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. ...

THE DOCTRINE OF THE SCRIPTURES, CONCERNING The Original of Dominion.

The state of the Question.

THat the power of Dominion upon earth, (which I shall crave leave, without prejudice to its Fountain, for distinction sake, to call [earthly Dominion]) is originally and prima∣rily in the people, hath passed from many mens tongues and pens, into the general practice, and is now used as if it were so indeed. Notice also may be taken, how some (but it seemes) to the same end, laid the foundation in more moderate termes (but from the same source, (i) the derivation of the power of the people to the King,) pretending (at first, but) Co-ordination, which brought forth Subordination, which is the mother of non∣ordination of Regal Supremacy, by the GOD of Order. The first expression is down-right; the second more covert: but both deny, that Kings were immedi∣ately constituted administrators of the divine power over the people, all and sin∣gular, by GOD, from the beginning, for so long as the world shall continue.

That which I endeavour to prove, is,

That all power is originally GODS, according to his name of Elohim; the first that he expressed himself by unto man. That in particular, the power of earthly Do∣minion, was, and continues the divine power of GOD. That not all or any of mankind, may assume any particle of divine power, but according to the donation of GOD, warranted upon record, in the Covenant of Grace, contained in the holy Scriptures. That the divine power of earthly Dominion, is in the Scriptures, by the expresse do∣nation of GOD, conferred upon Kings, (as his immediate deputies) and not upon the people, (as by, or with them) but over them: and this by constitution, to continue unto the worlds end, which had its beginning, from the beginning of the world.

These things, and the consequences thereof, to wit, Supremacy, irresisti∣bility, and all other the jura Majestatis, or rights of Majesty, at this day con∣troverted: I doubt not, but (by the assistance of Elohim) I shall make proof of in the ensuing discourse, following, that method, which I shall be forth∣with engaged in,

CHAP. I.

The Contents.

A discovery of the four causes of Man and his Dominion, from Gen. 1. 26. The exposition of the words thereof. Of Elohim, the sole Efficient of all that is Soveraignty, and perpetual proprietary thereof. The Sacrilege of arrogating the Originality of the least particle of Power; And the method of the ensuing discourse.

THe truth of the Scriptures being out of all question; and particularly, in the point of the Creation of the world, and all therein, by GOD: In mine haste unto the maine of the controversie, I shall pretermit the establishing of this foundation, (which I shall doe in the second part of this Tract,) That, that which was once nothing, cannot have original power over any thing, (not so much as over its very selfe) but by the charter of him, who made it something: so likewise, intending to speak of all the four causes of man, and mans Dominion, I shall here but point at the final cause of both; reserving that likewise for its oppor∣tunity. And this it appears to be, When GOD had built the world in such absolute sort, that there was no degree of possible perfection wanting to the beauty of the Ʋniverse, but it had a seat in some creature or other; save only, that to make the Earth a resemblance of Heaven, (which I shall justifie when I come to speak of the Lords Prayer) there was not a creature to represent him,

for the managing of the earth, to make it a representation of this glorious king∣dome in heaven; where the multitudes of celestial Angels account it their Joy and Freedom, to promote the Majesty, and to do the Royal will of him, that intends thus to be Glorified on Earth, which was the End of mans Creation.

2. Wherefore, my first Record shall be Gen 1. 26. where all the Four Causes are included; and it shall prescribe my Method, and have its Influence upon the whole Series of this Discourse: It is GODS Consultatien about mans Creation, and is early enough to warrant a Prescription, from time out of mind; Beginning from before the beginning of the first man. The words are, And GOD said, Let us make man, in our Image, after our Likenesse; and let them have dominion, &c. The times (as well as the Printer, calling for brevity) require the Political and Practical, rather then the Physical, and speculative Divinity herein included.

3. And therefore, I will not stand upon the powerful extent of that Opera∣tive* 1.1 word Amar, [he said] used, as the only Matter of the whole Creation, throughout the whole Chapter. Nor will I so much as name (because I may not determine) the Controversies emergent from it; I presse to the next.

4. [Elohim] it is one of the ten names of the Deity; but, which alone is* 1.2 used, throughout the whole Narration of the Creation, above thirty times in this Chapter: and is generally set forth in holy Writ, as his Judiciary name of managing and preserving, by Justice and Judgement, that world, which under that stile he created: so Deut. 1. 17. Mishpat, (to wit, Judgement) is GODS,* 1.3 under this name of Elohim; which is the reason assigned by the Learned, why, our Saviour being upon the Crosse, in point of satisfaction of his Fathers Justice, cals out unto him, Eli, Eli; not Jehovah, the stile of his mercy. Elo∣him, here is the Plural number of El, or Eloah, which signifieth the Strong or Powerful: it is here placed between two Verbs, one of the Singular, the other of the Plural number: one of the two Reasons whereof, is to declare the My∣stery of Ʋnity in the Trinity, and of the Trinity in unity. The Ʋnity of three, with relation to [Said;] the Trinity of the same One, in reference to [Let us make.]

5. The word for [Let us make] is [Naghnase,] which also signifies, Adorne∣mus,* 1.4 Adaptemus, Exaltemus; to make comely, to make fit for its place, and to make glorious over others. This word is also further paraphrased by GOD himself; first, in the next Verse, where Adam is actually made, and that is by the word [Bara] to expresse his virtual creation, whereas his body was formed* 1.5 out of that late new-nothing, Earth: The second is Vajitsar, Chap. 2. 7. where his making is recounted. Paraeus saith, the learned Hebrews affirm that word to be [there] written with a double Jod, in evidence of his com∣posure of dust, and of the breath of GOD; of Earth and Heaven, to ennoble and allay his thoughts: since by his makers indulgence, he had good title to both; though by his pride or unworthinesse, he might come to enjoy neither.

6. The Monarch (for whom all of the inferiour world was intended) is next

called by his name, Adam: and we read of the two single Adams, both looked* 1.6 upon in this consultation; the first Adam, was from Adama the Earth; the second was Adam from Dam, which signifies Bloud. From the first, (as from the conduit) we had an inconsistent being: from the second, and from the foun∣taine of his bloud, we have the reparation of our escheated being: both were alone, and singulars, to make happy our Spiritual and Political▪ union, in, and under one. The Spirit of GOD himself having declared, that his making but of one man at the first, (whereas he did otherwise, in the other parts of his creation) was the demonstration of his mind for all times; that where the power of Government, should (from him) be established, it should be invested but in one; as is justified, Chap. 7.

The next word is Betsalmenu, [in the image of us,] Tselem, signifies also, a* 1.7 shadow and darknesse; whence we learn, that the image of God may be obscu∣red, but not lost, as it fell out, as shall be made clear: whereas, of Chidmu∣thenu, [after the likenesse of us,] the root is Dama, signifying (as to be like, so) to be destroyed. The likenesse of GOD in man, having worse fate, but fore-told likewise in the name, which the wisdome of GOD himself made for it; it was indeed quite extinguished, and that irreparably, but for him, who to make our atonement, was made in the likenesse of sinful flesh.

8. That the image, and the likenesse of God in us, are not both one, but specifically distinct, shall be proved in its due time; also, that the throne of GODS image, is in the gubernative part, where ever it is placed: and that there be seve∣ral degrees of it, or portions, shall be proved out of expresse Scripture. In private persons, it is seated in the regal faculty of the will: In the family, (con∣sisting of divers incorporated into one body,) it is in the master thereof: In the kingdome, (composed of many families, into one houshold) it is in the King; the representer of Elohim therein. And that while we are upon earth, it is superiour to the likenesse which is placed in the deliberative part; and is propor∣tionably, the receptacle of Priesthood: so as it also is dispensed by the second Adam. For there is something of Priesthood in every private man, to wit, for his private self: and something in the family for it, which is in the master thereof. In the publike persons of the sons of Levi, there are some who have the double portion of it, in respect of the others; and by it, have Ecclestastical Dominion over them: as in things appertaining unto GOD they should have (under the Christian Prince) over all others.

9. The last word is Vejerdu, [And let them have dominion,] the root is Rada, which with dominari, to bear rule, signifies also, accipere idque ab alto, to receive,* 1.8 and to receive from above: expressing, that no man can have the least particle of Dominion, by vertue of the image of GOD; but, he must have the warranty also of expresse donation from Elohim, whose image he bears: be it, as here, but over birds, beasts, and fishes; much more, over mens proprieties, liberties, and lives. This word is again used, Psal. 72. 8. to declare the amplitude of

the Charter, Territories, Power, and Glory of Christian Kings, far beyond that of the son and sons of David: as shall be made evident from the 17. Verse. Chapt. 10.

10. Having thus briefly set forth the signification of the words, I re-begin with Elohim, the Creator, and the efficient cause of Dominion; and here, that the Potter hath power over his clay, I shall not need to prove: onely, I shall give a second reason for the use of the Plural number (in this name) frequently in holy Scripture. And the Masters of the language unanimously teach, that it is in honor of the plurality of his Powers; yea, the most prudent Rabbi, Aben-Esra (though he discovered, and acknowledged the mystery of the Trinity, yet he)* 1.9 avoucheth the same, with others. And Rabbi Bechai in plain termes, that it is here and elsewhere set down Elohim, not El, or Eloah; for, that all the Powers that are, are in him, and of him: and, that whosoever hath any just title to any manner of Jurisdiction, hath it of him, the onely fountain of all Au∣thority. And here it may be opportune to observe the difference between Regular and Robustuous Powers, those of which GOD is both the Causa Cau∣santis, and the Causa Causati: the sole and intire cause, both of the cause causing, and the thing caused; and this he is of Monarchical Power. Of other forms, he is not the solitary, and thorough cause. Of these I shall speak Chap. 7. and Chap. 8.

11. This great name of Regal Prerogative over the works of his creation, (which seems more incommunicable, then his most reverend name of Jehovab) he hath imparted to all those, unto whom he hath entrusted his Power, for the government and preservation of what (under the same) he did create; yet so, as no man hath any interest in this (neither in the Power of GODS image and likenesse) but from and under (not against) any who are superiors to them, in the order which GOD hath established: as shall be proved, Chap. 5. and Chap. 11. And this name (as an attestation, whose their Power over the people is,) with this relation, was the grand Additament of honor to Kings; untill the visible establishment of his Power amongst his former people, received from him a visible Character of the Divinity of that Power they were entrusted with: af∣terwards, with this stile of Elohim, Kings had promiscuously the title of Mes∣siah, Christ, or the Anointed of the Lord.

12. My first Quaere is amongst such as deny not the Creation.

• What tolerable colour can be invented by humane modesty, or sobriety, for the terms [Originally and Primarily?] And which most desperately rob GOD of his uni∣versal, and perpetual, peculiar, or Prerogative?
• Mine Argument forbears the first Part, and insists but upon the second.
• Whosoever challenge unto themselves that Power, which is universally, and perpe∣tually peculiar to the GOD of all Power; are of all the earthly robbers of God, the most fond, desperate, and irreconcileable.
• But the people that challenge unto themselves the Original Power of earthly Dominion,

• challenge unto themselves, that Power, which is universally, and perpetually peculiar to the GOD of all Power.
• Therefore the people, that challenge unto themselves the Original Power of earthly Dominion; are of all the earthly robbers of GOD, the most Fond, Desperate, and Irreconcileable.

13. And so proportionably, they, who Arrogate unto themselves, or ascribe unto others, this great Name of Elohim, or the Royalty thereof, (otherwise then himself hath communicated it) are Violators of Elohim's high Majesty.

14. For the Major, or first Proposition, it it cleer in it self; for evidently, it is the fondest of all Attempts, to go about to rob the strong GOD before they have bound him, who cannot be bound: it is the desperatest of all Fool-hardi∣nesss, to goe about to rob him of his Power. It is the proudest of all Desperate∣nesses, to rob him of his Peculiar or Prerogative: Certainly, if he hate any with a perfect Hatred, it must be these Proud ones. And, that GOD in his own Acceptation, may be robbed in smaller matters, then this his Peculiar, (to wit, Tithes and Offerings,) is plain, Mal. 3. 8. (i) In his general Prero∣gative, which is that which sacreth unto his Peculiarity, these his particular Severalites.

15. For the Assumption, or second Proposition: First, to affirm that any Crea∣ture, hath in it self the Original of any just Dominion over his fellow Creatures, is not to acknowledge the Dispensation in that of Gen. 1. 26. [Let them have Dominion]: without whose Commission, Adam himself could not have had any Power over that which Adam created not: Or to deny, that Adam was a Creature, and all Mankind to be created in him. For of Created things, there can be but one Original; and the reasonable Creature must needs acknowledge the Original of his Power to be from him, from whom he had the Original of his Being. In whom Originally, from and for ever (according to his Name) were all the Powers that are, and from whom (by a Peculiar and second Act, in time) are derived all the Powers that are Just: For there cannot be two Originals, no more then two Creators.

16. Secondly, that the Power of Earthly Dominion, being Originally GODS, when it is in Actu exercito, produced to External use; then it is immediately by GOD, derived to the King, (as it hath been ever) and not unto the People: notwithstanding which Derivation, it remaines (for ever, and every where) GODS Regal Peculiar, or Prerogative. This is the Subject of this Discourse, and appears in multitudes of Texts, not as yet produced, (for that divers of them, shall by the help of GOD, in the following Tract, be explained in their own order;) wherein, all Power, all Dominion, in and over all the Men and Kingdoms of the World, is by him, as sole Monarch, challenged; and to him alone as due, Ascribed for ever and ever.

17. And here, I doe not wilsully and captiously make present advantage of

of the Terms [Originally and Primarily,] which would presently be lost when the Authors of them come to expresse themselves; for I cannot perceive, but, that (to avoid the making and pleading of a Charter from GOD, no wherein his Book to be found,) they are necessitated to make this short work, pretending natural Inherency, or title from the Law of Nature: which is greater boldnesse, then Christ himself used, as followeth in the next Chapter; he being the first in Elohims Parent, for all the Dominion that is Elohims.

18. In the succeeding Chapters, I shall first speak of the Power of earthly Dominion, entrusted by Elohim to Monarchs, exempt from being accountable to any, but himselfe. And how Dominion hath been derived from the Begin∣ning. Then of the Name of Power, to wit, Elohim; its Descent unto the Offi∣cers of GOD, for the Order and Preservation of the Creature: First, while GOD was pleased to exercise his Regal Office himself, using but the Tempo∣rary and Occasional Service of men imployed extraordinarily, though with the ordinary Power (or part thereof) of a Just Monarch; such were Moses and the Judges, while, amongst his own People, he sate King himself. Afterwards I shall speak of Dominion, settled and entailed upon GODS further Recesse, (he being wearied from this Helm) and the Magisterial Orders which he hath constituted for the Continuance thereof, so long as the World shall endure.

CHAP. II.

The Contents.

No man may presume further then Christ. Christs eight Ti∣tles to the Dominion of the World. His Titles and Kingdome destroyed, if the People have Power over Kings. The second Psalm explained. The modesty of Christ insisteth onely upon the Formal Donation of God. The Devil himself adventureth not upon the claime of Originality. The Exposition of S^t John 18. 36. My Kingdom is not of this World, &c. of S^t Pet. 1. 2. 13. Submit your selves to every Ordinance of men. Of the Kingdom of Heaven in the Gospels. And the Summe of Christian liberty.

1. NOw that it may appear, how desperate, the Presumption of any meer Creature is, in taking to it self any part of that which is Elohims Prerogative; (which is, to be the Original or Fountam of all Power) or other∣wise

ventilating the Glory thereof, then by Elohims expresse Patent of Dona∣tion, recorded in his Revealed will: mine exemplification shall be, the act of him who is Elohim from everlasting, and world without end. The Divine, and Original, the Supreme, and Invisible Administrator of all Power, both Spi∣ritual and Temporal, proceeding secundarily to earthly Elohim, (yet more then meerly humane) his Deputed, Immediate, and Visible Assignes, for the Ad∣ministration of these his Powers, for the preservation of what under that Name he Created; arranged by himself in that order, which his wisdome thought most sit for the effecting of his own ends: to wit, The making of Earth are∣semblance of Heaven, and the Governors thereof, of himself.

2. For these Ends, Christ is furnished with Semblable Power, for Domini∣on in both kinds; and hath his two Names, of Jesus and Christ, answerable, both to the Image and Likenesse which he came to restore; for the which, he hath eight several Titles: If any Man, or all the People, have more, or bet∣ter; let their Advocates produce them, as we will his, and the Proofs there∣of, or otherwise disclaime for him and his, all Dominion. The first shall be that of Heb. 1. 2. (where they are all expresly set down together) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quem constituit, Whom he appointed Heir of all things; by whom also he made the worlds; who being the Brightnesse (or Morning-light) of his Glory; and the Character (or Image) of his Person; and bearing up all things by the Word of his Power: hath himself purged our sins, and is set down at the right hand of Majesty, in the high Places.

3. In this Text, the Apostle being (in behalf of the Church, and against the Jewes or Judaizing Christians) to Clear and Vindicate both the King∣ship and Priesthood of Christ; sets forth his Titles to them both, promi∣scuously together, (for that they neither are, nor ought to be reputed Stran∣gers, at that distance, which the Fancifull world imagines.) The first, (in Honor of his despised Humility) is his Fathers Donation; he arrogated them not to himself, Heb. 5. 4. No man (alasse! it is otherwise in these dayes) taketh this honor to himself, but he that is called (externally) of GOD; as was Aaron. So likewise (in the next Verse) Christ (who externally called Aaron) glorified not himself, to be made an High Priest, (or a Consecrator of inferiour Priests) But He (did it) that said unto him, Thou artmy Son, this day have I begotten thee; (where appears by the way, that under the rule of Nature, the Priesthood, as well as the Regality, was the Prerogative of the First-born: and if this in∣feriour Dignity be not takeable, but by the evidence of GODS Donation, then certainly, not the Superiour of King-ship; for) It followeth (Verse 6.) Thou art a Priest for ever, after the Order of Melchisedec: who also was King of Sa∣lem. Him then, the onely Son of GOD, the First-born of every Creature; in honour of whose Primogeniture, (indeed for his sake) the First-born a∣mongst Men, are still (to this day) preferred: and according to the most upright Law of Nature, the Father [appointed him.]

4. Heir of all things; this is his second Title; and just Heir he (by whom, and for whom, are all things) is, not only of the Chief of things, (Regal and Sacerdotal Power) but also, of all other things whatsoever; even unto Sheep, and Oxen, and other the Beasts of the field. And under the same word, of that of Gen. 1. 26. is set forth the Inheritance of his Dominion, till after the* 1.10 Sun and Moon shall faile, Psal. 72. 8. (to wit, Vejerde) He shall have Dominion* 1.11 from the one sea to the other, and from the Floud unto the Worlds end. Thus Psal. 110. 2. He shall send the rod of thy Power out of Sion, (the place of GODS, and the Kings palaces Royal) [Rede be-kerev] Dominare in interiori, Have thou* 1.12 Dominion in the Privy Councel of thine Enemies: to wit, of those, who will not not submit unto the Order of thy just Power, but will disorderly erect other forms; or not acknowledge Thee in Thine.

