Regal and Sacerdotal Power but also of all other things whatsoever even unto Sheep and Oxen and other the Beasts of the field And under the same word of that of Gen. 1. 26. is set forth the Inheritance of his Dominion till after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun and Moon shall faile Psal 72. 8. to wit Vejerde He shall have Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the one sea to the other and from the Floud unto the Worlds end Thus Psal 110. 2. He shall send the rod of thy Power out of Sion the place of GODS and the Kings palaces Royal Rede be-kerev Dominare in interiori Have thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominion in the Privy Councel of thine Enemies to wit of those who will not not submit unto the Order of thy just Power but will disorderly erect other forms or not acknowledge Thee in Thine 5. In the third place is set down the third of his Titles and the Justification of his Fathers impartiality in these words By whom he made the worlds thus John 1. 1. In the beginning was the Word and the Word was with GOD and that Word was GOD yea the very self same Word it is which was heretofore Humbled in his Incarnation and Magnified in his Ascension which was in the Beginning with GOD all things were made by it and without it was made nothing that was made Of all Titles to all things he must needs have the Best who made them all and it is Worlds in the Plural number not World this Inferiour or Earthly as well as that Superiour and Heavenly 6. Next is expressed the particular Causa causata or Immediate cause of Priestly Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who being the bright easterly Beams of GODS glorious Perfection c. to wit that which is indeed the Likenesse of Elohim implyed in the word Demuch Gen. 1. 26. according to which all sanctified men are which Likenesse was destroyed in the first Adam looking for New Light and revived by the second the perfection of whose Love was his Death consisting as hath been said and shall be proved in the Rayes of enlightned understanding and in the warmth or life thereof in Chaâ—itative accomplishment which is that expressed John 1. 4. In it to wit the Word was Life and the Life was the Light of men He being the Loving and Quickning Spirit and the true Light that lighteth every man into either of the Worlds for which cause the Object of Priest-hood being the enlivening of GODS Likenesse in man in order unto Spiritual Peace and Prudence the High Priest had engraven in his Breast-plate Vrim and Thummim which signifie Light and Perfection 7. Fifthly is set forth the particular Causa causata or Secundary Cause of his earthly Dominion in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expresse and substantial Form of his Personal Essence and this is GODS own Paraphrase of his first word Tselem in that of Gen. as shall in its own place be justified As also that this Image of GOD is the Fountain and Foundation of mans Dominion here consisting as hath been said in Private men in the Soveraignty of the reasonable appetite or will over the rude and unruly multitudes of Lusts and Passions and in theindue Subjection unto those who either in the Family or Kingdom are more publike Representations of Elohim according to their distinct degrees of Command but all under Christ of whom saith S. Augustine Omnes homines facti sunt ad imaginem Dei solus Christus est ipsa Imago All men whatsoever are according to the Image of GOD or made in his Image but onely Christ is the very Image of him And therefore onely he hath universal Dominion whereof they have different and proportionable shares who are employed by and under him for the exercise of his Dominion 8. The Object of earthly Government being the advancement of GODS Image in Mankind for the establishing of the Throne of Reason and Law in and amongst men according to the Rules prescribed by GOD and Nature the End of both the Likenesse and Image conjoyned being the universal Conforming of the Government of Earth unto the Pattern by GOD set and intended for it in Heaven that in Light and Integrity his now understood Name may be hallowed here as there That answerably unto each Kingdom of his in the Greater or Lesser World the exemplary Form of his most just Kingdom in Heaven may thence come in to the Assistance of the Sacerdotal part that here on Earth his Supreme and Regal will may be so done as it is by his Children and Subjects in Heaven Of which more fully in its own place Where will also appear that the now Despised Church is what ever the world thinks of it of the Elder House 9. His sixt Title is his Supporting all things by the Word of his Power it being an act no lesse Noble nor of lesse Might to sustaine the World then to Create it for other Pillars then the Word of his Power it hath not to underprop it Elohim it had for its Maker and requires no lesse then Elohim for its Preserver And therefore whom he takes in unto himself for the managing of earthly Dominion he invests with this most honourable stile of his Majesty to wit Elohim and that in the Plural number which is the reason of their writing of themselves We Vs in as much as GOD hath assumed them into a Subordinate Society with himself and so their Soveraign Commands go forth in a joynt Conjunction of Heavenly and Earthly Elohim And also more particularly Christ hath also taken them into the fellowship of that his Name of Christ Messiah or Anointed yea into a certain kind of Jesu-ship as countenancing them for Terrestrial Saviours and disavowing those for sons of Belial who say of a Saul whom he hath Anointed How shall this man save us Who despise him and bring him no Presents 1 Sam. 10. 27. Eccles 8. 3. As also he that beareth up all things by the Word of his Power hath by a Royal Pen set it down That where the Word of a King is there is Power which is the divine Power of Christ which he hath left for the preservation of the world and which for emergent Reasons he could not execute by himself unlesse the world were better but in his wisdome hath taken the most just order and constituted the fittest Deputies for the severall conditions of mankind for all times and hath not left them destitute of suffioient Divine Power for the production of his Ends whether of Mercy or Justice for the direct good of those who are Good and to make good those who make any care not to be Bad. 10. His seventh Title is of Purchase viz. of that which was sufficiently his own before and that dearly Bought over againe with the inestimable value of his own most precious bloud Having by himself purged our sins he
