The originall of the dominion of princes, founded upon Gods soveraignty over the whole earth, or, The kingly prerogative, instituted by God, and proved from the holy scriptures to be jure divino by R.W. ...

CHAP. VIII.

SECT. 1.

The Contents.

An Introduction to the ensuing Chapter. The Adversaries Princi∣ples 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 Exemplifi∣cation of Gods mind in the Institution of King Saul; an Argu∣ment unanswerable by the Adversaries. The acknowledger of the Scriptures, must acknowledge, that in the Patent of King David, all Christian Kings have a joynt Commission. Some conveniences through the settlement of Gods Power in one Man, pointed at. Prov. 21. 1. Paraphrased.

1. BY this which hath been said, it satisfactorily appears to every consci∣entious 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 In which Point, since onely He hath Power to Constitute and Repeale; but hath Constituted and not Repealed, nor hath given Dispensation to any others whatsoever to doe it: Religious Sobriety would abundantly rest contented with his bare exemplification of his mind,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 ap∣peared 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 Preten∣ders 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 Adver∣saries; 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 Na∣ture, Reason, or Nations; which came from Christ into the World before Christ came into the World himselfe; who when he came, he came to ac∣complish, 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 wheres. 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 exemplifica∣tions of GODS mind, (whose Rules and Examples certainly are not at vari∣ance) 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 obliga∣tion 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 Ar∣guments from) might have been entertained into the same Rights; as ap∣peares, 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 an∣swer, 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, exhibi∣ted 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 (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 wil∣lingly enforced to forget his Oath. This, to teach all the irresistible Depu∣ties of the faithfull God, how dangerous a thing to them and thei••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 de∣stituted of further Proofs, the onely recorded Exemplification of the admi∣nistration of Gods Power by Him, who onely hath Power from Heaven, constituted amongst his peculiar People upon Earth; for the reverence due to him, ought to be preferred before the Institutes of all humane Politick∣would-bees: to be esteemed the wisest, justest, and safest modell of Precepts, for the regulating of all particular Dominions; to be had in honour, both as Gods owne Commentary upon his generall Law of Nations, and also as his owne Paraphrase upon his owne Divine Sanctions; plainly enough set downe in Scriptures; but which (rather then he will understand) the enga∣ged, proud, busie Creature, Man, will forgoe his true and just Title to Hea∣ven▪

and Earth, catching at earthly shadowes: whilest those who hope to find eternall life in the Scriptures of God, cannot but with sacred reverence be∣hold the Jewish Kingdome, as a branch streightned by the hand of God him∣selfe, for the rectifying of what (in this particular) is crooked throughout the whole circuit of the round world.

9. For that which followeth, I professe no to dispute against those, who so farre deny the Providence of God, as if he had left the world after he had made it, as the Ostrich doth her egges, without care to hatch them her selfe. And therefore, I goe not about to prove, that it concerned him to set for man (frowardly impatient of his immediate Soveraignty, but much more proudly of his delegated Power) a standing unalterable Rule, for the most considerable thing in the world; (viz.) the Government of the world, be∣fore he left him to himselfe, and it: He himselfe, (viz. GOD) being by de∣grees upon just grounds (which have produced that which our unworthi∣nesse now findeth and smarteth for) to retire from that propinquity of con∣verse, interchanged at first betweene Himselfe and his Creature, (while man∣kind in some competency walked worthy of it) either immediately by his own self, or mediately by his blessed Angels, or else extraordinary Prophets. It is evident that this he hath done, and this Rule I here present.

10. It is done in the Covenant of GOD with David; and that was a Co∣venant of Salt, to continue for ever: in which all Dominion, that is at this day Regular and Religious, was then Established. So that if I should for∣give mine Answerer all that hath been hitherto proved, (as granting it de∣monstrated onely from Authority in materiâ simili) I have here causall De∣monstrations from the sole powerfull Efficiency of the Donation of God: which whosoever hath, hath right unto Dominion: and which, whosoever hath not, by pretending unto it, is an Ʋsurper against God.

11. That this was here in Terminis done unto Christian Kings, is the sub∣ject of this Chapter: and that the Donation unto David and his Seed accord∣ing to Nature, was the least thing by GOD intended in that Charter, as be∣ing the momentary and rudimentary Exemplification of that glorious Grace, which was therein demised and sealed to Christ for the Princes of the convert Gentiles, for so long as the admeasurers of time, the Sun and Moon shall endure; which yet continue, and when they faile, Time it selfe must.

12. Secondly, that in this settlement, as (which in the former Chapter hath been shewed) no man loseth of his Propriety, but hath it confirmed and evidenced unto him, by the Royall Power of GODS Deputy: so Elohim hath not lost any thing of his Title to the Soveraignty of the Created World, by imparting it to Christ and his Christs; but retaineth still both the Name and Power of King of the Earth, as well as of Heaven: and hath glorified and secured to himselfe this his Glory, by communicating it to select Tribes, chosen out from all others by himselfe, to be so many visible Representers of

his invisible Glory; and so many commemorative Arguments to put un∣willing understanders in mind of him they see not; and to be a sacred mound interposed betwixt him and unruly man, to keep off stubborne pro∣phanenesse from immediate violation of his high Majesty; to reward some above others, whom his Sun must indifferently shine upon, and to punish some, that they might not be punished by Himself. Who is likewise exalted (in our sight) by this constitution of being King of kings; whose Glory un∣der Him, as the Glory of those under Them, (which all men are sensible of in their owne families) ascendeth upwards (with Religion be it spoken) to the engreatning of him, who is immensity it selfe.

13. Who also might very well be pardoned of his Creature, if meerly for the expression of the Divine Ʋnity, he thought fit never to constitute other Form of Government, then Monarchicall; the Grace and Glory of One being best dispensed and represented by One, and the inconveniences and mischiefs of Dis-union, best thereby prevented. Especially, since He alone, can as well governe the heart of that One, as can many, or all governe all: of which All, not any one nor all can so much as see into the heart of one, which this One can governe; this being the Prerogative of his Power, and the promise of his Goodnesse to governe the heart of him, by whom he governeth others.

14. Thus Prov. 21. 1. Palgei maijm lev melech bejad Jehovah, Seas of waters are the heart of the King in the hand of▪ Jehovah. Gnal-col-asher jachpots jattennu; upon all, whatsoever he willeth, he will encline that heart. This is the literall sense of the words, for his owne and the Prerogative of him on whom he hath thus settled his owne Power. Whereby mankind is taught, that untill the People can say unto their fellow in madnesse, the proud Ocean, Hitherto shalt thou come, and no further; and untill they have arrived at this point of Innocency, that they can say, that they have not deserved to be punished by the overflowings of an unruly Prince; and untill they can see into the heart of Jehovah, and make demonstration thereof, that his secret Will is contrary to his revealed Will, or to Justice; and they have power and skill to dis-power him, and to mend themselves; against him, who ta∣keth no care to make good his word: not to endeavour to snatch the Go∣vernment of the Kings heart out of the hands of Jehovah, who hath thus dispo∣sed of the Dominion, which he can prove to be his owne. But I proceed; and will first shew the Reasons of GODS settlement of his Soveraignty in Da∣vid, and his Posterity, following that Order which the Spirit of GOD laid out, Psalm 132.

SECT. 2.

The Contents.

The Grounds of Gods preferring David and his Seed to the King∣dome of Israel. Expressed in the 132. Psalme. Its first part containes Davids solicitous care for the building of a materiall Temple for God. The second Davids Petition: first, for Gods Inhibitancy therein: secondly, for the Support and Glory of the Priests thereof: thirdly, for the performance of Gods Leiturgy: fourthly, for the Honour of Christ, in and by these. The last ex∣presseth Gods Oath, in Answer to Davids Vow, for the perpe∣tuity of the severall petitioned for particulars. Gods Oath ful∣filled to a Title in the Typified, though not in the Type.

1. THe reason assigned in generall Termes, 1 Sam. 13. 14. was. For that David was a man after Gods owne heart: particulars are expressed in the said 132. Psalm. The first was his pious intention to build GOD the Tem∣ple, which he expected from his People, when he should give time and abi∣lity to perform the same in so glorious manner, as it might surpasse in riches the Idols▪ Temples, erected throughout the world unto the no-gods of the Nations; and as beseemed his Tzijon, prove the glory of the whole world.

