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
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
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
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
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
Democratical but is over them But the Power of Christ for the Government of the World is most absolutely Regal or Monarchical Therefore the Power of Christ for the Government of the World cannot be in a collective Body of the People but is over them which Doctrine by consequence Affirms that Christ is no King 23. From whence briefly for the present appears That by the Doctrine of the Scriptures no Power of Dominion is Originally in the People but that all such Power is absolutely in Christ and this in Relative Opposition to them Now though my chiefe aime be not to be an Answerer of particular Objections especially those not grounded upon my Principle the Word of God but to take them away in general by dissolving that Principle whereupon they are built And though this that followeth properly belongeth to the eleventh Chapter yet for a timely and faire Compliance with those to whom this Brotherly Concertation is directed I shall here endevour to prevent the misunderstanding of that Text of Saint John 18. 36. My Kingdome is not of this World if it were then would my Servants surely fight c. First it cannot be meant against the Analogy of Scripture that Christ hath no Kingdome in this World for in the next Verse it is expressed That for this End viz. that he might be a King to wit in this world he came into the World 24. Secondly the Words cannot be so understood as if they implyed that there are in this world Kingdoms which are Originally of this World though that which belongeth unto Christ should not prove so For consonant to the Scripture Doctrine every where in this point the Faithfull and True Witnesse replyed unto the Roman General in the next Chapter Verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou couldest not have any Power at all against me unlesse it were given thee from above Now there is in this World no Just and Legal Power of Dominion over others the Name whereof in the New Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one Word rightly understood would put an end to this Controversie in as much as the very Name tels us it is derived from him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit Jehovah who is not the People But this Power must be Originally and Alone in the Deity and such as cannot be taken without Gods especial Donation which no Record hath derived to any but to his Anointed and from him to his Anointeds And to them it is Communicated far be it here from any whose breath is in his Nostrels to talke of Co-ordination in a direct Line of Subordination to Christ unto whom of themselves none can be Co-ordinate and from him none are with those whom he hath set over them who for themselves and of themselves claime Co-ordination in that Power which is from Above not from amongst them 25. Thirdly the words themselves as shall appear by some few of the multitudes of Texts which might be produced cannot bear out this Construction That any Just Power should be Originally of this World The Words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Kingdom which is mine is not of this world Answerably hereunto read S. Joh. 15. 19. If you were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World the World would love its own but because you are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World in as much as I have chosen you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the World therefore the World hateth you My choyce being that which differenceth you from those who could not be of the World Originally which was not Originally of it self but yet so think and live as if they knew of no other Original so are now the Christian Kingdoms of this World severed and sacred through to and for Him though before they might more congruously have been said to have been of the World though indeed in exact Propriety they never were 26. Thus 1 Cor. 15. 47. The first Adam who also was of Celestiall Descent The Son of God Luke 3. 38. And of the Breath of God Gen. 2. 7. was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthy as the Second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of and from Heaven notwithstanding that he had taken Flesh from the first Adam And it followes in the next Verse And as is the Earthy such are they that are Earthly and as the Heavenly such are they that are Heavenly which I hope Christians pretend to be so that it is the Suchnesse that here Denominates But I forbear further Proofs in a point so plaine 27. So then it appears that it is now especially an unchristian Speech to say that Kingdome in Abstracto considered in it selfe as it is false and Traiterous to say that the Kings Person is Filius Populi or begotten by the Multitude is of the World to wit of the Men thereof or People if GOD and his Christ have or ever had the Regiment of this round World and all therein The Disciples were not of this World after that by Christs Commission from Above it they were Called out of its Community not Compasse and differenced thereby from such who held of the common Usages of the World whether Legal or Illegal and yet before were not themselves Absolutely and Originally of the World in as much as they were the sons of Adam who was the son of God who in regard of his Biass shortly after his Origination deserved justly the Personal Diminution and Motto of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Earth earthly notwithstanding that from the Original of his Being and therefore of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power and that in his principal Part he was of the Breath or Spirit of God so that since Kings have now their Calling and Commission from GOD and his Christ that which was alwayes Improper is here Unchristian to wit to Affirm that any Christian Kingdome is held of the World or People 28. And now to look back to the Text of Saint John since no Power of Dominion could ever properly and truly be said to be of the World in re ipsu it must be understood of the Modus and that it is either of the Worlds Vsage or Misusage it is too narrow for Christ to restraine it to the latter as if there were no more therein said for him then that his Kingdom should onely not be according to the Corrupt thinkings of the World founded upon that false Principle that Men were the Makers of Kings mankind being then generally gone astray from that first Truth which cooled but by degrees looking down onely to the Fruit on the Ground and not to the Tree that bare it rather magnifying of and rendering their Thankes to the unruly Winde that blew it downe amongst them then to the Branch that brought it forth 29. That it must be meant also of the lawfull Usage of this World is plaine by that Note of Distinction which himselfe