5. In the third place is set down the third of his Titles, and the Justifi∣cation of his Fathers impartiality, in these words, [By whom he made the worlds,] thus John 1. 1. In the beginning was the Word, and the Word was with GOD, and that Word was GOD: (yea, the very self same Word it is, which was heretofore Humbled in his Incarnation, and Magnified in his Ascen∣sion, which was in the Beginning with GOD,) all things were made by it; and with∣out it, was made nothing that was made. Of all Titles to all things, he must needs have the Best, who made them all: and it is Worlds (in the Plural number) not World, this Inferiour or Earthly, as well as that Superiour and Heavenly.

6. Next is expressed the particular Causa causata, or Immediate cause of Priestly Power; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Who being the bright easterly Beams of GODS glorious Perfection, &c. to wit, that which is indeed the [Like∣nesse of Elohim] implyed in the word Demuch, Gen. 1. 26. (according to which all sanctified men are,) which Likenesse was destroyed in the first Adam, looking for New Light, and revived by the second, the perfection of whose Love, was his Death; consisting (as hath been said, and shall be pro∣ved) in the Rayes of enlightned understanding, and in the warmth (or life thereof) in Cha••itative accomplishment, which is that expressed John 1. 4. In it (to wit, the Word) was Life, and the Life was the Light of men. He being the Loving and Quickning Spirit, and the true Light, that lighteth every man into either of the Worlds: for which cause, (the Object of Priest-hood, being the enlivening of GODS Likenesse in man, in order unto Spiritual Peace and Prudence) the High Priest had engraven in his Breast-plate, [Ʋrim and Thummim,] which signifie, Light and Perfection.

7. Fifthly, is set forth the particular Causa causata, or Secundary Cause of his earthly Dominion, in that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The expresse and substantial Form of his Personal Essence: and this is GODS own Paraphrase of his first word Tselem, (in that of Gen.) as shall in its own place be justified. As also, that this Image of GOD is the Fountain, and Foundation of mans Do∣minion

here, consisting (as hath been said) in Private men, in the Sove∣raignty of the reasonable appetite or will, over the rude and unruly multi∣tudes of Lusts and Passions; and in theindue Subjection unto those, who, either in the Family or Kingdom, are more publike Representations of Elohim, according to their distinct degrees of Command; but all under Christ: of whom saith S. Augustine, Omnes homines facti sunt ad imaginem Dei, solus Christus est ipsa Imago, All men whatsoever are according to the Image of GOD, or made in his Image; but onely Christ is the very Image of him. And therefore onely he hath universal Dominion, whereof they have diffe∣rent and proportionable shares, who are employed by, and under him, for the exercise of his Dominion.

8. The Object of earthly Government, being the advancement of GODS Image in Mankind, for the establishing of the Throne of Reason and Law, in, and amongst men, according to the Rules prescribed by GOD and Nature: the End of both the Likenesse and Image conjoyned, being the universal Conforming of the Government of Earth, unto the Pattern, by GOD set and intended for it in Heaven; that in Light and Integrity, his (now understood) Name may be hallowed here, as there. That answerably unto each Kingdom of his, in the Greater or Lesser World, the exemplary Form of his most just Kingdom in Heaven, may thence come in, to the Assistance of the Sacerdotal part; that here on Earth, his Supreme and Regal will may be so done, as it is by his Children and Subjects in Heaven: Of which more fully in its own place. Where will also appear, that the now Despised Church is (what ever the world thinks of it) of the Elder House.

9. His sixt Title, is his [Supporting all things by the Word of his Power,] it being an act, no lesse Noble, nor of lesse Might to sustaine the World, then to Create it; for other Pillars then the Word of his Power, it hath not to underprop it: Elohim, it had for its Maker, and requires no lesse then Elohim for its Preserver. And therefore, whom he takes in unto himself for the managing of earthly Dominion, he invests with this most honourable stile of his Majesty; to wit, Elohim: and that in the Plural number, which is the reason of their writing of themselves [We] & [Ʋs,] in as much as GOD hath assumed them into a Subordinate Society with himself; and so their Sove∣raign Commands go forth in a joynt Conjunction of Heavenly and Earth∣ly Elohim. And also more particularly, Christ hath also taken them into the fellowship of that his Name of Christ, Messiah, or Anointed; yea, into a cer∣tain kind of Jesu-ship, as countenancing them for Terrestrial Saviours, and disavowing those for sons of Belial, who say of a Saul, (whom he hath Anointed) How shall this man save us? Who despise him, and bring him no Presents.* 1.13 As also, he that beareth up all things by the Word of his Power, hath by a Royal Pen set it down, That where the Word of a King is, there is Power; which is the divine Power of Christ, which he hath left for the preservation of the world, and which for emergent Reasons he could not execute by

himself, unlesse the world were better; but in his wisdome, hath taken the most just order, and constituted the fittest Deputies, for the severall conditi∣ons of mankind, for all times; and hath not left them destitute of suffioient Divine Power for the production of his Ends, whether of Mercy or Justice, for the direct good of those who are Good; and to make good those who make any care not to be Bad.

10. His seventh Title is, of Purchase; viz. of that which was sufficiently his own before: and that dearly Bought over againe, with the inestima∣ble value of his own most precious bloud. [Having by himself purged our sins,] he hath bought our whole Selves, Soules and Bodies; and that too, if we have any thing of our own which we may justly call ours. And though this may seem (as the Apostle hath here set it down) chiefly, if not solely, to concern his Priesthood, yet (if we mind it with Saint Augustine's, Vis scire quid emerit? vide quanti emerit: If you would know what he Bought, con∣sider what he Payed,) he laid down in the Grave, (taking Possession of what he Earnested in his Incarnation, Payed for in his Passion) his whole Earthly Part: and the whole Price will tell us, that in case he had no other Claime, he hath laid out upon the Purchase, more then the value of innumerable worlds. The Soveraignty of this One, (both Spiritual and Temporal) is the Price of Bloud: Put it not then [Oh man] (with more then Judaical Irreli∣gion) into thine own Treasury.

11. An eighth Title, is of present Possession; he is actually Seised, and is Sitten down as Bishop for ever and at the right hand of Majesty, as King: both a King and a Priest, to Reign and Intercede, till time shall be no more. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of necessity he must be King, untill he hath put all his Enemies under his feet, 1 Cor. 15. 25. and untill he hath gathered all his Friends from the Four Corners of the World. And certainly, those are not his most inconside∣rable Enemies, who not only use amisse the undeserved good things, which he hath freely Indulged to them, but also violate him, not barely by inva∣ding his Prerogative, but most odiously making Religion to give them Title to it: And Fondly affecting, what onely the Almighty can wield, who ha∣ving possessed himself of the higher Ground, is Inaccessible and Impregna∣ble. [He is set down at the right hand of Majesty, [on high,] where his name is Ghnelion, the [most High.]

12. Which his Stile importeth, that there is a direct Line of Subordina∣tion of high Ones under him, and of Inferiours under them; and that he (in Inaccessible Majesty) is the Governour of those, who govern them in the lower Rooms the Miscarriage of whom, he is bound in Justice, and also by particular Promises to Vindicate. Who is able and willing to be respon∣sible for any Injury done by such, whose higher Place makes (answerably) Inaccessible to their Inferiours. His Almighty Immensity sitting in so high a

Prospect, that he can at once see all that is done upon the Earth; reach the Doers, and punish the evill Doers.

13. These are Christs just Titles to Universal Soveraignty, asserted by holy Scripture; if the People have more, it is more then yet appears, but better they cannot have. Then his Right of Primogeniture; they are too young for that. Then his Right of Efficiency; they can mar, not make worlds. Then his Right of Similitude; their Light is too new; a late ex∣haled Meteor, which leads men not to Perfection, but into the Pit. Then his Right of Image; they have Rebellious Lusts. Then his Right by Verbal Sustentation; the words of their Tongues can set the whole course of Na∣ture on Fire. Then his Right by Possession; they spend their Bloud too wan∣tonly. Then his Right by Possession, they are at a wrong Door, and go out of Gods House to take Possession of it. They seek first the Kingdom of Earth, and so begin their work at the wrong End, and lose both.

14. So then in the first place it appears, that the Original of all Sove∣raignty, (whether Spiritual or Temporal) is in the Deity. In the Second, that the grand Charter thereof, is unto Immanuel, the second Person of the Trinity: now most Meritoriously, and more Eminently conferred upon his Person (both God and Man) since his Incarnation, Passion, and Asoension; which is avowed by the Prophets, (some of whose Prophesies shall be produced in due time) and attested by the holy Apostles in the New Testament.

15. Thus Rev. 1. 5. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Begotten of the Dead, and the Chief Prince, or King of the kings of the Eearth. So Rev. 19. 16. And he hath on his Vesture, and on his Thigh a Name written, King of kings, and Lord of lords. Thus also Saint Paul, 1 Tim. 6. 15. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Blessed and onely Potentate; the King of kings, and Lord of lords. So that if he be the [Onely] King of kings, certainly the People have no Joynt-Commission with him in any Power over them; and if they have, then is he no King; for he is not King, who is not alone in Power. And if Christs Power be diffused amongst the People, (as is pretended; for they who strive to pull down the King, cry alond for the establishing of Christs Kingdom, but they mean it to themselves) an Impossibility is affirmed. For then Christs Power must be Democratical, which is a contrary distinct Member to Monar∣chical: and so Christ must be robbed of his Kingdom: while he hath it, his Subjects Kings must be responsible only to him Let them try what fair sense it could carry, should they send their Ordinances (of Excise, if they please) to the Subjects but of a King, much inferiour unto the King of kings, it were easily guessed what kind of Answer would be returned.

16. That, this is the Prerogative of Christ; to be the sole Visitor of Kings, and Propriet or of their Kingdoms, is clear from the second Psalm:

and that it was [of a truth] meant of Christ, is as clear, Acts 4. 27. The first therein is a Derisive Execration of Popular Tumults, (which will condemn Christ himself) and the Vanity of the multitude, whether prophane Pagans, or Jewish Pretenders to Religion, that oppose it. The second, is the more advised Fury, and proud Policy of Semi-pagan Kings, and their Achitophels or Rabsheka's, who designe the engrasping of it from Christ: The one, GOD will Laugh into the Pit, the other, he will send Broken or Bruised into it; yet shall the Kingship of Christ, and his Throne, be established over them, doe what they can, Ver. 6. And in the 7. his Prerogative; [I will Preach, Declare, or Celebrate, [El-ch••k] (saith Christ) The very Law itself of Prerogative, or the Fun∣damental* 1.14 Law thereof, contained in these words, Thou art my Son, (by eternal Generation, and also to bebrought forth into the world in time,) Aske of me, and I will give thee (viz. into that Prerogative Royal) all the Nations of the World, and the Dominion of the whole Earth for thy peculiarity. And those who will not acknowledge this, shall Dash themselves upon the Rock; and these who* 1.15 shall Oppose it, shalt thou grinde to Powder.

17. The Learned know and acknowledge, that whereas Thorah, imply∣eth all the whole Doctrine of GOD, whether Law or Gospel, Imposition or Exposition, of all Prophetical, Political, Ethical, Historical Divinity, which (to be Enjoyned or Explained) was to come into the Temple of God, which was to be built upon the Holy Hill; which (from the same Root) was called* 1.16 Mount Moriah. And whereas Mishmereth signifies the Penal Sanctions, and Mishpat, GODS generall Law of Equity for mankind: chok signifieth the peculiar Lawes of Prerogative, issuing from Power, not Accountable to them, to whom it▪ pre∣scribes. Thus the Municipal and Religious Lawes of the Jewish Nation were* 1.17 called by this Name; so likewise the Sacerdotal Portion, Gen. 47. 22. Onely, he bought not the Lands of the Priests, (who there are called Princes) for this cause, That it was Chok to the Priests, theirs from Prerogative; thus Mic. 7. 11. it implies the Kings Tribute, &c.

18. The Conclusion of the Psalm is Monitory advice to those who shall succeed Administrators of this Prerogative, Ver. 10. viz. And now, O you Kings,* 1.18 [Haschilu] understand you this, (to wit, that this Power and Prerogative is Christs and not yours: And you that be earthly Judges, [Havasru] Chastise, or Restrain your selves herein; serve the Lord with Feare, and let your very Exaltations tremble, when you consider the beight of your Place. And you who have received his Kisse of Consecration at your Anointing (according to the Mysterious custome) from the Commissioner of Christ; Ʋnderstand whence it comes, and Return it thither (when you find that you have gone out of the way) in the beginning of his Anger, lest you perish therein. But Oh their Blessednesses, [Ashre-col-chose] whom his displeasure (for* 1.19 a while) removes not from their Confidence in him their Rock, as it did not the af∣flicted Author of this Psulm; (Christ himself thus emering into his Glory,) for there never was (and therefore never shall be) a good King, in (this or) any

good Cause, finally by GOD Deserted. Though Nations and their Kings should Swel, and proud popular Waves come in, even into their soules; if they Steer a a constans course, according to the Compasse set before them, they shall not faile, it being a wicked Vanity for the Creature to affect to turn Creators; especially, (since they cannot Create so much as one Comefor the bodily Sustenance, nor Colour for one Haire of their Heads) to Arrogate to create Power, and to rob Elohim the Creator, of his Prerogative.

19. Now the Assumption of the precedent Argument in the former Chapter being Asserted, and the whole Stock of Elohims Power established on the Man Christ Jesus, by such Titles, as none can have the like; it re∣maines to be shewed, which of these had the Right of Primogeniture over the rest. And evident it is, that it was the first, to wit, The Donation of GOD the Father, which our Saviour wholly Apprised and Insisted upon, accounting the rest but as Aptitudes •••• Dominion; wherefore, Mat. 28. 18. laying aside all the Glories of the other, he Triumpheth onely in his Fathers Gift, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All Power is given me in Heaven and in Earth. All Power, Inclusively, the Power of all Powers, the Power of Do∣minion. It is Given, Conclusively, not Originally in his Person, nor Assu∣med. It is Given to me, Exclusively of thee, who art to be Governed by this Power▪ and this, in Terminis Terminantibus, Butted, and Bounded, in Heaven and in Earth, as well as that.

20. If thou hopest for a Blessing in either, consider this; and that there is a third Place, to take heed of that: and that there is in Scripture, a Prince thereof, and he is a Pretender to part of this Empire; the Inferiour and Earthly part. But with more manners then to say, that the Power thereof is Originally his, Luke 4. 6. The Devil tooke Christ into an high mountaine, and shewed him all the Kingdoms of the World in a moment of time, and the Devil said unto him, All this Power will I give thee, and the Glory of those Kingdomes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For that this [(i) Power and Glory] is given or delivered into me.

21. In which Parley, the Father himselfe of Falshood and Impudence, with some indifferent out-side of modesty, mentions no Originality, but makes Donation his Plea; which, with more sobriety, he goes not about to prove: he had Scripture perfect, but finds no colour throughout the whole Bible; and therefore in wise Civility, in this manifest Particular, he Abuseth no Text, Counterfeits no Constantine, Falsifies no Charter; but he nimbly slides over his shamefaced Lye, never avouching this Power to be ab∣solutely his own; nor daring impudently to adventure on the words [Ori∣ginally or Primarily,] onely he runs away (at the most) with an unproved Concession or Permission for the Disposal thereof, as a Trustee, pretending onely to the Advowsion; not Sacrileglous•• to the Impropriation; or Simonia∣eally to the Fruits. He but gives it to whom he thinkes fit; he knowes it so

much anothers, that he dares not challenge it to his own use, so as he might seem to reflect upon himselfe, thereby to make himselfe either the Greater or the Better: all the Propriety he aimes at, is to pleasure others not himselfe.

• These Considerations, produce my second Quaere.
  • How the People may without high Sacrilege challenge that without Book, which Christ waved so many just Titles unto? And the Devil himselfe durst not ad∣venture on?

• Mine Arguments hence are these.
  • First, Those, in whom there is an impossibility in Nature, that they should be qua∣ligied with such or better Titles, then the Ʋniversal Lord of Nature, (viz. Christ) who pretended not to the Originality of Dominion, (either Spiritual or Temporal) but to the Donation of his Father: may not Arrogate to have those Powers Originally in themselves.
  • But the People are such, that in them there is an impossibility in Nature, that they should be Qualified with such or better Titles, then the Ʋniversal Lord of Na∣ture, (viz. Christ) who pretended not to the Originality of Dominion, (either Spiritual or Temporal) but to the Donation of his Father.
  • Therefore, the People may not Arrogate to have those Powers Originally in themselves.
  • Secondly, They who take unto themselves more of that which belongs to God and his Christ, then it appears the Devil did; are in that point more Sacrilegious then the Devil appears therein to be.
  • But they that take unto themselves the Originality of Dominions; take unto them∣selves more of that which belongs to God and his Christ, then it appears the Devil did.
  • Therefore, they that take unto themselves the Originality of Dominions; are in that point more Sacrilegious, then the Devil appears therein to be.

22. The Premises are evident from that which hath been already said, and need no further proof. GOD grant, that we may see the danger of the Consequences, both alike desperate; to make the People better then Christ, or worse then the Devil. But this is not all that is affirmed in that their Principle; It takes away the Kingly Title of Christ, as will appear in this third Argument.

• That Power which is absolutely Regal or Monarchical, cannot be in a collective Body of the People, (for that which is in that, is Democratical) but is over them.
• But the Power of Christ for the Government of the World, is most absolutely Regal or Monarchical.
• Therefore, the Power of Christ for the Government of the World, cannot be in a collective Body of the People, but is over them; (which Doctrine by con∣sequence Affirms, that Christ is no King.)

23. From whence (briefly, for the present) appears, That by the Doctrine of the Scriptures, no Power of Dominion is Originally in the People, but, that all such Power is absolutely in Christ; and this in Relative Opposition to them. Now, though my chiefe aime be not to be an Answerer of particular Objections, (especially those not grounded upon my Principle, the Word of God) but to take them away in general, by dissolving that Principle whereupon they are built: And though this that followeth, properly belongeth to the eleventh Chapter, yet for a timely and faire Compliance with those, to whom this Brotherly Concertation is directed, I shall (here) endevour to prevent the misunderstanding of that Text of Saint John 18. 36. My King∣dome is not of this World; if it were, then would my Servants surely fight, &c. First, it cannot be meant against the Analogy of Scripture, that Christ hath no Kingdome in this World; for in the next Verse it is expressed, That for this End, viz. that he might be a King, (to wit, in this world) he came into the World.

24. Secondly, the Words cannot be so understood; as if they implyed, that there are in this world Kingdoms, which are Originally of this World; though that which belongeth unto Christ should not prove so: For (con∣sonant to the Scripture Doctrine every where, in this point) the Faithfull and True Witnesse, replyed unto the Roman General, (in the next Chapter Verse 11.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Thou couldest not have any Power at all against me, unlesse it were given thee from above. Now, there is in this World no Just and Legal Power of Dominion over others; the Name whereof in the New Testament, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which one Word rightly understood, would put an end to this Controversie; in as much as the very Name tels us, it is derived from him who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, Jehovah, who is not the People.) But this Power must be Originally and Alone in the Deity, and such as cannot be taken without Gods especial Donation; which no Record hath derived to any, but to his Anointed, and from him to his Anointeds. And to them it is Communicated (far be it here from any, whose breath is in his Nostrels, to talke of Co-ordination) in a direct Line of Subordination to Christ; unto whom (of themselves) none can be Co-ordinate: and from him, none are with those whom he hath set over them, who (for themselves and of themselves) claime Co-ordination in that Power which is from Above, not from a∣mongst them.