2. In the first Verse, Lord remember unto David all his affliction; how he vowed unto the strong God of Jacob, I will not enter into mine house, and untill I finde out a place answerable to Jehovah; according to that of S. Matth. 23. 21. Whosoever sweareth by the Temple, sweareth by it, and him that dwelleth therein. For the words are, Makom la-Jevah, a place to Jehovah; and Makom is (as hath been shewed) a word of large extent, no lesse then Immensity it selfe, signi∣fying as well the Lord of the House, as the House of the Lord. And in the next word is [Habitations] (in the Plural number, mystically including the many Daughters of that Tzijon; the multitude of Christian Temples) for the mighty GOD Jacob, the younger Son of Ishak, the Type of the Gentiles.

3. Which significant Temple, though Almighty God longed for, he pati∣ently waited the good time, (as Deut. 12. 11.) of his Peoples Plenty, Peace, and orderly settlement under just Monarchicall Government, (as Aquinas

expresseth) for the space of 480. yeares. So that he never (all that time) found fault with his ambulatory Tabernacle under Curtaines. Yea, his goodnesse tooke such pleasure in that his meaner Tent, that he loved (even unto Jealousie) it, and the sacred Contents therein; so far forth, that what prophane hands soever, but touched, what (by Anointing them) he had secre∣ted to himselfe; sorely smarted, if they wholly perished not: as Documents, what he expecteth under Christianity, so long as the perpetuity of it shall continue; though during the tremblings and poverty of the Primitive In∣fancy, he thought not ill to dwell in the tops of other mens houses. Yet (as is asserted by a man deserving the encouragements, and thankfull ac∣knowledgement of the whole Nation) ever in the upper roomes, over them, who under him were the owners thereof; which roomes, from the first of their consecration, were sacred and severed for the most High, above and from the prophanenesse and inferiority of secular uses, so much as to eat and drink in, their Christian Love-feasts, 1 Cor. 11. 22. which for feare of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (I doubt) damnation, the Apostle, Ver. 34. banisheth from these holy places.

4. The Religious and solicitous Vow of David was seconded (Verses the 6. and 7.) by the semblable expressions of the Sons of the Church, under the name of Bethleem-Ephrathites, (the City of Christs and Davids birth) in their remarkable Exultation Hinne, Behold, we heard the glad tydings thereof in Beth∣leem; in their forward advancing the Service, preparing their timber for it, forthwith we found it in the woods; in their due resolution for mannerly De∣votion therein, in the Externall, as well as Internall Worship of GOD, in their approaches unto that dreadfully sacred place: We will enter into his Ta∣bernacle, and Nishtacave lahadom raglav, We will (bow, yea) prostrate our selves to the stoole of his feet. And this is the first part of the Psalme.

5. The second part containes his Petition to GOD in the 8, 9, 10. Verses. First, that he would be pleased to arise and take possession of the House (al∣ready in his designation, set apart from all humane Propriety) for his Inha∣bitancy, and entailed Privacy for ever; and for ever to set up his rest in that resting place. And also, that mens eyes may have some visible Testimony of his not readily beleeved invisible Presence, and direction for their due Incurvations, the Monument of the one, and the Point of the other, (i.) the Arke is thither invited, and it is the Arke of his strength; to wit, the pledge of his strength, to afford them strength. Which Cynosure, while they reverently attend unto, in their acts of Religious Worship, and obediently observe the Law therein included, in the actions of Politicall, Oeconomicall, and Morall life; they shall not faile of Heaven in the end, (the end of those, who begin with seeking the Kingdome of GOD,) nor shall the Politicall atchievments of the Publike State be frustrated, nor shall the petite Government in▪ their seve∣rall Families be unblessed, nor strength be wanting in each private man,

to subdue the unruly multitude of passions and perturbations, unto the rea∣sonable will.

6. The second part of Davids Petition unto GOD (upon this VOW) was Ver. 9. for those meniall Servants of GOD, who (for all Israel in stead of the First-born) were (as Mediators between GOD and Man, his Embassadors, and mans Proxies) by GOD designed for the Worship of GOD; due from all that owe homage unto GOD; to be in chiefe performed unto him, in his owne house; whence both his Religion and Blessing is to be derived and propagated into the Publike house of the Kingdome, the Private houses of the severall Families, and the more private closets of the breast of each parti∣cular man therein. First, for the Priests reverentiall and glorious Externall port; Let thy Priests be cloathed, (be externally set off with honour.)

7. Secondly, for their Internall contentive support; Let them be cloathed with Tzedek; that is, let their just Portion (from their Lord and Master) sup∣ply them with this honourable port. For the learned know that the word Tsedek, as in its first, it signifies Internall Righteousnesse, so doth it in its se∣condary sense, connotate GODS Eleemosynary allowance for meanes of comfortable subsistency, which the Righteousnesse of man (if he meane him∣selfe to be cloathed with the Righteousnesse of GOD and his Christ) is bound (as GODS Rent) to discharge.

8. Thirdly, for Externall and Internall performance of GODS Service in the name of the People, properly and truly called GODS Liturgy; (for the Publike Worship of GOD was never trusted to the weaknesse or wicked∣nesse of uninspired men; this very Psalme being a part of the set, solemne, and continuall Liturgy, wherewith GOD, according to his own directions from time to time, was from the Constitution of his Church adored:) that they might performe this Service free from the engagements of particular discontents, singing forth GODS Praise, with a melodious voyce sent forth from a cheerfull heart: Let thy Sacred and Secret ones sing their Publike Ser∣vice with joy. [Jerannenu] let them triumphantly shout, or externally sound themforth from an heart possessed with Internall Exultation.

9. And then fourthly, (as the upshot of that Petition, which had the same beginning, 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 Je∣hovah sweares to David. And that which he sware was, Emeth, unalterable truth, such as nothing shall make him depart from; (who may dare to mis∣doubt 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 de∣stin'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, when Abraham was commanded there to Sacrifice his onely Son; and be∣fore 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 can∣not 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 Commemora∣tion 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 (howso∣ever 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 pecu∣liar Tribe, Gnarachti, I have prepared, ordered, and trimmed a perpetuall Lamp, (viz.) the Priests with Ʋrim and Thummim: Light for the Service of mine Anoin∣ted, 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 ex∣pectation, 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 glo∣rious 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 therefore God answers twice in his Declarative Responsary, concerning the King, at the beginning, and at the end of it. Thus in the Vision of Ezechiel, 45. 7. and 48. 21. the possession of the Prince is appointed, as holy Mounds and Bulwarkes on both sides of the holy Por∣tion

in the last of Covenants, that man must expect for ever. But the Co∣venant of the Typified (which certainly Ezekiels Vision did concerne) is of larger extent then that former: which died onely as the corne is sowed into the earth, that it might live and flourish againe; and is therefore in sundry passages of Scripture called perpetuall, because it liveth in a better condition by its death. So Psal. 89. (where both the Covenants are evidently set out) in the 3. Verse, (where there is no doubt, but this former unto David the Successor of Saul is meant) I have made a Covenant with my chosen one, I have sworne unto David my Servant, thy Seed will I establish, Gnad-gnolam (in both the words of Eternity) for ever, for ever; lest the for ever of the Law, should seeme to be all that GOD bound himselfe for, even in his first and Typicall contract.

16. The tenour of GODS Obligation is precisely this. Thou O David intendedst to build me an House, (of eternall Cedar) therefore will I esta∣blish thy Seed, Gnal-gnolam, for eternities; Ʋvanithi, and will build thy Throne, in generation and generation. Selah. First Legall, then Evangelicall. Notwith∣standing which, of above 2000. yeares that have passed since, but 21. Kings for not 500. yeares have enjoyed that Throne; and now, if 2000. yeares could goe backe againe, or passe for an houre, or inconsiderable moment, yet possibility it selfe seemes lost, that either a way or an Heire should be found to make good the Oath of GOD, for that measure of time which is yet in coming: otherwise then hath beene said in the establishment of the Thrones of Christian Princes, as in the generall Evangelicall verity making good the Legall Type.

