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. IX.

The Contents.

The Law of Nature, and its Proviso in this particular Controversie; This the proper Act of; That onely subject to the God of Nature. Princes Rights from these, better then other mens. God the sole Elector of Kings, when the People seeme most to chuse them. Foure Maximes in this behalfe. The cause of the preferring of Solomon before his elder Brother expressed, and justified to be so, by Gods semblable Acts in Ishmael and Esau; not re∣probated. Solomon's Throne demolishable, as he was King of the Jewes; not demolishable in the Typified Gentiles. Solo∣mon not the Type of Christ, but of Christian Kings: David

was the Type of Christ. The materiall Temples of God ought to be the solicitous care of Solomon's Successors. Gods not dwel∣ling in Temples made with hands, how to be understood. Christs zeale, for what Temples. The Kings Throne Gods. Why we uncover and bow before the Chaire of State. Regall Power above mans Limitations or Censures.

1. THe briefe remainder, will rather be Commentary then Text. The maine of the businesse is transacted and proved. The Power and Thrones of the due Kingdome of Christ, is for ever setled upon Christian Princes: and that according to the generall Law of Nature or Nations; as was petitioned for, and ratified, 1 Sam. 8. amongst the former Israel of GOD. Of which Law, the one Headship of one Body, is a capitall part: and (upon the solution of Individuals to the frailty of Nature) the Proviso of this Law, is the immediate descent of this Headship by Primogeniture, to avoid the unnaturalnesse of Non-Headship; and to prevent the monstrousnesse of many Heads; if the Law of Nature had not thus provided against innate ar∣rogance in every man, desirous rather to create himselfe an Head, then to continue that inferior part which the GOD of Nature made him; these mis∣chiefs had been inevitable.

2. That this was of the Law of Nature, from before the giving of the Positive Law of GOD, is expresly attested (as hath been shewed) in the Word of GOD, Deut. 21. 17. For the Right of the First-born [Is] his. The word for Right being Mishpat, signifying onely in its Secondary sense, Right derived by Law, but in its Primary, Law deriving Right. So that the meaning must be, by the first of Lawes, to wit, the Law of Nature, (for no other can be meant) this Prerogative is already his.

3. Now, as all other Lawes are (continually, but) only subject to him that gives them their Esse Formale, their full and last perfection of being Lawes: so this Law of Nature is onely liable to his Power, who is the GOD of Na∣ture; (who will not give his Power to any, to use unjustly) and cannot be dispensed with, but by that Power which is Divine. From whence it is evi∣dent whose Power (even) in the Family, the Father thereof holdeth: in whose behalfe GOD hath declared, (that though in Thest, this Law be indi∣spensable, yet) that in Hypothest, (to wit, in case of Rebellion, Ver. 18▪) it may be altered, and the younger Son preferred. And in this reserved case it cannot be done, but by that Power which is Divine; which GOD hath en∣trusted of his owne, unto him who beares the Image of GOD for that Family: otherwise, the collective body of his Brethren, nor of the Wife, Children,

and Servants can despoile him of that interest which he hath by the Law of Nature. And himselfe must be sure, that he can approve the cause of this extraordinary Act, before the Throne of him, by whose Power he doth it. That it be not done out of Hatred to the disinherited, or Fancy to the pre∣ferred; but for that which is indeed Rebellion, as is there to be read.

4. Concerning Princes (not disinheritable for their dereliction of the Thorah of GOD, as in the last Chapter) their Right of Succession, must be more sacred then other mens; for that they succeed, not onely according to the Common Law of Nature, but into the Right of the earthly Power of Christ, (for the dispensing of the Rights of all others) as he is the First-born of every creature; and for whose sake, the Firstlings of men▪ and other creatures were hallowed. And whose, not onely Right, but Power, is invaded by their opposers.

5. Which Right, what ever the visible meanes of Derivation were at the first, upon the continuance thereof, the Establishment shall undoubtedly be reputed valid for GOD; as if himselfe (who dwelleth in the Cloud, which no humane sight can pierce into) had done immediately in the eyes of man, what he accepteth when it is done. This being the Law of GODS Prerogative for Vowes, Numb. 30. If one that is a Virgin, or a Wife, who hath not autho∣rity to make a Vow, for Consecrations Personall or Reall, de Facto doth it; if the Father or Husband heareth, and holdeth his peace, the Vow shall stand good unto God. Much more in that which is his owne Province, (he being the sole King of kings, and disposer of Kingdomes) must those who have read the Scriptures, know and take notice, that when they see a King set up, whose Root is fastned in the Earth, and whose Branches have succeeded in growth; that it was onely GOD who was the Efficient and Author of his raising.