Altar Jehovah-Nissi 3. The Verb signifies Concupiscere to Will or Desire also Convertere to Convert or cause to Return importing that Hebel was to make his addresses to his elder Brother as to his Priest and that for the Regulating of the supreme Faculty of his Soule to wit his reasonable Appetite or Will he was to repaire to the others Vnderstanding from it to light his Candle to direct him in his wayes and upon his Direction to Convert and Turn from his going astray whose Lips were to preserve his knowledge he being to seek the Law of his God at the others mouth 4. This is the effect of the double Portion of Gods Likenesse with which as in right of his Primogeniture after the death of his Father he was to be honoured Semblable unto which Duplicity is the Power of Order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Jurisdiction in the Christian Church And that there is Pi Shenaim a double Portion in the Likenesse as shall be further manifested as well as in the Image appears by Elisha's request to Elijah 2 King 2. 9. I pray thee let thy Spirit be double upon me viz. saith one Vt fiam Primogenitus id est Haeres Duplicata scilicet Portione Spiritus tui prae caeteris tuis in Scholis Prophetarum Filiis It is in no wise immodestly said Let me have in comparison of Thee a double Portion of the Spirit of God which is in thee for it was Elijahs Spirit that he askes for that he might have the double Portion as in right of the First-born from the rest of his Brethren in Jurisdiction being left in his stead as Bishop or Rector of the Church or College of the Prophets Of which hereafter 5. In that Text is set forth in the second place the Temporal or Regal Power to be conterred upon Kain over Hebel And thou shalt rule over him the word is Timshal the root is Mashal which signifies 1. Praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Dominari 3. Parabolice loqui so that 1. Hebel must acknowledge Kain's Superiority of Order and doe him Reverence 2. His Superiority of Power and doe his Commands 3. His Superiority of Judgement in great or dark Cases not making his own Interpretation of Edicts or Lawes given by him but applying himselfe unto him for the meaning of all his Injunctions whom God had Invested with this Prerogative over him All this is confirmable by sundry places where the Spirit of God makes use of this word word some of which will occasionally be produced hereafter Chap. 8. 6. This is the Effect of the double Portion of the Image of God to have been Imprinted upon Kain in stead of the other Mark which God set upon him after the Murder of his Brother and fellow Subject And both these two meanings Kain acknowledged in his second Conference with God Ver. 14. Thou hast cast me this day from the Face or Headship of the Earth and from thy Face which the Learned know to be that Church which is the Material Consecrated Meeting place of God and his People shall I be hidden or separated The word is Esathar which is a word of Gods Prerogative which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisieth a Just and Full Deprivation of him as with relation to the Sacred Power of Kingship so of both Priesthood and Sanctuary which was the Reason of his feare that whosoever should meet him would kill him 7. For fuller satisfaction concerning this Interpretation of the foresaid words be pleased to look back unto the doom of Evah Gen. 3. 16. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very selfe same words are used for the Womans Subjection unto her Husband and then looke forward unto Saint Pauls Exposition of them who very well understood them 1 Tim. 2. 12. I permit not a Woman to Teach nor to Vsurp Authority over the man but to be in silence And he gives these Reasons The man was first Formed and the Woman was first in the Transgression from which the Transgression she may seem to be made incapable of Priesthood From her last Forming of the Soveraignty of the Family where she hath an Husband otherwise the ruled Case of Zelophehads daughters Num. 27. of which hereafter Chap. 7. which in defect of Issue Male permits her to inherit gives her Power to Governe in her owne Inheritance but from the Priesthood she is utterly debarred 8. The Sentence against her in Genesis is Her Will shall be to her Husband the Construction of Saint Paul is she shall not Teach this he fullier explaineth 1 Cor. 14. 34. Let your Women keep silence in the Churches for it is not permitted to them to speake And in the 35. Verse If they will learn any thing Let them aske their own Husbands at home c. 9. Secondly in Genesis He shall bear rule over thee Answerably hereunto saith Saint Paul She shall not Vsurp Authority over the Man but be in Silence at his command And for both he quotes the Law under the Notion of Thorah as hath been shewed meaning the place of Genesis afore-cited 10. Thirdly that we may be sure the Apostle relateth to this place of Genesis it is evident by the third part of her Sentence In sorrow shalt thou bring forth to which he returneth though she be excluded from Priesthood absolutely and from Dominion on Earth where she hath an Husband yet continuing in the Faith of the Covenant of God she is not excluded from Salvation in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding she shall be saved in that is through or by Child-bearing which words are to be understood as those of Gal. 3. 16. He speaketh not of Seeds as of many but as of one thy Seed which is Christ that by the Child-bearing of One of that Sex without the help of Man as mankind was lost by the Insinuation of One Woman woman-kind shall be restored into a Capacity of Heavenly Blisse 11. Whence appeares also that for the Government of the Family the double Portion both of Elohims Likenesse and Image is wholly without Radicall mixture or Co-ordination in the Master of that his Family where if the Wife be debarred those Powers much more the Children and Servants as shall be proved Chap. 7. and where to wit in the Family the Rudiments are laid both for the Order and Weale of the Publike Which is an Vnion of divers Persons under one Head or Petite Monarch therein as that is of divers Families under the most Powerfull and Glorious of Elohims earthly Representers unto whom the Fathers of Families are Sons and Sons therein are Servants Both of which in their severall places are proportionably to them Invested with Divine Power for whosoever hath lawfull Power that Power is Elohims and not the others but by Donation and according to the Patent Recorded in the sole Covenant that GOD hath made with Man to wit his revealed Word 12. In Private Families men are Made in
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