17. But if it be answered, that upon the words before cited, If thy Chil∣dren will keep my Covenant, &c. that the Promise of GOD was meerly condi∣tionall, and therefore, that mans failing disengaged GOD; I receive the an∣swer so farre as concerneth the Type, but dare not thinke, that the All-fore∣knowing GOD would vainly put himselfe upon an Oath, which he foresaw would be utterly ineffectuall; but that there was something (for Prince, Priest, and Temple) worthy to be the Object of GODS Oath of perpetuity, shadowed in the transitory Type of the first Covenant of GOD, concerning all those three particulars.

18. For the present, I shall speake chiefly of the King, upon whom it lies to take care for the other two. And here I shall examine, whether the second Covenant under Immanuel, be of no firmer alloy, then the first under Elohim: And particularly, whether Christian Kings adopted (as hath beene shewed) into the Name and Promise of Abrahams Sons, into the Name and Power of Christ, (by whom alone, if he have any such thing, he administreth his Temporall earthly Dominion) and also into the Name and Covenant of David, (as appeareth, Jerem. 30. 9. Ezek. 34. 24. and 37. 24. Hos. 3. 5.) Be they unto whom perpetuity was sworne under the Veile of the former Cove∣nant

of David, expressed, Psal. 132. and 2 Sam. 7. 16. upon his resolution of building unto GOD a materiall Temple? For the proofe of the Affirma∣tive part, (desirous not to be unnecessarily tedious) I make choice of the 89. Psalm, where both those Covenants are apparently set downe (one after the other) both in the same Psalm.

SECT. 3.

The Contents.

A Paraphrase upon the 89. Psalm; which Celebrateth the Pro∣mise of the World's Administration by Kings; as the gloriousest of all Gods earthly Favours; and the faithfulnesse of Gods Perfor∣mance herein. Gods Covenants with Jewish and Christian Kings; One and Two; as are the Stocke and the Graffe. Kings onely the Sons of Gnelion, or the most High. Christian Kings taken in into a better Covenant then the Naturall Line of Da∣vid. They the ultimate Object of the Mercifull and Faithfull Oath of God. No misdemeanors in them, or their Seed▪ can Dethrone either. Mischiefes attending the contrary Doctrine. Former Proofs abated, enough here asserted. The Sunne and Moone Gods Witnesses of the Perpetuity of both the Powers Re∣gall and Sacerdotall.

1. THe Prophet in his Proeme to this 89. Psalme, professeth to sing, both the eternall Mercies of Jehovah, in this particular, (the greatest and most glorious of his earthly favours; viz. his vouchsafing to Administer his Dominion of the World by Kings, as shall be shewed) and to Celebrate GODS effectuall Truth, [Emunatheha] in the said particular, for generation and genera∣tion: That established truth, which shall not at any time (whether under the former Covenant of the Law, or the second of the Gospel) be frustrated of its due intent: and therefore he begins the Narration of it in the Person of the Mercifull and faithfull Jehovah.

2. In the second Verse, is GODS Proeme to this his Sanction, [Amarti] (in my creative word) I have said, This Mercy shall be built up [Gnolam] for per∣petuity it selfe: and thou my Christ shalt ratifie this truth; in the Heavens, (whi∣ther no Nimrod, nor popular Babel can reach) where thou shalt sit King of the Kings of the Earth, by whom thou shalt governe it.

2. Then in the third Verse, as hath been said in the former Section, I have made a Covenant with my chosen One, I have sworne unto David, who inten∣ded and prepared to serve me, by building unto me a House, and in taking order, that with himselfe all others might serve me, in and by the Priest∣hood which I had established; that I would establish [Gnad gnolam] his Seed; that which is by nature, for that which shall be adopted: the first being as a Stocke whose head was to be cut off to receive an everlasting Graffe from the Paradise which is above, the eternall Kingdome of GOD. In which constru∣ction are legible, both the gnad and gnolam, the covenanted Perpetuities, and the Generation and Generation, (for the building up of Church and Kingdome of Jewes and Gentiles together, under the one Throne of the one GOD) are in∣terpreted according to GODS faithfull Promise, unto faithfull Abraham; and (according to the Apostle) the Union of both Nations, and Religions is ac∣complished: Their Perfection coming from us, our Initiation from them. This the Prophet concludeth with a Selah, an interpunctory pause, to give our admi∣ration leave to breath, and descant upon.

3. Then in the fourteen next Verses, between the two Covenants, him∣selfe teacheth us Meditations upon the gracious vouchsafings of GOD in this particular: that howsoever vaine man thinke coldly hereof, yet Cheru∣bim and Seraphim do, and ever shall celebrate it with amused admiration, un∣to the glory of his goodnesse. O Jehovah, (Ver. 5.) the Heavens shall glorifie Thee for these thy inscrutable wonders of most gracious favour: and the Church on Earth of thy secret ones shall be made to understand (with joy) the (mysticall) truth of thy faithfull performances herein. For who (in the next Verse) amongst the Angels in Heaven could with such Justice and Wisdom, have so prudently invented for the honour of lost mankind! And amongst the Potentates of Heaven and Earth, could with such Providence have disposed for the security of mankind, liable to fall conti∣nually? In the seventh Verse, The prudent and Religious Servants of God through∣out the whole world, shall understand and acknowledge with feare and reverence, the wonderfull Mercy of this dispensation: and that (as Ver. 8.) none but He had Power to dispose thus, nor none but He the gracious Patience to continue in the faithfull per∣formance of the favour▪ which he had so disposed of.

4. In the ninth Verse, However the foaming madnesse of the People more inso∣lently presume, yet the outrage of the most tumultuous of inanimate things (the boiste∣rous Seas) by submitting unto his Dominion constituted over them, teach us our duty. And in the tenth Verse, The obdurate morosity of his Aegyptian Enemies, (who used the ingenious activity, wherewith GOD above other Nations

had enriched them, and diabolicall Arts to out-vie both his Power and Wisdome, which) he made to faile and gasp under him. To him (Ver. 11.) the Heavens owe and pay Allegiance, dropping downe fatnesse; and so doth the sullen earth sending upwards Encrease and Plenty at his pleasure for others use. And the rea∣son is assigned, For God is the Founder▪ and Creator of them. This to teach stub∣borne man, in reason to understand GODS Dominion over him, and in Re∣ligion to obey it. For (in Ver. 12.) it it GOD that hath created the unruly North, and (to Religion) the more tractable South. The word for South is Jamin, which signifies the right hand; concerning which, and the Reli∣gious Worship by GOD required, (if he shall supply life and livelihood) I shall desire to speake in a particalar Tract.

5. In Ver. 13. That the Wisdome and Power of God Almighty are strong, but not the onely Arguments for mans submission to this Regall Constitu∣tion. For in Ver. 14. Justice and Judgement (for the praise of those that doe well, and for the punishment of those that doe ill) are in this modell of his Dominion, Mechon chisecha, the prepared receptacle of his Throne. And not onely this, but also the unexplicable Mercy, and unalterable Truth of this Consti∣tution shall be made apparent to all those, who Religiously waite for their Light and Directions from the face or mouth of God.

6. Then in Ver. 15. Oh the blessednesse of the People [Jodgne] which can com∣prehend or understand the Jubilee hereof. They shall walke in the light [Panecha] of thy faces; that is, in the Religion Constituted in his Temple administred from his, by the mouth of the lawfull Priest by him appointed. And Ver. 16. They who continuing of the observance thereof doe walke worthy of the Religious name, that is called upon them, shall spend their lives in peace and joy; enjoy the just propriety which they have from him, with honour. For Ver. 17. God is the Glory of such a Peoples Protector. And it is Jehovah, who is the strength of him, that is the Peoples strength. And who this is, is ex∣pressed in the next Verse; Chi la-jovah Maginninu: which indeed must be translated, To the Lord (we owe him that is) our shield, and to the holy One of Israel (we owe him that is) our King. Or according to the Margin of our last Trans∣lation, Of the Lord is our shield, and of the holy One of Israel is our King. And the meaning is, the King in the place of GOD is the Ordinance of GOD, to keep off evill from us, and to dispense the mentioned goods unto us. This (con∣tained in these fourteen Verses) is the interlocutory Context between the two Covenants, equally concerning both.