6. Supposing the Ancestor of Nebuchadnezzar not be the true heire of Shem, nor Cyrus of Japhet; but by the hands of friends and adherents that they were lifted up into their Thrones. When I read GOD to be the sole disposer of all Soveraignty, and himselfe professing his owne Act, that it was He himselfe that did it; I dare not thinke that it was the others, but GOD alone by them who was the advancer of them, and of all such, as he permits for a competent time, to take Root in that Mount of his peculiarity; whither none can come while he is asleep, to steale in a Plant of his owne: which were it granted, yet its being planted there, alters the Property: If it be Rooted in the Throne, it is of GODS Planting. If he be a King, he is none of the Peoples chusing, when they seeme most to doe it. He makes the King who communicates unto him Divine Power, which is out of the Peoples reach; who gives him Divine Titles, Elohim, Melech, Messiah, Christ, Moshel, The Lords Anointed: not the People, who cannot give what was never given them. He that calls him before he is borne, which they cannot, till they see him; nor foretell, that any such shall be. But when I see a Christian Prince,

against whose Title (according to the Law of Nature) for generations and generations, there hath not been one amongst all the sons of men, who could pretend a colour; I suppose his Right, in, and through David, and Solomon, as firmly established by GOD, as ever (at the least) theirs were; and more then all his Subjects.

7. I know whose voyce it is, unto those who are lower then Kings, Psal. 75. 4. I said unto the Fooles, Deale not madly; and to the wicked, Set not up your horne on high; and speake not with stiffe necke: for Promotion cometh neither from the East nor West: but God is the Judge himselfe, or alone; he putteth downe one, and setteth up another, amongst all sorts of men. Much more solicitous is his Ele∣ction about him, whom he sets up in his owne Seat; by whom he sets up, and pulls downe others; by whom he dispenseth his favours, or scattereth the coales of his wrath: as Dan. 5. 18. God gave Nebuchadnezzar a Kingdome, &c. Ver. 19. And whom he would, he slew; and whom he pleased, he kept alive; and whom he would, he set up, and whom he would, he put downe. Ver. 20. But when his mind was lifted up, and his heart hardened in pride, &c. Ver. 21. He was driven from the sons of men, &c. untill he knew, that the most high God ruled in the Kingdoms of men; and that he appointeth over it whomsoever he will; and giveth it to the basest of men. As was set forth, Dan. 4. 14.

8. It is He, who in Kingdomes established according to the Law of Na∣ture, gives the Titles of his owne Power, and the Power of his Titles, not the Law of Nature; which neither adviseth, nor warreth; neither speaketh nor writeth in the Cause of GOD: but is forced to cry out aloud in the cause of man, and for private propriety; whereas indeed it can but present Aptitude, to the earthly Benefits and Dignities of this world. It must be the living Deputy of the ever▪ living GOD, who must in the place of GOD, actu∣ate the votes, and secure the well-wishes (yea, even from the Prerogative of God) unto those, who claime aloud by it for themselves. It is the Law of the Enemy of Nature, which cryes out to pull downe, or to lessen the Power which GOD hath ratified; and in the place thereof, to set up Anarchy, or something like it: which the Devill cannot do without mans co-operation, whom he cannot force; whereas GOD can the other without him, whom (most ordinarily) he will use. But if man will enjoy the benefit of the Law of Nature, he must doe the duty required by it; what, and to whom, GOD hath by it enacted, let him render; that he may receive from God what he holdeth out by it. He that robs Christ under colour of it, shall lose Christ and the substance of it.

9. But I desire not to retard this Discourse, by intermixing of Metaphysi∣call Speculations, concerning the glorious Singlenesse of the Divine Power in his Operations, transcending the impurer Acts of created Man; working never by his owne, sometimes by the Power of Gods Enemy: nor to direct the Question, and fall upon the differencing of the Acts of God, and of the

Creature. And therefore I shall draw no Arguments from hence, desirous onely to have admitted,

First, That the Law of Nature is as equall unto the Succession and Rights of Prin∣ces, as to the Descent and Propriety of other men.