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
station c. That kind of sin which made Angels Divels no man though never so high may attempt But aspiring to parity with their immediate Elohim was that kind of sin which made Angels Divels Therefore aspiring to parity with his immediate Elohim is a kind of sin which no man be he never so great may attempt Fourthly that no Inferior may intermeddle with or censure the Marriage of Princes as unlawfull though against the Law which all others are obnoxious to and so in other the like cases That which was sinfull Boldnesse in the High Priest against his Prince though offending against the Law of God had been a worse sin in any other Magistrate or Subject and is proportionably sinfull in the like case at this day But censuring of the Marriage of the Prince to wit Moses when he had indeed offended against the Law of God viz. by his Marriage of a Ethiopian woman was sinfull boldnesse in the High Priest Therefore censuring of the Marriage of the Prince sic in similibus when indeed he offendeth against the Law of God therein which had been a worse sin in any other Subject or Magistrate then in the High Priest Is proportionably sinfull in the like case at this day in any man whatsoever Fifthly concerning the Kings Political Marriage and the Oeconomy of the Kingdom That Obedience which in the Family is due unto him whom God hath placed in the highest roome thereof though he be not honoured with the Name of Elohim or Anointing from all that appertaine unto it yea from her that is next in Dignity to him i. e. the Wife of his bosome who is one Flesh with him Is much more due in the Kingdome to him whom God hath honoured with both viz. the Name of Elohim and the Character thereof Vnction from all the People yea from those who are next in Dignity to him But Obedience as unto Christ Is in the Family due unto him whom God hath placed in the highest roome thereof though not honoured with the Name of Elohim or Vnction from all that appeartains unto it yea from the wife of his bosome who is one flesh with him Therefore Obedience as unto Christ is much more due unto him whom God hath placed in the highest roome in the Kingdome and hath honoured c. from all that appertaine unto it yea those that are next in Dignity to him Sixthly Those who have all the Power which they have from any One have no Power against him But Inferior Magistrates have all the Power of Dominion which they have from him who is their mediate Elohim Therefore Inferior Magistrates have no Power of Dominion against their mediate Elohim Seventhly They who violate either of those Orders of men in whom onely Christ who Sitteth in Heaven as the great Bishop of soules at the right hand of Majesty as King of all the Kings and Kingdomes of the world was or is Anointed Had need be sure of a new Christ But they who violate the two Orders of Kings and Priests doe violate those Orders of men in whom onely Christ who Sitteth c. was and is Anointed Therefore they who violate the two Orders of Kings and Priests had need be sure of a new Christ Eighthly Those who sin as Korah did Are sure to find as sore punishment as Korah found But But I tremble to make up this Argument Therefore I beseech the God of the Spirits of all flesh that the Minor may be false of all those who but love truth CHAP. VI. The Contents Monarchical Power Instituted under Theocraty it selfe Upon Gods Recesse from the immediate Exercise of Kingship he never was the Author of Popular Election The Exemplification of Gods mind herein in and by the particulars of his appointing of Saul to the Kingdome of Israel Wherein consisted the sinfulfulnesse of the Israelites Petition for a King The Law of Kingdome 1 Sam. 10. 25. The word Mishpat and divers its great Importances Unction Gods Demonstration for the Communication of Divine Power 1 Sam. 8. 11. c. The Authors gleanings from the Story of King Saul All summed up in the Conclusion of this Chapter 1. THat Moses had Regal Power the Scripture attesteth though not so large while God immediately exercised his own Power by his own self issuing from himselfe his Imperial Edicts and receiving Appeales as upon the withdrawing of himselfe he made over to Kings for avoyding the violations of his own Sanctimony and giving ungovernable man respite of bethinking himself till Himself should come to Judge both King and Them In the meane time while he performed that Royal part himselfe as prudent Monarchs doe from his Example he gave no Commissions but during Life or Pleasure and never entrusted the Multitude but ever one man with the Charge of his Authority and perpetually as a King had the choyce of his own Officers Thus it was during the time of the Judges whose Government though Monarchical God never enstamping his Image upon a Plate of many pieces yet being but for terme of life appertaineth not properly to this Dispute in this place 2. This Patterne he set unto Kings for the after-times of his Receding from the immediate Administration of his Regality as he was forthwith enforced even from the Beginning of the World in mercifull Compassion of the generall unfitnesse of mankind to endure the Purity of his Soveraignty over them in all the rest of the Nations yet so as when he should Divolve and Entail his Authority which he never left Elective he would himselfe make choice of the Stock upon which he would Engraffe his perpetuall Authority to teach all those for ever who will call themselves by his Name or be accounted his People that Primogeniture is his Ordinary way of Election which he hath promised under Christianity shall not faile as will appeare Chapters 8. and 9. Thus it was Constituted from the Beginning and Mankind was not to disturb it unlesse he sent his Extraordinary Commission It was at the first placed in Adam designed unto Kain as the extent of the words before handled doe demonstrate and afterwards in the Ordinary course to descend to the First-born by the Eternall and Universall Law of Nature to wit Mishpat as Deut. 21. 17. For he is the first of his strength as having the Tide of the strong God and therefore the Right of the First-born is his 3. This is the Doctrine of the Scriptures in this great Point they that will doe otherwise must look otherwise to Justifie it then by the Word of God which I dare not admit a thought that all Mankind may presume I shall therefore passe over the time of the Judges who were as high Stewards unto him the King while for about foure hundred yeares he was in teaching Kings and also all those who for ever will be his People that the Kingship which in Mercy he would afterwards settle in and over Mankind should be and remaine for ever his