25. Thirdly, the words themselves (as shall appear by some few of the multitudes of Texts which might be produced) cannot bear out this Con∣struction; That any Just Power should be Originally of this World. The Words are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Kingdom which is mine, is not of this world. Answerably hereunto, read S. Joh. 15. 19. If you were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this World, the World would love its own; but because you are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the World, in as much as I have chosen you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the World; therefore the World hateth you. My choyce being that which

differenceth you from those who could not be of the World Originally, which was not Originally of it self, but yet so think and live, as if they knew of no other Original: so are now the Christian Kingdoms of this World, severed and sacred through, to, and for Him; though before, they might more con∣gruously have been said to have been of the World, though indeed in exact Propriety they never were.

26. Thus 1 Cor. 15. 47. The first Adam (who also was of Celestiall De∣scent; The Son of God, Luke 3. 38. And of the Breath of God, Gen. 2. 7.) was said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of the Earth, earthy; as the Second was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord of, and from Heaven, notwithstanding that he had taken Flesh from the first Adam. And it followes in the next Verse, And as is the Earthy, such are they that are Earthly; and as the Heavenly, such are they that are Heavenly; which I hope Christians pretend to be: so that it is the Suchnesse that here Denomi∣nates. But I forbear further Proofs in a point so plaine.

27. So then it appears, that it is (now especially) an unchristian Speech, to say that Kingdome in Abstracto, considered in it selfe (as it is false and Traiterous to say that the Kings Person is Filius Populi, or begotten by the Multitude) is of the World; to wit, of the Men thereof, or People, if GOD and his Christ have or ever had the Regiment of this round World, and all therein. The Disciples were not of this World, after that by Christs Com∣mission from Above it, they were Called out of its Community, not Com∣passe; and differenced thereby from such who held of the common Usages of the World, whether Legal or Illegal: and yet before, were not (them∣selves) Absolutely and Originally of the World, in as much, as they were the sons of Adam, who was the son of God; who in regard of his Biass (short∣ly after his Origination) deserved justly the Personal Diminution and Motto of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of the Earth, earthly, notwithstanding that from the Origi∣nal of his Being, (and therefore of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Power,) and that in his principal Part, he was of the Breath or Spirit of God; so that since Kings have now their Calling and Commission from GOD and his Christ, that which was alwayes Improper, is here Unchristian; to wit, to Affirm, that any Chri∣stian Kingdome is held of the World or People.

28. And now to look back to the Text of Saint John; since no Power of Dominion could ever properly and truly be said to be of the World, in re ipsu, it must be understood of the Modus; and that it is either of the Worlds Ʋsage, or Misusage: it is too narrow for Christ to restraine it to the latter, as if there were no more (therein) said for him, then that his Kingdom should (onely) not be according to the Corrupt thinkings of the World, founded upon that false Principle, that Men were the Makers of Kings; mankind be∣ing then generally gone astray from that first Truth, (which cooled but by degrees) looking down onely to the Fruit on the Ground, and not to the Tree that bare it; rather magnifying of, and rendering their Thankes to

the unruly Winde that blew it downe amongst them, then to the Branch that brought it forth.

29. That it must be meant also of the lawfull Usage of this World, is plaine by that Note of Distinction, which himselfe (in the next words) set upon that which was his own severall, wherein he stands not upon the Am∣plitude and Bounds of his Dominion, nor upon the Celsitude and Glory thereof, but differenceth it from those of the best usage of the World, by the contracted Humility and Peaceablenesse of it: If my Kingdome were of this World, then would my Servants surely fight, that I should not be delivered up into Jewish hands: From whence it followes, that it is the duty of all Subjects who will not (for company) turn Jewes unto the Kings of this World, to fight for them in this Case. And also, that no man may fight for that which is Christs Kingdome, disparate from that which is his Deputies, with, and under him; which is the Chiefe false colour of these dayes, for our pre∣sent Wars. In this great Point, Christ will magnifie himself by his Patience, in that which his Vicegerents may not suffer, nor their Subjects ought to endure; for that which is onely his, those who are his, must Suffer, not Fight; for that which concerneth his Deputies (according to the Doctrine of the Scriptures) they shall surely fight or suffer from him.

30. And it cannot be doubted of, but that in due time, he will in his own Cause make triall of that his Power, which in the plenitude of his Justice he denyed not to the Devil, Judg. 6. 31. Let Baal plead his own Cause, will you save him? If he be a God, let him plead for himself. GOD is dishonoured, if there be pleading by the Sword for that Power, which he hath not communicated to Man; He is dishonoured, if there be not pleading by the Sword for that Power, which he hath imparted to his Vicegerent. The Material Sword is too Material, to cut out Spiritualties; it is made to protect Temporalties, and especially the Protectors thereof. In this particular, for what he hath consti∣tuted in Man, amongst Men, and for Mankind, he hath declared that he will be helped by all Men; and those (in this case) who come not out to help the Lord, are children of the Curse: Those, to a man, (of what condition soever) who upon the setting up of the Standard and Proclamation Royal, Array not themselves with their best abilities to aid the Lords Anointed (as shall be proved, Chap. 6. Par. 31. &c.) the Spirit of GOD brandeth with the Stile of sons of Belial, and giveth it forth as a mark of Religion, upon those who come forth to Assist him; they that Resist him being the Authors of their own Damnation: as hath been proved to mine hands.

31. But for the Propagation of his Religion, the true GOD never yet raised a War, if the Scriptures be all of his mind that we may presume to know, and his mind now immutably that which was his former; accor∣dingly for the Instauration of the new Covenant, not the Mighty men of this World were by Christ employed for that End, but he chose the weake

things to confound the strong: So that evidently, War for Religion (for any thing that GOD hath manifested) is Irreligious, yea himselfe (A Lamb without blemish) would not have his own Person blemished, by having it de∣fended by the Sword; though he could have commanded more then twelve Le∣gions of Angels for his guard: but he left us his example, and bequeathed us men, that should doe it by Suffering, whose Precepts and Examples have been hitherto precious unto all those, who have made the Word of GOD their Guide, and Heaven their Goale.

32. GOD grant that we who are now (by him) thought worthy to suf∣fer, for and like our Master and his Schollers, may not pusillanimously distaine the glorious Patience, and Self-deniall, whereby our (One) Reli∣gion hath formerly, and for ever Out-shined and Extinguished the Gayest and Activest, of all the Creations of humane Fancy, or diabolicall Chy∣mistry. And that in this Agony, we may be strengthned and comforted, for the parting with All, rather then with our Allegiance, without which, there never was, nor can be Religion; as shall be proved. That in this Cause, we may be accomplished with Courage, not onely to be willing to dye more gloriously then some can be willing we should; but also, to dare to live more miserable, then many dare to look upon: Looking unto Jesus, the Captain and Finisher of our Salvation, made Perfect through his sufferings: And into his [Father forgive them, for they know not what they doe.] Unto the glorious company of the Apostles and Bishops,—Animaeque magnae—Prodigum Paulum: And into his, [I could wish my selfe to be an Anathema for my Brethren.] Unto the goodly Fellowship of the Prophets and Doctors; and into their sundry Teaching Deaths, and Living Writings. Unto the noble Army of Martyrs and Confessors; and into the Protomartyrs, [Lord lay not this sin to their charge.] Unto the numerous Primitive Legionaries; and into their [Steterunt Torti, Torquentibus Fortiores.] Unto our own most Reverend Heads;—Abscidit vultus ensis uterque sacros—Hoc tibi, &c. And into their Cygneae cantiones,—dolorque fessus,—Quicquid fleverat ante, nunc adoret. And lastly, unto unto the greatest of all Confessours, our Living Martyr, the likest of all Mor∣tals, to him who was Dead, and is alive;—Ʋt solus stat puppe magister—Per∣vigil, angustáque Deus qui navigat alno!—Meruitque timeri—Nil metuens! and into his two great Faults, Innocency, and Over-merit. And then, let us repent our abhorring of this present evill World, if we can, and let fall our most Christian scorn of enjoying our Possessions, before he doth his, if we be able: and thinke of securing of our lives, before his, whom the Spirit of GOD hath taught us to account the Breath of our nostrils, if we meane to lose them, and more.

33. But the chiefe, and most hopefull of our Endeavours in this case, must be regulated according to the advise of Saint Paul, 1 Tim. 2. 1. And that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Before all things is to be done; to wit, in order to the Peace

of mankind, That Supplications, Prayers, Intercessions, be made for Kings, and all that be in place above us; yea, Thankesgivings also: And if for such as lived in those dayes, how great is our Debt! for the most incomparable Vertues of our most happy King! whose very Unhappinesses shall Blesse and Renown him for ever! But principally those which are most Christianly Royal, his Cou∣rageous Patience, and his most Humble Constancy. And (here) the Weapons of this Warfare being not Carnall, cannot be ineffectuall, but mighty through God, to the casting downe of strong holds, &c. 2. Cor. 10. 4. from whence the Comforts of my soule (in all extremities) have ever beene renewed; now as ever to pro∣sesse the same, that since I never read of a good King, and a good Cause conjoyned, (though severed, divers have miscarried) that ever were deserted by GOD; I dare not think him but to be the same immutably for evermore.

34. From this that hath been here delivered, appears also the Misprision of divers in these dayes, upon that of Saint Peter, 1. 2. 13. Submit your selves unto every Ordinance of man: and that according to the Originall (for Ad∣jectives in [inos] doe not Connotate Efficiency in the Subject, but its Passi∣vity,) that it is not meant of any Ordinance created by man, but established in, or amongst men; to wit, (in this particular) by the Constitution of GOD And this is the constant Doctrine of the Scriptures, answerable to that of Saint Paul, Rom. 13. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For there is nothing that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or just Power, but it proceedeth from GOD, (who is not the People) and all that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or just Power, is set in Order by GOD, and no other.

35. Saint Peters words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be subordinate unto every Constitution amongst men, for, or according to the Lord; for so the Praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (with an Accusative Case) signifies in the Scri∣pture; to wit, the Lords orderly Disposition of Superiour and Inferiour: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether it be to the King as to the Supreme; to wit, in this Substitution: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. or unto those by whom his mind is declared, as unto men that have his, viz. the Kings Commission; Which cannot be understood of their immediate Mission from GOD; for then the GOD of Order, must be the Author of Confusion necessarily atten∣ding many Supremes ad idem, for the same Act; for whosoever is sent by the most High, is quoad hoc, Supreme, in relation to that Commission where with he is sent. The Conjecturals of the Opposers of this manifest truth, are infe∣riour to a serious Answer; and neither the present times, normy Genius are for the Disport which such Leaps would make, from out of every Book that is written.

36. Concerning those many places in the Evangelists, wherein the King∣dome of Heaven, or the Kingdome of GOD are mentioned; it appears in part (but shall be made clear hereafter) that as sometimes they are to be un∣derstood of that his Kingdome, which is in the highest Heavens; so most

frequently are they to be construed of the Dominion in private men, which the Repaired Image of GOD (seated in the reasonable Appetite, enlightned by the Sacerdotal Ʋrim and Thum••in, of GODS infused Likenesse) exerciseth over the seventeen Provinces of the unruly Lusts and Passions; the Aborigenes and native Inhabiters in every particular man. Notwithstanding which Kingship and Priesthood, they are and remaine but private men with Re∣lation to the publike Regality and Sacerdotality, whereon Christs publike Soveraignties are enthroned in externall Power and Glory. As it was amongst the former Israel, Exod. 19. 6. You shall be unto me a Kingdom of Priests, an holy Nation: and yet they had over them Kings and Priests, unto whom, they were to be obedient, or dye for it.

37. So those whom Saint Peter had honoured (in the forecited Chapter, Ver. 9.) with the Appellation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Royall Priesthood: (as Saint John had called them Kings and Priests unto GOD, Rev. 1. 6.) he en∣joyneth from the Preceptive example of him, who is the onely King of kings, to vaile their Honour unto those who are that over all other men, which they are or should be over their rebellious Passions. So Saint Paul to Bishop Titus, 3. 1. as also concerning those entrusted with the Priesthood of the Gospel, Heb. 13. 17. Obey them that have the Rule over you, and submit your selves, for they watch for your soules, as they who must give an account for you. So that the Kingship and Priesthood of private Christians is so far from ex∣empting them from their Bonds unto the Publike, that they impose a grea∣ter Obligation upon them, to be Obedient for Conscience sake; which Beam was undiscerned, till Christianity unclouded it. So that no such injury can be done unto it, as to make it a Stale for Disobedience, which (as will ap∣pear) is the greatest breach of true Christian Liberty and the strongest Gives and Fetters for the wicked ones Tyranny: who (as most Rebels) pretends for the King, that may un-king him with applause; or for Liberty, that he may be sole King, and exclude Christ. But I will herein forbeare to Charge, till I come to Prove.

38. And for those places which concerne the Liberty which Christ hath purchased for us, they cannot be understood of wild Freedome, to do what evill we please; nor of phreneticall Immunity from the Law of Reason, Nature, and Morality. For the Law of the Gospel hath in the particu∣lars thereof, (as appears by our Saviours Sermon in the Mount, and else∣where) laid severer Bonds upon us, then those which are expressed in the former Covenant, for the Nonage of the Children thereof; but they are to be understood as of universall Freedome, (yet conditionall, viz. upon per∣formance of the Articles of the Covenant of Grace) from the Sentence of Adam; so from the painfull and chargeable Services of the first Testament, and of the Impediments which lie in the way of the sons of Obedience, in order to Heaven; which ought to be the Earth's patterne for the accom∣plishing

of the will of both, that after our probation of Subjection here, we may be Monarchs hereafter. There Free, as himselfe and his blessed An∣gels are; all Power of Rebellion being taken away, which is the greatest Freedom which now we want.

39. Free, according to Saint Bernards three-sold Freedom; 1. At Liberty from the Liberty of Sin; which is the Liberty of liberties. 2. From Misery, where every one shall have all, yet none shall want what another hath; where none shall envy anothers Greatnesse, but the greatnesse of any ones Glory shall encrease the greatnesse of every one. 3. From Coaction, where though Gods will shall be our Law; yet it shall be as to himself who is most Free: though he be our King, yet it shall be our greatest Honour, to serve for his Honour. And therefore, it should be so here, to promote the Glory of his Representer on earth, and not to lessen his Prerogative; for feare of him who can discerne, whether it be Himselfe or his Deputy that is diminished. And hence also appears the Excellency of Monarchy, in that, it alone is to continue, in that which is our true Countrey. But I proceed.

CHAP. III.

The Contents.

A briefe Digression, that the Power entrusted to Kings cannot but be Divine, by the unquestionablenesse thereof. Job 34. 16. Ex∣pounded, and the Exposition justified by parallel Texts. The Question answered, What if the King turne Tyrant? An Answer to a Scotch Topick.

1. BEfore I proceed in the Sacred Story, the generall Importunity of the times cals for a short Digression, for the Justification of GOD, when he shall set up in that Place and Power which is his Christs, a Tyrannous vio∣lator of his People and Religion: who loves both better then we deserve; but will not have us to teach him. Whereas the People should be taught, that if he could doe (that which he cannot) against the rule of Justice, they have no authority to lay their hand upon his neck; and to bring and hold him to that Rule; but that whatsoever he doth, he doth alwayes that which is either best or fittest for the Generality; upto which, particular mens cases and humors must stoop; all Religious mens, will. Where I shall lay down

this Principle, That the Power which is by mankind Ʋnquestionable and Irresistible, must needs be Divine. Et è converso.

2. The place which I shall chiefly (herein) insist upon, was (before the Law given by Moses) uttered as a Truth, which no understanding man was then ignorant of, Job 34. 16, 17, 18. If thou hast understanding, hear this;* 1.20 and hearken to the voyce of my words: [Shall he that hateth Judgement, Governe?] (or Irresistibly oblige?) And wilt thou make him wicked who is most Just? Wilt thou say unto a King, thou art wicked? or to Princes, you are ungodly?] Were such a Prince the peoples Deputy, the People might question their own; but in as much as he is the Viceroy of the only Potentate, (The King of kings, and Lord of lords) he is onely Questionable by him. Did they conferre his Power, and that upon Articles between them, before a competent Superiour Power, they might Implead him, and peradventure Divest him: but in as much as His is his Power, who is all Power, it must be onely he that must Dispower him, or give bounds to it.

3. Man may be well content to heare that GOD is not unjust, if he give his just Title to the Best of things unto the Worst of men, and the Worst unto the Best; unto whom he knowes very well how to make amends: and knows as wel, that the Best of the world deserve not the worlds Worst things. This (in this particular case) hath the Prophet Jeremy from the Lord, as∣serted for the Lord, Jer. 27. 5. Thus saith the Lord, I have made the Earth, the Man and the Beast, that are upon the ground; and have given it to whom it seemed meet to me. And now, I have given all these Lands into the bands of Nebuchadnez∣zar my Servant, (though both a Tyrannicall and Idolatrous one) and the Beasts of the field have I given him to serve him. This is GODS Prerogative, and man must submit; his Betters have ever (in all Ages which knew what be∣longed to Religion) done so; yea the Son himself.

4. But to come neerer unto this place of Job under our hands; This, Isa. 45. 9. the Prophet celebrateth for one of the Lords Glories; Woe be to him that striveth with his Maker, (or) The Potsheard (when he but striveth) with the Potsheards of the Earth. (Or as our last Translation, Let the Potsheard strive with the Potsheards of the Earth,) Shall the Clay say to him that formeth it, [Ma Taghnase]* 1.21 What doest thou? This (when GOD was upon the Thoughts of setting up the Heathen Cyrus, for the Monarch of the World) was the Prophets Vindi∣cation of the Lords Prerogative. And that it may be known (by his God-like exemption) whose Minister the King is; the Spirit of GOD sayes the like of the King, Eccles. 8. 4. Where the Word of a King is, there is Power; (which be∣longeth onely to Elohim) and who may say unto [Him] in the selfe same letters and syllables, wherein the heavenly Elohims Prerogative is asserted, [Ma Taghnase] What doest thou?

5. But is a Question to him unlawfull? Suppose he be doing weakly! Suppose wickedly! He standeth or falleth to his owne Master; who knoweth (if

man will let him alone) what he hath to doe with him, and hath given Commission to some to Informe him, but to none to Resist him; or to Re∣straine him against his will: This is the Prerogative of the most High; as, Psal. 76. 12. He shall Restraine the Spirit of Princes, and is wonderfull amongst (or dreadfull to) the Kings of the Earth; but hath given liberty to none to dishonour them before the People, though they will not be Informed, but persist in their destructive wayes, even to the Bloud of GODS Anointed Priests, and the prophaning of Religion: Prophaned, Injured Religion cryes out a∣gainst prophaner Hands which touch its Anointed Persecuter; and GOD will have the Glory to be the Recompenser of those who persist in their Obedi∣ence, while they suffer unjustly.

6. Heaven is not grown elder and worse, then it was heretofore, nor we better, then he that led, and they that followed thus the way to Heaven; neither can we (for my part, I sincerely beleeve it) excuse our selves to GOD, or them (at the last day) if we flatter the People, (though but through our silence) in not accounting to them, that these and the like places of GODS Word, have ever carried this sense, throughout the whole Christian Church ever since they were uttered and received, until these Antichristian Times. That Christ laid down his life in this Profession, hath beene followed by many thousands of Martyrs; unto whose Bloud (as to the Efficient and Instruments) we owe the Religion that we have.