7. In the next nineteen Verses (concluded also with a Selah) is the second, manifestly in sundry circumstances distinguished from the former, (as will appeare) yet so as the former may be resembled to the blossome now fallen: the second, to the fruit which succeedeth to this flower. And that as the Religion and Priesthood, so the manner of the Politicall Government ought to be esteemed one, as the same Heir a Child and a Man are different and one.

8. This appeareth from the first syllable of the second Covenant, Ver. 19. For it is (as our last Translation truly renders it) [Then] thou spakest in Vision to thine Holy or Mercifull One; and [Then] when thou diddest discover unto thy Man of Mercy, (whether Abraham, Jacob, Moses or Nathan, I will not dispute) that out of the Root of Jesse should spring a Legall Stocke, which for a time should beare Royall fruit, and afterwards should have an adopted or engraffed Cien inserted into it, (as Dan. 14. 14.) which should afford fruit and shelter for all the Nations under Heaven, which would embrace the Faith of Abraham. Not onely Christ himselfe, but also every Christian King being taken into the name of David, here found out (in this Verse) to be a helpfull Instrument of GOD, for the Administration of his earthly Do∣minion; and Anointed in the Oyle of GODS inviolable Holinesse. For there is not one particular in the Personation of David, but as it appertain∣eth Primarily to Christ, so does it (ad mensuram) Secondarily to every Chri∣stian King. I desire not by mine Exegeticall Paraphrase to emblazon or ag∣gravate the Diminutions and Inustions of my Nation; but rather wish that every man would seriously consider with himself (from the ensuing Verses) the expresse violations of Majesty, which GOD hath testified to be both high∣ly provoking of the Lord, and deeply implunging of man.

9. If it be objected that the 27. Verse wholly appertaineth unto Christ, and so that may draw all the rest into Question: I answer, that the words which we translate, Higher then the Kings of the Earth, are Gnelion le-malche∣arets, The High One to the Kings of the Earth; who is the medium deferens, or communicator of GODS high Celsitude unto Kings, the Highest upon Earth: as being the onely Sons of GOD, under the notion of Gnelion, which is one of GODS ten Names; and indeed is in the Superlative (which the Hebrew hath not) incommunicable absolutely unto man. But so farre herein I dare onely goe, as the Scripture warrants me, and no further. My Sea-mark in this particular is, that (as hath been said) which Christ himselfe hath vouch∣ed for unrepealable, Psal. 82. 6. I have said it, You are Elohim, or Gods: Ʋbne Gnelion chulchem, and all of you are the Sons of Gnelion. And such Sons as sit in the seat of his First-born (as in the precedent words of this Verse) for the ex∣ercise 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 ho∣nour 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 per∣formed 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 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 Politi∣cals) to dispense the glory of Light, and Light for Darknesse: by their Mo∣tion 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 depreca∣teth, (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 ulti∣mate 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 Gne∣lion; 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 per∣verting 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 con∣tained also therein: nor for their not keeping others within the Mishmereth, the penall Sanctions, which God hath constituted. All this in the 30. and 31. Verses.

17. This, it may seeme to avoid a greater mischiefe, (most incompatible with truly Christian lowlinesse) in imitation of Christs Example, and in honour of his place, to suffer those above us, whom Christ suffereth next unto him; who himselfe chose rather to suffer under them, then that those who visibly bore the place of Elohim (whose Dominion he came to establish) should be resisted. For if the best of men might Resist the worst of Princes, the worst (who would account themselves the best, and those the worst whom they could make a shift to hate) would expect the same liberty to ruine the best: and so God should never have any, whom his owne place could secure.

18. And plaine it, that in Terminis, the security of Christian Kings, was here, that which was provided for, in the 21, 22, 23. Verses; upon whose

Prerogative whosoever groweth or exacteth are declared enemies of God: whoso∣ever angustiateth or afflicteth them are Children of Iniquity: whosoever are their Enemies in the open field shall be broken in pieces: Ʋmishanav, and whosoever are secret haters, or desirous of change of their Government, or causers of in∣testine 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 Ar∣guments 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 Magiste∣riall 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 Remem∣brances 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 Or∣dinances 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 up∣on 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 Go∣spel; yea, and the two Languages that contained the Oyle of Grace, the com∣pacted 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 af∣fectation: 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 Priest∣hood) 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 Fa∣ther, 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 Ʋni∣verse, over the People; who never had Commission with, from, or un∣der him.

2. To Him (upon the meritorious fulfilling of the Ends of his Incarna∣tion) 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All the Just Legall Power over the Creature, for the regulating thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by his Donation (without which none can have Power) transferred unto me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Al∣mighty 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Caelestiall, Homogene∣ous, & Heterogeneous: as before, 1 Pet. 3. 22.

4. Secondly, it is apparent, that in and through Christ, the name of Da∣vid is secondarily conferred upon all Christian Kings; as all Kings without the consideration of their Religion, were, and are taken into the name of Elo∣him; were, and are (ever since Christs Ascension) Insessors upon his Throne, under the notion of Elohim; though the Title of David be incommuni∣cable unto them.

5. Otherwise, notwithstanding his Fathers Donation (which no man may be so wicked, as to conceive that he would, or hath refused) he who hath All, had had no Throne upon Earth, here by Oath confirmed unto him: Himselfe had beene a vaine Ostentator of his Fathers Gift: His Apostles had been false Witnesses of GOD, concerning his Title of King of kings: and there had not been compensation made Him for the cutting off of the Line of his Ancestors from the Throne and Scepter, which by just descent was His; but by this Donation fore-prophesied, Psal. 45. 16. In stead of thy Fathers thoushalt have (adopted) Children: Tashithemo le-sharim, Thou shalt make them Princes in the whole Earth. Which in that place is not set downe Kings, but Princes, (as Antiquity hath observed) to take in also the other part of his Soveraignty; viz. Sacerdotall.

9. For the latter whereof, though the Oath of God hath passed unto his Christ for a Temporall perpetuall Priesthood, so long as the Sun and Moon shall last,

this our Age is too farre from accounting them Princes, who onely are of His and his Apostles ordered with Power (to the end of the world) for the ad∣ministration of this his Divine Authority. God in his good time rectifie this also, and give to all men grace to consider that of the 1 John 2. 22.

7. For they who deny the Regall and Sacerdotall Powers, which are the Donation in Terminis, of GOD the Father unto GOD the Son, doe (quoad hoc) deny the Father and the Son, the Donor and Possessor, which is the Apostles Cha∣racter of Antichrist, which name signifieth an Opposer of the Anointed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Who is the lyar, if not he, who maketh God in his faithfull Oath of Donation unto his faithfull Son, a Lyar? The words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But he that denyeth, that Jesus is the Anointed; viz. King of kings, and High-priest over the houshold of GOD.

8. The same is Antichrist (not who is an Opposer of the Deity, or Trinity; for there is no mention made of the third Person, viz. the holy Spirit) but he who denyeth the Father and the Son; not in their Essence or God-head, for that could not be without deniall of the holy Ghost also, in and with the de∣niall of the other two Persons; not in the Trinity, for he that denies but either of the Persons, denieth thereby the Trinity of Persons. So that the for∣mall Object of Antichrists Opposition, is not the Deity, because the holy Ghost is untoucht; not the Trinity, because two are named; not the Deity or gene∣ration of the Father, for then his name should have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not the Deity of Jesus; but (according to the name of Antichrist) onely the Office of Christ conferred upon him by his Father: He denieth not Jesus, but that Je∣sus was the Anointed or Christ.

9. Now he that denieth, that Jesus was formerly in his owne Person Anointed, cannot be proved to be the Lyar: for the proofe lieth on the con∣trary part, that Himself was never Anointed; but (as hath been said) in those who for Him manage his Offices, to whom he hath communicated this name of Christ in stead of their former Elohim. In the 18. Verse it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There are many Antichrists; which without violence may be translated, The many are Antichrists. And the markes (answerable to that of Saint James, 3. 15. The wisdome of this world is earthly, sensuall, devilish) which the Apostle hath given us for Antichristianisine, are as applicable to many as one.