that cometh after the King Certainly it is more desperate to doe it after God to dare to bound him that holdeth the place of God further then his God hath bounded him So likewise are their directions concerning the Election of Him which the People of Israel well remembred and therefore they went not about to make a King themselves but came unto the Lords Prophet with a Give thou us a King to Judge us like all the Nations about us 1 Sam. 8. 5 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy to write it out and to meditate in it all the dayes of his life Verse 18. 13. Which gives me the boldnesse to conjecture that if that which was delivered 1 Sam. ◠11. c. was not it or the briefe of it as might with great probability be asserted out of the words This particular Book of Deuteronomy was that which was mentioned 1 Sam. 10. 25. which Samuel wrote out and happily finding the King respectlesse of it laid it up ad facies Domini before the Faces of Jehovah to wit in the Sanctuary But if it were of that purport which a man of this last Olympiad pretends who never saw it sayes it is lost and yet can tell what was in it probability would difficultly admit that God should suffer it to perish unlesse he meant the perishing of the Peoples Liberty with it At least wise we cannot imagine but that recourse would have been had to it or mention made of it upon differences between the Prince and the Subject and particularly in Rehoboams case with the ten Tribes for in all that time between Samuel and Rehoboam the Sanctuary had not been violated But without all doubt the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shal be that when he shal sit upon the Throne of his Kingdom he shal write this Deuteronomy into a Book c. Chap. 17. 18. the King was required to Transcribe and Study was no other then this for the words are Mishne Hatorah azzoth which the Septuagint renders he shall write this Deuteronomy into a Book And without all question this was it which Joshua read in the eares of all the People Josh 8. 32. for it is expresly so by Name set down in that Text. 14. From whence it is abundantly evident where the sin of the Israelites lay in asking of a King The Kings Power is set downe from Gods owne mouth 1 Sam. 8. 9. c. Hearkén unto the voyce of this Prophet howbeit shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them Mishpat Ha-melech The manner of the King say you Mishpat comes from Shaphat which signifies to Decree or Pronounce a righteous Law or Sentence and is in its Latitude the universall Law of Just Reason for the regulating of all men and their actions Of this onely God is the Adequate Law-giver as Deut. 1. 17. and the onely high Dispenser of and with it which whosoever have to doe with it is and remains Gods and not mans for ever And thus it is applyed in multitudes of places in holy Scripture so Psal 50. 6. Elohim Shophet His Elohim is Judge himself or alone And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world doe Mishpat And certainly if there were a word of greater Exactnesse for the Expressing of true Justice by Divine or Humane Wisdome to be found out Gods Title to the Judicature of the World would deserve it And Mishpatav his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World Psal 105. 7. 15. Here then it comes out of Gods own mouth Shew them my just and eternall Decree concerning the Power of the King Some as if it were here onely set down for fashion sake will have it to import onely Manner but where-ever in Scripture it signifies Manner or Custome it ever signifies at the least such good Manners or Customes as have passed into the Nature of Laws it is stil according to its own nature Actus rationalis ritè judicantis and in such indifferent cases as Custome hath Power to determine about wherein pettish singularity is sinfull Thus 2 King 1. 7. the Prophets using to weare rough or hairy Garments Custome transferred it into the condition of a Law and by this their Garb their Profession was Externally and Reverentially differenced from other mens which was the Reason why Ahaziah in that Text enquired of his Messengers concerning the Garb which he calls Mishpat of the Man they met with and upon their Answer to that his Question he knew that it was Elijah And in this signification also this hath beene the Garb of the Supreme Power ever since the World began The word as used in divers places importeth divers particulars but all flowing from Legal and Rational Power He that desireth the truth let him with me take them all into his consideration and the Result will be the Truth and the whole Truth 16. Sometimes the thing that it directly pointeth at is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place as the Septuagint whose Translation Christ and his Apostles honoured by their most frequent use thereof here render it Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification or Absolution given by the Law or by Him whose Word is Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse the Requisite of this Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Composure according to Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advised Prudence of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Operation of Law Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Execution of Law or Punishment issuing there-from Which neglecting all the rest divers snatch at in this place as if there were nothing else in it but the Execution of Gods Curse upon the People for thus desiring a King I deny not but that God did looke into and intend with other the Importances of this word this particular Judgement but according to the rule of his owne Wisdome he tooke in all the rest also 17. That which here in the place is aimed at with the most Authoritative Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancient Latines rendered by Jus which in English importeth Just Right And Just Right he and no man else must needs have who is assumed by the righteous Lord into Communication and Communion of that Power which is Gods and not any mans or all mens 18. In a Secundary way also it designeth Manner or Custome but it was not Manner or Custome which made this a Law but it was Law that made it a Custome It was a Custome as old as the world Sic fuit ab initio Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning witnesse all Humane and Divine Records thereof All Nations having so much of the Ancient Religion in them as to embrace this Mishpat So in the 20. Verse We will be like all other