Secondly, That the Providence of the God of Nature, operateth, as well, and as faithfully, towards them, as others.

Thirdly, No unwritten Text of the Law of Nature, ought to be pretended against the written Word of God.

Fourthly, That whereever God is recorded to have done otherwise, then in his Law of Nature is prescribed; there is ever some important Mystery included: and if there be no reason expressed for that speciall Act; that, that is to be esteemed for the reason, which God hath expressed elsewhere in Acts of the same nature, to be the ground of his so doing in them.

10. Now (accordingly) with modesty, and sobriety to undertake the search, why God, having established by an everlasting Covenant his earthly Dominion, in David, and his Heires, according to the Law of Nature; in the very first place of Succession, refuseth the First-born; and by particular appointment maketh choyce of the younger? to wit, Solomon! For this I shall make bold with the parallels hereof in Scripture: but no further then the New Testament hath afforded light; concerning Esau and Jacob; Ishmael and Ishak. And therefore, I shall not discourse of the Mysteries in the story of the birth of Pharez and Zarah, Gen. 38. 28. which doubtlesse was to evi∣dence further manifestation of the same thing, easily visible. Nor shall I foretell for the present (till this that is certaine hath made way for it) the grounds of Moses his preferring, before his elder brother Aaron.

11. That which is undeniable, is set forth, Rom. 9. In which particular, recourse had been made unto the Writings of the ancient Fathers, who were neerer unto the Apostles dayes; and likewise to understand from hand to hand, what his meaning was, that we who desire to make our own Ends from our owne bold conjectures; the great Controversies of this Age had been yet unborne. According to that which was proved in our last Chap∣ter; the Apostles Argument from the former Paire of Brethren was.

• That which God upon the promulgation of the Covenant of Grace, did forthwith discover in his actions: Is to be reputed the standing Commentary of God, to de∣clare for ever, what was the first meaning of that Covenant.
• But that the ultimate Object, or principall drift of God, in preferring (against his Proviso, in the Law of Nature) of the younger before the elder, (without respect unto their goodnesse) in the specified particulars of Ishak and Ishmael, of Ja∣cob and Esau: Was that, which God upon the Promulgation of the Covenant of Grace, did forthwith discover in his actions.
• Therefore, the ultimate Object, or principall drift of God, in preferring (against his Proviso in the Law of Nature) of the younger before the elder, without

• respect unto their goodnesse, in the specified particulars of Ishak and Ishmael, of Jacob and Esau: Is to be reputed the standing Commentary of God, to de∣clare for ever, what was the first meaning of the Covenant of grace.

Whereof the grand particular of that Covenant, the establishment of Domi∣nion for so long as Time should be, must needs be a most considerable part; often expressed, as the regulative part of the whole. Whence it may appeare, that the end of GOD in these Acts, was not that which the engagements of this gainsaying Age would put upon Him: but the assertion of the Arbitrary Prerogative of GOD above his Lawes, to declare, what justly he may doe; and what de Facto, he hath done, (without injury meant or done to the for∣mer House) for the younger Brethren of the Gentiles.

12. Concerning Esau and Jacob, Gen. 24. 23. when Rebecca enquired GOD, concerning the Civill Wars in her womb; GOD answered, Two Na∣tions are in it, and the younger People shall be stronger then the elder; and the elder shall serve the younger. Which service was not literally to be understood, either of the persons of Jacob and Esau; or of their respective generations; or so, as if either was absolutely rejected; but that the younger House of the Gentiles was preferred in the Covenant. Jacob, the Father of the Jewish Peo∣ple being the Type of these; Esau, the elder Brother, being the Type of the People of the Jewes. For there is no absolute reprobation concluded of those, who were Typified in Esau; for then Saint Paul himselfe must have been rejected: as Rom. 11. 1. Hath God cast away his People? (to wit, them of the elder House) God forbid: For I also am an Israelite, &c. God hath not cast away his People, whom he foreknew, &c. And Gen. 25. 26. Jacobs taking hold on the heele of Esau at his birth, was the Figure of the immediate Succession of the Christian Religion, and Covenant, into the Place and Rights of the Le∣gall; by which trip, it got the start of the former, into the Right of Primo∣geniture; but both were the sons of the same Ishak; and neither did destroy other. And if any man would understand the construction of the word [Hated] Rom. 9. 13. let him see, Luke 14. 26.