7. Our experience may teach us, that there have been some evill Princes, whom GOD and time have amended; none that have been ill, that have been Immortall; nor any that have been very ill, that have lived very long; and none so ill and long, but the World hath deserved worse. But from the evils that such have done to particular men, GOD hath extracted good; the greatest good that might be unto the Church in generall: and hath given the Injured parties such Compensation, that they would not for the whole world have been without their Sufferings.

8. But suppose so wretched a Tyrant as yet never hath been, worse then the Roman Nero, the worst that Story can produce; of whom yet we can hardly imagine, that he hated that which was good, because it was good; which if he did not, we will readily imagine that none ever did: Yet Saint Peter and Saint Paul who suffered under him, in this Point, pleaded his Cause to the whole world, and to all posterity; and enjoyned the (then) present world to plead in Heaven for him, unto the Lord of Heaven; and in them, all generations (though for the like Princes) to send up the like Prayers.

9. But (as I said) many Tyrants have done wickedly, yet we may conceive, rather for Inordinate love of wicked Ends, then for the Hatred of Justice, as it is Justice; so far forth, that they should hate it in the Root and Law that enjoyneth it. Yet grant we, that GOD should permit to a

wicked people, a wicked King, who should openly and ex Professo, hate that which is right, because it is right; yea, the very Law of common Equity, (for so Mishpat signifieth in this place used) yet saith that Text, [Shall such a one Govern?] and the word for Governing signifieth Irresistible to Oblige or Bind. Is it fit to say to such a King, (that hateth Mishpat, the very Head and Fountaine of Justice) Thou art wicked? And to such Princes, you are ungodly?

10. The Reason is after assigned (if we can with Christian Patience wait till GOD see his time) in the 24. Verse; GOD shall breake in pieces mighty men without number, and set others, in their stead. And concerning GODS permittance of such Kings, Ver. 23. [He hath laid no more upon man then is right, to wit, then man hath deserved, whensoever he setteth up such) [That man should en∣ter into Judgement with GOD,] that is (as much as in man lieth) to appeale from his Justice, and to try an Action with GOD before his betters, as with an Oppressour; which is done by mans casting off of the yoke of those who Sit in the place of GOD yea, by casting aspersions upon their Persons and Actions, even when they doe wickedly, to the dishonour of GOD, who is able to defend his owne▪ Cause, where he will not be defended but by himselfe.

11. Who, when he hath effected the worke of his own secret Counsell, the Ends for which he raised them up; then (as in the 20. Verse) They shall in a moment be taken away without hands, whom no humane hands may so much as touch. Upon whom (by reason of the holy Oyle in their Anointing) no man whatsoever may lay his hands, and be Guiltlesse: against whom no tongue may bark; but is Blasphemous: and whom no man in his secret ima∣ginations may vilifie, but his winged▪ Thoughts shall make haste to Him whose Dignity he sustaineth. It being a part of GODS Prerogative, to be the Searcher of hearts, and to see into the darkest Cells of the secretest places thereof; for this cause he will not endure, that any to whom he hath im∣parted any portion of his Prerogative, should be violated in mans secretest mis-thoughts; for the Reverence due unto him whose Throne he possesseth; and who hath undertaken, that he wil turne his Deputies heart which way him∣selfe shall judge most fit. These particulars will further appear in the ensuing Discourse, upon this that hath been proved.

My third Quaere is, How any Acknowledger of the holy Scriptures can justifie, that the Power of Kings is Originally in the People?

• My Argument shall be concerning Elihu's Principle; justifying à minori, ad ma∣jus, the unquestionablenesse of GODS Power.
• That, which (as a known Principle from the Beginning, before any written Law of GOD) was Opposed against the wisest of the sons of the East; and which such a respondent, could not, or did not contradict; and which hath been received into the written Word of GOD, and hath received no contradiction therein, through∣out

• the whole Series thereof, but is according to the Analogy of the Doctrine of the Scriptures every where in the same Point: May not now the Canon of the Booke of GOD is sealed, be called in Question, but must stand as a Prin∣ciple for ever.
• But (as a Proofe of the Ʋnquestionablenesse and Irresistibility of GOD) the Ʋnque∣stionablenesse and Irresistibility of all Kings, the Deputies of GOD, (because the worst of all Kings) was Opposed (as a knowne Principle from the Beginning, before any written Law of GOD) against Job, the wisest of the sons of the East, which he could not, or did not contradict; and which is Recorded in the written Word of GOD, and hath received no Contradiction therein (through the whole Series thereof) and is according to the Analogy of the Scripture Doctrine everywhere in the same Point.
• Therefore, the Ʋnquestionablenesse and Irresistibility of all Kings whatsoever, (whereby the Ʋnquestionablenesse and Irresistibility of GOD is proved) may not (now the Canon of the Booke of GOD is sealed) be called in Question; but must stand as a Principle for ever.

• Secondly, concerning the condition of Regall Power.
  • That Power on Earth, over the People thereof, which (according to the Doctrine of the Scriptures) is responsible onely to GOD, and is by man unquestionable; (is and continues the very Power of GOD, derived Onely and Immediately from the Deity) the Fountain of all Power, according to the said Doctrine.
  • But the Regal Power of Kings on Earth over the People thereof, (according to the Doctrine of holy Scriptures) is Responsible onely to GOD, and by man un∣questionable.
  • Therefore, the Regall Power of Kings on Earth over the People thereof, is, and con∣tinues the very Power of GOD; Derived immediately and onely from the Deity, the Fountaine of all Power, according to the Doctrine of holy Scriptures.
• Thirdly, concerning the Derivation of the Power of Kings.
  • That Power which cannot be made unjust, by being unjustly used; is not Derived from man, but from GOD.
  • But the Power of Kings cannot be made unjust by being unjustly used.
  • Therefore, the Power of Kings is not Derived from man, but from GOD.
• Fourthly, concerning GODS disposall of his Power of earthly Dominion.
  • That Power, which (from mans Beginning) was by an everlasting Law otherwise disposed of, then to the People; and is so disposed of, that the People must sub∣mit unto it though it be exercised by wicked men: is over, not in, or from the People.
  • But the Power and Dominion, by an everlasting Law from mans Beginning, was otherwise disposed of then to the People; and so disposed of, that the People must submit unto it, though exercised by wicked men.
  • Therefore, the Power of Dominion, is over, not in, or from the People.

12. For that Pretext heretofore much spoken of, concerning Co-ordina∣tion,

and Radicall mixture with the King in the Power of Dominion; I find (as hath been said) neither ground nor foot-step thereof in holy Scripture: and therefore I shall not bend my selfe against it severally on purpose, but as twi∣sted with the other, and occasionally, as it shall fall in my way. Indeed, in the Evidence of Reason, Kingdome and Co-ordination in the Subjects cannot stand together; where there is Co-ordination, there can be neither under nor over, King nor Subject: And with Gods Power, over (and with relation to) them, they cannot mix; for it is they that are under Elohim; and it is Elo∣hims Power, which the King exerciseth over them. And no Power of his is to be arrogated by man, without his speciall Grant; and no Record of any such Patent, can we find in his revealed will; but the contrary.

13. By this Digression appeareth the Answer to the usuall Question, What if the King turn Tyrant? It might be answered by another Question; But, can God turne Tyrant too? And it is easily returned, that he cannot. He hath promised to turne the Kings heart which way is pleasing to him; he hath declared, that if the King doe turne Tyrant, the People doe deserve it; and when they turne good, acknowledging the Rod of his wrath: (as Isa. 10. 5. Nebuchadnezzar was) He (to whose Prerogative it belongeth) will himselfe turne the Tyrant out of [His] Throne, which men must bow before; as Verse the 15. Shall the Axe boast it selfe against him that heweth there∣with? Shall the Saw magnifie it selfe against him that shaketh it? As if the Rod should shake it selfe against them that lift it up! Or, as if the staffe should lift up (it selfe, as if it were) not wood! But while they are (being so long his Instru∣ments, and in his Place over all others) he hath commanded all men to be Obedient unto such, as unto the Lord, or, for the Lords sake. For that their Power (suppose in the hands of a Nero, or one worse; an hater of Mishpat, or the Law it selfe of Nature, and common Equity) is Divine.

14. And for any that are oppressed thereby, he hath promised to take their matter into his own hands; or to requite it with his hand, Psal. 10. 14. For that he is King for ever and ever, Ver. 16. So that if he be as good as his Royal Word, they who are restrained from making Resistance themselves, are in never the worse case, while his Might is used to doe them Justice, in stead of their own weaknesse. Thus (if his word may be taken) Psal. 22. 6. I will up (saith the Lord) and will help: whom? Every one without exemption: From whom? From every him, (be he, or swell he, never so big) that swelleth against him. And if it be Elohims Prerogative, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.22 Vengeance belongs to me, and I will repay it, saith the Lord: If it be his peculiar Royall to get up, all others had best keep down: If Vengeance be his Regal Exemption, they who take the Sword, must know, that his Crown lies at the stake; and if they be not able to hold up the Sword against him, must make sure of perishing by it. And if any man in obedience to this Doctrine (the touch-stone of true Christian Religion) shall lose life or any thing

else, he shall gaine an hundred fold in the Kingdome of Heaven, Mat. 19. 29.

15. Concerning the Scottish Topick, a Simily; That the Souldiery may lawfully hold the hands of that General, who will turn his Cannon against his Army on purpose to destroy them; (But where can he get a new one then?) And the Seamen, the hands of that Pilot, who wilfully runs his ship against the Rock: therefore, the Proceedings of that Nation against the King, are lawfull.

16. Supposing even Impossibilities probable, yet would the Inference faile. And were the Argument put into Form, it would sufficiently display it self. But I doe not love to urge any mans Arguments except mine own; I feare to prejudice my friends, and dare not wrong mine adversaries: there∣fore, I take it as it is; whereof were the Antecedent true, yet the Consequence is foule. For, first, there is Disproportion between the King and the Ge∣neral of an Army, or Commander of a Ship; their Commissions are not so large as his. Secondly, there is in it a manifest Petitio Principii: for the Question is, Whether the cases be like? We deny, they affirme. Thirdly, therein, is Fallacia dictionis; for holding of hands, is all that in the Antecedent is presumed against the said General or Pilot; but it is not all that is practi∣sed against the King in the Consequence. Fourthly, bring all into pra∣ctice which is done against the King, under the Allegation of holding his hands, and the Antecedent will be false, of the General or Pilot. Fifthly, were there no deceit in the Argument, yet the peremptory Command of GOD the Creator, exempts the Case of Kings.

17. For the first; the Commission of the General, and so of the Pilot, are given and limited by man, and so publikely Triable before man, in Foro Exteriori: The Commission of the King is immediately given by GOD, and so far as concerneth the Cognisance of the Subject, unlimited by God him∣self, who gives Lawes unto his Deputies Conscience, and will Try him in his proper Court, before Himself and his holy Angels, which man may not presume to doe. The King (for ought that any externall Law of God hol∣deth his hands in) can (without any Processe) put to death his General; the General, for the life of every of his Souldiers, is responsible to the King, to be openly Tryed, or as the King shall appoint. But, put the case that a King should issue forth a Commission to his General, which should limit his Consultations and Actions to the pleasure of his Souldiers; it were too evident, that he had as good have given him no Commission: for amongst' the many, there will ever be too many, Qui mallent Jussa Ducum interpretari,* 1.23 quàm Exequi, who will put in Execution, rather their own Paraphrase, then the Generals Text. And who had rather be paid for sitting still, then labouring; and for doing their own wicked work, then any others. And certainly the Wisdome of God is not lesse, then of a mortall King.

18. For the second, (the Charge of Petitio Principii) it should have been

first proved before the Production of this Argument, that the Kings pur∣pose was to destroy his Subjects; which is a conjecture (if possible, yet) lesse probable then the Generals intention against his Army. Purposes we leave to the Judge of hearts, but we are able to justifie for matter of Fact, that the Scriptures have justified the King in those particulars wherein he hath excu∣sed* 1.24 himself; which Benignity of his (—Mulcentem radios, submittentem{que} mo∣desta,—Fortunae vexillae suae) should rather have Endeared his Subjects, with amazed Gratitude to acknowledge the goodnesse of GOD in him, then em∣bolden them to Plunder the Power of GOD from him.

19. For the third; holding of the Generals or Pilots hands, seems but to keep them from doing hurt to others; and (if the Sacramentum Militare will permit this) this is all that may be done by the Army, untill they bring him to Triall (where he ought to be judged) before his Prince, whose Commis∣sion he hath. But, they hold the Kings hands against their sworn Allegi∣ance, that they may despoile him of all, that both the Lawes of God and man have invested him with; and say he is doing hurt, that they might doe him hurt: never thinking of the great Kings Bench, who is his onely Su∣periour▪ and who is robbed of the Power of his just Prerogative, by the Peoples medling with his Commissions; who will himself come (for them) soon enough, to Judge both him and them. As Saint Peter 2. 3. 8. Beloved, be not ignorant of this one thing, that one day with the Lord, is as a thousand years, and a thousand years as one day. The Lord is not slack concerning his Promise (as some men count slacknesse) but is long-suffering to us-ward; not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a Thief in the night, &c. In the meane time he hath given warning unto all, (which all men are bound upon [once] speaking, to take notice of at their perils; though for their sakes who are not Refractary, that which Pe∣remptorily he once spake, is twice heard; as Psal. 62. 11.) Elohim hath spoken [Once] Twice I have heard this, that (whatsoever is) Power belongeth to Elohim.

20. For the fourth; if the English of holding his hands, be as Matth. 26. 45. (for Money) to deliver him into the hands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (from the Hebrew word Marad) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Ver. 47. In English Lay-Elders, which I conceive, as a Prophetical Brand upon Ours, was in that place so expressed; nor doe I ever find this expression (of Lay-Elders) but I find there Christ in Persecution. If it be before he be Convicted in Foro Pro∣prio, to take away (not only the Power which He hath from [Above,] wit∣nesse that of General Pilate, John 19. 11. but also) the Right of Inheritance, which as he is a Free-born man, is his Birth-right: if to Divest him of the Liberty of a Subject, and to put him into a Condition below the more free Birds of the Aire, and the noysome Foxes of the Earth, not leaving him an House of his own to put his head in: If to Crown him with Thorns, and to put a Reed in his hand, in stead of his (Scepter, or) Staffe of Command,

and to Spit (Blasphemies) in his Face, be the holding of the hands of a General or Pilot; this is against the Lawes of God and man; and the Ante∣cedent is false. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 22. 53.

21. For the fifth; God, who hath promised to doe Right to all that suf∣fer Wrong, hath by the Signal of his holy Oyle, laid a peremptory Com∣mand upon all men, not so much as (harmfully) to touch the Person of any whom he hath separated unto himselfe by Anointing, Psal. 105. 15. which some will understand of the Community of the Religious: but it is evident by the Context, that what was principally meant of Abraham, took in no more then Isaak and Jacob into the Letter thereof, who were all three Inve∣sted with Regal and Sacerdotal Power, yea, Prophetical; and who hath de∣clared, That no man can lay hands upon the Lords Anointed and be guiltlesse, 1 Sam.* 1.25 26. 9. That no Religious man, may (without Remorse) Violate the skirt of his Royal Garments, 1 Sam. 24. 5. then not his Wardrobe; not his Exche∣quer; not his Divine Power; given unto him (as shall be proved) under the Names of Elohim, Melech, Moshell, Messiah, Christ, or Anointed. Who hath com∣manded to obey a Nero, (who is his Deacon) and a Nebuchadnezzar, who serves him, while he thinkes, he is serving his own Proud, Avaricious, and Cruel Ends, Isa. 10. 7. Who hath promised unto Christians, Isa. 49. 23. that Christian Kings shall be their nursing Fathers, and Queens their nursing Mothers. Yea, if the People will be his People, Ezek. 45. 8. That his Princes shall no more Oppresse them: which, I am sure (if God as certainly he hath, hath any meaning in his words) must be understood of Christian Kings and People; as the whole Vision for eight Chapters cannot be justified of any other, then the Christian Kingship, Priesthood, Religion, and Temple.

22. That the Cannon hath been turned against the People, and the Ves∣sell hath been split upon the Rock (to the shipwrack even of Conscience it selfe) is most apparent; but the People (most vainly intending to create their own Power) were they who have done this, while they presumed they were doing it against the Powers Established (indeed) by God himself. But let it be seriously considered, 1. Whether those things which were cryed out against (as Invasions of the Peoples Liberties and Proprieties) be any where prohibited unto the King (in case of his necessity) throughout the whole Law of God? 2. Wherein hath the King been accused of any thing, where∣unto the Pride and Avarice of others have not necessitated him? 3. What hath necessity enforced him to, which causelesse wantonnesse in them hath not exceeded, as far as Pelion heaped upon Ossa (for the storming of Heaven) doth a Wart? 4. What have they exceeded him in, which they doe not ce∣lebrate, as most just in themselves? Who have not proved themselves to have Gods Charten, for any Power over him •• whom we shall prove to have Gods Patent for more Power then he hath made use of, over them. 5. Whether there be in Scripture any Toleration for People, who desire Heaven and fear Hell,

to Resist the worst of Kings? 6. Whether there be any colour in Reason, that God should not most heavily Vindicate the Violations of such a King, whose Vertues are scarce inferiour to his Divine Authority?

23. But there will come a time when the holy One of Israel, shall at length Consult for the doubling of his Dear Dread Servants Honor, as well as of his Blisse. And when the Story of these dayes shall be impartially Recoun∣ted and Received, when the onely harm his Chronicle shall doe, must be to tell succeeding Princes, how dangerous a thing it is, in evill times to be too good; when (for the future) our Annals shall justifie the Justice, and vin∣dicate the Providence and Goodnesse of the great King and Governor of Heaven and Earth; if hereafter (upon his Terrestrial Throne) he shall place sharp Governors, whose Acrimony shall cure those, whom Sweetnesse (though as an inordinate cause) would have corrupted. And such, whose very Faults should make them Good, whom Goodnesse would make Bad.

CHAP. IIII.

The Contents.

Both the Regal and Sacerdotal Powers, were (in the Beginning) the Inheritance of the First-born. The Colloquy between God and Cain, (Gen. 4. 7.) Explained. Also, that of God with Evah, (Gen. 3. 16.) by the Commentary of Saint Paul, 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family, the Model and Nursery of Kingdome. The seed of the Commande∣ment for Kingdome and Priesthood, sowen in the Family from the very Beginning of the World, in the perpetual Law of Nature.

1. COncerning the Goverment of the World, before in his revealed Law, God described and set the Copy of Just Monarchy, I shall not need to say much; briefly, it is without Contradiction, that in the Beginning of time, both the Regal and Sacerdotal Powers were Conjunctively the Inheri∣tance of the First-bonr: as by the Colloquy between God and Cain may appear, Gen. 4. 7. And here let it in the first place be observed and remembred, that this Conference, and the Preeminence therein afforded to Cain, was after God had manifested his dislike of Cain's Offering, and his acceptance of Hebels

Sacrifice; notwithstanding which (in right of his Primogeniture) he declares for him.

