esteem soever he hath of it accounting it the best of all Topical arguments yet he is contented to wave all affiance therein and that this controversie should be magisterially determined onely by demonstrative arguments from scientifical divine authority in the sacred Scripture relying onely upon that light in the present case which Scripture shall bring to Scripture Their predecessours who in this our age first stirred up the people in this controversie powerfully wrought upon the unjudicious many by calling for expresse Scripture for the warranty of all meerly humane actions and constitutions but now the successors in these dayes having reaped the benefit of iâ— desert the former principle so far forth that mans prudential rules are advanced into that place of Scripture in the acts of religious Worship And in the highest of humane concernments even against the divine soveraignty of the GOD of nature indeed arguments are pretended from the lawes of nature unwritten and those against the written both rules and exemplifications in Scripture in this point which he hath evidently and frequently therein declared to be his own Prerogative Royal. As concerning the pretenders to the Spirit and new Light we read that the Spirit of GOD searcheth all things in the deep mysteries of the Word of GOD 1 Cor. 2. 10. Let it be the first trial of their spirits to give us a cleer and uncontrollable Commentary in the first place upon that word of Light which GOD hath revealed unto us before we trust them in things unrevealed which GOD hath reserved in his cloud and unaccessible darknesse and particularly upon the eight last Chapters of the Prophecy of Ezekiel which if it prove not against themselves is like to make a Proselyte of this Author otherwise they may pardon us if we be apt to esteem of them but as of vainly proud idle children ambitious of new lessons before they have taken out their former Whilest we acknowlege the Scriptures absolute perfection and the execrations therein expressed upon all who shall expect a further light from GOD much more a contrary for the whole for ever of this world And that GOD almighty having sealed the Canon hath therein most graciously provided in plain language as fitting entertainment sufficient for the salvation of all humble soules and directions whereby they may try the spirits of pretenders so hath he for the manifestation of his glory intermixed inexplicable mysteries also becoming the high majesty of his own wisdome to teach proud men humble reverence or to befool the spirit of bold pretenders Now concerning the servants of GOD our Worthies who have written in this controversie divers of them have for this long time laboured with Christian meeknesse and patience by degrees to make that streight which is distorted and for the hardnesse of mens hearts have pressed chiefly the honesty of Obedience from the paction between the King and the Subject according either to the general law of nature out of which for that it is unwritten men easily take what they please not what they should or the particular lawes of particular Nations which men that have gotten the mastery over trample upon as they list so that many conceive the strength of GODS Precepts by them alledged to be founded either upon the heaps of dust imposed by mens hands upon the law of nature or the sand of municipal constitutions These Arguments being rejected though not indeed answered we are enforced to tell the world That non sic fuit ab initio from the beginning it was not so that they who created not themselves must be contented to be governed both as and by whom he that made them hath appointed and that in terminis he hath set down his forme and designed the men by which and whom he without whom the whole creature can have no power at all hath covenanted to rule them for so long as the Sun and Moon shall endure And also to be the peoples remembrancers of their duty in this case the very same with the obligations of the former Israel of God unto those by him entrusted with the administration of his powers and that the sin of disobedience is in Christians more hainous then in them who are recorded to have smarted under the fierce anger of Almighty GOD for their rebellions against him indeed in the persons of those whom he had honoured with his commissions Concerning the answrs that have been given to such arguments as have been urged against us there is no need of further trouble were there no more said then by the one Author of that most Christian Tract able to make Christian any age but this against Resistance of the lawful Magistrate under colour of Religion and its Appendents so that without arrogance it may be here accounted below the answering That nature should teach that defence which the law of God forbiddeth That while we render to the King those immunities which the Scripture hath given him we release him of those obligations which God hath laid upon him That we make the King to be masterlesse when we submit him onely to his own Master That we injure the people while we desire to keep them out of the fire of GODS wrath That we take away their liberty when we teach them to serve God That we condemne other Nations when we first desire to propagate the dismayed truth in our own so that we may be a light unto them and not onely our miseries their monitions Herein if the Author be in an error he resolveth with the like candor that he proposeth his own to submit to better Arguments by like mindednesse dear-bought truth is like to be the greatest gainer and they the least losers who hitherto have had the least acquaintance with it These things premised he addresseth himself to set down and to prove what is the true original of Dominion briefly handling it in its causes The Efficient God the subjective Matter man created the differential Form Gods image and his likenesse authorised by the recorded donation of GOD in his Word The End that GOD may be glorified in the model of earthly kingdom according to the honor which he hath in the Forma exemplaris or pattern thereof in heaven And prayeth to the GOD of heaven to blesse it unto us all Amen THE DOCTRINE OF THE SCRIPTURES CONCERNING The Original of Dominion The state of the Question THat the power of Dominion upon earth which I shall crave leave without prejudice to its Fountain for distinction sake to call earthly Dominion is originally and primarily in the people hath passed from many mens tongues and pens into the general practice and is now used as if it were so indeed Notice also may be taken how some but it seemes to the same end laid the foundation in more moderate termes but from the same source i the derivation of the power of the people to the King pretending at first but Co-ordination which brought forth Subordination which is the