himselfe His Visible Image the Visible Head in the particular Kingdomes thereof over all others Subordinated by him from God in Superiority and Inferiority left to his disposall And other Order then this Elohim hath Established none nor doe I yet understand how in a matter so highly concerning his Creator man may presume to doe it 4. Disorder also had both a Beginning and hath an Head and he also is expressed by the Name of King so solicitous an Imitator of God is the Devil himselfe and so cautious a Provider against the Divisions which even in Hell Aristocraty or Democraty might produce to the ruine of that Kingdome Rev. 9. 1◠They have a King over them which is the Angel of the bottomlesse Pit the Executioner of GODS just wrath therein his Name in the Hebrew tongue is Abaddon in Greek Apollyon i. the Destroyer And Saint Jude hath roundly told us as hath been said who are ranked and filed in his Legions Those who but despise Dominions and but speake evill of Dignities and plainly sayes of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. they came long agoe into the Bands of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then perishing when against the Lords Prince and the Lords Priest Moses and Aaron Korah was Apollyons Generall And Mat. 26. 52. All they that take the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In taking of the Sword belong to Apollyon 5. But to goe on with the Apostles Injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soule with Reverence and Obedience keep distance and his owne station in his Ranke and Order rectifying himselfe in case of doubt by the Commands of him who is in this Subordination instituted by GOD the Higher in Power For that no man is so great no men so many as to create a Power or to set those which are by the Creator himselfe Constituted in better Order then he hath disposed them 6. In the next words For there is no Power but it is of God i. flowing from him and re-established by him and the very same Powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Set in this Order of Superior and Inferior by God himselfe Now here is altogether Subordination and in no part of Scripture else any visible semblance of Co-ordination at all This is legibly the meaning of Saint Pauls words and his practise shews whom he accounteth Supreme in the Terrestriall Power when he directly told the Magistrate Acts 25. 11. That neither He nor any else had power to hinder his Appeale unto Caesar And this while the Race of the Caesars was in mans eye scarce well settled in the Dominion at every change the Senate of whose Aristocraticall claime the Spirit of GOD never once expressed any notice taken endeavouring to re-establish their former Government the Caesars but lately and that by force ascending to that Imperiall Dignity whom GOD called Kings though no man so durst 7. But I proceed in Saint Pauls Doctrinall part Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Whosoever is the He be he never so great Magistrate or whosoever else that is an Opposer of this Subordination of the Power now in Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. hath presumed to establish contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to the Order of Gods own Constitution and thereby hath put himselfe under Apollyons Colours And as he be he never so great in these words so in the next they be they never so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are under this Modell Resisters of that Suhordination of Gods Composure receive what themselves pull upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall Damnation as to mine hand is proved most powerfully I could wish no lesse effectually for the Instruction of others 8. But lest any man should suppose that they who are appointed by GODS earthly Vicegerent Subordinates in the Administration of this Power should have the Power which they have immediately from GOD on otherwise then by and from the King in that the Plural number was there necessarily used to reclaime them from that in this Verse where he speakes of the Power that is absolutely Irresistible because there is none amongst men that is Higher he useth the Singular number as Verse 3. Wouldest thou not feare the Ono Power where indeed thou oughtest to be judged should Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove unjust Doe well and thou shalt have creditable Vindication by it in the Singular number 9. So the fourth Verse He not they is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister or Deacon of God and it is knowne what in Ecclesiasticals the proportionable Office of the Deacon is viz. to receive and dispense the Churches maintenance Answerable thereunto the meanest of the employments of GODS Deputy is to be the Distributer of GODS Titles in mens severall Portions of the Revenues of the Earth And in the next place He is in the Singular number the onely Deacon of the One Lord of Hosta the Lowest that he trusteth as relying upon his onely Account with the balancing of his Justice and the custody of his One earthly Sword 10. And it is in the Singular number too He beareth but beareth not that One Sword in vaine For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely the Sword but hath the Character of Singularity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed to it to instruct the World how the God of Peace abhorreth Unnaturall Civill Wars since He the Lord of Hosts to necessitate men not to thinke of them will have in one Kingdome but one Sword and that he hath girt upon the Thigh of his Lievtenant Generall For he that in the foregoing Chapter had declared Vengeance to be his peculiar Prerogative here presently with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Avenger gives it to a Nero though he knew he would use the Power thereof against his Saints and particularly against his Secretary by whom he wrote this So that it is not now to be wondred at that he should be GODS Dispenser for mens Estates whom he hath entrusted with Power over their Lives who is of all men rather to be Pitied and Prayed for then Envyed of any who is to account for this his Stewardship unto the All seeing most upright Judge 11. And whereas it is now accounted flattery to tell Princes that their Power is Irresistible and their actions by men Unquestionable it is being rightly considered the dreadfullest Truth that can enter into their ears and which ought to awe them most that their Miscarriages are greater then men may deale with as requiring an Almighty Vindicator Whereas on the other hand it is of all Flatteries the most desperate for the entertainment of any man and of all others the most pestilentiall amongst the croud of men to swell the credulous many by possessing them That without the revealed dispensation of GOD as in the case of Jeroboam where the Dominion of GOD had no injury in as much as he so disposed