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
must acknowledge that in the Patent of King David all Christian Kings have a joynt Commission Some conveniences through the settlement of Gods Power in one Man pointed at Prov. 21. 1. Paraphrased 1. BY this which hath been said it satisfactorily appears to every conscientious man who expects his Light from the Lamp of GODS revealed will how from the beginning GOD hath disposed of his Power of Dominion In which Point since onely He hath Power to Constitute and Repeale but hath Constituted and not Repealed nor hath given Dispensation to any others whatsoever to doe it Religious Sobriety would abundantly rest contented with his bare exemplification of his mind if there were no more to be said in this case then these Argumenta ad rem But ad Hominem to the Opposing party they ought to be esteemed of double force since they who have undone the People by this plausible colour That all things whatsoever whether to be beleeved or done are to receive the particular warrant of their Legality from the precise words of expresse Scripture may least of all men be endured in the Point of highest Concernment to goe against the onely exemplifications of GOD in this kind contained in the Scripture 2. In which particular as appears by the horrible and amazing excesses wherewith the Disciples of the grand Enemy of the Word of God have openly blasphemed it to the infamy of the Age and Nation what his aime is even in those whom hee cannot unto that Hereticall height bewitch it hath in these dayes fallen out as in all former Stories no great Evill hath appeared in its owne colours at first but with a seeming Zeale to correct evils and advance that which most commonly rather seemed then was good So most ordinarily when the Pretenders for the Peoples Liberty have by that Pretext destroyed their particular Adversaries Liberty it selfe by the Pretenders for it hath been most desperately destroyed So here when under pretence of Scripture Zeale the Disciples of the Angels of Darknesse have with unwary men discountenanced and thriven by their private Adversaries the Scriptures are they who have received the greatest foile 3. So in the case of setting up the Aereall Kingdome of Christ upon Earth when under the gay out-side thereof they have despoiled those that stand in their way it is evident the prize was to lift Him up on High that they might part his Garments amongst them and to cast lots for his Coat This is most evident that that cannot be Kingdome the Power whereof must be in more then One much lesse in every one That that cannot be Christs which seeketh its own That that cannot be Christs Kingdome which comes not to fulfill but to destroy any part of the Eternall and Universall Law of Nature Reason or Nations which came from Christ into the World before Christ came into the World himselfe who when he came he came to accomplish not to destroy that which he sent before him even to that of Moses Mat. 5. 17. 4. But I take no delight in displaying the vanity of those who divide what cannot be divided Christs Kingdome from him and it within and against it selfe and so make many Nothings of it who place it loe here and loe there and so put it in many No where 's That which I desire to commend from hence unto the truly humble and obediently unpertinacious Christian is that he would not reject as meerly Topicall the aforesaid exemplifications of GODS mind whose Rules and Examples certainly are not at variance but rather that he would looke upon them as upon GODS owne Commentary upon his own Precepts and upon both together as upon Gods Declaration in this behalfe against all spurious false copies of mans lustfull fancy to learne what indeed is the true and genuine meaning and obligation of his generall and perpetuall Law of Nature and Nations which as it was borne into the World with the World so must it not dye before it For it was Mishpat Hameluchah the Just and Right Law of Kingdome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was derived at first from the Breath of God and thence received into the Universall Law of Nations which the People of Israel petitioned for in the fore-cited 1 Sam. 8. 5 20. 5. Concerning which GODS Answer was Hearken unto them in all that they say unto thee yet lest they should not throughly understand for the present or for the future should imagine that they might make what they pleased of that unwritten Law shew them truely what is Mishpat Ha-melech the Right of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuall Prerogative which Samuel from the mouth of GOD delivered unto them Unto the Power whereof David without any restriction from GOD did succeed and Sauls Posterity for ever which I forbeare to draw any Arguments from might have been entertained into the same Rights as appeares 1 Sam. 13. 13. For now would the Lord have established thy Kingdome for ever to wit that Royalty which at first was given thee and described from the mouth of GOD whose Donation since GOD never did it Man may not limit Which hence appeares not to have been such as is now pretended 6. If it be demanded how then could Gods promise in Jacob's Propheticall Benediction concerning Judah and his Scepter have been made good I answer God Almighty plainly shewed how this might have been to wit by the giving of Michal Sauls Daughter in Marriage to the Son of Judah the possibility of whose hopes was afterwards frustrated by her despising that part of the Sacerdotality which was truly inherent in the Regall Power her religiously carefull Husbands Humble Primacy and Supreme Service exhibited before the visible Monument of Gods Royall and Spirituall residence amongst his People viz. the Arke of God 2 Sam. 6. 23. For this cause Michal Sauls Daughter remained childlesse unto the day of her death 7. And to give the more credit hereunto it may seeme as it is recorded in the next ensuing Chapter to the former story viz. the 14. that Jonathan 2 Sam. 14. the most gloriously vertuous of all the Princes which are Registred in the Booke of God was decreed by God for a better Kingdome when doomed by his owne Father for a Son of death which God executed upon him whom the People could not then rescue though his rash Father was at length willingly enforced to forget his Oath This to teach all the irresistible Deputies of the faithfull God how dangerous a thing to them and theiâ—s heady precipitancy is and that they may least of all men vainly use the Power of the serious Jehovah Elohim 8. So that if the Scriptures be left for mans perpetual and universal Rule which now to deny can in no wise become our Adversaries were we destituted of further Proofs the onely recorded Exemplification of the administration of Gods Power by Him who onely hath Power from Heaven constituted amongst his peculiar People upon Earth for the