in the next words set upon that which was his own severall wherein he stands not upon the Amplitude and Bounds of his Dominion nor upon the Celsitude and Glory thereof but differenceth it from those of the best usage of the World by the contracted Humility and Peaceablenesse of it If my Kingdome were of this World then would my Servants surely fight that I should not be delivered up into Jewish hands From whence it followes that it is the duty of all Subjects who will not for company turn Jewes unto the Kings of this World to fight for them in this Case And also that no man may fight for that which is Christs Kingdome disparate from that which is his Deputies with and under him which is the Chiefe false colour of these dayes for our present Wars In this great Point Christ will magnifie himself by his Patience in that which his Vicegerents may not suffer nor their Subjects ought to endure for that which is onely his those who are his must Suffer not Fight for that which concerneth his Deputies according to the Doctrine of the Scriptures they shall surely fight or suffer from him 30. And it cannot be doubted of but that in due time he will in his own Cause make triall of that his Power which in the plenitude of his Justice he denyed not to the Devil Judg. 6. 31. Let Baal plead his own Cause will you save him If he be a God let him plead for himself GOD is dishonoured if there be pleading by the Sword for that Power which he hath not communicated to Man He is dishonoured if there be not pleading by the Sword for that Power which he hath imparted to his Vicegerent The Material Sword is too Material to cut out Spiritualties it is made to protect Temporalties and especially the Protectors thereof In this particular for what he hath constituted in Man amongst Men and for Mankind he hath declared that he will be helped by all Men and those in this case who come not out to help the Lord are children of the Curse Those to a man of what condition soever who upon the setting up of the Standard and Proclamation Royal Array not themselves with their best abilities to aid the Lords Anointed as shall be proved Chap. 6. Par. 31. c. the Spirit of GOD brandeth with the Stile of sons of Belial and giveth it forth as a mark of Religion upon those who come forth to Assist him they that Resist him being the Authors of their own Damnation as hath been proved to mine hands 31. But for the Propagation of his Religion the true GOD never yet raised a War if the Scriptures be all of his mind that we may presume to know and his mind now immutably that which was his former accordingly for the Instauration of the new Covenant not the Mighty men of this World were by Christ employed for that End but he chose the weake things to confound the strong So that evidently War for Religion for any thing that GOD hath manifested is Irreligious yea himselfe A Lamb without blemish would not have his own Person blemished by having it defended by the Sword though he could have commanded more then twelve Legions of Angels for his guard but he left us his example and bequeathed us men that should doe it by Suffering whose Precepts and Examples have been hitherto precious unto all those who have made the Word of GOD their Guide and Heaven their Goale 32. GOD grant that we who are now by him thought worthy to suffer for and like our Master and his Schollers may not pusillanimously distaine the glorious Patience and Self-deniall whereby our One Religion hath formerly and for ever Out-shined and Extinguished the Gayest and Activest of all the Creations of humane Fancy or diabolicall Chymistry And that in this Agony we may be strengthned and comforted for the parting with All rather then with our Allegiance without which there never was nor can be Religion as shall be proved That in this Cause we may be accomplished with Courage not onely to be willing to dye more gloriously then some can be willing we should but also to dare to live more miserable then many dare to look upon Looking unto Jesus the Captain and Finisher of our Salvation made Perfect through his sufferings And into his Father forgive them for they know not what they doe Unto the glorious company of the Apostles and Bishops Animaeque magnae Prodigum Paulum And into his I could wish my selfe to be an Anathema for my Brethren Unto the goodly Fellowship of the Prophets and Doctors and into their sundry Teaching Deaths and Living Writings Unto the noble Army of Martyrs and Confessors and into the Protomartyrs Lord lay not this sin to their charge Unto the numerous Primitive Legionaries and into their Steterunt Torti Torquentibus Fortiores Unto our own most Reverend Heads Abscidit vultus ensis uterque sacros Hoc tibi c. And into their Cygneae cantiones dolorque fessus Quicquid fleverat ante nunc adoret And lastly unto unto the greatest of all Confessours our Living Martyr the likest of all Mortals to him who was Dead and is alive Vt solus stat puppe magister Pervigil angustáque Deus qui navigat alno Meruitque timeri Nil metuens and into his two great Faults Innocency and Over-merit And then let us repent our abhorring of this present evill World if we can and let fall our most Christian scorn of enjoying our Possessions before he doth his if we be able and thinke of securing of our lives before his whom the Spirit of GOD hath taught us to account the Breath of our nostrils if we meane to lose them and more 33. But the chiefe and most hopefull of our Endeavours in this case must be regulated according to the advise of Saint Paul 1 Tim. 2. 1. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before all things is to be done to wit in order to the Peace of mankind That Supplications Prayers Intercessions be made for Kings and all that be in place above us yea Thankesgivings also And if for such as lived in those dayes how great is our Debt for the most incomparable Vertues of our most happy King whose very Unhappinesses shall Blesse and Renown him for ever But principally those which are most Christianly Royal his Courageous Patience and his most Humble Constancy And here the Weapons of this Warfare being not Carnall cannot be ineffectuall but mighty through God to the casting downe of strong holds c. 2. Cor. 10. 4. from whence the Comforts of my soule in all extremities have ever beene renewed now as ever to prosesse the same that since I never read of a good King and a good Cause conjoyned though severed divers have miscarried that ever were deserted by GOD I dare not think him but to be the same immutably for evermore 34. From this that hath been here delivered appears also the
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
Title thereunto viz. Ecce dedi Behold I have given you our Prayer viz. Give us this day our daily Bread That which shall be so ours that none else against us have Propriety in let us have sustentation from wherein are visible the three Acts of the Father the Son and the Holy Ghost That Power which onely can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall Man which mankind had not so much as Right in commune unto but by the Donation of God the generall Father of mankind Onely can give the Propriety thereof against the common Interest of mankind But onely the Divine Power of God can administer the Beneficiall use so much as of a morsell of Bread for the preservation of each Individuall man which whole mankind had not so much as Right in Commune unto but by the Donation of the generall Father of mankind Therefore onely the Divine Power of God Can give the Propriety so much as of one morsell of Bread against the common Interest of mankind Thirdly concerning the middle Power of Distribution in relation unto its proper Seat in the middle Person of the Trinity now justly constituted King of kings and the universall Judge of the whole World All the middle and peculiar Acts of the second Person both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Are no lesse Divine and untakeable by Man without Commission from him then the Act of paternall Indulgence giving man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same But as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divid as Prov. 8. 