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
Confusion c. But these are the Maximes that I rest upon That the Dominion over the Creature cannot but be in the Creator That the Dominion of the Creator cannot but be Monarchicall That if the Creators Power of Dominion were placed in all or more then one it could not be Monarchy or Kingdome and Christs Title of sole King of kings must be extinct For he that is King is alone in Power and there must be Co-ordination with Cbrist if any have to doe with those who are properly and immediately his Subjects who neither can have nor need more then such a King That Christs Power is prophaned if it be held in commune That the King is so if he quit it and the Vsurpers that challenge it That nothing but the Free and Formall Donation of God in Terminis can invest any under him with it nothing at all from him That he who hath most frequently declared himselfe to be the Vniversall King of the whole world hath in expresse termes Deputed Kings and onely Kings as Supreme and Irresistible Administrators of the earthly Dominion of Him and his Christ over all the Nations of the world and requireth most exact and especial Obedience of all Christians to them 7. So that this Dispensation is that which in prudent Justice could be done and in inexpressible mercy for the safegard of mankind is done and which without â—earing of Christ from his due Throne cannot be undone That man may understand and value this great vouchsafing is the end of my Prayers and Labours it being the last which GOD will afford in this kind as being sworn unto in the former and ratified in the last of his Covenants which he will make with mankind which begun with the Law of Reason in the first and it being that which is set up in the Heavens the sampler for Earth Reason must acknowledge that to be the fittest Form of Government to make Earth another Heaven which is established in Heaven 8. And yet I cannot but acknowledge that this Monarchicall Law is but beneficiall unto us as are our Clothes as is the written Word or GOD both of which with the honour and comfort which they afford us do cast a staine upon us As we are without the warmth which our rayment brings us the cold would destroy us but if we had been as we ought to have been we should have had no need either of their commendation or protection 9. Thus are the Scriptures of GOD blessed helps to bring us to the Kingdome of GOD and such helps as neither the Malice of the Jew nor the Wisdome of the Greeke nor the Subltily of the Hereticke nor the Outrage of the Tyrant nor the Gnashing of the Fiend have been able to blast And of so Sacred and Inviolable Majesty are they that whosoever shall adde to or detract one tittle from them shall have his Name blotted out of Heavens and Kalendred in the Dypticks of Hell Whosoever boldly blind as Saint Peter saith because unlearned or timerously yeelding because unstable dare adventure to themselves in the high Mysteries thereof without Science to interpret or which is more desperate with Jeroboams Priests without lawfull Calling to impose upon others or who dare not but follow the Biass of potent Greatnesse or the Tyde of the giddy Multitude or the Engagements of their owne masterfull masterlesse wills and thereby doe pervert the sacred meaning of that holy Word though they cannot destroy its precious sense yet shall thereby destroy their owne sensuall senselesse soules 10. And whosoever for such Ends shall bring with them either Saint-like Vertues or Angelicall Science to countenance a false Glosse upon the Sacred Scriptures is also Excommunicated from the Brotherhood of Saints and Angels Yet as the Fathers teach us this Reverend and never sufficiently esteemed favour is withall an Argument of our shame For if fallen man had not fallen after his Fall GOD would have inhabited with him and face to face conversed with him as a Friend doth with his Friend as he did at the first instruct the Patriarchs in his wayes Or as afterwards when an Inundation of Sin had estranged him from this more familiar converse have raised up and fitted select Preachers of Righteousnesse from his own mouth to display his pleasure upon all Emergencies Whereas now we have the last of his favours in this kind Moses and the Prophets Christ and his Apostles and must for ever shut up our eyes even unto detestation from exacting further Miracles and Revelations for ever 11. So must we doe with the last of his gracious vouchsafings in this particular since the shame of our deservings hath but stirred up the compassionatenesse of his condescending that he hath in inestimable goodnesse thus stooped unto our sinfull frailty not with his dreadfull visibility to Governe us but to settle his venerable Right of Earthly Dominion in a glorious Line of our Flesh and Bloud For we cannot suppose but that we deserve at least as little as his first People to have immediate Procurators sent from his owne bosome as they had Judges in all their Exigents Which Government they would not endure nor we any long who will not endure that which they preferred and GOD graciously constituted amongst them and through them amongst us for so long as the Sun and Moon shall last 12. Thus have I conscious of much infirmity with unpassionate conquest of my wants adventured on the great Demonstrative Efficient of Dominion according to the entertainment of this first part I shall addresse my selfe for the other causes as the Finall so the Subjective matter and the Formall to wit the Image of GOD and his Likenesse infused into mankind which I shall call the Seat of Dominion wherein I make no doubt but through the assistance of him who hath hitherto-kept and supported me to make just Proofe of that which I have assumed That the Image of God is imprinted in the Imperiall Faculty of the Will of Man as the Likeness in the deliberative part of the Vnderstanding which though it be of the elder House must not here claime its Birth-right but be content to be as Aaron was to Moses untill it come to the Inheritance which is above where it shall no longer serve the younger nor shall Japhet dwell in the tents of Shem. That proportionably hereunto in the great Hypostasis of a Christian Nation wherein is the Church the Oecumenicall will of the Kingdome is the King and in the included Church the Vnderstanding is the Bishop Both which Powers are united now in Heaven in the Great High-priest after the Order of Melchisedec who also is King of Salem To whom as it is in Heaven so also in Earth which his Portion he receiveth onely in those who be the Deputies of his Powers be Really and Internally as well as Externally and Verbally ascribed All Dominion both for Heaven and Earth for the for ever of this world which cannot faile him with the Father and holy Ghost in the for ever of the next Amen FINIS