13. Concerning the former paire of Brethren, Ishmael and Ishak, (in whom the Covenants are looked upon as two; whereas in Jacob and Esau, they were twins of the same womb, and one continued birth.) the Apostle, Gal. 4. having in the beginning of the Chapter expressed, that the difference of the first and second Covenant in the generall (as hath been proved of the grand Homogeneall part thereof, Dominion) was, but (at least) as the Stock and the Graffe? as the Blossome and the Fruit, are two. For even in that ex∣ample of furthest distance in Ishmael and Ishak, he yet concludes them there, to differ but as the same Heir, when he is a man, differeth from himselfe a child. And Ver. 22. he affirmes in Terminis, that these two Brethren, and the two Mountaines, Sinai and Tsijon, were but Allegories; to represent the advance∣ment of the Gentiles, and the Evangelicall Covenant, into the Primogeniture of

the Jewish People and Law, the former off-spring of GOD: as Exod. 4. 22. Jer. 10. 16.

14. And also, that in the preferring of Ishak, there was no un-sonning of Ishmeal, (however the Fancy of those doth stand, who will not be ele∣cted without some others may be reprobated,) the Word of GOD is cleare, Gen. 17. 18. where Abraham (who was an understanding and loving Father, that knew what to aske) prayed for Ishmael unto GOD; Oh that Ishmael might [live before thee.] And Ver. 20. the Lord a most wise and faithfull GOD, who knew what was asked, returnes this answer; As concerning Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitfull; and will multiply him exceedingly: [twelve Princes] shall he beget; and I will make him [a great Nation.] Wherein was typified the one Nation of the People of the Jewes; and the twelve Tribes. Whereas in Ver. 4. Thou shalt be a Father of many Nations. And in Ver. 16. I will give thee a Son of her; yea, I will blesse her; and she shall be a mother of [Nations] Kings of People shall be of her. But alas, this no time to disport our selves into Theoreticall Disputes.

15. But if this Plea from these younger Brothers will not serve the turne, we are not altogether destitute of Proofs in this particular, concerning So∣lomons Succession; and the Reason thereof, in particular Texts: where we shall find this Solomon in a double capacity; as King of the Jewes, and as the Representer of the Kings of the Christian Nations. For this, 2 Sam. 7. 12. saith GOD to David, I will set up of thy Seed after thee, &c. He shall build an House for my Name; and (as before) I will establish the Throne of his Kingdome for ever. I will be his Father, and he shall be my Son. If he commit iniquity, I will chasten him with the rod of men; and with the stripes of the children of men. But my Mercy shall not depart from him, as I tooke it from Saul, whom I put away before thee, and thine House; and thy Kingdome shall be established for ever before thee. And in the very next words, (to expresse the undoubted certainty hereof) Thy Throne shall be established for ever. 1 Chron▪ 17. The same Covenant, and the same reason is related: but at Ver. 14. the Paraphrase shewes, that the King∣dome of God is the Kings; and the Kingship of the King is Gods. I will settle him in [mine House] and in [my Kingdome] for ever: and his Throne shall be esta∣blished for evermore. Notwithstanding all this, for the three grand parts of the long time since, neither Solomon nor David, have had a man to sit upon the Thrones of Israel or Judah: and yet without all doubt, the Promise of God hath been fulfilled, according to the former demonstrations; expressed, Psal. 122. 5. where this Throne of the One God upon Earth is in the Plural number, twice in one and the same Verse, set downe Thrones: For there doe sit the Thrones appointed for Mishpat, (i.) Judgement; the Thrones of the House of David.

16. Now in the next place, we shall find Solomon the Type (whose Mother had had a former Husband, not of the Seed of Abraham, according to Nature)

in another condition; and conditionall upon his good behaviour: in the words of David a little before his death; in the presence of the Princes of Israel, unto this Solomon his sonne. 1 Chron. 28. 1. God said unto me, Thou shalt not build mine House, because thou hast been a man of War, and hast shed bloud. How∣beit, the Lord God of Israel chose me before all the House of my Father, &c. And of all my Sons, he hath chosen Solomon my Son, to sit upon the Throne [of the Kingdome of the Lord] over Israel. And he said unto me, He shall build mine House and my [Courts,] for I have chosen him to be my Son, and I will be his Father: moreover, I will establish his Kingdome for ever. [If he will be constant to doe my Commande∣ments and my Judgements, as at this day.] This Solomon failed, and his Line hath been cut off, and the Throne it selfe demolished. So that apparently, those that have stood; to wit, the Typified Thrones of Christian Kings, must have been the Materiall Object of the Promise of GOD.