15. is a peculiar Act of the middle Person in Trinity both for Commutative and Distributive Justice over and amongst whole mankind giving Propriety in the Blessings of Heaven and Earth Therefore as King of kings to appoint such Deputies for the Administration of that his Power for the giving every one his Portion which it is not convenient that Himselfe should at each turne come downe from Heaven to divide Is no lesse Divine and untakeable by Man without Commission from Him then the Act of paternall Indulgence giving Man Title to the Earth and the Fruits thereof in the Father then the Act of the Holy Ghost giving the Blessing of Help and Sustentation from the same Fourthly concerning the generall Duty of mankind issuing from these Donations They who have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their owne so to the service of Him and his Christs and not contrary to them But the People Have Right unto the Creature Propriety in the Creature and Sustentation from the Creature onely by the Donation of the Creator Therefore the People Ought to use the things they so have so and no otherwise then as the Creator requireth viz. as to their own so to the Service of Him and his Christs and not contrary to them Fifthly concerning the Specification in the Word of God who onely hath Power and Right to nominate his owne Deputies of those whom he hath chosen Administrators of his Power They onely whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath in token of Superiority Dignified with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that he Himself should Administer Can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth But Kings Are onely they and not the People whom Christ from God the Father by the Holy Ghost in or according to the Revealed Will of God contained in the Scriptures hath Dignified in token of Superiority with the Name of Christs and entrusted for the Honour and Safety of Mankind with that his Earthly Power which they dare not desire that Himselfe should Administer Therefore Kings Are onely they and not the People who can have Just Right to Exercise the Royall Authority of Christ both God and Man in the Throne of the God of Heaven over Man on Earth Sixthly concerning the generall Claime unto Gods Title through the Law of Nature by Descent That which is esteemed as a branch of the Law of Nature an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Neither can nor ought to be esteemed a lesse warranty to the King for his enjoyment of the Rights and Properties of Kings But Just Descent Is as a branch of the generall Law of Nature esteemed an undoubted Evidence of the conveighance of Gods Title to the Subjects for the enjoyment of their Rights and Properties Therefore Just Descent Neither can nor ought to be esteemed a lesse warranty to the King viz. then to the Subject for his enjoyment of the Rights and Properties of Kings Seventhly concerning Humane Positive Lawes and the acknowledged Power thereof They who affirme that they hold their Estates by the Lawes of the Land May not but acknowledge therewith that they hold them from him from whom the said Lawes have their being viz. the King But the People Affirme that they hold their Estates by the Lawes of the Land Therefore the People May not but acknowledge that they hold their Estates from the King Eighthly concerning the proper Efficient of such Lawes as can dispense Gods Title over the Creature unto man That Power according to the Doctrine of holy Scriptures which can be the proper Efficient Administring the Formall Cause of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Is evidently Divine such as cannot be taken nor taken away by man nor administred without the Donation of God revealed in his Word But according to the Doctrine of holy Scripture the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is that Power which can be the proper Efficient of such Lawes as can dispose of Gods Rights to Man from Herbs and Fruits to the Life and Death of Man Therefore according to the Doctrine of the Scriptures the Kings Power onely or none on Earth and so man can have no assurance on Earth and God no Kingdome there is Divine such as cannot be taken nor taken away by Man nor administred but according to Gods
required and the Lawes restrained And in the like case of the Solution from the Lawes of such as Pompey and others whom either their feare or need made them to trust beyond their popular Plebiscita or their no more equall Senatus consulta 15. Which is a luculent confession that the Monarchicall Constitution of God is truly more wise and helpfull at need then the together-laid Polity of the whole aggregate body of the People or the select number of so many King-Senators and designed one reason why the Power of Gods Deputy should not be restrained by any but himselfe But I will conclude this story with the construction which the next Age made of this settlement of Gods Dominion in thè house of David which I will doe without any Paraphrase only in the words which the Spirit of God hath set downe referring it wholly to the powerfull working of Him who dictated it for all 14. It is the 2 Chron. 13. 4. And Abijah stood upon Mount Zemaraim and said 2 Chro. 13. 4 Hearken thou Jeroboam and all Israel Ought you not to know that the Lord God of Israel gave the Kingdome over Israel to David for ever by a Covenant of Salt Yet Jeroboam the sonne of Nebat the servant of Solomon the sonne of David is risen up and hath rebelled against his Lord. And there be gathered unto him vaine men the children of Belial and have strengthned themselves against Rehoboam c. And now you thinke to withstand the Kingdome of the Lord in the hands of the sonnes of David and you be a great multitude and there be with you golden Calves which Jeroboam made you for gods Have you not cast out the Priests of Jehovah the sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands So that whosoever cometh to fill his hand with a young bullok and seven rammes may be a Priest of them that are no Gods But as for us Jehovah is our God and we have not forsaken him and the Priests which minister unto the Lord are the sons of Aaron and the Levites wait upon their businesse And they burn unto Jehovah every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also they set in order upon the pure Table and the Candlestick of pure gold with the Lamps thereof to burne every evening for we keep the charge of Jehovah our God but you have for saken him And behold God himselfe is with us for our Captaine and his Priests with sounding Trumpets to cry aloud against you O children of Israel fight not against the Lord God of your Fathers for you shall not prosper Whereupon mine eighth Quaere is Since God upon his first recorded settlement of his Earthly Dominion in a particular Family did in the Name and Person of him viz. David upon whom he conferred it together in and with him establish the Thrones of all Christian Princes over all the People for all the houres of the world's continuance from their entertainment of the Christian Faith and to make sure of the same declared the Power thereof to be the proper Right of his Christ and Christ to be the medium deferens or meane of conveighance of it to Christian Kings How without making them who should be admirers and celebrators of the incomprebensible favours done unto the People hereby