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
11. 7 8 9 10. So Aaron was the Head of a distinct Order and over his Clergy Invested with the Name and Power of Elohim yet when he spake against Moses unto whom he was Angel that is as Saint Peter calls Inferior Magistrates Sent of him from whom he received his Commission though Moses had done against the Law of GOD in marrying an Ethiopian yet was Aaron faine to confesse his sin for censuring of the Marriage of his Prince and to beseech the Sinner Moses his Intercession to stand between him and the wrath of GOD Numb 12. For Moses was entrusted with the whole house of Israel Aaron but with one Tribe Verse 7. Thus the native and proper Angels when they usurped upon him who was their Elohim became that which still they are Devils 5. That Aaron had particular Commission from GOD for the exercise of Elohims Temporary and Judiciary Power is evident by multitudes of plain Texts and that Aarons Posterity were for ever to enjoy it by Aarons Patent Concerning which how the for Ever thereof is to be understood to wit of the Typified though it faile in the Type shall be justified in its own Chap. 8. place And that the name of Elohim is also communicated to the Priest appears Exod. 22. 28. so construed Acts 23. 5. Elohim lo-tekallel Nasi lotaor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words in Exodus Thou shalt not revile the word signifieth Blaspheme and it is known at whom Blasphemy pointeth to wit those who are Elohim or GODS those who fit in the place of GOD Invested with Divine Power for the Administration of Judgement which is the Prerogative of GOD. In the next words Thou shalt not curse the word signifieth to Vilifie in Deed Word or Thought Nasi him that is exalted into the highest place above whom under GOD there is no other So the meaning is Reviling of a Judge at the least as well Ecclesiastical as Civil is Blaspheming of God in whose stead he sitteth and bare Incivility towards him who Commandeth in Chiefe is as bad at the least as appeares by the order of the words 6. To this in the place above-cited Saint Paul hath relation it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not Vilifie the chief Ruler of Acts 23. 5. thy People speaking it of the High Priest who in such cases was then the chief Judge of the Nation whence appears by the way that there appertaines a more honourable Portion of that Name to the Priest then unto many to whom also it is imparted though not so great as the Christian Solomon Constantine the Great once in humble modesty though afterwards understandingly he took more to himselfe did ascribe unto the Priestly Office 7. I Record it not that in my secret thoughts I would have it now passe into Example It is Registred by Saint Gregory the Great in an Epistle Greg. Mag. Lib. 2. Jud. 13. 6. 75. of his far from Papal pride to the Emperour Mauritius Constantine having received scandalous Accusations against some of his Bishops called all together and sent them to judge amongst themselves the Accused Ite inter vos causas vestras discutite quia dignum non est ut nos judicemus Deos c. Go and amongst your selves judge those things for it is not fitting that we should judge those whom GOD hath twice in the one 22. Chapter of Exodus called Elohim choosing for that time to depart from his own just Power rather then to hazard into Contempt their sacred Order 8. If this be indeed too much yet bring with you the worst of your thoughts against the late Prelates of this Church and with those thoughts consider of the Answer of Saint Paul now under our hands which Oh be it not the worse thought of I expresse by the Spirit of that holy Bishop and Martyr Saint Cyprian who for Opposing the Bishop of Rome was by him Excommunicated and so dyed for ought that to me appears When Saint Paul saith he might have bearded the High Priest and that most justly with his Injustice and Tyranny for cruelly putting to death the most Just One and might have taken the more liberty in that it was not so much his own as his Masters cause when he might have replyed that he was no High Priest yet for the manners due to the Spritelesse Trunk of his Priesthood Quando pâ—tuerit constanter exerere adversùs eos qui Dominum Crucifixissent qui jam Deum Christum Templum Sacerdotium perdidissent Et quamvis spoliâ—tis Sacerdotiotumbram tamen ipsam inanem Sacerdotalis nominis cogitans dixerit nesciebam Fratres c. Contra Pontificem nihil dixit sed Innocentiam suam purgans c. Ep. 96. ad Pupianum that was he returned not but Nesciebam Fratres I wist not Brethren that he was the High Priest for it is written Thou shalt not Blaspheme those who are Elohim nor Dedignifie him that is the Chief Prince of thy Nation which the High Priest was at that time So saith the same Father in the same Epistle our Saviour likewise himself when he was wronged by the High Priest who sate but in Moses his Chair was content with the bare Purgation of his own Innocency without Retribution of any Calumny Before this against his enemies who continually laid snares for his life and set traps in his way Mat. 23. 3. he chargeth all the People as well as his Disciples All things whatsoever leaving no excuse for disobedience they who sit in Moses Chair shall bid you observe observe and do them but do not after their works And Luke 17. 14. when he saw the Lepers that petitioned him for his help he said unto them Goe shew your selves unto the Priests and as they went they were cleansed Which certainly is not the Religion of these dayes 9. But to proceed That the King by the Spirit of GOD is honoured with the name of Elohim none can deny That he is not the Supreme on Earth who is endowed with this Title none can justifie That none on Earth hath it against him and that all on Earth that have any Temporal share thereof if they have any must have it from or under him shall be more fully proved Chap. 11. Par. 11. That this Stile is not given to the King by reason of required Sanctity in him which is the effect of GODS Likenesse not of his Image by which Dominion comes is evident by the Spirit of GOD his applying of it to Heathen Kings enemies to the Church of GOD as well as Moses who not as Moses but as King in Jesurun had this high Privilege 10. Moses was Israels Law-giver Numb 21. 18. So were all the Kings of Judah Gen. 49. 10. Moses in all Civil cases for the Priest was to judge between things Holy and Unholy Bloud and Bloud Deut. 17. 8. accordingly Zech. 3. 7. was the Ordinary Supreme and Judge of the Judges to reserve Cases