17. That Solomon was the Type of Christian Kings, appeares by Davids Propheticall, Praying, Benediction of him, Psal. 72. With which Psalm, men have dealt, as some have used, when they could not hinder the true Heire from a Possession, which themselves aimed at; to Entitle the Prince to it, that they might worke their owne Ends, while they seem to serve the King. So here, when men either did not, or would not see the Power and Glory of Christian Princes, to be the ultimate and typified intention thereof; and finding that little of it (but as to an unequall Type) could be convertible with Solomon.—Donabitur ergo nè pereat. They thinke to make it sure for their owne availe, by Entitling Christ to it: whereas it suits far lesse with Christ (divided from the Riches and Honour of his Adopted Sons of the youn∣ger House, the Kings of the Gentiles) then it did to Solomon, to whom they could not justifie it. So far was Christ from the Treasures and Homage of the whole world, that when he was to pay his Fathers Tribute unto Caesar, he was faine to borrow it of a Fish: that he was despised, as but a poor Car∣penters Son; and confessed himselfe to be in a more indigent condition then the Birds and Foxes; and was so far from dispensing the Mishpats, or Judge∣ments of the King, or the Kings Son, in the first Verse of the Psalme; that (ha∣ving no externall Commission) he refused, being intreated to interpose his private Authority in a cause Herciscundae Haereditatis, Luke▪ 12. 14. Whereas indeed Christ, with his Divine Miracles and bitter Passion, was Typified in the great and strange Victories and Sufferings of David. Davids younger Son preferred to the Crowne, his Peace and Glory was the Type of Christs semblable Heires of the younger House of the Gentiles. In Christ for the Kings of the Nations; in the Kings of the Nations for Christ; can every letter of that Psalm be justified, and of none else. And that Prophesie (which cannot be terminated either in Solomon alone, or with his naturall Successors, who are extinct be∣fore the Sun; or in Christ alone, without the earthly Glory of those who hold his earthly Throne) is to be understood of Christ in them; is evinced,

Verse 17. Liphne Shemesh jinnon shemo. His Name (to wit, of Christ, or Anoin∣ted) jinnon filiabitur, shall be continued in the Succession of his Sons, (for so the word signifies) for so long as the Sun shall have a face to shew. Which they who will not admit, cannot prove themselves to be Abrahams children.

18. Christian Kings then who were Typified in Solomon, ought to have a care of that which is every where attested, to be that which honoured Solo∣mon, in the eyes of his Honourer: to wit, the Materiall Houses of GOD. Thus 2 Chron. 22. 8. The Word of God came unto me, (to wit, David) Thou hast shed bloud aboundantly, &c. Thou shalt not build an House unto my Name, &c. (Bloud, is as ill a Reformer, as a Builder in Religion) But behold a Son shall be borne unto thee; he shall be a man of rest; he shall build an House for my Name; and he shall be my Son, and I will be his Father: and I will establish the Throne of his Kingdome over Israel for ever: which certainly remaines at this day. And not onely this, but the perpetuity of the Priesthood; and Temple; with the Cathedrals, or Priests Courts, in the compasse thereof; was sworne to, in the same Oath of GOD.

19. But Acts 7. 46. where David found favour in the sight of God: and yet it was Solomon who built him an House: there is an Howbeit: to wit, That the most High dwelleth not in Temples made with hands; as saith the Prophet. Jer. 66. 1. Heaven is my Throne, and Farth is my Footstoole. What House will you build me? Or what is the place of my rest? Hath not mine hand made all these things? Which words, the gainsayers of these dayes (whose I hope unwitting endeavours, are but to make God forsworn) catch at, without considering them in them∣selves; or comparing them with other Texts; concerning Gods expectation, and longing for a Temple, (Habitations indeed) His Contentation and Delight therein: His Inhabitancy and Propriety, in these places of his Rest, from men of rest expected; if they would have their owne confirmed.