intimating that the Publike Worship of GOD must expect both its Introduction and its Coronis from the Regall Power For thy Servant Davids Religious care both of thy House and House-keepers let no face that is Anointed by thee Regall or Sacerdotall be ashamed For the word is Penei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces and chiefly designeth his of whom David was the Type And the meaning is for the sufferings sake of both the Davids the heavenly and the earthly Let not the great King and Priest thy Christ whensoever he cometh into the world first or last be ashamed of those who are entrusted with his Offices nor let them be ashamed before him of their demeanour in those his Offices 10. The last part is GODS Answer to Davids Petition and it is with a Nishbagn Jehovah David had first vowed and sworne to Jehovah here Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweares to David And that which he sware was Emeth unalterable truth such as nothing shall make him depart from who may dare to misdoubt all or any of this The substance of his Oath is first Of the fruit of thy body will I set upon thy Throne and if thy Children will walke worthy of it their Children shall enjoy it Gnadignad as long as perpetuity shall last And the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forthwith assigned the very materiall Temple which David had now destin'd and he had a long time expected The Vow pleased him the Place delighted him it he had long agoe designed and particularly pointed at * Vide Mr Gregory cap. 25. when Abraham was commanded there to Sacrifice his onely Son and before that it was the seat of the King and Priest of Gnelion the most High GOD Melchisedec whence our grand Christian Sacrament as the Fathers unanimously teach is recorded to have been Celebrated Gen. 14. 18. before there had gone out any Decree for the Legall Circumcision Concerning which place more might be said but it is sufficient that it is here set down Ver. 14. For Jehovah hath chosen Tsijon from before this VOW to be his Habitation He longed to be in possession of it had resolved there to set up his rest to inhabite Gnadignad for ever And againe it is repeated Ver. 15. He longed for it 11. Now for the second part of Davids Petition He answers that also with overflowing Bounty and doubles his Blessing on the Provision of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedah barech averech Blessing I will blesse her meat The poorest Levite shall have his fill of bread which in Scripture is a large word containing all other necessary viands and for her Priests I will adorne them with more then Tsedek it is Jeshangh Salvation or Jesu-ship they shall put on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Jesus both upon themselves and others And for the latter clause there also his Bounty bringeth forth twins those her Holy ones i. her Priests Ranen jerannenu cheerfully and triumphantly singing out shall cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphantly sound out the Praises of God in the daily Liturgy metrically prickt out before their eyes This was GODS Oath in answer unto Davids for a perpetuall Temple a perpetuall Priesthood and a perpetuall Kingship which if they failed in Judaisme we are to seek for in Christianity for Gods Oath cannot faile but in the Typified if not in the Type it hath beene and shall faithfully be performed unto the end of the world 12. And concerning the Conclusion of the Petition the Commemoration of Davids solicitous care God answereth accordingly That out of the materiall Temple shall come the Blessing of the pious King which by him shall descend upon all his Subjects according to multitudes of plaine Texts as Psal 20. 2. Psal 48. 8. and 53. 6. and 68. 16. 87. 2 7. And Psal 76. 3. There in that numericall place when he giveth victory howsoever it may seeme to be atchieved on the ground where the battell is fought doth God breake the arrowes and the bow And so here in this present 18. Verse There in that very place which Davids piety had vowed for me and the Arke of my strength to dwell in will I saith God make the Horne of Davids strength to bud And further God answers in pursuance of his zeale to his owne peculiar Tribe Gnarachti I have prepared ordered and trimmed a perpetuall Lamp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Priests with Vrim and Thummim Light for the Service of mine Anointed to be unto him and his for ever as Aaron was to Moses Eleazar to Joshua Jehoshuah to Zerubbabel to enquire of GOD by and to offer up his and their Devotions 13. And yet further it may imply That when my Christ shall come to make his entrance upon both his Offices He the Typified David shal not want his Sons of Oyle to stand before him for ever for so viz. Sons of Oyle the Prophet Zech. 4. 14. calls both Zerubbabel the Prince and Jehoshuah the High-priest who but a little before Chap. 3. 3. had his filthy garments changed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was gloriously clad contrary to that which our eyes have seen Then said the Angel these be the two Sonnes of Oyle or as we ordinarily read it the two Anointed ones that stand by the Lord of the whole earth this is his due and expectation so long as the Earth and his Lordship over it standeth And this is the due and honourable place of Prince and Priest however humane boldnesse may presume to step in betwixt him and them and they may be in dishonourable Captivity yet then when he seemeth not so much as to stand by them to stand by Jehovah and to stand by him as Administrators with him of both his Divine Powers 14. This is their Office even when the exercise thereof is hindered in his eye because he hath appointed them thereunto though man will not give way to his appointment they are honourable as the two Olive branches Ver. 15. which through the two golden pipes empty out of themselves not out of the People the golden Oyle of Gods Spirituall and Politicall Directions and Sanctions And without these we have no evidence out of the Word of God that God hath a visible Church or Kingdome amongst us for Aristocracy or Democracy we read not that he constituted any But lastly however the clothes of the Enemies of King and Kingdome may by false Lights seem glorious for a time at a blush yet in the end shall the Enemies of the King and Kingdome be clothed with shame but upon himselfe shall his Crowne flourish When I see the period of this either by popular Antichristianisme or otherwise supposing the Judge to be at dore I expect the end of all 15. This is the summe of Gods faithfull Oath unto David the Type for the perpetuity of his Temple his Priesthood and which is the Crown of both his Kingship◠and