10. The first is Ver. 15. The love of the world. Of which I could wish they could acquit themselves. The second is the lusts of the flesh: concerning which, I onely aske the question of our Saviour to the woman taken in Adultery, Hath no man condemned thee? neither doe I. The third is the lust of the eyes: wherein I desire not to be their excuser. And lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we construe the pride of life. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. him who being ambitiously too big for his owne station, after him that compas∣seth the world, goeth round in his erratick vagaries to possesse himselfe of

what ever he can step into, accounting his owne what ever he can catch, though it be from Christ himself. This is the differentiall note (as the other are common accidents) appertaining to Saint Johns many Antichrists. Whose private Unction (whereby they are made Heires of the heavenly Kingdome, if through Luciferian affectation they forfeit not their Title) should teach them to conforme themselves (as Ver. 17.) to the Supreme Royall will of God, making that their Law in all humility, and patient expectation.

11. But so farre and so subtilly have they cast behind them the considera∣tion of this their Anointing, whereby the World, the Flesh, and the proud One are abjured; that to the intent, they might step into the Royalty of GOD the Son, unperceived by the most of men, they deny him not to be Jesus, nor the eternall Son, nor do they deny his Father, nor Fatherhood, only that Jesus is the Assigne of GOD the Father, for the Thrones and Dominion of the world, atte∣sted by his sacred name of Anointed, or Christ; which Name, he hath taken onely for their sakes, who are Administrators of his Powers on Earth; to make visible demonstration for them, that they onely are the men, who are by Elohim separated from the community of mankind, and assumed into the Society of the God-head, by the outward Symbole of their Anointing in the holy Oyle of God. For let any man prove, that the onely begotten Son of GOD, was in his owne Person (as in the 45. Psal. Ver. 7.) Anointed, [Shemen Sason] with the Oyle of gladnesse, otherwise then (as in that Verse, Mechavarecha) à so∣dalibus suis, from their Anointing, who are taken into the Fellowship of Him, and I will yeeld him the cause for ever, and that he hath unproved his An∣tichristship.

12. Well, it is granted on all hands, that the Kingdome of Christ promi∣sed unto Abraham, and Typified in David, was in these (as in other parallel places of holy Scripture) designed. Which is here proved to be the Temporall Dominions of the earth also; and that Kingship, Priesthood, and Temple, are here (under their signall) for Christianity, by the faithfull and immutable Oath of GOD, constituted and ordered for perpetuity: so as the King is left GODS Cu∣rator and Guardian, both of the Temple and Priesthood: both of them (myste∣riously) to be composed and disposed of by the younger Son of David, prefi∣guring the succeeding and exceeding 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 le∣gnolam, 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 change (rather then abolition) of the former, into one, never to be abro∣gated, or altered, Christian Priesthood. Which by GODS assistance shall be de∣monstrated, when I come to treat of GODS Likenesse; of which, by the ap∣pointment 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, Prima∣rily 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 un∣alterable 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 there∣of. 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 understand∣ings) 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 Sove∣raignty of the Husband, Father, or Master of the Family, over the Wife, Chil∣dren, 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 Re∣ligion. This at home, by those who oppose it abroad, will easily be gran∣ted: which with greater evidence of reason and strength (as hath been shew∣ed) 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 Scri∣pture, 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 Irre∣sistible, 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 Acknow∣ledgements 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 re∣verence, 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 Di∣vine 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 de∣ceived, 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 vi∣cious 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 Govern∣ment opposite unto the Ordinance of GOD.

8. Which if he could consider, he would with gratitude acknowledge, that not onely his Safety and Dignity, but also his Liberty and Propriety, were in this Constitution of GOD better provided for, then all the Sanbedrins of the sonnes of men can devise. For if GOD have designed to himselfe the or∣dinary name, which he hath given to all Kings; and to all Kings his extra∣ordinary first recorded name of Elohim; then according to the capacity of the receiver, that which the King is over every Subject, God is over every King; and such an Elohim as Melech is to his Subject, such a King will GOD be to his Subject, the King. Who when he comes to judge, will make it appeare, that no man can receive more wrong by any constitution of his, then he is able to make compensation for; and that no man can doe so wisely against his constitution, but he shall find, that he hath done to himself that wrong by his wisdome, which the God of pity never intended to him.

9. But to proceed, Psal 5. 2. God is by the King acknowledged to be both his King and his God. And accordingly, Psal. 9. 4. The Kings Throne is acknow∣ledged to be Gods. Psal. 10. 18. Jehovah Melech gnolam vaghned, Jehovah is King for ever and eternity. Psal. 20. 9. He is the King that receiveth the Petitions of all that are oppressed; yea, of his own Anointed Kings. Psal. 22. 28. Jehovahs grand Kingdome is declared to be Ʋniversall, and the Christian Gentiles to be one of the Generations before mentioned. Psal. 24. throughout, the King∣ship over the whole creature is asserted unto Jehovah by reason of his Creation. Psal. 29. 9. He is Melech le-gnolam, invested with the name and Power of King

for ever. Psal. 44. 5. He himselfe (exclusively of all others, whom him∣selfe hath not taken into that honour) is Melech. Psal. 45. 6. His Throne is for ever, and perpetuity, and the Scepter of his Kingdome, is a Scepter of rectitude Psal. 47. 2. Jehovah Gnelion, is terrible, the great King over all the earth. So V. 7. and Psal. 68. 24. Elohim is the Kings King. So Psal. 74. 12. Psal. 93. 1. He hath been King from the Creation: and then was his Throne erected, Ver. 2. Psal. 96. 10. He is the Ʋniversall King. Psal. 97. 1. The whole earth hath cause of exulta∣tion by his Kingship. So also, Psal. 98. 7. So 91. 1. Psal. 103. 19. Psal. 130. 4. Psal. 146. 10. Jehovah is King for ever. And thy God, O Zijon, in generation and generation (over Judaisme and Christianity) Hallelujah.

10. By which places it is evident, that Temporall Thrones, and Earthly Kingdomes still remaine Gods and his Christs; notwithstanding the Patent and Great Seale of the Oath of God to the Christian sonnes of Gnelion; for Melech certainly is a King on earth, and the Kings Throne is undoubtedly made of those things which our eyes report unto us. The Power whereof, if it were communicated unto the people, cannot be Kingdome (as hath been shewed) if it be primarily in the People, it cannot at all be GODS. If it be Gods, there can be no Co-ordination with him, and none will appeare to be from him. If it were, it puts the People under and over themselves, and into the place of God; whose Prerogative it is to be sole Commander, and King of kings. Wherein, how desperate a thing it is for man to rob God in this greatest of particulars, I shall continually pray that mankind may effectually see.

11. Concerning the word Moshel, and that it may appeare of what deri∣vation the Power therein is; it is that (as hath been shewed) by which God from the Beginning expressed the Dominion of the Man over the Woman; of the First-born over the others in the same Family; and is frequently used in holy Scriptures, to declare the Royalty of God in his great houshold of Kingdome. By which meanes, the Descent is evident, that the Power of the Head of the Family, is not onely of Divine extraction, but continues in it selfe to be divine, as hath been proved; so that whoever therein doe carry themselves rebelliously, doe violate the very Power of God, from whom doth flow all Power that is regular; as all that is of opposite Constitution (or resistance of that which is set in order, by and under the Universall Creator and Governour) proceedeth from the Prince that ruleth in the Aire.

12. For the word Moshel; thus we read Psal. 22. 28. For Jehovah is King∣dome, Ʋmoshel bagoijm, and he [beareth Rule] over the Gentiles. Psal. 66. 7. Mo∣shel gnolam, he [beareth Rule] for ever by his Power; his eyes shall looke into the Nations; let not the rebellious exalt themselves. Selah. Psal. 89. 9. Ata Moshel begeuth eajim, Thou rulest the raging of the Sea, when the waves thereof lift up themselves, thou shalt quiet them. Briefly, Psal. 103. 19. The Lord hath prepared his Throne in Heaven, and his Kingdome Mashala [beareth Rule] over all. Where∣upon in the ensuing Verses, the Prophet David inviteth the Angels, yea, all

things which GOD made, in all places, Memshalto, of his Dominion to blesse the Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdome: which is the coalescency of many into one great houshold, where the King is Husband, Father, and Master. As 2 Sam. 12. 8. I gave thee, (to wit, GOD to his Anointed David) thy Masters house, and thy Masters wives, and gave thee the house of Israel and Judah: that is, I made them up into one Fa∣mily, and made thee (by making thee King) to be Lord and Master thereof.