20. In themselves, the words concerning his Throne in Heaven, can but import, that when man hath done all that he can, God hath of his owne making a more magnificent Temple in Heaven, (in comparison whereof, those on Earth, are but as the Footstoole of his Throne there) which indeed can no more Terminatively (though more Gloriously) containe his Immensity, then the least on Earth. And that nothing made, is truly fit for, or worthy of the Creator: which should rather excite them (as the Blessings of God encrease) to be more and more Munificent, in making his Earthly Habitations; to ap∣proach as neer as may be in Glory unto his Heavenly Seat.

21. The Pattern of which Temple (as unto Moses for the Transitory Ta∣bernacle) was (as the Icon, or Image of that Heaven) from Heaven in represented unto David by the Spirit of God, 1 Chron. 28. 12. to be built by Solomon the younger Son of David, the Type as of Christian Kings in generall; so more particularly of Constantine the Great, who forthwith upon the finall dissolu∣tion of this Temple built by the former Solomon, decreed [Habitatious] to be

built throughout his Empire (which was then accounted the World) to the mighty God of Jacob; who was the younger son of Ishak; who was the youn∣ger son of Abraham; into the Primogeniture of whose Covenant, the younger People of the Gentiles, and their Kings were Adopted, according to the Pro∣mise of God. Though during the nonage of Christianity, God was con∣tent (as under Moses and the Judges, to dwell under Curtaines; so) to inha∣bite in the Tops of mens Houses, untill he sent a compleat Monarch (answe∣rable unto Solomon amongst Christians.

22. And yet our Saviour was so zealous for the Type, that onely in the cause thereof (throughout his whole life) the Lamb of God fell to blowes; asserting that, that which was indeed his Fathers House, was the House of Prayer (not naming any thing else) unto all Nations. Whereas that which he seemed to fight for, might not be entred by any, but those of the Circumcision. And Saint Paul, 1 Cor. 3. made (for Christians) the Temple of God, the principall Analogatum of Holinesse; a modell to teach all those who expected the Inha∣bitancy of God in the more minute Temples of their Bodies; in semblable Holinesse to preserve their Sanctity: affirming that God would destroy him, that but defiled his Temple. But Saint Pauls holy Materiall Temple, if the Father hin∣dred by his Wars, may not build; the Son shall.

23. But to proceed; whose the Throne is, his is the Power: and if the Power thereof be GODS, certainly it is Supreme on Earth, and Irresistible; and that King Solomons (I suppose it so set downe, to expresse GODS more valuable interest in the Christian Throne then any other) was the Throne of God, is shewed in the fore-cited words of 1 Chro. 28. 5. He hath chosen Solomon to sit upon the Throne of his Kingdome; (per Eminentiam) yea, the Kingdome of Je∣hovah, for the more Religions sake, amongst all who are of the Israel of GOD. If this be not enough, it shall be justified for them all, according to the Axiome in Logick; Quicquid competit alicui, quà tali, competit omni tali: That which appertaineth to any, as such; appertaineth to every one, that is such. The place is, 1 Chro. 29. 23. Then Solomon (the Type of Christian Kings) sate up∣on the Throne of [Jehovah] (by all that pretended to Religion, to be acknow∣ledged) [as King] in stead of David his Father, (the Type of Christ, as he was the medium Participationis of both the Covenants, Legall and Evangelicall) and prospered; and all Israel (the commonalty) obeyed him; and all the Princes, and mighty men, (the House of Peers, and the Commissioners of Array) and all the Sons likewise of King David (the Princes of the Bloud) submitted themselves unto Solomon the King: as the exemplary Patterne for all Typified Christians. Answerable hereunto was that of the Queene of Shebah, (who shall rise in Judgement with this generation.) 2 Chron. 9. 8. Blessed be [Jehovah Elohecha, the Lord thy God] (thine Elohim or King, as thou art others) who delighteth in thee, to set thee [on his Throne] (not thy Father Davids) to be King [for the Lord thy God] (not for thy selfe, or for the People.)

24. So that manifest it is, that the Kinds Throne upon Earth (especially amongst Christians) is to be reputed GODS earthly Throne; out of which he is never, while the King is there: and the King is never out, while GOD is there. And this is the reason, why (out of the Religion thereof) we uncover our heads, and make our obeysance towards the Kings Throne, or chaire of State; even when we are as sure, as our eyes can make us, that our earthly King is not therein. Answerable hereunto, is the Homage which we perform towards the visible Monument of his Presence, in the Materiall Temple; where we are sure that he alwayes dwelleth, and never can be from home. Of which hereafter, when I come to unfold the meaning of worshipping towards his Footstoole.