sit in the seat of his First-born as in the precedent words of this Verse for the exercise of his Jurisdiction Of which Primogeniture for all mankind GOD hath said Timshal Thou shalt have Dominion and of the younger Teshukatho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall seek the Law at thy mouth this Sonship is peculiar onely to those who sit in his Throne All the Israel of GOD are truly by Adoption the Children of GOD but not one of all but onely the King hath in Scripture the honour of that Name So that evidently the meaning of the words is I have taken of his height and given to the Kings of the Earth who the liker they are to him whose Image they beare the higher they shall be in esteeme and in their own Order the more glorious 10. Now which way the Spirit of God looketh in this particular may appeare by the next Verse as before in the 24. My mercy will I keep for him for evermore Which mercy to understand terminative in his Person and not communicative to those who represent his Person as if He should for ever stand in need of mercy for himselfe were no lesse then blasphemy But what this mercy is is exprest in the next words My Covenant shall be faithfully performed to him And this it is in the next Verse I will establish his Seed le-gnad for perpetuity and his Throne to wit in their possession for all the dayes of Heaven which for feare of failing is more then once expressed 11. But that it may appeare that the Covenants with David the Type and Typified were two so as hath been said the exception of the former Davids Posterity quamdiu se benè gesserint is plainly cut off Ver. 30. For if the second Davids Children forsake the Law of God c. God himselfe will chasten them with his fatherly rod which the Jewes understood Sterility or Sicknesse and therefore they who take up Armes against them at their Joseph Ant. 7. 4. owne perils usurp upon God But he himselfe will not disinherit them and therefore none else may and they who goe about it endeavour alas they are his owne expressions to make him a liar a perjured liar and a prophaner of his Holinesse both in Word and Oath Ver. 35. 12. Once have I sworn by my holinesse that I will not lie unto David Acath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishbangti bekadshi Once have I sworne and that once for all and ever by mine Holinesse And all this upon the first Davids holy resolution to build me a Temple and to provide for my Priests Upon this holy resolution of his then in answer to his I swore by mine owne Holinesse which I will not falsifie by mine Untruth dishonour by my Perjury nor prophane my Holinesse by either but so observe all this that his Seed shall continue for ever and his Throne which certainly was a Temporall Throne on Earth Ver. 36. shall be as the Sun before me in the day of the honour thereof And Ver. 37. It shall be established for ever gnolam as the Moon and as the faithfull witnesse in Heaven 13. Which clause if it concerne not Christ whose indeed that Name is but the Moon I conceive it to imply the esteem which the Cimmerian part of the world holdeth of this Ordinance of God and especially to relate to the Ecclesiasticall Power the Church being often pourtrayed by the Moon the Regall Power being before expressed by the greater Glory of the Sunne But however that these Ordinances are both in Ecclesiasticals and Politicals to dispense the glory of Light and Light for Darknesse by their Motion to be for the Times and Seasons of humane Affaires by their Influence to enrich or impoverish to send abroad Gods Stormes or Calmes so long as those pledges thereof the Sun and Moon shall stand fast in their seats out of the reach of bold humane fingers 14. So that it appears first that the first and second Covenant were one and the same save onely that the Graces of the second for the stability of Christian Princes are enlarged 14. Secondly whereas it is the Prophets scope in this Psalme to celebrate both the Infinity of GODS Mercy and the immutability of his Oath concerning his Anointed for the continuance of his Throne and Kingship for the for ever of the Law and of the Gospel for the generation and generation And whereas throughout the fourteen last Verses he passionately bewaileth or deprecateth to wit in the foure last of all the cutting off of Davids Line which dereliction of GOD hath now lasted about two thousand yeares and the three last parts thereof viz. since the Incarnation of the Creator Redeemer and true Heir of the world being the most considerable part of the time which the world hath lived it is hence evident that the Israelitish Throne and Kingship was but the fidentiall and significant not the formall and ultimate Object of GODS Mercifull Faithfull and Eternall Oath unto David and therefore that the Covenants were two but as the Testaments are two as the Stock and the Graffe the Fulfilled and the Fulfiller 16. Thirdly that this branch of the grand universall Covenant of GOD concerning the Temporall Dominion of the World by Kings the Sons of Gnelion the adopted Seed of David was the ultimate Object of the sacred One Oath of God and therefore that to looke for a new Forme of Government besides the making GOD prejured is in effect to looke for a new Covenant or Gospell and for a new Saviour this part of the grand Covenant being by man as unalterable as the whole and by the contract of GOD to continue as long as the Sun and Moon so irreversibly that they viz. Christian Kings are declared from the mouth of GOD altogether undisinheritable neither for their dereliction of the generall Thorah or Law of God nor for their perverting of Mishpat the Judgements of God wherewith for mankind they are entrusted nor for their prophaning of Chok or Lex Regia the Law of Prerogative which is Gods and the municipall Priviledges of man contained also therein nor for their not keeping others within the Mishmereth the penall Sanctions which God hath constituted All this in the 30. and 31. Verses 17. This it may seeme to avoid a greater mischiefe most incompatible with truly Christian lowlinesse in imitation of Christs Example and in honour of his place to suffer those above us whom Christ suffereth next unto him who himselfe chose rather to suffer under them then that those who visibly bore the place of Elohim whose Dominion he came to establish should be resisted For if the best of men might Resist the worst of Princes the worst who would account themselves the best and those the worst whom they could make a shift to hate would expect the same liberty to ruine the best and so God should never have any whom his owne place could secure 18. And plaine it that in