2. First, [Ʋnto thee his desire shall be subject] indeed the faculty of his rea∣sonable* 1.26 Appetite or Will: the word is [Teshukatho] which so signifies: the Root is Shuk, from whence also comes [Shok] a Thigh, under which, Obe∣dience, Fealty, and Allegiance, used to be sworne. As afterward, Ʋpon, or Before Gods Altar, (as his Throne or Seat) was the Solemnity of Religious Oathes, Vowes, and Leagues, (as under the Thigh of the Universal King) Per∣formed and Ratified: of which hereafter, (if God permit) when I come to speak of the Altar, Jehovah-Nissi.

3. The Verb signifies Concupiscere, to Will or Desire: also Convertere, to Convert, or cause to Return: importing that Hebel was to make his ad∣dresses to his elder Brother, as to his Priest; and that for the Regulating of the supreme Faculty of his Soule, (to wit, his reasonable Appetite or Will) he was to repaire to the others Ʋnderstanding: from it to light his Candle, to direct him in his wayes; and upon his Direction, to Convert and Turn from his going astray; whose Lips were to preserve his knowledge, he being to seek the Law of his God at the others mouth.

4. This is the effect of the double Portion of Gods [Likenesse] with which (as in right of his Primogeniture) after the death of his Father he was to be honoured. Semblable unto which Duplicity is the Power of Order, and* 1.27 the Power of Jurisdiction in the Christian Church. And that there is [Pi She∣naim] a double Portion in the Likenesse (as shall be further manifested) as well as in the Image, appears by Elisha's request to Elijah, 2 King. 2. 9. [I pray thee let thy Spirit be double upon me] viz. (saith one) Ʋt fiam Primogenitus: id est Haeres: Duplicata (scilicet) Portione Spiritus [tui] prae caeteris tuis in Scholis Pro∣phetarum Filiis. It is in no wise (immodestly) said, Let me have in compari∣son of Thee, a double Portion of the Spirit of [God] which is in thee; for it was Elijahs Spirit that he askes for, that he might have the double Portion (as in right of the First-born) from the rest of his Brethren, in Jurisdiction; be∣ing left in his stead as Bishop or Rector, of the Church or College of the Pro∣phets. Of which hereafter.

5. In that Text is set forth (in the second place) the Temporal or Regal Power, to be conterred upon Kain over Hebel; [And thou shalt rule over him,] the word is [Timshal] the root is [Mashal] which signifies, 1. Praeesse,* 1.28 2. Dominari, 3. Parabolice loqui: so that, 1. Hebel must acknowledge Kain's Superiority of Order, and doe him Reverence. 2. His Superiority of Power, and doe his Commands. 3. His Superiority of Judgement, in great or dark Cases, not making his own Interpretation of Edicts or Lawes given by him, but ap∣plying himselfe unto him, for the meaning of all his Injunctions, whom God had Invested with this Prerogative over him. All this is confir∣mable by sundry places where the Spirit of God makes use of this word;

word; some of which will occasionally be produced hereafter, Chap. 8.

6. This is the Effect of the double Portion of the Image of God, to have been Imprinted upon Kain in stead of the other Mark which God set upon him, after the Murder of his Brother and fellow Subject. And both these two meanings, Kain acknowledged in his second Conference with God, Ver. 14. Thou hast cast me this day from the Face (or Headship) of the Earth; and from thy Face (which the Learned know to be that Church, which is the Material, Consecrated Meeting place of God and his People) shall I be hidden or sepa∣rated. The word is [Esathar] which is a word of Gods Prerogative, which* 1.29 signisieth a Just and Full Deprivation of him (as with relation to the Sacred Power of Kingship, so) of both Priesthood and Sanctuary; which was the Rea∣son of his feare, that whosoever should meet him, would kill him.

7. For fuller satisfaction concerning this Interpretation of the foresaid words, be pleased to look back unto the doom of Evah, Gen. 3. 16. where* 1.30 the very selfe same words are used, for the Womans Subjection unto her Husband: and then looke forward unto Saint Pauls Exposition of them (who very well understood them) 1 Tim. 2. 12. [I permit not a Woman to Teach, nor to Ʋsurp Authority over the man, but to be in silence.] And he gives these Reasons; The man was first Formed; and the Woman was first in the Transgression: from which, the Transgression, she may seem to be made incapable of Priest∣hood. From her last Forming, of the Soveraignty of the Family, where she hath an Husband: otherwise, the ruled Case of Zelophehads daughters, Num. 27. (of which hereafter Chap. 7.) which (in defect of Issue Male) permits her to inherit; gives her Power to Governe in her owne Inheritance: but from the Priesthood she is utterly debarred.

8. The Sentence against her (in Genesis) is [Her Will shall be to her Hus∣band,] the Construction of Saint Paul, is [she shall not Teach,] this he ful∣lier explaineth, 1 Cor. 14. 34. Let your Women keep silence in the Churches; for it is not permitted to them to speake. And in the 35. Verse, If they will learn any thing, Let them aske their own Husbands at home, &c.

9. Secondly, in Genesis, [He shall bear rule over thee;] Answerably here∣unto saith Saint Paul, [She shall not Ʋsurp Authority over the Man, but be in Silence,] at his command. And for both, he quotes the Law under the No∣tion of Thorah, (as hath been shewed) meaning the place of Genesis afore-cited.

10. Thirdly, that we may be sure the Apostle relateth to this place of Genesis, it is evident by the third part of her Sentence, [In sorrow shalt thou bring forth,] to which he returneth, though she be excluded from Priest∣hood (absolutely) and from Dominion on Earth, (where she hath an Hus∣band) yet (continuing in the Faith of the Covenant of God) she is not ex∣cluded from Salvation in Heaven: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Notwith∣standing, she shall be saved [in] (that is, through, or by) Child-bearing: which

words are to be understood, as those of Gal. 3. 16. He speaketh not of Seeds as of many, but as of one, thy Seed; which is Christ: that by the Child-bearing of One of that Sex, (without the help of Man, as mankind was lost by the In∣sinuation of One Woman) woman-kind shall be restored into a Capacity of Heavenly Blisse.

11. Whence appeares also, that (for the Government of the Family) the double Portion both of [Elohims Likenesse and Image] is wholly without Radi∣call mixture or Co-ordination in the Master of that his Family: where if the Wife be debarred those Powers, much more the Children and Servants, (as shall be proved Chap. 7.) and where (to wit, in the Family) the Rudiments are laid, both for the Order and Weale of the Publike: Which is an Ʋnion of divers Persons under one Head, (or Petite Monarch therein) as that is of divers Fa∣milies, under the most Powerfull and Glorious of Elohims earthly Representers; unto whom the Fathers of Families are Sons; and Sons therein are Servants. Both of which in their severall places, are (proportionably to them) Inve∣sted with Divine Power; for whosoever hath (lawfull) Power, that Power is Elohims; and not the others, but by Donation, and according to the Patent Recorded in the sole Covenant, that GOD hath made with Man; to wit, his revealed Word.

12. In Private Families men are Made; in Publike Kingdomes they are Tryed: in the former, Honesty, Justice, and Religion are, as in their Nursery; in the Publike Kingdome they are to be planted: upon their bearing Fruit, or the contrary, they are [thence to be Transplanted, either into the King∣dome of Heaven, or the contrary place. The Families Vertues or Vices, are they that Invegitate or Empoyson a Kingdome, which must fall upon them if they undermine it; wherefore, in the Family (where men are not to won∣der at the Disobedience of those under them, while they are Rebellious a∣gainst those over them) prime care is to be ••aken, as of maintaining the Ho∣nor of the Divine Power they are entrusted with over others, (which without Prophanenesse cannot be submitted) so to be most fearful of Exacting the Re∣verence due unto them from their Inferiours, if they be conscious of their not performance of their Duty towards their Superiours, God or Man; how∣ever the Obliquity of any Above them, is not any warranty for Disobe∣dience, or Disrespect from any under them.

13. For this cause, is the Dignity of the Husband, Father, or Master of the Family, by him to be stood upon; (for it is evidently Intolerable there, that they who are more wiser, or better then he, should invade his estate, because they are better, wiser, or more then he) that by the nurture of them in this petty Schoole, to doe their just Homage unto him, that beares the place of God therein, how ever they may thinke him unfit for it: they may gradually be intrusted to honour him, that is, his Enthroned in the Ʋniver∣sity, that so they may (by Degrees) be Indoctrinated to serve at distance, him

whose Throne is over the Universe, not onely when he seems to doe them good, but also when to strike and ruine them: and not onely are the Ver∣tues and Vices therein, the Obedience and Disobedience thereof, Diffusive in Latitude over all; but Extensive unto Posterity after all. The third and fourth Generation smart for the Aberrations of One man; and upon the Uprightnesse of One, is Blessing promised unto Many.

14. For these Reasons, the fifth Commandement (which as the greater good, and more concernent of the Glory of GOD, must respect the Publike in the highest Place) in Order to the Kingdom, is directed to the Family, where Nature began; and whence Nurture is to be derived, for the weale of the Ge∣nerality; where there is hope of, or endeavour for happinesse, present or fu∣ture: So that as well for Political as Theological Ends, care is to be taken for Order to be conveighed from the Cradle to the Chariot; according to the ap∣proved Axiome, Minima sunt minimè negligenda, The Least of all things, are of all things Least to be neglected.

15. That no Inferiour can have any Power from GOD against his Supe∣riour, in the Subordination of GOD, shall be justified in its own place. From that which hence appears,

• My fourth Quaere is.
  • How either of the two grand Powers (Regal or Sacerdotal) may be asserted to be in the People; either by Originality, or by Radical mixture and Co-ordinati∣on? Or so used as if they were?
  • Since, in the Beginning it was not so: in the first Model of Kingdome (to wit, the Family) it may not be so. And since the Commanding Powers in both, have direct and immediate influence upon the soule, in its prime Faculty.
• Mine Arguments are, First,
  • Those Powers which flow from GOD and his Christ, as from their Efficient, by par∣ticular, distinct, and immediate formal Causes, which the People, can neither give nor hinder: Are not in the People, either Originally, or by Radical mix∣ture and Co-ordination, nor ought to be used, as if they were.
  • But the Regal and Sacerdotal Power, doe flow from GOD and his Christ, as from their Efficient, by particular, distinct, and immediate formal Causes; viz. the double Portion of the Image and Likenesse of Elohim, which the People can neither give nor hinder.
  • Therefore, the Regal and Sacerdotal Powers, are not in the People, either Origi∣nally, or by Radical mixture and Co-ordination; nor ought to be so used as if they were.
• The second Argument comes from Home, from the Administration of GODS Power in our private Houses.
  • That which in point of Dominion is unsufferable in the Family, where the Power for the Government thereof, is Divine, in the one Head of that House, by rea∣son of the Glory of the Image of GOD in him Impressed: Is more unsufferable

• ...
  • in the Kingdome, where the greater Power is proportionably Divine; for the same Reason; and the Glory thereof more neerly concerning the Glory of GOD.
  • But, in the point of Dominion, that the Power of Governing should be in the Com∣munity, or held to be so, either Originally or by Co-ordination: Is unsufferable in the Family, where the Power for the Government thereof is Divine, and in the one Head of that House; by reason of the Glory of the Image of GOD in him Impressed.
  • Therefore, in the point of Dominion, That the Power of Governing should be in the Community, or held to be so, either Originally or by Co-ordination, is more un∣sufferable in the Kingdome (then in the Family) where the Power of a King is greater; (viz. then of the Head of the Family) and proportionably Divine by reason of the Image of GOD; and the Glory thereof more nearly concerning the Glory of GOD.
• Thirdly, that all the aforesaid Powers are Divine.
  • Those Powers which have direct and immediate influence upon the Soule of Man, are not Humane, but Divine.
  • But all the Powers abovesaid, viz. Regal, Sacerdotal, Oeconomical, have direct and immediate influence upon the Soule of man.
  • Therefore, all the Powers abovesaid, viz. the Regal, Sacerdotal, and Oeconomical Powers, are not Humane, but Divine.

16. By the foresaid [Law] (as Saint Paul calls it) was Dominion at first derived both into the Kingdome and Family from the Deity, directly contrary to the Originality and Co-ordination (but of yesterday) pretended. And this I have briefly set down, pretermitting many Proofs which are obvious in the Word of GOD, in mine haste unto the clearer exemplifications of what GOD had more darkly expressed in his first given Rules for Dominion. GODS recorded Examples being the surest Commentaries for the certain meaning of his owne Precepts.

17. And therefore, I shall not here trouble my selfe nor my Reader to prove, that upon the Deduction of Colonies for the peopling of the World by degrees, the Transferring of the Supreme Power from the First-born of the severall Families (if at the first any such conjunction was) unto the undertaker of the Plantations, was by the certaine direction of GOD. Enough shall be said in this particular, Chap. 9. and by the way (in the mean while) will appear the Act of GOD, dispensing his Divine Name of Power, (to wit, Elohim) even unto Pagan Princes.

18. This for the present I shall content my selfe to say, That it is cleare, that Heathen Light acknowledged the two grand Powers, Regal and Sa∣cerdotal, to be Divine; if not otherwise, yet by their Superstitious over-do∣ings herein; and particularly the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of several of their Princes, who in aftertimes proved to be all the GODS they knew of.

19. But now (alas) the World is run upon the other Extreme, so far

from making of false GODS, that they will despoile the true GOD. Those whom he appointed to be Ruled, wil Rule. The People whom GOD made to be the Material Object of Dominion Passive, make themselves Active, to be Efficients of that which GOD made before hand, to make them Subject unto: Efficients, said I? Alas, Destroyers of that which GOD intended for their Preservation. Their Preservation: which being an Act no lesse Divine then that of their Cre∣ation, they are no more able to performe to themselves, then they were when they were nothing, to Create themselves: and may as well endeavour to ap∣point them new GODS, as to appoint GOD new Deputies; who onely hath Power to appoint those, who shall Execute his Power; and onely hath Title to give them Lawes for the Execution of that Power which is onely His; and whose care is not the Least, for that which is on Earth the Greatest.

20. These his Lawes, his own Reports most justly and truly will Ex∣pound. The first of my Particulars shall be the Case of Moses and Aaron; the first that appeared, with GODS Authorities, by his Commission diverted from the First-born.

CHAP. V.

The Contents.

A Recapitulation of what had been formerly proved. Kingship, while we are on Earth, Superior to Priesthood. Exod. 4. 16. Ex∣pounded. The Name of Elohim communicated, hath relation to Inferiors, Angel to Superiors. The High Priest honoured with the Appellation of Elohim. Exod. 22. 28. Expounded, by Act. 23. 5. The acknowledgement of Constantine thereupon. And the judg∣ment of S^t Cyprian. All Kings indifferently dignified with the Name of Elohim. Inferior Magistrates receive both Title and Power from their Kings. Unction an evidence of Divine Power. Christ himself not Anointed, but in the Persons of his Predecessors and Successors. Korah's Rebellion and Doom. How far it did go, and doth reach. Aarons Priesthood not Dead but Changed.

1. FRom what is before set down, appears; that all Power is Gods, especi∣ally the Power of Dominion; it being his Prerogative Royal; in which,

all Powers of the same Alloy, Originally are; and from which all that are Le∣gal, are by his Grant (upon Record) dispensed.

That no Titles thereunto can be sufficient, without Gods particular Dona∣tion: which way that is already passed, by that God, who is not double∣tongued, I have proved.

Also [by the largenesse of his Patent] whose very immediate Power the King hath. That, that must be Divine; which is by man unquestionable; which cannot be made unjust, though unjustly used: unto which man must submit, though it be unjustly used.

That in the Beginning, both the High Powers (Regal and Sacerdotal) de∣scended (not by Virtue or Election, but) by Right of Primogeniture; which De∣scent, the Spirit of GOD cals Mishpat, or the General and Just Law. The meane of Conveighance (to be further manifested hereafter) I pointed at, to wit, the Likenesse of Elohim and his Image; and the different Proportions of their Communication. Also, the signification of the words Shuk and Mashal; in which, by the Law of God (as the Apostle calls it) attested in the unalterable Gospel, both the said Powers were decyphered, and mine In∣terpretation asserted.

That in the Epitome both of the Church and Kingdome, (to wit, Fa∣mily) other Forms of Government are intolerable; much more in that wherein the Glory of Gods Image is more highly concerned.

That both the Powers abovesaid, are Gods, and not Mans, by the Impres∣sion which they make upon the Soule, which (upon Earth) hath neither Fa∣ther nor Lord; but descendeth immediately from the Breath of God; to whose sole Regiment it appertaineth, and can receive Lawes from none but Him.

2. I proceed to this Name of Power, (to wit, Elohim) which also is un∣takable by any, without Gods Donation; without his operative word [Amar] Elohim hath said, they are Elohim; then forthwith, so said, so done:* 1.31 they to whom he imparteth it, are to be honoured, as taken in, into the communion of Elohim; for the distribution of Gods Justice amongst other men, who were virtually Created by God under this Name of Elohim.

3. My first Record shall be (as I said, of) Moses and Aaron. When Reu∣ben was abdicated from the Benefit and Privilege of this universal Law, by God (the absolute Father of Mankind, who (onely) hath no Superior to Account unto for this Disherison) inspiring to this end his Father Jacob: and the Dividing and Scattering of Simeon and Levi, in Jacob and Israel, was by the same unquestionable Justice decreed: yet so, that Levi (for Causes not apparent) was designed (for both the Privileges for a while, but) to the Priesthood for ever. God first resolves the Regal Power to Moses, to shew, that he will have that esteemed the greater, by the said Firstnesse: and afterwards the Sacerdotal to Aaron, who was the elder Brother; to signifie,

that indeed the Priesthood is of the Elder House; but while we are here on Earth (where that is not first which is Spiritual, but that which is Natural) where Dominion was not designed for GODS Likenesse, but for his Image, (as shall be proved) it is to be in subjection to the more proper Power; in as much as it is Earth (and not Heaven) where (as yet) we enjoy an (un∣fixed) abode.

3. Therefore, Exod. 4. 16. Thou (to wit, Moses) shalt be to him (to wit,* 1.32 Aaron) Elohim, or GOD. And in the beginning of the Verse, He (to wit, Aaron) shall be thine Angel unto the People; which is expressed, Exod 7. 1. See I have made thee Elohim (or GOD) unto Pharaoh; and Aaron thy Brother shall be thine Angel (or Prophet.) That the holy Angels are dignified with this Name of Elohim, (though not absolutely, yet relatively) is plain by the attestation of Saint Paul, Heb. 1. 16. And let all the Angels of GOD worship him. Which words have relation to that of Psal. 97. 7. [Worship him (Col-Elohim) all* 1.33 that are called by this Name of Elohim or GODS:] which (as concerning the Rational Angels) is as much as to say; Performe your Reasonable Service to him, who is the Original Elohim, you Spirits who are under him, adopted in∣to that Name of Power; as Administrators of his Power and Justice, over those, above whom you are by him designed.