25. Lastly, it being made apparent (for Christian Princes) that the Throne of the Divine Power is the Kings; and that the Power of the Earthly Throne is GODS; little will need to be said concerning that Prerogative, which be∣longeth unto the Kings King; in the hand of him that administreth it, for GOD and not for Man. That, that Power must be unlimited by Man, which is not bounded by any Positive Law of God. That, that which is Divine, and by God uncen∣sured, cannot come within the reach of man to censure. Accordingly did Solomon in the highest of all our controverted Points, by his sole Regall Power, in putting to death the greatest in his Dominions, Adoniah his eldest brother; Joab, whom his Father feared. And in Ecclesiasticals; his deposing of the High-priest Abiathar, before he might build the Lords House; for the Ends above specified: as, 1 Sam. 2. 35. concerning this son of Eli. I will raise me up a faithfull Priest, (to wit, as hath been shewed) [Zadok in stead of Abiathar] and I will build him a firme House, (in stead of the insirme Legall Priesthood) and he (in his Successors) shall walke before mine Anointed for ever. (Those Ty∣pified under Zadok, before those Typified under Solomon) and he the Type of the one, shall walke before him who is the Type of the other; to wit, Zadok before Solomon. Which was accordingly performed; but Abiathar, though adjudged by Solomon for a son of death, yet had his life spared: For that he had born the Acke of God; and in honour of his place dyed in full possession of his Temporalties, though he was indeed a Traitor. Onely the Patrimony of the Priests, being not Escheatable to the King; for that it is the Peculiarity of the Kings King.

I acknowledge it a mistake in the Impression of 1631. I will build [Me] a sure House. But were it added to the Translation by way of Paraphrase, [I will build Me] (to, or) for him, (viz. to officiate in) a sure House; I conceive it would more fully render the Latitude of the words in the Originall, both Text and Context. For it is evident, that (in that Prophesie) was foreshewed; the dissolution of the Tabernacle erected by Moses, and the Succession both of firme Priesthood and Temple, under an established anointed Monarch: which was performed in the persons of Solomon and Zadok, the two

Sonnes of Oyle, who were the Types of the Christian Kings and Priests.

It is in the Margin of our last Translation, Ver. 32. (and that according to the Originall) in stead of these words, [Thou shalt see au Enemy in mine Habitation,] Thou shall see the affliction of the Tabernacle. And it is answerable hereunto, Ver. 35. I will raise me up a firme or established Priest, (which we render Faithfull) for the word is Neeman, which so signifieth. And then I will build (under the same word Neeman) afirme (or established) House to him: and he shall walke before mine Anointed for ever. This was fulfilled in the Type (as hath been said) by the Lords Anointed Solomon; the Lords Builder of the Lords firme House, succeeding unto the ambulatory Tabernacle. And this was (in the Type) to fulfill this Prophesie; as 1 King. 2. 27. So Solomon thrust out Abiathar from being Priest unto the Lord, that he might fulfill the Word of the Lord, which he spake concerning the house of Eli in Shiloh.

For the Perpetuity and Perpetuity of this Kingship, Priesthood, and Temple, GOD swore; but it hath failed in them to whom he swore: therefore (as hath been proved) it was sworne to the Type, to be accomplished in the Typified Kingship, Priesthood, and Temple.

• Whereupon my ninth Quaere is.
  • Since God hath particularly exemplified in Solomon, that which He swore unto David, concerning the Divine Right of Christ, to be irreversibly administred by Chri∣stian Kings, under the Covenant of the Gospel, for ever.
  • How the People (all or any of them) may put in for a share, of that which God hath given away to others? Whom He hath set in his owne earthly Throne, over them.