most Sacrilegious and Antichrists the Power thereof may be usurped by the People much lesse the Originality thereof challenged My first Argument shall be concerning the grand Precognitum of all Religious Science the sacred Scriptures That Doctrine which layes an imputation upon the Scriptures as if they did not containe in them all things necessary unto Faith and good life and particularly in the greatest of all worldly concernments Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their adversaries and the Scriptures themselves at last But the Doctrine which affirmeth That the Power of Dominion is in the People Originally or Primarily or otherwise then by the Donation of God recorded in the Scripture in the hands of such as have managed it hath been and is such viz. It is no where contained in Scripture and by consequence layes an imputation of deficiency upon them It is in a Point of the greatest of worldly concernments for it is deficiency of an established Government in the world for the Peace and Order thereof in all Godlinesse and Honesty It is in matters of Faith opposing the Article of Christs Session at the right hand of God as King and Priest dispensing both the Powers to his Deputies for the Regiment of the World It is in matters concerning good life plucking up the chiefe hedges which God hath made against the breaking in of Impiety and Injustice And the other particulars are most evident Scripture zeale hath been pretended Scripture authority is deserted the constituted Assertors of the Scriptures are decryed horrible blasphemies against the Scriptures have ensued Therefore that Doctrine which affirmeth that the Power of Dominion is in the People Originally Primarily or otherwise then by the Donation of God recorded in Scriptures Is in all sorts of men gracelesse but most desperate in those who make a stale of the Profession of them and zeale for them under the shadow of them to overthrow their opposites and at last the Scriptures themselves The second Argument concerning two great Principles of Theology contradicted by this Doctrine That Doctrine which gainsayeth the main Principles of the gracious Providence of God admired and celebrated by the Saints of Heaven and Earth and of the unquestionable Prerogative of God by them submitted unto is whatsoever is pretended in manifest opposition to the Word of God But the said Doctrine That the Power of Dominion is Originally or otherwise in the People then by the Donation of God is such viz. It is one of the maine Principles in the Science or Prudence of Divinity That the mercifull Providence of God is over all that he hath created the Preserver and Governor which he that cannot create cannot guide and uphold he that hath not created cannot have the right unto with which Providence it cannot consist to leave the People to their owne governance as Numb 27. 17. like sheep without a shepheard or as the foolish carelesse unnaturall Ostrich her egs Job 39. 14. The Administrator of this Providence for the People is declared to be the King and the Wisdome and Goodnesse of it is celebrated and admired by the Angels and Saints in Heaven and Earth Psal 89. 5. This Doctrine also gainsayeth a second Principle viz. The Prerogative of God Vnquestionably and Irresistibly to governe that which he made of nothing by what Forme and Persons himselfe pleaseth without giving an account to any created thing And evident it is that he never constituted but
indented with his obedience HE knoweth that Epitome's have been the bane of Arts and Sciences and injurious to the Professors thereof usefull rather for the memories of those who have learned then for the understandings of those who are to learne necessitating the Compilers to make use of words of the largest capacity which not coming within the reach of presumers Qui continuò se putant in Helicona pervenisse they embrace the empty cloud of their owne easie and hasty misprisions in stead of truth's substance and the Encyclopaedeia which full of fancy they arrogate to have attained Others whose modesty is more fit for learning are thrust upon despaire while they are not willing to think they know more then they doe and are intelligent of what they do not know And a third sort despise for ever what they comprehend not at the first Yet the Author depriv'd of the meanes of his subsistency and therefore of the encouraging accommodations of books and friends having as he could passed through the difficulties of the labour and at last not finding the like aid which was afforded to the Hebrew women in bondage by their Aegyptian Midwives is notwithstanding contented in zeale to God and his native countrey to adventure the breviary of the first part of his works concerning the grand external cause ofs Dominion to wit the Efficient hoping for better times for the bringing forth of that which he intended for the general benefit But confesseth that it cannot be thus done for the good of many in this greatest of Gods controversies with earth it being concerning his Soveraignty over the earth which being set upon the right basis the rock of Gods Word will stand against the oppositions of all encroaching intrenchments built upon the sard of humane machinations and requireth for the salvation of all that Christ hath bought compasse as well as strength But in all brothâ—â—ly concertations there must be a set rule of decisions In his Preface to the Reader he supposed as a principle between him and those with whom he would dispute That a man may be assured by an infallibly divine faith that the received Scriptures are the dictates of Gods Spirit this he attempted not to prove afresh it being already done in our Church even unto astonishment and in ever living cedar written in the Book of Jasher wherein the great Author though dead yet speaketh The Conclusions which he proved and which there as here he desired to have admitted were First that the Canonical Scriptures of the Old and New Testament acknowledged by the Church of England as dictated by the Spirit of God are to be held the Magisterial rule of all controversies and doubts in points of Religion for so long as the world shall endure containing all things necessary to salvation so as all those who with humility and sobriety will make use of the meanes therein expressed may attaine unto sufficient direction for the same through the Vrim and thunnus covenanted in them to be left unto Gods Church for ever And that other revelations are not now to be expected and different revelations to be abhorred Secondly that every good translation is according to the Word of God but no translation is the Word of God Thirdly that the Spirit of God hath not throughout the Book of God one word or tittle which hath not its own proper and beneficial weight neither is there in any particle thereof any thing savoring of humane frailty either in deficiency or superfluity for the just expression of the matter therein proposed Fourthly that the great Creator of Names hath not himself given a name to any thing but so that his name is a complete character of the nature of the thing it selfe which humane ability joyned with modesty and industry may in a competent measure discerne There be who with great probability affirme thus much of the names which Adam gave the beasts in Paradise Fifthly that where the Spirit of God makes use of a word of different significations they were all intended by God and are applicable to man as usefull for some conditions and times Sixthly that no place of Scripture being of private interpretation the obscure Texts are according to the analogy of faith to be expounded by those which are cleare and those which seem to goe alone by those which are more And that according to that of Psal 119. 