4. Yet so, that whosoever is so named or compared to an Angel, with re∣ference to those who have GODS Power above them, is notwithstanding Elohim, to all those whom GOD hath constituted under him. As the wo∣man (though Created after the Image of GOD also) in respect of, and com∣paratively to her Husband, hath not the honour of being the Image of Elo∣him; but must be in subjection as unto him, Ephes. 5. 22. and is likened to the Angels, (in that she exerciseth Authority onely by her Husbands Commis∣sion) as 1 Cor. 11. 7, 8, 9, 10. So Aaron was the Head of a distinct Order; and over his Clergy Invested with the Name and Power of Elohim; yet when he spake against Moses (unto whom he was Angel, that is, as Saint Peter calls Inferior Magistrates, [Sent] of him, from whom he received his Com∣mission) though Moses had done against the Law of GOD in marrying an Ethiopian: yet was Aaron faine to confesse his sin (for censuring of the Marriage of his Prince) and to beseech the Sinner Moses his Intercession, to stand between him and the wrath of GOD, Numb. 12. For Moses was en∣trusted with the whole house of Israel; Aaron but with one Tribe, Verse 7. Thus the native and proper Angels (when they usurped upon him who was their Elohim) became that which still they are, Devils.

5. That Aaron had particular Commission from GOD for the exercise of Elohims Temporary and Judiciary Power, is evident by multitudes of plain Texts; and that Aarons Posterity were for ever to enjoy it by Aarons Patent. Concerning which, how the [for Ever] thereof is to be understood (to wit, of the Typified, though it faile in the Type) shall be justified in its own* 1.34

place. And that the name of Elohim is also communicated to the Priest, ap∣pears, Exod. 22. 28. so construed, Acts 23. 5. [Elohim lo-tekallel, Nasi lo∣taor]* 1.35 are the words in Exodus; Thou shalt not revile (the word signifieth Blaspheme, and it is known at whom Blasphemy pointeth, to wit) those who are Elohim or GODS; those who fit in the place of GOD, Invested with Divine Power, for the Administration of Judgement, which is the Preroga∣tive of GOD. In the next words, Thou shalt not curse, (the word signifi∣eth to Vilifie, in Deed, Word, or Thought,) Nasi, him that is exalted into the highest place, above whom, under GOD, there is no other. So the mean∣ing is, Reviling of a Judge (at the least, as well Ecclesiastical as Civil) is Blaspheming of God, in whose stead he sitteth; and bare Incivility towards him who Commandeth in Chiefe, is as bad (at the least) as appeares by the order of the words.

6. To this in the place above-cited, Saint Paul hath relation; it is writ∣ten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt not Vilifie the chief Ruler of* 1.36 thy People; speaking it of the High Priest, who in such cases was then the chief Judge of the Nation; whence appears (by the way) that there apper∣taines a more honourable Portion of that Name to the Priest, then unto ma∣ny, to whom also it is imparted; though not so great as the Christian Solo∣mon, (Constantine the Great) once in humble modesty (though afterwards, understandingly, he took more to himselfe) did ascribe unto the Priestly Office.

7. I Record it not, that (in my secret thoughts) I would have it now passe into Example. It is Registred by Saint Gregory the Great, in an Epistle* 1.37 of his (far from Papal pride) to the Emperour Mauritius. Constantine having received scandalous Accusations against some of his Bishops, called all to∣gether, and sent them to judge amongst themselves the Accused. Ite, & inter vos causas vestras discutite, quia dignum non est ut nos judicemus Deos, &c. Go, and amongst your selves judge those things, for it is not fitting that we should judge those, whom GOD hath twice in the one 22. Chapter of Exo∣dus called Elohim: choosing for that time to depart from his own just Power, rather then to hazard into Contempt their sacred Order.

8. If this be indeed too much: yet bring with you the worst of your thoughts against the late Prelates of this Church; and with those thoughts consider of the Answer of Saint Paul, now under our hands; which (Oh be it not the worse thought of) I expresse by the Spirit of that holy Bishop and Martyr Saint Cyprian; who, for Opposing the Bishop of Rome, was by him Excommunicated, and so dyed for ought that to me appears. When Saint Paul (saith he) might have bearded the High Priest, and that most justly, with his Injustice and Tyranny, for cruelly putting to death the most Just One; and might have taken the more liberty, in that it was not so much his own as his Masters cause, when he might have replyed that he was no High

Priest; yet for the manners due to the Spritelesse Trunk of his Priesthood,* 1.38 that was, he returned not; but Nesciebam Fratres, I wist not Brethren, that he was the High Priest: for it is written, Thou shalt not Blaspheme those who are Elo∣him; nor Dedignifie him that is the Chief Prince of thy Nation; which the High Priest was at that time. So saith the same Father (in the same Epistle) our Saviour likewise himself, when he was wronged by the High Priest, (who sate but in Moses his Chair) was content with the bare Purgation of his own In∣nocency, without Retribution of any Calumny. Before this, against his enemies (who continually laid snares for his life, and set traps in his way, Mat. 23. 3.) he chargeth all the People as well as his Disciples, All things whatsoever (leaving no excuse for disobedience) they (who sit in Moses Chair) shall bid you observe: observe and do them; but do not after their works. And Luke 17. 14. when he saw the Lepers (that petitioned him for his help) he said unto them, Goe shew your selves unto the Priests, and as they went they were cleansed. Which certainly is not the Religion of these dayes.

9. But to proceed: That the King (by the Spirit of GOD) is honoured with the name of Elohim, none can deny. That he is not the Supreme on Earth, who is endowed with this Title, none can justifie. That none on Earth hath it against him; and that all on Earth, that have any Temporal share thereof, if they have any, must have it from, or under him, shall be more fully proved, Chap. 11. Par. 11. That this Stile is not given to the King, by reason of required Sanctity in him (which is the effect of GODS Likenesse; not of his Image, by which Dominion comes) is evident by the Spirit of GOD his applying of it to Heathen Kings (enemies to the Church of GOD) as well as Moses; who not as Moses, but as King in Jesurun, had this high Privilege.

10. Moses was Israels Law-giver, Numb. 21. 18. So were all the Kings of Judah, Gen. 49. 10. Moses, in all Civil cases (for the Priest was to judge between things Holy and Unholy, Bloud and Bloud, Deut. 17. 8. accordingly Zech. 3. 7.) was the Ordinary Supreme, and Judge of the Judges; to reserve Cases, and to receive Appeals; in whom was the final determination of all Controversies arising from the Judicial Law. So were all the Kings of Ju∣dah, with whom GOD reckoned for the Oppressions, and Injustice, done by others; as throughout the sacred story appears. Moses, as he had the Power to lead the People in, and in times of Peace to judge them at home; so had he the Power of the Militia, to goe out before them, or to send them to Battel: and as of imposing Taxes; so the Power of Life and Death was in his hands. So had Joshua, Josh. 1. 16. All that thou commandest we will doe; and whither thou sendest us we will goe; as we obeyed Moses [in all things] so will we obey thee: whosoever will not obey thy [Words] in all that thou commandest him, [Let him dye the death.] And this had Saul, and all the Kings of Judah: this Name of Elohims Ordinary Power, belonging indifferently to them all; as to all law∣full

Kings, though Heathen Idolaters. So Psal. 135. 5. Our Lord is above all Elohim; and for example, particularly names afterwards, Pharaoh, Sehon and Hogh, who (by consequence) had the Power of the Name; for it is injuri∣ous to him, to think, that GOD can deal deceitfully as man doth.

11. I deny not (here) that this Name may be ascribed to Elohims Infe∣rior* 1.39 Judges; his Privy Councel; yea, and to those who are employed as Actors of the Kings Councels, so long as they goe along with the Kings Authority, and continue under his Command. But (as shall be proved)* 1.40 not out of the 82. Psalm, (the ordinary mistake of men) otherwise then they are assumed into the [Kerev] the secret Closet or Privy Councel of him that is their earthly Elohim: according to that of the first Verse of the Psalm, where the word [Kerev] so signifieth. As also Psal. 110. 2. Jehovah shall send the Rod of thy strength out of Sion; [Rede be-kerev] Dominare in Interiori: Rule thou in the Secretie of thine Enemies: to wit, of those Kings, whom GOD him∣self shall destroy, who will not embrace the Doctrine which should come forth of Sion, and raise up such as should doe it in all Nations.

12. That none upon earth can partake of this Power of Elohim, but such as are endowed with it from the Spirit of GODS Prince; the Spirit of GOD endeavoured to make plain for all succeeding Generations, from the* 1.41 first Recorded Commission that ever was granted in this kind, Num. 11. 17. when the Solemnity was of substituting of Assistents for Moses, I will come downe (said GOD) and talk with thee, and will take of the [Spirit] which is upon [Thee,] and put it upon [Them.] And his Witnesse was the Cloud, (from whence evident Testimony was afterwards called, a Cloud of Witnesse) that it is thy Spirit and Power, not immediately mine, by which they are separated from the common Inferiority of other men; that they might ever own, and never disobey thee, from whom they have all the Power they have: and from Thee will I look for an Account of any thing that they shal do under Thee.

13. And thus was Joshua inaugurated for Moses his Successor, though he was accomplished with the private Spirit of GOD before hand, Numb. 27. 18. And the Lord said unto Moses, (petitioning that, after him, the People might not be left to their casual selves, as sheep without a Shepheard) Take unto thee Joshua, in whom [is the Spirit] and put thine hands upon him, and give him of thy Glory, that all the Congregation of Israel may obey him. And he shall stand before Eleazar the Priest, and he shall aske counsel for him by the judgment of Ʋrim, before the Lord: at his Word they shall goe out, and at his Word they shall come in; both he and all the Children of Israel with him.

14. In after times, the Spirit of this Power was conveighed by the holy Oyle, which published them (upon whom it was powred) for the Lords Com∣missioners unto all men: Consecrating the Anointeds Person to Inviolability, and Sacring from prophane Rust and Worms, their Swords, Scepters, and Crosier Staves. And so, that the Father was Anointed for his First-born for

ever; and the Children were reputed the Lords Anointed, though the Cere∣mony was not renewed upon them, otherwise then upon failing of Succes∣sion by Primogeniture: Thus was Solomon afresh Anointed, and Joash after Athaliah's Usurpation, and the slaughter of his Brethren. Thus the Lord Christ for his Kingship and Priest-hood, was not otherwise solemnly Anoin∣ted, (though by way of Eminency he hath that Name above his Fellowes; as being Anointed in the Persons of all those, who are Anointed for and under him) then as before in his Predecessors, in both his Offices, and as at this day he is in his Successors, or present Substitutes.

15. And his merits have obtained a new Additament of Honour to them, annexing to that of Elohim; this his name of Christ or Anointed: they being now to be esteemed the Lords Christs, as he the Lord Christ. By whom onely, publikely, and visibly, he administreth his Powers for the Externall Go∣vernment of the world; himself being Sitten down at the right hand of Majesty in the Heavens, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He must Reign as King, and Sit as Bishop of Soules, untill he hath put down all his Enemies under his feet; who will not have him thus to Reign over them. And their Proscription (Jude 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) unto Destruction, was Legibly written out of old; and their Crime (in the generall) described to be their denying GOD to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the onely Proprietary, Original, and Fountain of Dominion; and the establish∣ment and Lordship thereof to be Christ Jesus.

16. In describing the particular Violations, is quoted the Vindication of GOD, against the first of all Recorded Rebellions against his Regal and Sa∣cerdotal Powers in Moses and Aaron, Numb. 16. And Saint Jude plainly tels us, That they who despise Dominions, (Verse 8.) and speake evill of Dignities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Verse 11. have already perished in the gain-sayings of Korah. So sure makes of their Destruction, as if they who were then (in their like) con∣demned, were also executed in Korah.

17. But now to survay this now Lasting Crime, and its for Everlasting Judgement. The Sons of Reuben, in hope (it seems) to regaine their Birth∣right, and Korah with his Complices grieved to see Aaron overlook them, combine together against those whom GOD had set over them; to Make the People, (as all Innovators use) they pretend their Liberty, that the might bring them to Servitude. To this End, are provided to Dispute the Case, and to incense the Multitude. 250. Captains, famous Assembly men. Korah under∣takes Moses and Aaron; he pretends against Arbitrary Government; saying, You take too much upon you, to Moses and Aaron. Their colour was Indepen∣dency; they need no Governors but GOD. Their Words are, (Ver. 3.) Seeing all the Congregation (every one of them) are Holy, and the Lord is amongst them: Wherefore then lift you up your selves against the Congregation of the Lord? Moses sees further into them, that Korah's aime was at a Presbytery, or certain Priest∣hood, which he (as Superintendent) would Marshall. And therefore replyes

(Ver. 10.) Seeke you (without being called of GOD as was Aaron) the Priests Office also? And Ver. 9. Seemeth it a small thing to you, that the GOD of Israel hath se∣parated you from the multitude of Israel, to take you to himselfe, to doe the service of the Tabernacle of the Lord, and to stand before the Congregation to minister unto them? He hath also taken thee to him, and all thy Brethren the sons of Levi with thee; and seek you the Priests Office also? For the which cause, both thou and all thy Company are gathered together [against the Lord:] and what is Aaron that you murmur against him! And let it be observed, that all this was done after Aaron had made the golden Calf, which Korah durst not Object; nor against Moses his Mar∣riage against the Law.

18. From whence appears that GOD Almighty is violated (of which he is sensible eveu unto Jealousie) when any Power of his Constitution is touched but for Alteration; and however the People may be easily deluded to be∣leeve, that Changing, is bettering, yet GOD justly abhors the putting of this dishonour upon his Wisdome. That GOD was the Author of the Di∣stinction of Clergy and Laity, is assured from hence; and shall be made more manifest when I come to speake of the Likenesse of GOD. And that he was the distinguisher of the Power of Order, and the Power of Jurisdiction, first between the Priest and the Levite; secondly, between the Priests and the Chiefe Priests; thirdly, between the High Priest, and the Chiefe Priests. Answerable whereunto (unto which Perpetuity was Promised, and Sworn to, as shall be proved, Chap. 8.) was the Priesthood of the unalterable Evangelical Covenant, Constituted, By, and From Christ, and his Apostles, in the Primitive Church.

19. Now when Dominion is any where Established (as shall be made more cleare hereafter) according to the Heavenly Platforme (which is copied out in GODS Word, as mans perpetual Rule) man ought to tremble at each thought against it; as they did who ran away when the Earth (in this Sto∣ry) opened her mouth. GODS Approbation, being to be presumed to be no Iesse inviolable, where his direction is followed, then if himselfe, for the Constituting of Regal Power, had come amongst us; whose Precept and Example are come into the severall Kingdomes of the one Catholique Church. For Saint Jude hath told us, that they doe no better now, then Korah did at that time, who ever doe against the present Powers; what ever they shall doe against us. And the Power that then was supreme, (to wit, of the Heathen Roman Emperour) had not the Circumstantials of that which was conferred upon Moses and David: in whose Person our Christian Kings were more perfectly Established, then himselfe; as shall be proved, Chap. 8.

20. But to give the Narrative of their whole apparent guilt; Moses sent (Verse 12.) to call unto him and Aaron, their Competitors; they resuse, with, Is it a small thing, that thou hast brought us out of a Land, that floweth with milk and

honey, to kill us in the Wildernesse? Except thou make thy selfe Lord and Ruler over us also! Wilt thou put out the eyes of these men? We will not come up. We see here no act of Hostility; we hear onely words; and they are here Recorded; that the like upon the like perill, should never more be presumed. See what fol∣lowes; Elohim was constrained to stir up agaome his Almightinesse, for the* 1.42 swallowing up of those open Sepulchres: which himself (reassuming his old word [Bara]) cals Creation. Verse 30. But if the Lord Create a new Creation, and the Earth open her mouth, and swallow them up, and they goe down alive into Sheol; then you shall understand, that these men (however they pretend to clash onely against us) have violated the Lord.

21. And certainly, the Government Established amongst us, hath as cer∣tainly GOD for the Author of it, as he was of this under Moses and Aaron: and no lesse certainly, they, who with no lesse violence impugne the pre∣sent Constitution of GOD, shall (if they persist therein) with no lesse seri∣ousnesse be punished, then Korah was; if later, then heavier. For no man can thinke it probable, that if Korah had had another Korah to have entered the same Lists before him; this Korah would have been his Second in this Quarrell. And most assuredly, we may conceive, that the greatnesse of our warning (which Korah wanted) must Aggravate the greatnesse of our sinne, who would not take warning by him. And they that adventure to go fur∣ther in the same way that he went, must looke to fall deeper into the same Pit, then he fell. GOD grant that they who pretend to Clear all eyes, doe not indeed put out ours.

22. For my part, (in the sincerity of a charitable soule, I say it) I do not see how any man can distinguish any (who go on that way) into any hopes of comfort, while they so doe; but, that amongst Professors of Christia∣nity, Resistance of, and Rebellion against the lawfull Prince and Priest, are far more flagitious, then was that against Moses and Aaron. For, that their Power, although extraordinarily given; yet when given, it was ordinary: it being the Divine Power of the same GOD, for the same ends with ours. Thus in Aaron, the same Power that was in him, was afterwards in Eledzar; and is (at the least) no lesse in the Christian Priest. 2 Cor. 3. 10. For even that which was made glorious, viz. the ministration of Death, Ver. 7. and the Mini∣stration of Condemnation, Ver. 9. had no Glory in this relation; by reason (or with relation to) of the Glory (viz. of the ministration of the Spirit, Ver. 8.) that excelleth. For if that which is done away was glorious, much more that which re∣maineth is glorious. So in Moses, the Power of Dominion was no lesse in Joshua then in him; and indeed larger in the Jewish Kings then either; whose Pa∣tent is exceeded rather then otherwise, in the Commission of Christian Kings; as shall be proved, Chap. 8.

23. Now, since the dreadfull Condemnation of Korah doth indeed reach down unto these dayes; and since those Powers which are Divine (though

Executed by mortall men) are themselves immortall. And since the Appli∣cation of GODS everlasting Name of Elohim, and his adding thereunto of his great Seale of Unction, to both the Orders (Regal and Sacerdotal) doth attest the everlastingnesse of both the Powers, though the Persons die. And since they were both before the Law, which might Conclude them no par∣takers of the Lawes reputed frailty; but that they must end, as (indeed) they did begin, with the world. Yet since a multitude of men (led on by those who with most applause, subtily strike at Moses through Aarons sides) who are in themselves more equall to the Regal Power, doe not at all take into their thoughts the poor despised Priesthood; or if they doe, they thinke it rotten together with Aarons in the same grave. Let me have leave, onely to lay downe few Grounds, for that, whose fuller proofe belongs unto ano∣ther place.

24. That the Platforme of that Government which should be in the Church on Earth, is set us in the Church in Heaven; and the onely Exem∣plification thereof in the Book of GOD, is the formal Rule, which all Ages must apply themselves unto: of which, the Legal Institutes were the transi∣tory Shadow; the Evangelical, the more substantial Image; the Celestial, the eternal Verity; as Heb. 10. 1. Of which hereafter.

25. That the Priesthood of Aaron is not Dead but Changed; as these our bodies, and the Corn, to multiply the same Grain: since it was honoured with the Name of Elohim, and Ʋnction, and withall, with the Promise of Per∣petuity, in sundry places of Scriptures. Particularly these two last conjoyned together, Num. 18. 8. And againe the Lord spake unto Aaron, Behold, I have given thee the keeping of my Offerings, of all the Hallowed things of the Children of Israel; I have given them unto thee [for the Anointings sake,] and to thy Sons, by an [ever∣lasting Ordinance.] Since also Priesthood was a Twin of the same womb with Regality; Born with the World it self; and went along with the First-born in all Successions; untill GOD thought sit to separate them, by selecting a peculiar Tribe in stead of the First-born, Num. 3. 45. before which time, it is apparent unto all that is Understanding, that they were united; as in the Person of Melchisedec.