• My first Argument is from the Analogy of the Counsell of God, in his preferring the younger before the elder in severall Particulars, with reference to Solomon the Type of the Kings of Gentiles, for the finding out the just reason thereof.
• Wheresoever the Prerogative of God is used to over-rule the Ʋniversall Law of Nature, there it is ever to be presumed, that it is so done for some important cause: And where the reason is not apparently in any particular set forth, re∣course is to be had unto the like case; and what is manifestly therein expressed, is to be admitted for the just reason of that in Question.
• But in the case of Solomons preferment unto the Birth-right: God used his Prero∣gative to over-rule his Ʋniversall Law of Nature.
• Therefore, in the case of Solomons preferment unto the Birth-right: It is to be presumed, that it was so done for some important cause; and the reason being doubted of, therefore, recourse is to be had to the like case. (Such is that of Abrahams and Ishaks Children; and in both the particulars, the one reason is assigned, that it was done for a Type, to expresse the prefer∣ment of the younger People of the Gentiles, advanced above the el∣der of the Jewes, into the just Patrimony of their Fathers, according to the Covenant of GOD.) Therefore, that which is manifestly expressed

• in the like case; is to be admitted for the just reason of that in Question. (And that is evidently, that Solomon a King, being advanced above his elder brother, into the just Patrimony of his Father; this was done in a Type, to expresse the preferment of the Kings of the Gentiles, above GODS first-born Succession of Jewish Princes.)
• Secondly, that Solomon was the expresse Type of Christian Kings.
  • Those things which onely can fill up the whole Latitude of any Promise from God, or Propheticall Prediction of God, and justifie the Truth of God in the said Promises, or Prophesies: Are to be accounted the chiefe and ultimate Object of every such Promise or Prophesie; and the Precedent, but Types of those which succeed and exceed them, in the fulfilling of that which they come short of.
  • But in the Promise of God, for the perpetuity of Solomons Kingdome; and the Propheticall Prediction of Psalm 72. the Interpretation of them, for the Per∣petuity, Power, and Glory of the Earthly Kingdome of Christ, in the Christian Kings of the Gentiles, and of Christian Kings in Christ: Are the things Expo∣sitory, which onely can fill up the whole Latitude of the Promise of God; (viz. for the perpetuity of Solomons Kingdome in the Typified) and the Propheti∣call Prediction of God in that Psalm, (which evidently was more then was performed to him in Person,) and are those which onely can justifie the Truth of God in the said Prophesie.
  • Therefore, in the Promise of God, for the perpetuity of Solomons Kingdome, and the Propheticall Prediction of Psalm 72. the Interpretation of them for the Perpetuity, Power, and Glory, of the Earthly Kingdome of Christ, in the Chri∣stian Kings of the Gentiles, and of the Christian Kings in Christ: Are to be accounted the chiefe and ultimate Object of the said Promise and Prophesie; and the Precedent, (to wit, Solomon) was but a Type of these, which succeed and exceed him in the fulfilling of that which he came short of.
  • Thirdly, concerning that which through Solomon the Type was conveighed to Typi∣fied Christian Kings.
  • Whosoever by the appointment of God, in the sworne Covenant of God, sit in the Throne of Jehovah▪ for (or in the stead of) Jehovah Elohim; [as King] for Jehovah Elohim: To his Power, (which is the Power of God; and therefore, Divine, Supreme, Irresistible, and Above, and Against which, there can be no Power on Earth.) All the Communalty (that are in the Covenant of the Israel of God) all the Lords of the Land; all the Princes of the Bloud; doe so owe their Allegiance, that no Power in any, or all of them; or any other from with∣out it; may set Bounds unto it; may be accounted to it, Superior or Equall; may resist it in what it doth; or set up, or assist any other on Earth to Resist it; much lesse to usurp, or lessen, or destroy it.
  • But all Christian Kings, with Solomon as King; and in him as their Type: Did and doe (by the appointment of God, in the sworne Covenant of God) sit in the Throne of Jehovah Elohim, as Kings; for (or in stead of) Jehovah Elohim.
  • ...

• ...
  • Therefore, to the Power of all Christian King, (which is the Power of God, and therefore Divine, Supreme, and Irresistible; above and against which, there can be no Power on Earth) all the Commonalty (that are in the Covenant of the Israel of God) all the Lords of the Land; all the Princes of the Bloud; doe so owe their Allegiance, that no Power in any or all of them; or any other from without it, may set Bounds unto it; or may by them be accounted Superior or Equall to it; may Resist it in what it doth; or set up, or assist any other on earth to Resist it; much lesse destroy, usurp, or lessen it.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Vide 2 Chro▪ 20. 6.
• Vid. Orig. Ambr. Hier. in locum▪
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