130. it is Pethach Devarecha apertio verâ—orum tuorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening anatomising and looking into the entrals and vital principles of his mysterious words which give light and learning unto otherwise ignorant or simple mankind These things he justified from several plates of Scripture and all of them from that particular Text of Deut. 29. 29. Secret things belong unto the Lord our God and revealed things to us and our children for ever that we might doe all the words of this Law Which will be evident unto every man who shall look understandingly and seriously into the words in the original of that Text. To these were added the ensuing Cautions First that unto him who in points of difference adventures alone to expound Scripture no caution no modesty can be too much one side or the other of us having run upon the rock of perdition in the Exposition of Rom. 13. and 1 Pet. 2. 13. Secondly that in matters of moment such are the controversies which have drawn so much bloud amongst us great heed is to be taken how we depart from the interpretations recorded by the ancient Fathers and received by the whole Catholique Church That thus to doe is an argument of an evil cause or of an evil man in as much as they who were the Schollers of the inspired Apostles who were careful dispensers of all saving truths or the schollers of them who were so cannot but be surer masters of the Apostles meanings then we of the last age And they cannot but with serious men disgrace themselves what ever they may fasten upon weak and wilful capacities who deny the uniforme practice of all ages to be the best Expositor of what was decreed at first Thirdly that the Plea used by many but most of all by those who least reverence the Fathers that a dwarf set upon the shoulders of a gyant sees further then the gyant himself may be dangerously fallacious it holds not if the dwarf be pur-blind and cannot see what is afar off if his sight cannot reach to the gyant whom he tramples on if of his own or other mens prejudicial choosing he weares false spectacles which make that look blew which is white If he have an evil heart which will not give him leave to see what he does and report what be sees he cannot be a just witnesse Concerning the judgment of the one Catholique Church to wit which hath been in all ages and places and which none can contemn but to the infamy of the age and nation which doth or suffereth it what honourable
mother of non-ordination of Regal Supremacy by the GOD of Order The first expression is down-right the second more covert but both deny that Kings were immediately constituted administrators of the divine power over the people all and singular by GOD from the beginning for so long as the world shall continue That which I endeavour to prove is That all power is originally GODS according to his name of Elohim the first that he expressed himself by unto man That in particular the power of earthly Dominion was and continues the divine power of GOD. That not all or any of mankind may assume any particle of divine power but according to the donation of GOD warranted upon record in the Covenant of Grace contained in the holy Scriptures That the divine power of earthly Dominion is in the Scriptures by the expresse donation of GOD conferred upon Kings as his immediate deputies and not upon the people as by or with them but over them and this by constitution to continue unto the worlds end which had its beginning from the beginning of the world These things and the consequences thereof to wit Supremacy irresistibility and all other the jura Majestatis or rights of Majesty at this day controverted I doubt not but by the assistance of Elohim I shall make proof of in the ensuing discourse following that method which I shall be forthwith engaged in CHAP. I. The Contents A discovery of the four causes of Man and his Dominion from Gen. 1. 26. The exposition of the words thereof Of Elohim the sole Efficient of all that is Soveraignty and perpetual proprietary thereof The Sacrilege of arrogating the Originality of the least particle of Power And the method of the ensuing discourse THe truth of the Scriptures being out of all question and particularly in the point of the Creation of the world and all therein by GOD In mine haste unto the maine of the controversie I shall pretermit the establishing of this foundation which I shall doe in the second part of this Tract That that which was once nothing cannot have original power over any thing not so much as over its very selfe but by the charter of him who made it something so likewise intending to speak of all the four causes of man and mans Dominion I shall here but point at the final cause of both reserving that likewise for its opportunity And this it appears to be When GOD had built the world in such absolute sort that there was no degree of possible perfection wanting to the beauty of the Vniverse but it had a seat in some creature or other save only that to make the Earth a resemblance of Heaven which I shall justifie when I come to speak of the Lords Prayer there was not a creature to represent him for the managing of the earth to make it a representation of this glorious kingdome in heaven where the multitudes of celestial Angels account it their Joy and Freedom to promote the Majesty and to do the Royal will of him that intends thus to be Glorified on Earth which was the End of mans Creation 2. Wherefore my first Record shall be Gen 1. 26. where all the Four Causes are included and it shall prescribe my Method and have its Influence upon the whole Series of this Discourse It is GODS Consultatien about mans Creation and is early enough to warrant a Prescription from time out of mind Beginning from before the beginning of the first man The words are And GOD said Let us make man in our Image after our Likenesse and let them have dominion c. The times as well as the Printer calling for brevity require the Political and Practical rather then the Physical and speculative Divinity herein included 3. And therefore I will not stand upon the powerful extent of that Operative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word Amar he said used as the only Matter of the whole Creation throughout the whole Chapter Nor will I so much as name because I may not determine the Controversies emergent from it I presse to the next 4. Elohim it is one of the ten names of the Deity but which alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used throughout the whole Narration of the Creation above thirty times in this Chapter and is generally set forth in holy Writ as his Judiciary name of managing and preserving by Justice and Judgement that world which under that stile he created so Deut. 1. 