead of their former Elohim In the 18. Verse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many Antichrists which without violence may be translated The many are Antichrists And the markes answerable to that of Saint James 3. 15. The wisdome of this world is earthly sensuall devilish which the Apostle hath given us for Antichristianisine are as applicable to many as one 10. The first is Ver. 15. The love of the world Of which I could wish they could acquit themselves The second is the lusts of the flesh concerning which I onely aske the question of our Saviour to the woman taken in Adultery Hath no man condemned thee neither doe I. The third is the lust of the eyes wherein I desire not to be their excuser And lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we construe the pride of life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. him who being ambitiously too big for his owne station after him that compasseth the world goeth round in his erratick vagaries to possesse himselfe of what ever he can step into accounting his owne what ever he can catch though it be from Christ himself This is the differentiall note as the other are common accidents appertaining to Saint Johns many Antichrists Whose private Unction whereby they are made Heires of the heavenly Kingdome if through Luciferian affectation they forfeit not their Title should teach them to conforme themselves as Ver. 17. to the Supreme Royall will of God making that their Law in all humility and patient expectation 11. But so farre and so subtilly have they cast behind them the consideration of this their Anointing whereby the World the Flesh and the proud One are abjured that to the intent they might step into the Royalty of GOD the Son unperceived by the most of men they deny him not to be Jesus nor the eternall Son nor do they deny his Father nor Fatherhood only that Jesus is the Assigne of GOD the Father for the Thrones and Dominion of the world attested by his sacred name of Anointed or Christ which Name he hath taken onely for their sakes who are Administrators of his Powers on Earth to make visible demonstration for them that they onely are the men who are by Elohim separated from the community of mankind and assumed into the Society of the God-head by the outward Symbole of their Anointing in the holy Oyle of God For let any man prove that the onely begotten Son of GOD was in his owne Person as in the 45. Psal Ver. 7. Anointed Shemen Sason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oyle of gladnesse otherwise then as in that Verse Mechavarecha à sodalibus suis from their Anointing who are taken into the Fellowship of Him and I will yeeld him the cause for ever and that he hath unproved his Antichristship 12. Well it is granted on all hands that the Kingdome of Christ promised unto Abraham and Typified in David was in these as in other parallel places of holy Scripture designed Which is here proved to be the Temporall Dominions of the earth also and that Kingship Priesthood and Temple are here under their signall for Christianity by the faithfull and immutable Oath of GOD constituted and ordered for perpetuity so as the King is left GODS Curator and Guardian both of the Temple and Priesthood both of them mysteriously to be composed and disposed of by the younger Son of David prefiguring the succeeding and exceeding
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