26. In whose Priesthood, briefly and onely, was the Precellency of the Christian Deputy of Christ therein, but pointed at; in its perpetuall Patri∣mony (to wit, Tythes) in his Benediction of him, who was the Father of* 1.43 Levi: In the Antiquity of our grand Sacrament, preceding Levi's birth, 14. 18. He brought forth Bread and Wine, for (for Vau is causal there, as neces∣sarily elswhere in Scripture) he was a Priest of Ghnelion, the most High God:* 1.44 who is called by that Name, with relation to those in Subordination un∣der him.

27. The Preceptive Exemplification of personall Order for the Church of God on Earth, (derived from the Constitution of his Church in Heaven)

is no where described, but in the three Orders of Aarons Priesthood: accor∣ding to these, did our Saviour and his Apostles most exactly Form the Chri∣stian Triplicity of Bishop, Priest, and Deacon, under the Gospel; which coming from the Law, and being ratified in the Gospel, (as shall be fully manifested) is an evident Argument of its (for ever) Inalterability. And especially, since it was done without further precept; it is easily visible, that there needed none: it being a point of most high concernment. For, at the Churches Foundation (the Materials being provided) nothing could be so necessary, as the choyce of Builders, and the Application of them to their severall Taskes; the Master Builder being the eternall God, one and the same for ever; whose Ends were the same when he built the private Synagogue, which now are for the Catholick Church; whose Wisdom is no elder now then it was at that time: whose Workmanship (in this particular of these three Orders) hath stood till this Age throughout all Christendome, with∣out either Renovation or Innovation. Nor did the Primitive Church (ar∣riving at a flourishing Subsistency) designe a new Order, when answerable to Aaron, who Typified Christ before he came; they decreed semblably to re∣present him being come, by Archbishops or Patriarchs: which was onely to keep in Order what the Apostles had ordered.

• Whereupon my fifth Quaere is.
  • How (without the danger of Korah's Punishment) the People, or Inferior Ma∣gistrates, or Ministers, may assume unto themselves, or Violate, the Power of the Name of Elohm; given away from them, to the Ordinary, Supreme, Gods immediate Deputy overy them, in relative Opposition to them?

I confesse that the Power which Moses had, with relation to Pharaoh, was indeed Extraordinary; and that in respect of the Power it self: for, that God had given the Name of Elohim (and by consequence the Ordinary Supreme Power thereof unto Pharaoh.) I confesse secondly, that the Power of Domi∣nion which Moses had over Aaron, and all the rest of Jesurun his Subjects, was extraordinarily given; for he had it not by the Ordinary Title of Primo∣geniture but by the Donation of Him, who only hath Power to transfer those Powers which are his, and to create Titles. But so far as concerns our Que∣stion, in consideration of the Power it self, it was ordinary.

Which I thus prove.

• That Power which Moses (by the virtue of Gods Donation, and the Name of Elohim) had over Aaron, over his seventy and two Inferior Judges, and all the People of Israel, in commune with all other Kings, who have indifferently that Name of Power communicated unto them, by the Donation of God, over all their Liege Subjects: Was in regard of the Power it selfe, Ordinary and not Ex∣traordinary.
  • But the Power of not to be Invaded, or Resisted Jurisdiction, and all other the Rights of Majesty now in Question amongst us; Moses (by virtue of Gods Do∣nation,

• ...
  • and the Name of Elohim) had over Aaron, over his seventy and two Inferior Judges, and all the People of Israel; in commune, with all other Kings who have indifferently that Name of Power communicated unto them, by the Donation of God, over all their Liege Subjects.
  • Therefore, the Power of not to be Invaded, or Resisted Jurisdiction, with all other the Rights of Majesty, now in Question amongst us, which Moses had, &c. was in regard of the Power it selfe, Ordinary, and not Extraordinary.
• Secondly, from the Inferiority of the High Priests Power and Title.
  • That Power and Title which the High Priest, the next under the Prince, though Head of a distinct Order, had from God, with relation to those under his Juris∣diction; but never had it, with relation to his Prince, under (though not from) whom he had his Power and Title; but had an Inferior Power and Title (to wit, of Angel) in relative Opposition to him: No man, or men (in relation to such a One) may presume to challenge.
  • But the Power and Title of Elohim, the High Priest (viz. Aaron) the next under the Prince, though Head of a distinct Order, had from God, with relation to those under his Jurisdiction; but had not with reference to his Prince, under, though not from whom, he had his Power and Title, but had an Inferior Power and Title in relative Opposition to him.
  • Therefore, the Power and Title of Elohim (in relation to the Prince) no man, or men, may presume to challenge.
• Thirdly, concerning the dangerous hainousnesse of deserting our station, &c.
  • That kind of sin which made Angels Divels; no man, though never so high, may attempt.
  • But aspiring to parity with their immediate Elohim, was that kind of sin which made Angels Divels.
  • Therefore, aspiring to parity with his immediate Elohim, is a kind of sin which no man (be he never so great) may attempt.
• Fourthly, that no Inferior may intermeddle with, or censure the Marriage of Princes as unlawfull, though against the Law; which all others are obnoxious to: and so in other the like cases.
  • That which was sinfull Boldnesse in the High Priest against his Prince, though of∣fending against the Law of God; had been a worse sin in any other Magistrate or Subject, and is proportionably sinfull in the like case at this day.
  • But, censuring of the Marriage of the Prince, (to wit, Moses) when he had indeed offended against the Law of God; (viz. by his Marriage of a Ethiopian wo∣man) was sinfull boldnesse in the High Priest.
  • Therefore, censuring of the Marriage of the Prince, (& sic in similibus) when in∣deed he offendeth against the Law of God therein, which had been a worse sin in any other Subject or Magistrate, then in the High Priest: Is proportionably sinfull in the like case at this day, in any man whatsoever.
• Fifthly, concerning the Kings Political Marriage, and the Oeconomy of the Kingdom.

• ...
  • That Obedience, which in the Family is due unto him whom God hath placed in the highest roome thereof, (though he be not honoured with the Name of Elohim, or Anointing) from all that appertaine unto it; yea, from her that is next in Dig∣nity to him, (i. e.) the Wife of his bosome, who is one Flesh with him: Is much more due in the Kingdome to him, whom God hath honoured with both, (viz. the Name of Elohim, and the Character thereof, Ʋnction) from all the People; yea, from those who are next in Dignity to him.
  • But Obedience, as unto Christ: Is in the Family due unto him whom God hath placed in the highest roome thereof, (though not honoured with the Name of Elo∣him, or Ʋnction) from all that appeartains unto it; yea, from the wife of his bosome, who is one flesh with him.
  • Therefore, Obedience, as unto Christ, is much more due unto him, whom God hath placed in the highest roome in the Kingdome, and hath honoured, &c. from all that appertaine unto it; yea those that are next in Dignity to him.
• Sixthly. Those who have all the Power which they have from any One; have no Power against him.
  • But Inferior Magistrates have all the Power of Dominion, which they have; from him who is their mediate Elohim.
  • Therefore, Inferior Magistrates have no Power of Dominion, against their me∣diate Elohim.
• Seventhly. They who violate either of those Orders of men, in whom onely Christ (who Sitteth in Heaven, as the great Bishop of soules, at the right hand of Majesty; as King of all the Kings and Kingdomes of the world) was, or is Anointed: Had need be sure of a new Christ.
  • But they who violate the two Orders of Kings and Priests, doe violate those Orders of men, in whom onely Christ (who Sitteth, &c.) was, and is Anointed.
  • Therefore, they who violate the two Orders of Kings and Priests; had need be sure of a new Christ.
• Eighthly. Those who sin as Korah did: Are sure to find as sore punishment as Korah found.
  • But—But, I tremble to make up this Argument.
  • Therefore—I beseech the God of the Spirits of all flesh, that the Minor may be false, of all those who but love truth.

CHAP. VI.

The Contents.

Monarchical Power, Instituted under Theocraty it selfe. Upon Gods Recesse from the immediate Exercise of Kingship, he never was the Author of Popular Election. The Exemplification of Gods mind herein; in and by the particulars of his appointing of Saul to the Kingdome of Israel. Wherein consisted the sinful∣fulnesse of the Israelites Petition, for a King. The Law of Kingdome, 1 Sam. 10. 25. The word Mishpat, and divers its great Importances. Unction, Gods Demonstration, for the Communication of Divine Power, 1 Sam. 8. 11. &c. The Au∣thors gleanings from the Story of King Saul. All summed up in the Conclusion of this Chapter.

1. THat Moses had Regal Power, the Scripture attesteth; though not so large (while God immediately exercised his own Power, by his own self; issuing from himselfe, his Imperial Edicts, and receiving Appeales) as upon the withdrawing of himselfe, he made over to Kings, for avoyding the violations of his own Sanctimony; and giving ungovernable man respite of bethinking himself; till Himself should come to Judge both King and Them. In the meane time, while he performed that Royal part himselfe, (as pru∣dent Monarchs doe from his Example) he gave no Commissions, but during Life or Pleasure; and never entrusted the Multitude, but ever one man with the Charge of his Authority; and perpetually (as a King) had the choyce of his own Officers. Thus it was during the time of the Judges; whose Go∣vernment (though Monarchical, God never enstamping his Image upon a Plate of many pieces) yet being but for terme of life, appertaineth not pro∣perly to this Dispute in this place.

2. This Patterne he set unto Kings, for the after-times of his Receding from the immediate Administration of his Regality; as he was forthwith enforced even from the Beginning of the World, in mercifull Compassion of the generall unfitnesse of mankind, to endure the Purity of his Sove∣raignty over them in all the rest of the Nations: yet so, as when he should

Divolve and Entail his Authority, (which he never left Elective) he would himselfe make choice of the Stock, upon which he would Engraffe his per∣petuall Authority; to teach all those (for ever) who will call themselves by his Name, or be accounted his People, that Primogeniture is his Ordi∣nary way of Election, which he hath promised under Christianity shall not faile, (as will appeare, Chapters 8. and 9.) Thus it was Constituted from the Beginning, and Mankind was not to disturb it, unlesse he sent his Ex∣traordinary Commission. It was at the first placed in Adam, designed unto Kain, (as the extent of the words before handled, doe demonstrate) and af∣terwards (in the Ordinary course) to descend to the First-born, by the Eter∣nall and Universall Law of Nature, (to wit, Mishpat) as Deut. 21. 17. For he is the first of his strength, (as having the Tide of the strong God,) and there∣fore, the Right of the First-born is his.

3. This is the Doctrine of the Scriptures, in this great Point: they that will doe otherwise, must look otherwise to Justifie it, then by the Word of God; which, I dare not admit a thought, that all Mankind may presume. I shall therefore passe over the time of the Judges, who were as high Stewards unto him the King; while for about foure hundred yeares he was in teach∣ing Kings, and also all those, who for ever will be his People, that the Kingship, which in Mercy he would afterwards settle, in, and over Man∣kind, should be and remaine for ever his own; notwithstanding, that for the Ends displayed in the last Chapter, he was content to recede from the immediate Exercise of that which was his, and no ones else; and of our own Bone and Flesh, to establish in his own place, those who might most conve∣niently Administer his Power.

4. So that now I come to Treat of that setled Forme of Government, which God (who onely hath Right to dispose of that which is so peculiarly his own) Established for ever amongst his owne People; and that was Just, and perfect Monarchy. Of which onely (and of no other Form any where, or at any time) he was Author; (the Reason will come to our hands here∣after)* 1.45 and this, when by Lot he chose out Saul from all the Families of Is∣rael, upon the Petition of the People unto Samuel, 1 Sam. 8. 5.

5. The sinfulnesse of which Petition, men much mistake: it lay not in the Quid, or Matter of it, (according to that of Deut. 18. 17. The Lord said, They have well spoken, in all that they have spoken:) but it lay first in the Quando, the circumstance of time, when it was desired; which since the times of Mo∣ses and Joshua, could never have been so wretched: for during the meane space, no man had done, or could administer the place of God, with greater Prudence, Uprightnesse, and Successe, then Samuel had done it. But their grave Pretexts of their foolish Feares and Jealousies, when they had such a Prince whom Envy it selfe could not distaine; when they ought rather to

have gone beside themselves with Dutifull Gratitude, then with Scandalous Providence; was that, which was a prime part of the sin of their Petition.

6. Secondly, adde unto this Circumstance the personall Frowardnesse (more or lesse) of each of mankind, against being Governed; which at that time Epidemically possessed the whole multitude of Israel. They thought, (which is ever the Wisdome of Fooles, and of the Multitude) that to be Changed, was to be Bettered: and pity it was they should have found it otherwise, then ordinarily befalleth such; it was (indeed) Government, which their Impatience would cast off, while their transparent Subtilty would be seen, but against the Governors: Which God saw, and answered, It is not Thee but Me, that they have Rejected. They shall have what they Pre∣tend, though not what they Intend.

7. For to cast off Elohims Government, so long as Elohims Creation stands, is a thing impossible; there can be in his Worlds by him Created, no Dominion but His; where ever there is any Power of any Government, in Heaven or Earth, in Kingdome or Church, it must be Divine. And there∣fore, God saith, Hearken unto them, in all that they say unto thee: but withall, shew them [Mishpat Hammelech,] or the Eternall and Just Law of Monarchical Dominion:* 1.46 My farewell Favour, and the last that (upon my further Recesse from them) I will in this kind vouchsafe unto Man for ever. This we may undoubtedly conclude, that since the Power of Government is Absolutely and Onely Gods; and that since he hath ever from the Beginning, disposed of it after this man∣ner▪ and hath ratified this his Constitution in his Eternall and Unalterable Gospel: that this is the unchangeable way of the Immutable God, which they that are weary of, may turne out of, and take a fall in their own.

8. Otherwise, then with the Circumstances and Considerations above∣said; the Petition for this glorious Favour of God (to give them a King) had not been sinfull. It was one of the Highest of Gods Promises to Abraham, Gen. 17. when he changed his Name, and renewed his Covenant with him; to wit, that of Gen. 12. 2. I will make thee a great Nation; and thou shalt be for a Blessing. I will Blesse▪ them that Blesse thee; and Curse them that Curse thee: and in thee shall all the Families of the Earth be Blessed. To this (here) God addeth, That he shall be a Father of many Nations, and (as the Glory hereof) Kings shall come of thee: (and the Top of all is, the Perpetuity of this Covenant,) More∣ever, I will Establish this my Covenant between Me and Thee, and thy Seed after thee▪ in their Generations, for an everlasting Covenant.

9. Of which Promise, this is the Crown; that Kings (to wit, of the Con∣verted Gentiles unto the Christian Faith) should spring out of him; imply∣ed in the change of his Name to Abraham: and those eminent in Religion and Piety, as the Embellishment of this Crown. Amongst▪ whom, ours is not the least Glorious, whose Gold hath been now seven years in the Fur∣nace;

and his precious Lustre so long under the Polishers. The Riches of Medals consisteth not in the Bulk (which those, who looke not seriously in∣to the mirrour of Gods Word, can hardly distinguish from ordinary Sta∣tures, being viewed by the old eyes of this World) but in the Impresse of Gods Image in them.

10. That which makes every particular man a little World, containing (in a more precious Cabinet) all the perfections of the (lesse Artificial) grea∣ter, is Elohims private Image. And so, that which ennobles the King above all others, is the publike Character of the Image of God in him; which ought of us, for that Reason, to be more sacredly valued, then all the Lives and Livelihoods in the lesser Worlds of a whole Kingdome. Man himself being as a thing of nought, in himselfe not worth the preserving, (much lesse that for him the Inanimate World, or that of Vegetables and Sensibles, should be preserved onely for him) but onely for the Preservation of the Creators Image in man: which is that which gives Aptitude unto Dominion. Let that be preserved (as it should) and man hath title to the World, and the benefits thereof; that being lost, he loseth it and them. Of so great Con∣cernment is the King unto the People; as will follow in the next Chapter.

11. In this, the Evangelical Prophet (Isa. 60.) exulteth, that Christ should have a Seed or Race of Christian Princes, who should bring in to Him* 1.47 the Riches of the Gentiles; and in those of their Kings, erect his Throne. Thus the dying Patriarch Jacob solaced himselfe with joy, in his Spirit to see the dayes, when out of his Judah should issue a Royal Line to reach un∣to* 1.48 Shiloh: it had been then no wicked Petition, if Circumstances had been right, and Honesty had managed it; but the failings in these particulars, made it to be blamed by God, and his ill rewarded Deputy.

12. And this is further manifest, Deut. 17. 14. whence may be conclu∣ded, more then a bare Permission for the asking of a King; for therein is implyed a Prediction, that they should be so governed: and Rules are set down for the same, containing all the Limitations, which his onely King (the Lord of Hosts) is pleased to lay upon him. And if it be madnesse and folly to attempt after a Prince, (as Eccles. 2. 12.) For what can the man doe that cometh after the King? Certainly, it is more desperate to doe it after God: to dare to bound him that holdeth the place of God, further then his God hath bounded him. So likewise are their directions, concerning the Election of Him, which the People of Israel well remembred; and therefore, they went not about to make a King themselves, but came unto the Lords Prophet, with a, Give thou us a King to Judge us, like all the Nations about us, 1 Sam. 8. 5, 6. As also there is a particular Injunction laid upon him concerning this Book of Deuteronomy; to write it out, and to meditate in it all the dayes of his life, Verse 18.

13. Which gives me the boldnesse to conjecture, that if that which was deli∣vered,

1 Sam. ••. 11. &c. (was not it or the briefe of it, as might with great probability be asserted out of the words) This particular Book of Deutero∣nomy, was that which was mentioned, 1 Sam. 10. 25. which Samuel wrote out, and happily finding the King respectlesse of it, laid it up ad facies Do∣mini, before the Faces of Jehovah; to wit, in the Sanctuary. But if it were of that purport, which a man of this last Olympiad pretends, (who never saw it, sayes it is lost, and yet can tell what was in it) probability would diffi∣cultly admit that God should suffer it to perish, unlesse he meant the perish∣ing of the Peoples Liberty with it. At least wise we cannot imagine, but that recourse would have been had to it, or mention made of it, upon diffe∣rences between the Prince and the Subject; and particularly in Rehoboams case with the ten Tribes: for in all that time between Samuel and Rehoboam, the Sanctuary had not been violated. But without all doubt, the Book that* 1.49 the King was required to Transcribe and Study, was no other then this: for the words are [Mishne Hatorah azzoth,] which the Septuagint renders, he shall write [this Deuteronomy] into a Book. And without all question, this was it, which Joshua read in the eares of all the People, Josh. 8. 32. for it is expresly so by Name set down in that Text.

14. From whence it is abundantly evident, where the sin of the Israelites lay, in asking of a King. The Kings Power is set downe from Gods owne mouth, 1 Sam. 8. 9. &c. Hearkén unto the voyce of this Prophet; howbeit, shew* 1.50 them [Mishpat Ha-melech,] The manner of the King, say you? [Mishpat comes from Shaphat, which signifies to Decree, or Pronounce a righteous Law or Sentence: and is in its Latitude, the universall Law of Just Reason, for the regulating of all men and their actions. Of this, onely God is the Adequate Law-giver, as Deut. 1. 17. and the onely high Dispenser of, and with it; which (whosoever have to doe with it) is and remains Gods, and not mans for ever. And thus it is applyed in multitudes of places in holy Scripture; so Psal. 50. 6. Elohim Shophet His: Elohim is Judge himself, or alone. And Gen.* 1.51 18. 35. Shall not the Judge of all the world doe Mishpat? And certainly, if there were a word of greater Exactnesse for the Expressing of true Justice, by Di∣vine or Humane Wisdome to be found out; Gods Title to the Judicature of the World would deserve it. And Mishpatav, his Judgements are in all the* 1.52 World, Psal. 105. 7.