17. Mishpat to wit Judgement is GODS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under this name of Elohim which is the reason assigned by the Learned why our Saviour being upon the Crosse in point of satisfaction of his Fathers Justice cals out unto him Eli Eli not Jehovah the stile of his mercy Elohim here is the Plural number of El or Eloah which signifieth the Strong or Powerful it is here placed between two Verbs one of the Singular the other of the Plural number one of the two Reasons whereof is to declare the Mystery of Vnity in the Trinity and of the Trinity in unity The Vnity of three with relation to Said the Trinity of the same One in reference to Let us make 5. The word for Let us make is Naghnase which also signifies Adornemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaptemus Exaltemus to make comely to make fit for its place and to make glorious over others This word is also further paraphrased by GOD himself first in the next Verse where Adam is actually made and that is by the word Bara to expresse his virtual creation whereas his body was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that late new-nothing Earth The second is Vajitsar Chap. 2. 7. where his making is recounted Paraeus saith the learned Hebrews affirm that word to be there written with a double Jod in evidence of his composure of dust and of the breath of GOD of Earth and Heaven to ennoble and allay his thoughts since by his makers indulgence he had good title to both though by his pride or unworthinesse he might come to enjoy neither 6. The Monarch for whom all of the inferiour world was intended is next called by his name Adam and we read of the two single Adams both looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon in this consultation the first Adam was from Adama the Earth the second was Adam from Dam which signifies Bloud From the first as from the conduit we had an inconsistent being from the second and from the fountaine of his bloud we have the reparation of our escheated being both were alone and singulars to make happy our Spiritual and Political union in and under one The Spirit of GOD himself having declared that his making but of one man at the first whereas he did otherwise in the other parts of his creation was the demonstration of his mind for all times that where the power of Government should from him be established it should be invested but in one as
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
Terminis the security of Christian Kings was here that which was provided for in the 21 22 23. Verses upon whose Prerogative whosoever groweth or exacteth are declared enemies of God whosoever angustiateth or afflicteth them are Children of Iniquity whosoever are their Enemies in the open field shall be broken in pieces Vmishanav and whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are secret haters or desirous of change of their Government or causers of intestine Divisions by Civill Wars however they may as Absolom prosper for a time shall be smitten with Plagues in as much as in them despight is done unto him into whose Throne and Primogeniture by the Oath of God from Eternity into Perpetuity they are adopted 19. So that as hath been said abatement being made of the former Arguments concerning Gods Exemplifications of the Administration of his owne Power which to each awfull Christian heart were there no Precept given ought to be in place of Obligatory Law but most severe Bonds unto those who beguiled the People into a Belief that the Scriptures only ought to regulate even the things indifferent which God ever left to the Kings and Priests occasionall disposall Here in the first Patent that God from himself gave of a setled Dominion recorded in his Word is an Eternall Law set down for all Christian Kings which untill the Lights of the Sun and Moon be put out all they who take benefit by or from their Light must account Magisteriall and unalterable And the Sun and Moon according to many places of holy Scripture where most ordinarily by the Light of the Sun the Regall Glory as by the Moon the Sacerdotall is represented ought by all that see them or by them to be esteemed as Gods Witnesses herein and mans Remembrances hereof 20. Thus Jer. 31. 35. Thus saith the Lord who giveth the Sun for a Light by day and the Ordinances of the Moon and Stars for a Light by night c. If these Ordinances shall depart c. And that the drift hereof may be understood see the 33. 20. Thus saith the Lord if you can breake my Covenant of the day and my Covenant of the night so that there should not be day and night in their seasons then may my Covenant be broken with David my Servant That He should not have a Son to reigne upon his Throne and with the Levites the Priests my Ministars And before this Ver. 17. Thus saith the Lord David shall never want a man to sit upon the Throne of the House of Israel neither shall the Priests the Sons of Levi want a man before me to doe Sacrifice continually And this I doubt not but that it was attested and exemplified by the golden and silver Lamps in the model of Heaven the materiall Temple the God of Light taking pleasure in this glorious and diffusive Expression Neither doe I doubt but that herewith also was signified the two grand Covenants themselves the Law and the Gospel yea and the two Languages that contained the Oyle of Grace the compacted riches of the Hebrew and the copious graces of the Greeke tongue And truly I cannot conceive that our Seekers and boasters of new Lights could have displayed themselves in a more unhappy Expression then that affectation whose turns Moses and the Prophets now brought to light will not serve SECT 4. The Contents A Recollection of certaine Proofs That as well Temporall earthly Kingship over the whole Creature as Spirituall properly Priesthood was and is Christs unto the end of the World then he must resigne Christ the Primary Object of Gods sworne Covenant with David Christian Kings the Secondary Antichrists by Saint John 1. 2 22. described What is denying of the Father and the Son The People may be Antichrists Saint Johns markes of Antichristianisme Perpetuity sworne together with the other two unto the Temple which could not sin manifesteth that the performance of that Oath of God must be expected in the Typified which cannot be in the Type The change of the Priesthood before the Temple might be built attesteth the same 1. IF need here be of recollecting a briefe of the Evidence for Christ who as Davids Son hath here the whole Dominion of the World laid upon his shoulders it shall in this place in short be performed this being hence most evident that it is He that was in the first place designed under the Person of David for the Temporall Dominion and Visible Thrones of the Vniverse over the People who never had Commission with from or under him 2. To Him upon the meritorious fulfilling of the Ends of his Incarnation it was that Elohim put in subjection all things whatsoever by him and for him who is his perfect Image and Likenesse he had made who is able being the Word that made it to sustaine it who bought it and as King and Priest is in Possession of it who had given him a Name above all names upon whose Thigh was written his Stile of King of kings in token of his Propriety in them and their Allegiance unto Him who said truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Just Legall Power over the Creature for the regulating thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by his Donation without which none can have Power transferred unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or can be in Heaven or Earth for the management of either or both 3. Of which for Earth Kingship is a part where his Dominion cannot but be either none or Monarchicall The Apostle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be