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
three particulars for which God hath sworne in Truth and Holinesse and hath Anointed them for perpetuity and inviolability in specie though not in individuo in the Typified though not in the Type viz. His first on Earth established Kingship Priesthood and Temple expressing thereby that what was and is are one in Honour and Substance though different in garb and circumstance Asserteth by inevitable consequence the most blasphemous Sacriledge which humane boldnesse can on Earth attempt Seventhly concerning S. Johns proper passion of Antichrist or the visible mark of the Beast Mans taking to himself without an externall Calling from God those Honours which God by Anointing hath made sensible demonstration for them that they are by him Sacrated and made Divine by the accession of that which is Divine For the present I forbeare to speake of the Temple and Antichrists possessing himselfe of it and sitting in it as if he were Lord and Master of that house which is the propriety of God himselfe His fixed place of abode and rest for ever the place where his honour dwelleth and Makom la-jovah which after a peculiar manner entertaineth Immensity it selfe which whosoever sweareth by sweareth by it and Him that dwelleth therein But I intend to treat of this in a particular Discourse Those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment They visibly have the marke or proper Passion of Antichrist in Saint John 1 Ep. 2 Chap. 16. Ver. But they who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood doe take upon themselves those Honours which are apparently Christs made knowne to be so by the Anointing of Gods appointment Therefore those who presume out of their owne stations without the externall Calling from God to take unto themselves the Powers of the Honours of Kingship and Priesthood visibly have the marke or proper passion of Antichrist in Saint Johns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eighthly concerning the essentiall difference of Antichrist the denying Jesus to be the Anointed according to the honorary Donation of his Father Whosoever be it one or many or many for one or themselves who deny that Jesus is the Messiah Christ or Anointed They or he are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David Psalm 89. 35. Doe or doth contradict the Donation of God the Father to the Son and as being in opposition to the Power of Anointing he or they is or are Antichrist or Antichrists or maintainers of Antichrist But whosoever denyeth that Jesus who was otherwise never solemnly Anointed with the Oyle of gladnesse is Anointed by proxie in the Persons of those who beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they doth or doe deny that Jesus is at all the Messiah Christ or Anointed Therefore whosoever denyeth that Jesus who otherwise was never solemnly Anointed with the Oyle of gladnesse is Anointed by Proxie in the Persons of those who by the Commission of God beare his high Offices and whom God hath stiled his Fellowes to deprive them of it that the Power and Honour thereof might be otherwise usurped He or they are the lyars or lyar and not God who hath made good his Oath and hath not lyed unto David doe or doth deny the Fathers Donation to the Son and as being in opposition to the Power of Anointing He or they is or are Antichrist Antichrists or maintainers of Antichrist Ninthly concerning the Dignity and Immobility from their Thrones of those upon whom God hath according to the Law of Nature setled this Regall Power of Him and his Christ Those who are advanced into the same ranke of Dignity that King David was who was set over the Positive Laws of God and as being the adopted Sons of Christ Davids Son may not be disinherited for their for saking of the generall Thorah or grand Law of God which containeth in it Mishpat Gods great Right of Judgements between himselfe and mankind and Chok the sacred Law of Priviledges either Royall or Municipall and Mishmereth the custody of mankind in Order by Penal Sanctions They cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it But Christian Kings are advanced into the same ranke of Dignity that King David was and as being the adopted Sons of Christ may not be disinherited c. Therefore Christian Kings cannot be under the Power of any humane Law nor forfeit by it the Right which they have to Gods Power which is over it Tenthly it is evident by the former Arguments and this That the Power of Kings is Divine and therefore on earth Supreme Irresistible c. That Power which is Gods and his Christs is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords But the Power of the King is Gods and his Christs Therefore the Power of the King is on earth Supreme Irresistible and which ought not to be overtopped or lessened by humane Lawes or Swords Eleventhly from the name of Melech in particular which also is Primarily GODS and his Christs the Power whereof is not given away from GOD but trusted to man All those Names of Powers and by consequence the Power of the Names which betokening Excellency are in Scripture attributed both to God and certaine select men Doe Primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but by the Donation of God according to the Law of Nature exemplified in the Word of God and being given remaine ever not mans Propriety but Gods Depositum But the names of Elohim Melech Messiah Christ or Anointed for the administration of Kingdome as that of Moshel for the Monarchicall Government of the Family Are names betokening Excellency and are attributed in Scripture both to God and certaine select men Therefore the Names of Power viz. Elohim or GOD Melech or King Messiah Christ or Anointed for the Administration of Kingdome as also that of Moshel for the Monarchicall Government of the Family Doe primarily appertaine unto God are of perpetuall propriety to him and are not assumable by men professing Religion and Obedience to the revealed will of God but according to the Law of Nature exemplified in the Word of God and being communicated remaine for ever not mans owne propriety but Gods entrusted Depositum Twelfthly concerning the effectuality of those Names towards the Receivers All those Names of Divine Irresistible Power which God who cannot deceive any man hath taken out
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