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
of it himself they or any for them have in them Naturall Power for the Resistance and forcible Restraint of the One Supreme Power on Earth by the GOD of Heaven placed in One which to defend and put into practice incurs the Apostles Sentence for the forfeiture of Heaven 12. As also in regard of their earthly Estates to the losse of that to blow them up with fancied Propriety as if they could have any in any part of his Creation against him or his disposall or otherwise then under him and it as Usu-fructuaries thereof so as to make them trust rather to their owne Arrogant Vaine Providence then to his most Prudent and Unquestionable Justice for the Governing of the Heart and Restraining the Hand of his Deputy who shall most strictly account unto GOD for Unjustice or Oppression if without necessity approveable to the All-commiserating most impartial GOD he take away what GOD hath given them he being not Himself the proper Owner and Lord of either the Gold or Steel which Elohim Created But as hath been shewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the onely Entrusted Superintendent and Dispenser thereof and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy beneficiall Propriety in thy goods not onely in things Spirituall in order to thy Celestiall good but in relation also to earthly Emoluments in thy Temporall goods for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gal. 6. 6. Let him that is Gal. 6. 6. taught in the Word communicate unto him that teacheth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his goods as appears 1 Cor. 9. 11. Rom. 15. 27. 1 Cor. 9. 11. Rom. 15. 27. Rom. 14. 4. 13. But it is evident that in that wherein he is GODS Steward he is responsible onely to his own Master Rom. 14. 4. Who art thou Oh man that judgest an other mans Servant Who then art thou Dust and Ashes who as an Invader of the high Prerogative of the most High judgest thy Lords Lord whose Power over thee is evidently Divine as hath been shewed by Verse 5. and Verse 6. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Workmen for the Peoples availe in as much as the Honour of his Scepter the Feare of his Sword his Customes for his ordinary Support his Tribute for his extraordinary Supplies have influence upon the Conscience And as 1 Pet. 2. 13. 1 Pet. 2. 13. our Allegiance is to be payed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake in the former word of the Divine Subordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Submit your selves and not as herein serving men but as the Servants of GOD who is the Father and Lord of this Order wherein the King for the expression of Saint Pauls meaning is declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supreme on Earth all others that are entrusted for the exercise of his Dominion having their Power from his Commission as being sent of Him above whom none have Power nor under whom any but from him and therefore not one or all against him 14. So that it is an unprosperous Question with a Recusant stomack to demand what Evidence we have for his Title under and from whom we have the Severalty and Security of all the whole Interest which we have in the good things of the Earth unto which while we keep our selves in the due Subordination that GOD hath fixed we have good claime but by our forwardnesse in passing our Line we list our selves under the Enemy and are deserters of GOD. 15. So Eccles 10. 4. If the anger Hamoshel from Mashal as before of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath Dominion rise up against thee leave not thy place The word is Mekomcha and * Doctores Hebraei cognominant nomen Domini sive Dominum Makom eo quod est locus mundi nec mundus est locus ejus quemadmodum vocatur Makom Habitaculum Deut. 33. 27. Et sunt qui putant illud Hest 4. 14. Mimakom achir indicate Dominum hoc factum esse nè nomen Domini esset scriptum in libris Medorum Persarum Pagn in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Makom which signifieth Place of Station or Possession also doth signifie the Lord God himselfe So that here is expressed the mysterious Vbiquity of GOD who is rather to be said to be ipsum ubique quà m ubique to be the every where it selfe then barely to be every where all Vbi and Place with whatsoever Space is imaginable beyond all Place being in him he not being comprehended in any or all of them And together herewith that he that presumes out of his place of Order forfeits his place of Inheritance departing from the Fortifications of GOD into the Tents of the Destroyer by his bold advancing beyond that Title wherein he who marshalleth every one in his true place is the strong place of his place while he continues in it 16. And that which Solomon observes in the following Verses to be the cause of Peoples Apostasie from GOD and the Order by him circumscribed them is their Curiosity and Prying into the Soveraignes Cabinets where finding or pretending Errors or such things perhaps their Vertues and Excellencies which they make to look like Errors the world comes to this passe That Vassals ride and Princes walke but mark the sequell He that openeth this Pit with Korab shall fall into it and he that pulleth up this Hedge a Serpent shall bite him as it did Adam presuming proudly beyond his Order 17. Such our unrulinesse constraineth GOD many times to Rule us by such Princes who will not be Ruled by him whilest those that be his and in possession of their owne soules through Christian Patience shall in him be so secured and sustained that those things which are by others esteemed the greatest of their heart-rending Evils shall prove the highest Improvements of their soul-dilating Blisse when they who will carve out their owne Liberties if the Truth of GODS Word continue the same it was and if the Practice of the Sonne of GOD and of his Saints be the true and unchangeable Expositor of that Word shall if they be not wish they had been here Bruised with a Rod of Iron and Broken in pieces like a Potters vessell SECT 5. The Contents The 1 Tim. 2 12. I permit not a Woman c. Explained The Apostles Argument for Monarchicall Dominion from Adam formed alone The Case of Zelophehad's Daughters Num. 27. Their Plea considerable for these times Gods Determination thereupon 1. COncerning Supremacy in all the Jura Majestatis or Rights of Majesty that from the Beginning Kings have had the Power thereof none can deny That by Divine Constitution in the Revealed Word of God onely Monarchs have had this Supreme Power is as undeniable That God ever specified his Approbation of any other way of Administration of it is more then any man for ought I know hath demonstrated And that GOD only hath right to dispose of this high Prerogative of Elohim is as evident