13. That David had also established in him (with the Kingdome) Power of Prerogative, transcending the Sanctions of GODS owne municipall Law; given immediately from Heaven for the Government of that Nation, appears by the preceding fifth Verse. The man that hath done this thing (saith David) shall surely dye; which was not expressed in GODS Positive Law; And besides (which was the provision which God had ordained) he shall restore the Lamb fourefold.

14. But I desire not by prosecution of this Argument to exasperate those for whom I pray: onely let me have leave (in answer to an Objection, which out of the twelve Roman Tables hath been as fiercely urged, as if it had come out of the two Tables of GODS owne writing; against Prerogative Royall, and all Arbitrary Power in extraordinaries) to say to the misleaders, that they wanted either understanding or ingenuity to construe, or give the true mean∣ing of that Law, Salus populi suprema Lex esto. For the plaine English of those words is, There must be Arbitrary Power; that no Positive Law must be so binding, but that if the good of the People require it, it must be voy∣ded. And this was the ground of a Monarchicall Government by a Dictatour in case of imminent danger; that by no Law he should be precluded from doing the People that good, which their exigency required, and the Lawes restrained. And in the like case of the Solution from the Lawes, of such as Pompey and others; whom either their feare or need made them to trust be∣yond their popular Plebiscita, or their no more equall Senatus consulta.

15. Which is a luculent confession, that the Monarchicall Constitution of God is truly more wise, and helpfull at need, then the together-laid Polity of the whole aggregate body of the People, or the select number of so many King-Senators: and designed one reason why the Power of Gods Deputy should not be restrained by any but himselfe. But I will conclude this story with the construction which the next Age made of this settlement of Gods Domi∣nion in thè house of David; which I will doe (without any Paraphrase) only in the words which the Spirit of God hath set downe; referring it wholly to the powerfull working of Him who dictated it, for all.

14. It is the 2 Chron. 13. 4. And Abijah stood upon Mount Zemaraim, and said, Hearken thou Jeroboam, and all Israel; Ought you not to know, that the Lord God of Israel gave the Kingdome over Israel to David for ever, by a Covenant of Salt? Yet Jeroboam the sonne of Nebat, the servant of Solomon the sonne of David, is risen up

and hath rebelled against his Lord. And there be gathered unto him vaine men, the children of Belial, and have strengthned themselves against Rehoboam, &c. And now you thinke to withstand the Kingdome of the Lord in the hands of the sonnes of David; and you be a great multitude, and there be with you golden Calves, which Je∣roboam made you for gods. Have you not cast out the Priests of Jehovah? the sons of Aaron, and the Levites; and have made you Priests after the manner of the Nations of other Lands? So that whosoever cometh to fill his hand with a young bullok, and seven rammes, may be a Priest of them, that are no Gods. But as for us, Jehovah is our God, and we have not forsaken him; and the Priests which minister unto the Lord are the sons of Aaron, and the Levites wait upon their businesse. And they burn unto Jehovah, every morning and every evening burnt Sacrifices, and sweet Incense: the Shew-bread also they set in order upon the pure Table, and the Candlestick of pure gold, with the Lamps thereof to burne every evening: for we keep the charge of Jehovah our God, but you have for saken him. And behold, God himselfe is with us for our Cap∣taine, and his Priests with sounding Trumpets to cry aloud against you; O children of Israel, fight not against the Lord God of your Fathers, for you shall not prosper.

Whereupon mine eighth Quaere is.

Since God upon his first recorded settlement of his Earthly Dominion in a particular Family, did in the Name and Person of him, (viz. David) upon whom he conferred it, together, in and with him, establish the Thrones of all Christian Princes over all the People, for all the houres of the world's continuance, from their entertainment of the Christian Faith; and to make sure of the same, declared the Power thereof, to be the proper Right of his Christ, and Christ to be the medium deferens, or meane of conveighance of it to Christian Kings,

• How without making them (who should be admirers and celebrators of the incom∣prebensible favours done unto the People hereby) most Sacrilegious and Anti∣christs, the Power thereof may be usurped by the People? much lesse the Origi∣nality thereof challenged?

My first Argument shall be concerning the grand Precognitum of all Reli∣gious Science, the sacred Scriptures:

• ...That Doctrine, which layes an imputation upon the Scriptures, as if they did not containe in them all things necessary unto Faith and good life, and particularly in the greatest of all worldly concernments: Is in all sorts of men gracelesse, but most desperate in those, who make a stale of the Profession of them, and zeale for them, under the shadow of them, to overthrow their adversaries, and the Scri∣ptures themselves at last.
• But the Doctrine which affirmeth: That the Power of Dominion is in the People Originally, or Primarily, or otherwise, then by the Donation of God, recorded in the Scripture, in the hands of such as have managed it, hath been and is such; viz. It is no where contained in Scripture, and by consequence layes an imputation of deficiency upon them: It is in a Point of the greatest of

• worldly concernments, for it is deficiency of an established Government in the world, for the Peace and Order thereof in all Godlinesse and Honesty: It is in matters of Faith, opposing the Article of Christs Session at the right hand of God, as King and Priest, dispensing both the Powers to his Deputies for the Re∣giment of the World: It is in matters concerning good life, plucking up the chiefe hedges which God hath made against the breaking in of Impiety and Injustice: And the other particulars are most evident: Scripture zeale hath been pretended, Scripture authority is deserted: the constituted Assertors of the Scriptures are decryed; horrible blasphemies against the Scriptures have ensued.
• ...Therefore, that Doctrine which affirmeth, that the Power of Dominion is in the People, Originally, Primarily, or otherwise, then by the Donation of God re∣corded in Scriptures: Is in all sorts of men gracelesse; but most desperate in those, who make a stale of the Profession of them, and zeale for them, under the shadow of them to overthrow their opposites, and at last the Scriptures themselves.

The second Argument concerning two great Principles of Theology, contradicted by this Doctrine.

• ...That Doctrine, which gainsayeth the main Principles of the gracious Providence of God, admired and celebrated by the Saints of Heaven, and Earth; and of the unquestionable Prerogative of God (by them submitted unto) is (whatsoever is pretended) in manifest opposition to the Word of God.
• But the said Doctrine, (That the Power of Dominion is Originally, or otherwise in the People, then by the Donation of God) is such: viz. It is one of the maine Principles in the Science (or Prudence) of Divinity, That the merci∣full Providence of God, is over all that he hath created, the Preserver and Go∣vernor; which he that cannot create, cannot guide and uphold: he that hath not created, cannot have the right unto; with which Providence it cannot consist, to leave the People to their owne governance, (as Numb. 27. 17.) like sheep without a shepheard; or as the foolish, carelesse, unnaturall Ostrich, her egs, Job 39. 14. The Administrator of this Providence (for the People) is decla∣red to be the King: and the Wisdome and Goodnesse of it, is celebrated and ad∣mired by the Angels and Saints in Heaven and Earth, Psal. 89. 5. This Do∣ctrine also gainsayeth a second Principle; viz. The Prerogative of God, Ʋn∣questionably and Irresistibly to governe that which he made of nothing, by what Forme and Persons himselfe pleaseth, without giving an account to any created thing. And evident it is, that he never constituted but Monarchy; unto which the Angels and Saints in Heaven doe submit, under the Man Christ: by whom he hath promised to governe the heart of the King; by whom he hath appointed to governe the People. Not any, nor all of whom, can so much as see into the heart of any one man, much lesse governe it.
• ...Therefore the said Doctrine, (That the Power of Dominion is in the People Ori∣ginally,

• ... or otherwise then by the Donation of God) Is (whatever is pretended) in manifest opposition to the Word of God.

Thirdly, that the Power of earthly Dominion (challenged for the Peo∣ple) is the peculiar Right of Christ, by the Donation of his Father.