King yea the onely Potentate for Earth King of kings and Lord of lords as Saint Paul and Saint John also have attested And Saint Peter in his first Epistle 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being given unto the subjection of his Throne First the ordinary Angels where his Dominion is purely and exemplarily Monarchicall Secondly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who understand that all Power must come from Him from whom comes their being according to the signification of the word and therefore affect no other Form then that only which is his only Constitution who hope in due time to bear the Angels company and therefore readily submit before hand to that Royall Platforme whose Prayer is Thy Kingdome come from their modell to governe us by Thirdly under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who by vaine Humane strength robustiously create their owne Power without and against Him over whom he beareth Rule not through their reasonable Service but his Almighty Power which extendeth it selfe even to Hell it selfe These all must be abdicated 1 Cor. 15. 24. at not untill the end of the World and then the Dominion for the for ever of the next World must be Paternall When He shall have put downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caelestiall Homogeneous Heterogeneous as before 1 Pet. 3. 22. 4. Secondly it is apparent that in and through Christ the name of
Glory of the Christian Throne after and above that of the elder House and of the former Constitution by whom to wit Solomon the materiall Temple of God in evidence for our Christian Oratories was in stead of the Tabernacle composed by Moses in surpassing Glory to be erected 13. Concerning which since the Temple could not offend without this interpretation there cannot be shewed a way for reconciliation unto truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oath of God according also to that of Psal 78. 70. Che-erots jesadah legnolam He hath established it viz. the Temple for ever as firmly as be hath done the earth which standeth still that is gone 1400. years agoe 14. But before this Temple might be built the Priesthood unto which also perpetuity was Promised and Sworne must in an Evangelicall Figure be transferred to another Line from the Family of Abiathar unto the House of Zadok celebrated by the Prophet Ezechiel as a presignifiation of the Ezâ—k 44. 15 48. 11. change rather then abolition of the former into one never to be abrogated or altered Christian Priesthood Which by GODS assistance shall be demonstrated when I come to treat of GODS Likenesse of which by the appointment of the GOD of all consolations the Priesthood is designed for the Diacatholicon or Catholique cure as the Regall Power is constituted for the rectifying of the Lords Image SECT 5. The Contents Evidences from the words Melech and Moshel David the most irrefragable of all Witnesses and the most liberall of all Acknowledgers That the Temporall Kingships of all the world are Elohim's owne The name of Melech or King Primarily Gods and his Christs Twenty places out of the one Booke of Psalmes produced to prove this Others concerning the Title of Moshel David had Arbitrary Prerogative beyond the bounds of Gods own described Sanctions Salus populi Suprema Lex esto understood The Sons of David Heires of his Prerogative 1. NOw the Supremacy and Irresistibility of the Temporall Power of Christ in the hands of his adopted First-born the Kings of the earth further appeares by the name of Melech which GOD hath honoured them with A name it is most evidently implying earthly Dominion as also the said Supremacy and Irresistibility for it belongeth to GOD whose just height and might are undoubtedly such And certaine also it is that by the settlement of GODS Monarchicall Power by his Charter unto David derived unto his younger Son the Type and pledge of GODS more glorious and unalterable Covenant with Christian Kings as according to the Analogy of Scripture shall be shewed in the next Chapter GOD gave away nothing from himselfe GODS uncontroulable witnesse in this particular is David himself who well understood it and is a most liberall Acknowledger thereof In evidence for the same 2. I shall produce out of the Booke of Psalmes twenty places but first premise this Maxime That what attribute soever is in Scripture applied both to God and man if it containe in it matter of Excellency it properly belongeth to God and but Analogically or by way of Indulgence to man but if it connotate infirmity it is genuinely mans and but for Expression sake to help our fraile understandings communicable to the Deity 3. Of which former sort are those Names of apparent Eminency and evident transcendency Elohim one of the ten Names of GOD Melech Moshel The last whereof Moshel expresly declares that the petite Dynasty or Soveraignty of the Husband Father or Master of the Family over the Wife Children or Servants therein is Originally for the matter thereof the Power of God by his gracious dispensation derived unto Him that sustaines the place of GOD in that smaller Seigniory against whom none in the said Family may kick but he is a violator of GOD and an infringer of the bonds of Religion This at home by those who oppose it abroad will easily be granted which with greater evidence of reason and strength as hath been shewed for the greater houshold of GOD viz. the Kingdome riseth up to vindicate the Power of Melech the King 4. Which name of Soveraignty throughout the whole course of Scripture is either actually or implicitely declared to belong to the Almighty Creator in places without number whereby appeares that the Dominion of Kingship is Primarily Gods and but Secondarily the Administrators thereof as the Power of the communicated name of Elohim is unquestionably his Both which names of Elohim and Melech are conversant about the same thing viz. the Power and Act of Government so that the name of Melech in its Originality being Gods the Power contained in that name is Irresistible and includeth all the Prerogatives of Majesty at this day controverted amongst us And so I proceed to the places in this one Booke of Davids Psalmes who in regard the Power of the Name was settled upon him and his had of all others most reason to interpose for himselfe and them if he or they had any severalty by virtue of the said Donation The Acknowledgements follow 5. The first Record shall be Psul 95. 3. For Jehovah is the great God and Melech gadol gnal-col-Elohim the great King over not by reason of might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but order above all Elohim Upon which place I looke with astonisht reverence In contemplation of the content which God taketh in his name of Melech or King by himselfe preferred to that of Elohim or God and of his care of humane preservation advanced beyond the Glory of his Creation wherein GOD is Melech and the King is Elohim What man may attempt to lessen the Regall Power It is GODS who is the King What man can think himselfe made lesse or not honoured by the communication of that Divine Power It is the Kings who is man This is the Ordinance of GOD for mans good who cannot be deceived about his owne ends while we are deceived thinking that evill which is either good in it selfe or so disposed of to make us good 6. Let every man looke with an impartiall eye into himselfe and he shall see that the more Power his Democraticall passions have in him the more vicious he is and the lesse Power the Monarchical part his reasonable will hath and the lesse influence the Sacerdotall part of clarified understanding hath upon the Royalty of that will the more miserable is his vassalage though all other men and things besides his owne lusts stoop to him 7. And let no man thinke since Heaven is governed that man may be trusted farther then the Angels are or that man can invent a more just and equall Government then he who made man and his inventive faculty hath constituted for him It being farre better that he should relie upon GODS scientificall and demonstrative Prescience and Providence then that he should beleeve his too late and sad experience by trying other Formes of Government opposite unto the Ordinance of GOD. 8. Which if he could consider