Just Descent his Secondary Donation to particular men of the Particulars thereof hath also declared that he hath left in his place his Viceroy to actuate his Demises by whom by his Laws or otherwise are to be Adjudged and Applyed Every mans Just Property and Portion out of that which notwithstanding the Titles and Surmises still remaineth Gods for that without this third Donation they cannot command the benefit of the least crumme thereof 6. That Humane Lawes cannot give nor assure Gods Title which who so wanteth had better want the Inheritance otherwise then they are of his making who hath Gods Authority upon Earth 7. That Disobedience to the King is a sin against that Commandement which is the visible Fortresse and Security of Gods whole Law and forfeiteth more then Life and Estate though it come onely to and under the Cognisance of the King of Heaven 8. That the Power of the Sword carrying with it all Gods Earthly Prerogatives is a dangerous charge to him that hath it but most Deadly to him that takes it 9. That for Earths Government there is but one Irresistible Power in one Kingdome as but one Sword to cut off Civill Wars for ever and that Power is Eternally in God and his Christ Perpetually derived to the King Arbitrarily dispensed by the King to all that have any Power without whom against whom none have any at all And this for all those who desire so to enjoy Earth as there to be fitted for Heaven is the scale of Subordination which God hath constituted which whosoever violateth puts himselfe out of all his Earthly Rights and Heavenly Hopes into the Camp of Apollyon and is by the Doctrine of the Scripture censured as a deserter of God 10. That in case of Difference our Obedience is to be rectified by the Higher in Power who and not the People is to Judge of the Inferiours if the Magistrate offend he is onely liable to the King or to such as he shall authorise and not to any or all their Inferiours if the King offend he is onely responsible to his onely Superiour the King of kings For not one nor all have Power against any their Superiours all Power descending from Above none ascending from the People This Order Elohim the Powerfull hath set who hath Power and Will to see that it shall not be Evill to any that are Good since by this or no ordinary Revealed way he dispenseth and secureth both to the good and bad the things of the World in Order unto those of the World to come 11. That there is owing unto God from Christians a more Regulative Dominion with a more Free entertainment and a more Ingenuous acknowledgement thereof then he hath or had amongst Heathens where the Form of his Celestial Government exemplified for us in his Word was and is followed though not understood then in Hell where it is understood and followed but repined at 12. That in this Subordination though the divers and different subalternate Administrators of the Power of the One God it may be to honour them while they honour the Superiour as they are dignified also with the Name of Elohim as hath been granted so they are here stiled Powers yet it is evident that the Apostle to rectifie mistakes herein reduceth the whole integrall Power of Dominion to its genuine Singularity in that number speaking of the Power that is indeed Irresistible and this Singular He is the Deacon of God over mens Proprieties and Gods Assignations this Individuall He beareth not the Sword in vaine to Him in the Singular number the Honour of Gods Scepter the Feare of the Lords Sword the Imposts of Gods Rents are vindicated as Acts of Religion and Parts of Divine Worship in as much as they worke for the People in stead of God from whom alone descendeth all Power having its Originall in the Vnity of the Divine Nature as the Name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports unlesse the King have his Being from the People and they from themselves Since He who onely is and is altogether One hath never given this his One Soveraignty which with the Dignity thereof cannot be given in common to many or to more then to One. 13. And this the One God specified from the first mans Beginning in his Creation but of One Man at the first in whom were all men and all humane Powers and from whom are all and all that they have though all they have not all that he had He was if the Apostle knew how to argue Gods demonstration for Monarchicall Dominion to be erected over all those who should for ever come out of him which primarily relateth to Gods great Houshold the Kingdome in as much as there onely and not in the Family The Latitude of Gods first word Mashal and the Apostles Paraphrase thereupon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely extensible in the Kingdome and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family Whereupon my seventh Quaere is Since without Gods first Donation mankind in specie could have had no Title at all without his third Donation man in Individuo can have no benefit at all from the daily Bread he eates How it may stand with Humane Wisdome to Question Whether the Secondary Donation without a Title whereunto Man in particular can have no distinct Propriety in that Bread he eats appertaineth to God which the Scriptures clearly affirme and particularly the Lords Prayer And that this is done by questioning the only Authorised Deputy of God who will not descend to Judge or Severalize mens particulars The Questioning of whose Title forfeiteth ours and makes us liable to Gods Temporall Sword here and eternall Death hereafter My first Argument is concerning the Primary Donation of God the Father above specified and the Consequents thereof pertinent to this Point That which denyes the lesser Power viz. of Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeanes in the Soyle it selfe and which is yet greater over other mens Lives and Livelihoods to be Originally in Man sinfull But the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Denyes the lesser Power viz. Free Dominion over Herbs and Fruits to make use of them at pleasure to have been Originally in Man in Innocency Therefore the Donation of God for Herbs and Fruits and the Restraint of God from the Tree of Knowledge Evidently denyes the greater Power in eodem genere viz. Dominion of generall Community or particular Demeans in the Soyle it selfe and which is yet greater Dominion over other mens Lives and Livelihoods to be Originally in Man sinfull Secondly concerning the third Donation of Beneficiall use effected by the Spirit of God upon the Word of God and Prayer from the Word of God conferring the