• He that affirmeth an Ʋniversall upon any: Affirmeth unto the same every particu∣lar contained within that Ʋniversall.
• But the holy Ghost, in the Donation of all Power in Heaven and Earth to Christ, hath affirmed to him the Ʋniversall.
• Therefore the holy Ghost, in the Donation of all Power in Heaven and Earth to Christ: Affirmeth unto him every particular, which is contained in the Ʋni∣versall notion of all Power; and by consequence, that which is challenged for the People, which without Donation from Heaven, is challenged against the God of Heaven.

Fourthly, what (against all Pretenders) Christ is really seized of, by virtue of the Donation of God the Father, the sole and proper Efficient of all Dominion.

• Whatsoever God the Father (whose gifts cannot be restrained or made ineffectuall) hath given to God the Son, (who cannot reject his Fathers Bounty:) That God the Sonne (against all Opposers) is truely, actually, and demonstrative∣ly possessed of.
• But all the Dominions of the Earth, Ecclesiasticall and Temporall, the Thrones and Scepters of the one, the Seats and Shepheard-staves of the other, (according to his Stile of King of kings, and Lord of lords, and his Title of great High-priest and Bishop of our Soules:) Are things, which God the Father (whose gifts cannot be restrained, or made ineffectuall) hath given to God the Son (who cannot reject his Fathers bounty.)
• Therefore, all the Dominions of the Earth, Ecclestasticall and Temporall; the Thrones and Scepters of the one, the Seats and Shepherd-staves of the other, (according to his Stile of King of kings, and Lord of lords; and his Title of Great High-priest, and Bishoprof Soules:) God the Son is truly, actually, and demonstratively, (against all Opposers) possessed of.

Fifthly, concerning Gods Donation of the one Power of Christ (in one Act under the Person and Covenant of David, together with him) established upon his adopted Seed, the Kings of Christendome; unto whom, he hath sworne by his Holinesse, that by Them, this Power of his Christ shall be ex∣ternally Administred, so long as the world endureth; notwithstanding all that, which did actually cut off the former Typifying Davids Entaile. This being done upon the first recorded settlement of Gods Dominion in one Family, doth teach us, that from the beginning in the Covenants of Abraham and David, they were the chiefe and ultimate part of Gods faith∣full Promises, for the externall Glory of his Christ.

• Whatsoever God (the most powerfull Efficient) hath settled once for all, and for

• ever, with expresse cautions (against State Antinomians) for [perpetuity and perpetuity,] for [generation and generation] upon Christ (who must ratifie the truth hereof, sitting in the impregnable Heavens) for his adopted children, (which, all of them are the Sons of Gnelion) who must in his stead sit upon the Thrones of the Earth, while the Sun and Moon shall endure: That is so esta∣blished, that it must continue to the end of the world; and is not to expire with the Type thereof.
• But the Regall Power of the Thrones of the Earth, in the possession of legally succeeding Christian Kings, according the Law of Nature, as is expressed in the Word of God: Is that which God the most powerfull Efficient, hath thus settled, &c.
• Therefore, the Regall Power of the Thrones of the Earth, in the just possession of legally succeeding Christian Kings, according to the Law of Nature, exempli∣fied in the Word of God, is so established, that it must continue to the end of the world, and is not to expire with the Type thereof.

Concerning this Argument (which I take to be an irrefragably conclu∣dent Demonstration, deduced according to the exact rules of Logick, Ex veris, primis, immediatis, necessariis, causis conclusionis:) I shall onely recapitulate, that the Throne often mentioned, and particularly, Psal. 89. 29, 36. cannot be understood of the Jewish Kings, the Lineal Successors of the former Da∣vid in the former Covenant. For they, as the were Typicall, so they were Conditionall, and upon breach of Articles, have now failed above two thou∣sand years; while the Sun and Moon (the admeasurers of the perpetuity sworne by GOD) have lasted, and yet doe continue. So that (if the Oath of GOD have any truth in it) of necessity it must be meant of them, who were specified in the Covenant with Abraham, when he was designed for the Father of all the Nations of the world that should be blessed. Gen. 17. 6. I will make Nati∣ons of Thee, and Kings shall spring out of thee, and I will establish this my Covenant between Me and Thee, and thy Seed after thee for an everlasting Covenant. Which must be understood of his more impossible Seed, then his generation of Is∣raelites, when he was an hundred years old. For it had been altogether im∣possible, that he should have been the Father of (us) the Gentiles, if his Natu∣rall, and not his Adopted Seed had beene meant. For Jewes and Gentiles, as contradistinct members divide the world; whereof his issue according to Nature, are but one, not many or all the Nations: which all are taken in to this his Covenant. So must the Seed of David and Christ, (who never had other then these before adopted, who were the Glory of the Covenant with Abra∣ham) be understood. And thus and no otherwise, have we the Perpetuity and Perpetuity, the Generation and Generation (as hath been said) plainly con∣strued. But I forbear further repetitions, referring (for them) the Reader to the precedent Proofes.

Sixthly, concerning the Oath of GOD for the perpetuity of Kingship, Priesthood, and Temple.

• ...

• Whosoever affirmeth, or doth that, which endeavoureth to make God a lyar, perju∣red, and a prophane neglecter of the sacrednesse, both of his Word and Oath: Asserteth (by inevitable consequence) the most blasphemous Sacrilege which humane holdnesse can on Earth attempt.
• But whosoever affirmeth, or doth against the perpetuity of those three Particulars, for which God hath sworne in Truth and Holinesse, and hath Anointed them for perpetuity and inviolability (in specie, though not in individuo) in the Ty∣pified, though not in the Type, (expressing thereby, that the Type and Typified are one in Honour and Substance, though different in garb and circumstance;) viz. his first on Earth established Kingship, Priesthood, and Temple: Affirmeth or doth that which tendeth to make God a lyar, perjured, and a prophane negle∣cter both of his Word and Oath.
• Therefore, whosoever affirmeth, or doth against the perpetuity of those three particu∣lars, 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 visi∣ble mark of the Beast) Mans taking to himself (without an externall Cal∣ling from God) those Honours, which God by Anointing, hath made sen∣sible demonstration for them, that they are by him Sacrated and made Di∣vine, 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 Im∣mensity 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 Cal∣ling 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 Je∣sus 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 Anoin∣ted 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 Anoin∣ting; He or they, is or are Antichrist, Antichrists, or maintainers of An∣tichrist.

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 Tho∣rah, 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 man∣kind in Order, by Penal Sanctions: They cannot be under the Power of any hu∣mane 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 Da∣vid 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 for∣feit 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.

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• 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 cer∣taine select men: Doe Primarily appertaine unto God; are of perpetuall pro∣priety 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 admi∣nistration of Kingdome; as that of Moshel, for the Monarchicall Government of the Family: Are names betokening Excellency, and are attributed in Scri∣pture 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 prima∣rily appertaine unto God; are of perpetuall propriety to him; and are not▪ as∣sumable 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 be∣ing communicated, remaine for ever not mans owne propriety, but Gods en∣trusted Depositum.

Twelfthly, concerning the effectuality of those Names towards the Re∣ceivers.

• All those Names of Divine Irresistible Power, which God, who cannot deceive any man, hath taken out of (though not from) his owne just Prerogative, and im∣parted to select men: Do carry with them unto those, to whom they are imparted, all the forementioned Honours and Powers contained in the Names, which are requisite unto the Ends, for which they were communicated by God; and unde∣niably those, expressed in the Word of God.
• But the Names of Elohim, Messiah, Christ, or Anointed, Melech, Moshel, are Names of Irresistible Divine Power, which God, who cannot deceive any man, hath taken out of (though not from) his owne just Prerogative, and hath imparted unto select men.
• Therefore, the Names of Elohim, Messias, Christ, or Anointed, Melech, Mo∣shel, doe carry with them to those, to whom they are imparted; (viz. to the King in the Kingdome, to the Master in the Family) all the forementioned Honours

• and Powers contained in the Names, which are requisite unto the Ends, for which they were communicated by God, and undeniably all those which are ex∣pressed in the Word of God.