Dominion in David and his Heires according to the Law of Nature in the very first place of Succession refuseth the First-born and by particular appointment maketh choyce of the younger to wit Solomon For this I shall make bold with the parallels hereof in Scripture but no further then the New Testament hath afforded light concerning Esau and Jacob Ishmael and Ishak And therefore I shall not discourse of the Mysteries in the story of the birth of Pharez and Zarah Gen. 38. 28. which doubtlesse was to evidence further manifestation of the same thing easily visible Nor shall I foretell for the present till this that is certaine hath made way for it the grounds of Moses his preferring before his elder brother Aaron 11. That which is undeniable is set forth Rom. 9. In which particular Vid. Orig. Ambr. Hier. in locum recourse had been made unto the Writings of the ancient Fathers who were neerer unto the Apostles dayes and likewise to understand from hand to hand what his meaning was that we who desire to make our own Ends from our owne bold conjectures the great Controversies of this Age had been yet unborne According to that which was proved in our last Chapter the Apostles Argument from the former Paire of Brethren was That which God upon the promulgation of the Covenant of Grace did forthwith discover in his actions Is to be reputed the standing Commentary of God to declare for ever what was the first meaning of that Covenant But that the ultimate Object or principall drift of God in preferring against his Proviso in the Law of Nature of the younger before the elder without respect unto their goodnesse in the specified particulars of Ishak and Ishmael of Jacob and Esau Was that which God upon the Promulgation of the Covenant of Grace did forthwith discover in his actions Therefore the ultimate Object or principall drift of God in preferring against his Proviso in the Law of Nature of the younger before the elder without respect unto their goodnesse in the specified particulars of Ishak and Ishmael of Jacob and Esau Is to be reputed the standing Commentary of God to declare for ever what was the first meaning of the Covenant of grace Whereof the grand particular of that Covenant the establishment of Dominion for so long as Time should be must needs be a most considerable part often expressed as the regulative part of the whole Whence it may appeare that the end of GOD in these Acts was not that which the engagements of this gainsaying Age would put upon Him but the assertion of the Arbitrary Prerogative of GOD above his Lawes to declare what justly he may doe and what de Facto he hath done without injury meant or done to the former House for the younger Brethren of the Gentiles 12. Concerning Esau and Jacob Gen. 24. 23. when Rebecca enquired GOD concerning the Civill Wars in her womb GOD answered Two Nations are in it and the younger People shall be stronger then the elder and the elder shall serve the younger Which service was not literally to be understood either of the persons of Jacob and Esau or of their respective generations or so as if either was absolutely rejected but that the younger House of the Gentiles was preferred in the Covenant Jacob the Father of the Jewish People being the Type of these Esau the elder Brother being the Type of the People of the Jewes For there is no absolute reprobation concluded of those who were Typified in Esau for then Saint Paul himselfe must have been rejected as Rom. 11. 1. Hath God cast away his People to wit them of the elder House God forbid For I also am an Israelite c. God hath not cast away his People whom he foreknew c. And Gen. 25. 26. Jacobs taking hold on the heele of Esau at his birth was the Figure of the immediate Succession of the Christian Religion and Covenant into the Place and Rights of the Legall by which trip it got the start of the former into the Right of Primogeniture but both were the sons of the same Ishak and neither did destroy other And if any man would understand the construction of the word Hated Rom. 9. 13. let him see Luke 14. 26. 13. Concerning the former paire of Brethren Ishmael and Ishak in whom the Covenants are looked upon as two whereas in Jacob and Esau they were twins of the same womb and one continued birth the Apostle Gal. 4. having in the beginning of the Chapter expressed that the difference of the first and second Covenant in the generall as hath been proved of the grand Homogeneall part thereof Dominion was but at least as the Stock and the Graffe as the Blossome and the Fruit are two For even in that example of furthest distance in Ishmael and Ishak he yet concludes them there to differ but as the same Heir when he is a man differeth from himselfe a child And Ver. 22. he affirmes in Terminis that these two Brethren and the two Mountaines Sinai and Tsijon were but Allegories to represent the advancement of the Gentiles and the Evangelicall Covenant into the Primogeniture of the Jewish People and Law the former off-spring of GOD as Exod. 4. 22. Jer. 10. 16. 14. And also that in the preferring of Ishak there was no un-sonning of Ishmeal however the Fancy of those doth stand who will not be elected without some others may be reprobated the Word of GOD is cleare Gen. 17. 18. where Abraham who was an understanding and loving Father that knew what to aske prayed for Ishmael unto GOD Oh that Ishmael might live before thee And Ver. 20. the Lord a most wise and faithfull GOD who knew what was asked returnes this answer As concerning Ishmael I have heard thee Behold I have blessed him and will make him fruitfull and will multiply him exceedingly twelve Princes shall he beget and I will make him a great Nation Wherein was typified the one Nation of the People of the Jewes and the twelve Tribes Whereas in Ver. 4. Thou shalt be a Father of many Nations And in Ver. 16. I will give thee a Son of her yea I will blesse her and she shall be a mother of Nations Kings of People shall be of her But alas this no time to disport our selves into Theoreticall Disputes 15. But if this Plea from these younger Brothers will not serve the turne we are not altogether destitute of Proofs in this particular concerning Solomons Succession and the Reason thereof in particular Texts where we shall find this Solomon in a double capacity as King of the Jewes and as the Representer of the Kings of the Christian Nations For this 2 Sam. 7. 12. saith GOD to David I will set up of thy Seed after thee c. He shall build an House for my Name and as before I will establish the Throne of his Kingdome for ever I will be his Father and he shall be my Son