he would with gratitude acknowledge that not onely his Safety and Dignity but also his Liberty and Propriety were in this Constitution of GOD better provided for then all the Sanbedrins of the sonnes of men can devise For if GOD have designed to himselfe the ordinary name which he hath given to all Kings and to all Kings his extraordinary first recorded name of Elohim then according to the capacity of the receiver that which the King is over every Subject God is over every King and such an Elohim as Melech is to his Subject such a King will GOD be to his Subject the King Who when he comes to judge will make it appeare that no man can receive more wrong by any constitution of his then he is able to make compensation for and that no man can doe so wisely against his constitution but he shall find that he hath done to himself that wrong by his wisdome which the God of pity never intended to him 9. But to proceed Psal 5. 2. God is by the King acknowledged to be both his King and his God And accordingly Psal 9. 4. The Kings Throne is acknowledged to be Gods Psal 10. 18. Jehovah Melech gnolam vaghned Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity Psal 20. 9. He is the King that receiveth the Petitions of all that are oppressed yea of his own Anointed Kings Psal 22. 28. Jehovahs grand Kingdome is declared to be Vniversall and the Christian Gentiles to be one of the Generations before mentioned Psal 24. throughout the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation Psal 29. 9. He is Melech le-gnolam invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Psal 44. 5. He himselfe exclusively of all others whom himselfe hath not taken into that honour is Melech Psal 45. 6. His Throne is for ever and perpetuity and the Scepter of his Kingdome is a Scepter of rectitude Psal 47. 2. Jehovah Gnelion is terrible the great King over all the earth So V. 7. and Psal 68. 24. Elohim is the Kings King So Psal 74. 12. Psal 93. 1. He hath been King from the Creation and then was his Throne erected Ver. 2. Psal 96. 10. He is the Vniversall King Psal 97. 1. The whole earth hath cause of exultation by his Kingship So also Psal 98. 7. So 91. 1. Psal 103. 19. Psal 130. 4. Psal 146. 10. Jehovah is King for ever And thy God O Zijon in generation and generation over Judaisme and Christianity Hallelujah 10. By which places it is evident that Temporall Thrones and Earthly Kingdomes still remaine Gods and his Christs notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion for Melech certainly is a King on earth and the Kings Throne is undoubtedly made of those things which our eyes report unto us The Power whereof if it were communicated unto the people cannot be Kingdome as hath been shewed if it be primarily in the People it cannot at all be GODS If it be Gods there can be no Co-ordination with him and none will appeare to be from him If it were it puts the People under and over themselves and into the place of God whose Prerogative it is to be sole Commander and King of kings Wherein how desperate a thing it is for man to rob God in this greatest of particulars I shall continually pray that mankind may effectually see 11. Concerning the word Moshel and that it may appeare of what derivation the Power therein is it is that as hath been shewed by which God from the Beginning expressed the Dominion of the Man over the Woman of the First-born over the others in the same Family and is frequently used in holy Scriptures to declare the Royalty of God in his great houshold of Kingdome By which meanes the Descent is evident that the Power of the Head of the Family is not onely of Divine extraction but continues in it selfe to be divine as hath been proved so that whoever therein doe carry themselves rebelliously doe violate the very Power of God from whom doth flow all Power that is regular as all that is of opposite Constitution or resistance of that which is set in order by and under the Universall Creator and Governour proceedeth from the Prince that ruleth in the Aire 12. For the word Moshel thus we read Psal 22. 28. For Jehovah is Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm and he beareth Rule over the Gentiles Psal 66. 7. Moshel gnolam he beareth Rule for ever by his Power his eyes shall looke into the Nations let not the rebellious exalt themselves Selah Psal 89. 9. Ata Moshel begeuth eajim Thou rulest the raging of the Sea when the waves thereof lift up themselves thou shalt quiet them Briefly Psal 103. 19. The Lord hath prepared his Throne in Heaven and his Kingdome Mashala beareth Rule over all Whereupon in the ensuing Verses the Prophet David inviteth the Angels yea all things which GOD made in all places Memshalto of his Dominion to blesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome which is the coalescency of many into one great houshold where the King is Husband Father and Master As 2 Sam. 12. 8. I gave thee to wit GOD to his Anointed David thy Masters house and thy Masters wives and gave thee the house of Israel and Judah that is I made them up into one Family and made thee by making thee King to be Lord and Master thereof 13. That David had also established in him with the Kingdome Power of Prerogative transcending the Sanctions of GODS owne municipall Law given immediately from Heaven for the Government of that Nation appears by the preceding fifth Verse The man that hath done this thing saith David shall surely dye which was not expressed in GODS Positive Law And besides which was the provision which God had ordained he shall restore the Lamb fourefold 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray onely let me have leave in answer to an Objection which out of the twelve Roman Tables hath been as fiercely urged as if it had come out of the two Tables of GODS owne writing against Prerogative Royall and all Arbitrary Power in extraordinaries to say to the misleaders that they wanted either understanding or ingenuity to construe or give the true meaning of that Law Salus populi suprema Lex esto For the plaine English of those words is There must be Arbitrary Power that no Positive Law must be so binding but that if the good of the People require it it must be voyded And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger that by no Law he should be precluded from doing the People that good which their exigency