Thirteenthly, concerning Gods Kingship over Kings, and the height of their danger who are next under God.

• He that is exactly Just, and the Founder of any Constitution, which himself intends should be regulated by the example, which himself intends to set: Will be most strict and severe in that part, which by himselfe he actuateth over them, that he intendeth to keep close to the Rules of Justice.
• But the great King above all Elohim or Kings: Is most exactly Just, and is the Founder of the Constitution of Monarchicall Government, which himselfe in∣tends should be regulated by the example which himselfe intends (as King over kings, his Subjects) to set; viz. against their oppressing of those, who are Sub∣jects to them.
• Therefore, the great King above all Elohim: will be most strict and severe in that part, which by himselfe he actuateth over them, whom He intendeth to keep close to the Rules of Justice; viz. in punishing Kings for, or with-holding them from Oppression and Tyranny, if men would not deserve it by trusting rather to themselves, then Him.

Lastly, concerning the Principall of the cares of Christian Princes.

• Such things as produced the Oath of God unto David for the establishment of his Kingdom for ever: Ought for ever to be the Royall care of all Religious Kings.
• But the zeale of David for the materiall Temple of God, and his liberall intentions to have it Makom la-jovah, a place answerable (ad mensuram) to him that is Immensity it selfe, an adorned Mother for our Habitations (in the mysteri∣ous Plural number) for the mighty God of Jacob; and the care of David for the Domesticall Chaplaines of the Lord of this Cathedrall, that no want of al∣lowance might enfeeble their performances of the Liturgie by God prescribed, and required by him in the names and place of all his People: Were the things that brought forth the Oath of God, for the establishment of Davids Kingdome for ever.
• Therefore, such Zeale for all, and principally for the Mother Churches, and care for the allowance of God, to be exhibited to his once for ever established Priesthood, that with venerable port, and cheerfull hearts, they may doe him the most glori∣ous part of his Service; Liturgically prescribed for Christianity in the shadows of the Leviticall Office: Ought to be the Royall care of all Religious Kings for ever.

The Materials of this Argument shall by GODS permission and assistance be justified hereafter. And particularly, that there was nothing in the prescri∣bed Jewish Service of the Temple, but it designed unto us something, that is or ought to be in the Christian Liturgie. That the Worship of GOD by Pub∣like Solemne Liturgie, is the most Angelicall Office, that can on earth be perfor∣med

to the GOD of Heaven; untill we come into the same Quire with the Angels in Heaven. And that the Liturgie of the Church of England, is of all others, that are, or have been, the most accomplished; as freed from the frailties, that in these latter times have crept into others, and containing the marrow and riches of the absolute ones, which the Catholique Church in all Ages and Places, hath offered up to God Almighty.

SECT. 6.

The Contents.

Intervenient Considerables, between this and the ensuing Chapter. Abriefe Answer to the chiefe Arguments of the Millenarians. The difference between Kings Pagan, Jewish, and Christian, truly stated. No gap in the Series of Christs Kingdome, during the times of Infidelity; fore-prophesied and Typified. Usurpations against the Rule of Natures Law, protested against.

1. IT is evidently manifest by this that hath beene proved; that Elohims whole Soveraignty over the whole world, both Heavenly and Earthly, is justly and actually conferred upon Immanuel, the Man Christ Jesus: for the whole Line of time since, whether past, or to come: from the time of his Glorification and Ascension. That the Covenant and Oath of GOD, hath been faithfully performed, let them make doubt of, who value neither this, nor the world to come; whilest others are Demonstratively assured, that the Temporal Kingship over all Kings, and the Spiritual Episcopacy over all Bishops, hath been by Immanuel universally enjoyed, ever since the first moment of his Glorification, and of his Fathers Donation. It is likewise not doubted of, that Christs Right to any thing of his, can be suspended or sequestred: and it is ap∣parent, that neither of these his Powers, he hath on Earth administred, ex∣cept he hath done it by his Deputies; so that 1600. yeares experience must either avouch the truth of this Position, or the falshood of Gods Oath. It is further unquestionable, that Immanuel must sit at the right hand of God, untill he come to Judge both the Quick and the Dead. Now, as the Millenarians cannot answer our Arguments, without their deniall of the Apostles Creed; yea, without the aspersion of Perjury upon GOD; and the putting out of the eyes

of his Witnesses (the Sun and the Moon) by which mankind discernes the wayes of poore naturall life: so cannot all the world answer the numerous places of Scripture brought by them, to prove the Temporall Kingship, and Priesthood of Christ on Earth; but by this Exposition, consonant to the Do∣ctrine of the Church truly Catholique; which being entertained, there remains nothing worthy of an Answer, in all that hath been by them Objected. And therefore I shall not mis-spend time about them.

2. But (here) let no man mistake me, as if I intended, either in this, or the ensuing Chapter, that Christian Kings have a larger Right unto Dominion, abstractively considered in it selfe [as Kingship,] then very Pagans, had, or have, before the Ascension of Christ, or since; whilest I affirme, that the Titles of Christian Princes are confirmed, explained, yea, dilated in their circum∣stantials by Christ in the Evangelicall Covenant. Which thing, without ad∣dition of stature (though with addition of health and strength) he hath done to the whole Morall Law, (as appeares by his Sermon in the Mount;) and therefore chiefly to this top-branch of Morality, borne with, and included in the fifth Commandement. My meaning is, that in Immanuel, is unclouded, irradiated, and invigorated, that which was before (from the beginning) more obscurely under Elohim. As Christ having taken our nature upon him, is more expresly, though not more justly, King of all, that was by him [the Word] created. And that the hands of Subjects are with severer penalties now tyed up, from Resistance of that Power, which is, and was GODS, and from the beginning. As the King doth not create me new Right to mine Estate, when he declares for it; and threatens further Mulcts upon the Inva∣ders thereof; nor when he maketh a Covenant of Grace with me, that he will not take such Forfeitures hereafter, as my Tenure hath been formerly liable unto: which I conceive to be the Difference between the Kings of the Gentiles, of the former Israel, and of Christians.

3. Now, that which was every where in Scripture, foreshewed to be done Gloriously, was no where promised to be done Sodainly, concerning the Kings of the Gentiles acknowledgement of their Commissions from Christ: but the contrary was foretold in sundry places. Particularly (as hath beene shewed) it was foreprophesied of, Psal. 2. that they should struggle for a re∣markable time, To break his Bonds, and cast his Cords from them: and in the meane time (which we read effected, in our and their Stories, in the mani∣fold and prodigious deaths of the Opposers) That they should be bruised with a rod of Iron, and broken in pieces like a Potters vessell. However there should be no Interregnum of Christ; He should be set upon his Throne in Tsijon. And that in the fulnesse of the time of the Gentiles, their Kings should understand, their Judges be endisciplinated; and bring in (for the setting up of Christs) the Glory and Riches of their Thrones and Scepters. And this was according to the Analogy of GODS Acts amongst his former People, who for a long time

were destitute of their promised Glory in a Temporall King. All this, as it was foretold in sundry Prophesies, so was it prefigured in divers Types; of Ishak, of Jacob, of David, &c. concerning which, (in the proper▪ place) there shall be full and just proof made, when I come to handle that part of the Lords Prayer; Thy Kingdome come. Now I addresse my selfe to my ninth Chapter.

4. Wherein I would not be so understood, whilest I assert the Donation and Election of GOD himselfe for such Princes, as we find every where established and rooted in their Soveraignties: as if my soule abhorred not with a most perfect hatred, all Usurpations and Usurpers; whether by violent or frau∣dulent Intrusion, however they may prosper like a green Bay-tree for a long time▪ and as if I meant by a subtle assentatory connivence, that he who hath the stronger Sword, might have also the Title and Nomination of the strong GOD; when his Law of Nature hath apparently, or undoubtedly de∣signed his Deputy. This is my Profession, that unto such a one (being by him called thereunto) we all owe our whole Livelihoods, and the last drop of our Blouds, for the assertion of him who [thus] is the true Father of our Countrey; and who alone can assert unto us Title, from his, and our GOD, in the Estates which under Him we justly hold, in the Land which the Lord our God hath given us. And so I proceed.

Notes

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• 2 Sam. 14.
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