those who assume the name of Christians if the Doctrine and Example of Christ be onely that which can denominate Christians 1. ANd now having given a briefe Map of the Longitude and Latitude of such places of Scripture in this Point as my weak observation was able to describe and this small modell would permit In which description I have as occasion required still had recourse unto the New Testament the last of Lights that unaccursed man may expect Christ Jesus being the true light who lighteth every one that cometh into the world either this present or that to come and in the golden Candlesticke or holy Bush of the sacred Scriptures ever burning but never consuming either himselfe or it Who himselfe came downe from Heaven unto the last alive of his blessed Secretaries his beloved Saint John and set his conclusory Seale unto the last written Book of all the 27. of his last Testament And in the last clause thereof affixed his Commination accursing all those who adde new Lights to or take the true Light from the therein sealed Canon 2. I shall not spend time in doing what is done These being undeniable Principles That whatsoever with the approbation of GOD hath been continued from the beginning of the world and hath remained ever in and under the Law dyed not with the Law but is of the perpetuall Law of Nature Secondly That Christ came not to dissolve any part of the Law of Nature neither doth it need any particular ratification in the Gospel though ex Abundanti this great Point is impregnably fortified in that unalterable Covenant 3. But in this particular there is no need were there no more written then that most incomparable forementioned Tract against Resistance of the lawfull Magistrate under colour of Religion with the Appendents thereof Unto which some have now for a long time been indebted for ought that I could heare I being a man who for these late years have still lived in the greatest throng of the Disturbances of this world and in the greatest solitude of Bookes as having ever been out of their acquaintance or â—ode Quando fieâ— Aâ—ite Liber 4. In the New Testament invincible it is and cleerly deduced thence That Monarchicall Power is immortall as being the Power of GOD and that in opposition to any other Forme As also that paid Obedience is perpetually from all due unto that One both by the Injunction of the ever-living Evangelicall Precepts of Christ himselfe and his Apostles and by the ratification of the dying never dying Examples of Christ himselfe and of his Apostles 5. Which was received for Catholike Doctrine in the purer Ages which he hath proved and hath continued in all times which are worth a Livelihood in any vindicative Record by the Religious therein who accordingly have embraced Death it selfe rather then for quick ending Ends They would make abatement in either those Rules or Examples by their Resistance of that Power which Doctrine had its instauration when the Roman Monarchy was both Pagan and by force newly erected while the Senate was ready upon every overture to pull down the Monarchy Yet then neither they nor we have ever found any Appeale to have been made from any Injustice or Persecution to either the Senate or the People nor yet their names so much as comparatively thought worth the mention but suffering under the Tyrant Cui celsior ira nefásque Justius being made the Glory of the Gospel-Doctrine 6. But lest I should seem to talke of Precedents and forget Didactically to bring one Proofe of mine owne I shall justifie all that hath been concluded with the recapitulation of a few words from the mouth of Christ himself John 10 34 35. I have said you are Gods and this Scripture cannot be evaded or plaid fast and loose with at any time or dissolved while there is time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Principle whereby our Saviour proveth his Divinity to wit the knowne Divinity of those which have Regall Power not as vainly now sequestred by distinction from their Persons which if it were admitted would destroy the Vniversality of our Saviours Medium take away the strength thereof whereby he proved his own Personall Deity and make the best Logicians that ever were Christ and his Apostles inferior in that Art to this after-birth newly enlightned into the world who might better have distinguished for their lives against the Pagan persons of Tiberius and Nero but either knew not or abhorred this knack The least of all that hath been said in the cause deserving an Answer 7. Which upon the search of the Record will further appeare it is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed Psal 82. 6. Ani Amarti Elohim Atem Ipse dixi Dii vos I my selfe have said it in mine owne Person you are Gods in your Persons or your selves First I my selfe Ani exclusively of all others for none but he himselfe could create man or any thing else much lesse onely by saying the word and it is not barely expressed thus by the forming of the Verb but by particular Article I my selfe So is the other by Article also Atem vos ipsi you your selves exclusively of all others those who tell you you are seduced by evill Counsell and unfit to governe are in respect of them Elohim as in your Persons 8. And this was done as hath been shewed by the operative Word which effected every thing that was made and that so soone as it was uttered And againe Amarti I have said it from the first Article of time that was so that there was no time wherein this was not true of this his speech who operateth not in time but in himselfe who was before all time And in the instant formally effected that in actu Signato which in actu exercito is daily produced When he said in himselfe Let us make Man in our own Image after our Likenesse and let them have Dominion the just Right of Elohim 9. Both these the Articles and the Power of this word Amarti our Saviour tooke care to expresse in the Greek John 10. The accusation of the Jewes was Ver. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou being a man makest not barely thee but thy selfe in thy Person to be GOD. He returneth upon them that Divinity is annexed not solely to the Office but also to the Persons of those to whom this Effective Word of GOD was imparted therefore certainly he was such in his Person really who was the Word that made them so truly in their Persons and so that this Act cannot be abstracted or distinguished away by Sophistry from their very Persons For his words upon which he inferreth that no robustuous ignorance or strength can loose this Scripture from them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he calleth them Gods to whom the making Word of God was made for this is the English of the word and not barely came as a stranger to a stranger
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