15. Here then it comes out of Gods own mouth; Shew them my just and eternall Decree▪ concerning the Power▪ of the King. Some (as if it were here, onely set down for fashion sake) will have it to import onely Manner; but where∣ever in Scripture it signifies Manner or Custome, it ever signifies at the least such good Manners or Customes, as have passed into the Nature of Laws; it is stil according to its own nature, Actus rationalis, ritè judicantis: and in such indiffe∣rent

cases as Custome hath Power to determine about, wherein pettish sin∣gularity is sinfull. Thus 2 King. 1. 7. the Prophets using to weare rough or hairy Garments, Custome transferred it into the condition of a Law; and by this their Garb, their Profession was Externally and Reverentially dif∣ferenced from other mens: which was the Reason why Ahaziah (in that Text) enquired of his Messengers concerning the Garb (which he calls Mish∣pat) of the Man they met with: and upon their Answer to that his Question, he knew that it was Elijah. And in this signification also, this hath beene the Garb of the Supreme Power ever since the World began. The word (as used in divers places) importeth divers particulars, but all flowing from Le∣gal and Rational Power. He that desireth the truth, let him (with me) take them all into his consideration; and the Result will be the Truth, and the whole Truth.

16. Sometimes, the thing that it directly pointeth at, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so it is in this place; as the Septuagint (whose Translation Christ and his Apo∣stles honoured, by their most frequent use thereof) here render it. Some∣times it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justification, or Absolution, given by the Law, or by Him whose Word is Law. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Righteousnesse, the Re∣quisite of this Law. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ordination, or Composure according to Law. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the advised Prudence of Law. Some∣times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Operation of Law. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Execution of Law, or Punishment issuing there-from. Which (neglecting all the rest) divers snatch at in this place, as if there were nothing else in it, but the Execution of Gods Curse upon the People for thus desiring a King. I deny not, but that God did looke into, and intend (with other the Importances of this word) this particular Judgement; but (according to the rule of his owne Wisdome) he tooke in all the rest also.

17. That which here in the place is aimed at, (with the most Authoritative Septuagint) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the ancient Latines rendered by Jus, which in English importeth Just Right. And Just Right he (and no man else) must needs have, who is assumed by the righteous Lord, into Communication and Com∣munion of that Power which is Gods, and not any mans, or all mens.

18. In a Secundary way also, it designeth Manner or Custome; but it was not Manner or Custome which made this a Law: but it was Law that made it a Custome. It was a Custome as old as the world; Sic fuit ab initio, Thus it* 1.53 was from the Beginning: witnesse all Humane and Divine Records thereof. All Nations having so much of the Ancient Religion in them, as to em∣brace this Mishpat. So in the 20. Verse, We will be like all other Nations, and our King shall Judge us. Ʋshpatanu, the Word is.* 1.54

19. So likewise, here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it is God that Justifieth, and ever will his owne Donation. It is Gods Power, and therefore must be unlimited, but by God: and the King himselfe cannot be justified from Prophanenesse, if

(with Esau) for the necessity of Pottage, he part from his (for ever by GOD justified) Birth-right: of his owne, he may and should indulge; but of that which is GODS, man may not Sacrilegiously take, nor he Pusillanimously give.

20. In the next place, there is in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Righteousnesse; and the greatest Righteousnesse that may be, that this Power should be (as here) Un∣bounded: for that Power which is (otherwise then by GOD) tyed up from doing evill, must also of necessity (upon accessary emergencies) be straight∣ned from doing of good, when there is most need of good; then will a nar∣row Commission spoile all: as is easily seen by such a one, given to a Ge∣nerall at Warre, who must deserve Death for doing good beyond his Patent.

21. Here is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most exact Form of Government that may be, answerable unto the Patterne of Celestiall Governance; where onely in∣deed is the Beauty of Perfect Monarchy: unto which, Earth ought to con∣form, as man unto GOD, whose Private Image he beares; as the King unto him whose double Representer he is; as he is GOD, and the King of the World: whose Power, the Angels his Magistrates desire to Obey, not to Limit: whose Glory, they account it their Glory to Encrease, not to Dimi∣nish; and rejoyce to see us like themselves: doing his Regal will on Earth, as they doe it in Heaven.

22. Apparently also here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prudence of this Law; for it is in∣consistent with the high condition of Divine Power to be in many: by which meanes (to the dishonour of the GOD of Unity) it must be subject to Bandies and Divisions, and be imbased by communicating it to many. Ma∣ny Counsellors, as many Angels, may doe well; but One King as one GOD, must command all; and freely dispense the Spirit of his Power, to whom, and as he pleaseth▪ whose Angels none can be, but as they are sent by him.

23. Here likewise is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Judiciary Power of this Law; as in the place of GOD to give Being unto Lawes for man, and finally to decide the Decisi∣ons of others, delegated by and under him: to decree every one to his stati∣on, and to make use of them and theirs, for the Preservation of what GOD Created for himselfe, and entrusted to him: as Magisterially to lead the People in, and in Peace to Judge them; so to denounce Warre, and to enjoyne them to Assist him.

24. In Mishpat also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Power of Execution, for all this, by the pu∣nishment of Neglecters, Contemners, or Resisters; and He (be he a Saul or Nero) beareth not the Sword in vaine. These are GODS Prerogatives, and can∣not be in a fellow Creature, but by GODS Donation; and if he gives these away from himselfe, he leaves himselfe no Subjects; and if he keep them in his owne hands, he must for more then forty yeares ••e grieved with our man∣ners; and enforced to sweare in his wrath, that none of us shall enter into his rest: or else by holding his Peace, be esteemed like one of us; and an approver of our

wickednesses. But whether he will execute his Dominion, by good or bad Princes, he is not bound to account: the World is not great enough▪ to question him; nor good enough to encline him; nor wise enough to suffer what they cannot hinder: onely, knowing enough to pull down ruine up∣on their own heads, and bold enough to put it into practice.

25. Now, concerning that which hath been herein delivered, the right understanding of the word Mishpat is of wonderfull importance, Psal. 36. 6. Mishpatecha Tehom Rabba, Thy Judgements are Abyssus multa, a great Deep,* 1.55 for the preservation both of Man and Beast. And the observance thereof is accor∣dingly, of high concernment; and the Spirit of GOD hath set a brand upon those who will not give heed thereunto, Prov. 28. 5. Wicked men will not, shall not understand Mishpat: to wit, those who are evill men in Saint Peters* 1.56 two Acceptations, (both prepared for destruction) either out of the evill of busie Ignorance, or the evill of carelesse Instability. But much more then, they who out of prepossessed wilfulnesse, are resolved either so to understand it as will serve their turnes; or else all GODS Cautions shall not serve its turne: but a witnesse of Belial [will scorne] Mishpat, Pro. 19. 28.* 1.57

26. Secondly, concerning the Latitude thereof; all the Acceptations abovesaid, are knowne significations of the Word; and by these hath the Learned Septuagint occasionally expressed it, according to the prime and particular Aspect and Interest of the severall Texts, wherein the Spirit of GOD hath made choice of it. But in this particular I shall spare my Rea∣der, unlesse Particulars be called for; then to the advantage of this Cause it shall be seen in fifteen more.

27. Thirdly, Mishpat is the peculiar and Honourary Law of Elohim, the Creator of all things, for the reasonable Ordering of the world: for the manifestation whereof, enough hath been said; but might further be evi∣denced by the production of above an hundred severall places of holy Scri∣pture; Whereof some few will necessarily appeare in the progresse of this Discourse. And as the thing it selfe, so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or setting in order, of one over another; of those, by whom this his owne Power is under him to be executed, is also of his Prerogative: the Positive part whereof, is proper∣ly called Chok.

28. Fourthly, he (who may chuse his owne Officers) hath in this parti∣cular disposed of this his Prerogative over the People, unto Kings; and hath communicated unto them of his Spirit, and unto Inferior Magistrates of their Regal Spirits: as, Isa. 28. 5, 6. In that day shall the Lord of Hosts be for a Crowne of Glory, and a Diadem of Beauty, unto the residue of his People; and for a Spirit of Mishpat unto [Him] that sitteth in Judgement: and for Strength unto them that drive the Battell unto the gate. So that Mishpat is no particular designe for the rigorous Execution of GODS Judgements upon a sinfull people, (as they

say in the case of Saul) but the Generall and Naturall Right of all Gods De∣puties, over all his People.

29. So it was Prophesied of before hand, for good Hezekiah and his Princes, Isa. 32. 1. So in the Benedictive Prayer of King David for his Son Solomon; whom (by GODS direction) he designed his Successor, Psal. 72. 1. Give thy Mishpats, Oh Elohim, unto the King; and thy Justice unto the Kings Son: and so in Justice he shall judge thy People, and deliver the Afflicted in Mishpat. Then the Mountaines shall bring down Peace unto the People, and the Hills in Righteous∣nesse. He shall give Justice unto the afflicted People; he shall be a Saviour to the sons of the Poore, and shall breake in pieces the Oppressor. And so, all shall feare thee so long as there is a Sunne; and the Generation of generations, so long as the Moone shall shew her face. And this (in this Point) is GODS onely Eternall, and Perpetuall Constitution, for the Government, Peace, and Prosperity of the World.

30. And this his Prerogative is visibly derived unto Kings, in their being made the Lords Christs in their Anointing; as Saul, 1 Sam. 15. 7. When thou wast little in thine own eyes, wast not thou made the Head of the Tribes of Israel? For (it is causally set down) the Lord Anointed thee King over Israel. And this was it, which when he turned Tyrant, kept all his Subjects hands in awe of him. And this Name of Anointed, (as an addition to the Name of Elohim) was (in honour of him) communicated to all the Administrators of the Domi∣nion, of the second Person of the Trinity, then declared (in due time) to be made man, who are called his Fellowes, Psal. 45. 8.

31. So were all they, who came in, in former times by GODS Extraordi∣nary Donation: so are all they who come in now by the Ordinary way of Le∣gall Descent. Since the Heathen Cyrus was by GOD himselfe declared to be of this Society; though it be known, that amongst the Persians there was no such Custome at all, as Anointing their Kings; the Royall Dignity, (without the visible Ceremony) enrolled him into the Name and Fellowship of Christ▪ Messiah in Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greeke, Christ in English; all signi∣fying but Anointed. Neither need I to enlarge my selfe (here) to prove, that what was (here) extended to King Saul, was Royal Power, indifferently on all Kings conferred. Thus saith one who well knew, Prov. 8. 15, 16. By the second Person in Trinity; the Eternall Wisdome and Word of the Father, Kings* 1.58 indefinitely, (and therefore all Kings) shall Reign; and Princes [Shophte] shall be Judiciarily set over the Earth.

32. But to proceed in the Story of King Saul; concerning his Arbitrary, Occasionall, Irresistible Power, delivered in the eleventh and the succeeding Verses of the 1 Sam. 8. I desire not to recount, but rather that others would use their own eyes, and sadly examine by those which are there expressed, the pretended Usurpations, which have cost so much Bloud among us. But

here mistake me not, as if I went about to make a colour, that what the Prince may doe in case of Necessity, he may doe at pleasure: where the King onely against the People, not against GOD, is made Judge of his own Ne∣cessities, when to make use of his Subjects Persons and Estates; which they may not with-hold or withdraw, when he calls for them. As upon perill of Elohims high displeasure, he may not call for them, but when indeed he hath need of them; nor make use of them, but as he will be accountable to his King; who hath Power over him, as he hath over the People. As appea∣reth in the case of Jehojachin, Jer. 22. 1, 2, 3, 4, 5, 13, 14, 15, 16, 17, 18, 19.

33. So is here set down, not what Saul may do by GOD unpunished; but what he may do, by man unresisted: for GOD, who will not endure his own Power in the King to be Questioned, because it is His; will (because it is His) much lesse endure, that his Power (as unjustly used) should deserve to be Questioned. And GOD (who is never unjust, when his Deputy may be) will be sharper in his Returnes unto the King, then the King can be in his Op∣pressions over his People; but he will in no case abide the People to Judge his Power: of whose Arcana Imperii, his secret Prerogative it is to discerne, when to doe good, by good or bad Princes. For People may be so bad, that good Kings (whom they deserve not) may make them worse, which he de∣sires not; they can never be so good, but wicked Kings may burne out their drosse, and make them better: which is the chief aime of him who is Good∣it selfe.

34. Most ordinarily, the worse men are, the more impatient they are of* 1.59 Government; and Princes are not the lesse hated of those who are mis∣chievously minded, for their being good. And the People who are good and taught of Christ, can make benefit from, and rejoyce under the worst: so that, unlesse Wickednesse it selfe cause Hatred against Wickednesse, onely good Kings are like by this Ostracisme to suffer, while none can be secure But granting Resistance of any, it is inevitably cleare, that GODS Prerogative is invaded; and he not left at liberty when to make happy a good People, by a good King: and to punish a wicked People by setting a wicked man over them; as it is, Psal. 109. 6.

35. Neither need I, neither will I put him that differeth from me, to prove, that this of 1 Sam. 8. 18. viz. And you shall cry out at that day, because of your King; and the Lord will not heare you, (which was the last remedy that was left unto the People, and certainly needed not, if they might have made Resistance) was GODS requitall of their (Circumstantiall) wickednesse, in asking a King (at that time) as if there lay no Appleale from the King, since it lieth onely unto GOD, who will in no case permit Resistance of that Power which is His. Who will give us leave to pray against the Tempta∣tion of Persecution; but so, that he strictly requireth us (as to submit in our Bodies and Estates, so in our Soules) to pray for our Persecuters: against

whom (out of his Justice) he will Vindicate us. Who delighteth most in his Children (and then with speediest effect, will answer them in what they need, but may not presume to aske) when with absolute Obedience, they pray according to his Direction, though it be against his Resolution.

36. Thus for the Life and Prosperity of the Pagan Tyrant Nebuchadnez∣zar; and of his Lascivious Prophane Sonne Baltasar, (whom GOD was re∣solved to destroy) his People were directed to pray. Thus when Saul was (indeed) in GODS Decree cast off from the Kingdome, for invading the Function of the Priest, (where observe that Intrusion upon the Office was more notoriously censured by GOD, then killing of the innocent Priests) 1 Sam. 13. 13. and afterwards positively Abdicated, for his sparing of the Amalokites, 1 Sam. 15. 26. Samuel continued his Mourning sor him, untill the Lord restrained him, and sent him to Anoint another.

37. Nor doe I see how man may make triall, either with his owne, or other mens Money or Bloud, (since GOD hath given us his revealed will, for the Decision of all our Controversies) what is the secret will of GOD, (who dwelleth in the Cloud, whither no eye can reach, nor ought to at∣tempt it) whether (when he setteth up, or permitteth any unjust Prince) he would have the Tyrant to take down the People? or the People the Tyrant? The Spirit of Prophesie I can discerne in former times; but I thinke it the Spirit of Presumption in these. But I hasten.

38. But in the History of Saul (the two grand Businesses being by others, with exact Wisdome and Piety transacted) there remaines nothing for me but the gleanings. My first place thereof shall be, 1 Sam. 9. 16, 17. To mor∣row; I will send thee a man out of the Land of Benjamin: Him shalt thou Anoint to Governe over my People Israel: He shall [Save] them out of the hands of the Phi∣listims: for I have looked upon my People, and their Cry is come up unto me. When* 1.60 Samuel therefore saw Saul, the Lord said unto him, See this is the Man, concerning whom I spake unto thee; He shall [Rule] my People. Whence it is evident, First,* 1.61 that their sin in demanding a King was but Circumstantial; the cry of their Miseries was louder then the cry of this, and all other their sins; they were still his People. Secondly, that to have a King is a Blessing, and not a Curse. Thirdly, that by his Office, the King is Assumed into part of the Commis∣sion of Jesus, as the Peoples Earthly Jesus; so the word signifies, [He shall* 1.62 Save:] into the Society of Christ, him shalt thou Anoint. Fourthly, that his Office is to Rule the People; not to be Ruled by them. The word is Jaghnitsor, and Gnatsar signifies, Clausit, Cohibuit, Coercuit, Detinuit: Ne quid pro volutate suâ ageret: to wit, so to shut up, and detaine a man; so to bridle and restraine him, that he may not doe what himselfe willeth; but must in all things submit unto the others Commands.

39. Secondly, when Saul was chosen by the Lords Lot; the People were of three conditions. The Generality (for they were called All the People)

shouted for Joy; and cryed, GOD save the King; or let GOD be his Saviour, that he may be ours, he being over us, that which GOD is over him. The Few were of two sorts, and contrary minded; as being touched by two contrary Magnetick Attractives, they moved towards the two Opposite Poles: the one to the right hand, the calme South; the other to the left, the unruly North; in the sides whereof, their Lucifer sitteth.

40. Those who immediately upon the designation of Saul to the King∣dome; and before his Investiture therein, went to the Right; are recorded Verse 26. And Saul (as yet a private man) went home to his (private) house at Gibeah; and there followed him a Band of men whose heart GOD had touched. Those who moved to the left, are described Ver. 27. First, by their Father the De∣vil, [But the Children of Belial.] Secondly, by their Filiall Conformity, unto that their Father: Herein, first, by their verbal Declarations, of Fears and Jea∣lousies; How shall this Man be a Jesus unto us, or save us? Secondly, they stood upon, first, their Liberty; they despised to be his Homagers: Secondly, their Propriety; all was their owne, they would part with no Coat and Conduct Money, to appoint him, as became a King. That which my soule desires to have observed hence; is a serious consideration of what begets for Sa∣tan and Hell; and what are differentiall Notes of Heavens Generation; whose hearts GOD toucheth here, that he may Glorifie them hereafter.

41. Thirdly, when (as Chap 11.) Nahash the King of Ammon besieged Jabesh Gilead, and it went sore with them; upon the tydings (as he was bringing home his Cattell) like a private man, without the thoughts which the Holy Oyle might have infused into him; and without the Habiliments of Majesty, which the Peoples Allegiance should have Tributed to GODS Elect, Verse 6. The Spirit of GOD came upon him, and (with an Internall Commission of Array) mustered up the Forces of his Royall Zeale: and he tooke a yoke of Oxen, and hewed them in pieces, and sent them throughout all the Coasts of Israel, by the hands of his Messengers; and Proclaimed, Whosoever cometh not out after Saul and Samuel, so shall his Oxen be served. And this was no more* 1.63 then he might justifie; for GOD did it for him in the very next words: And the feare of Jehovah fell upon all the People; and they came out as one man.

42. The Spirit of GOD (here) sayes, it was the Feare of Jehovah, not Elo∣him; lest it might be construed of King Saul: or else to be the proper act of GODS Prerogative and Power; not the influence of Religion and Piety. And further, it was an holy Feare of GOD, not a thrifty Feare for their Oxen; that made all the People come in, to the setting up of the Kings Standard. And here, may it passe into observation, what are the effects of true Reli∣gion, and the Fear of Jehovah in this kind; and what the contrary must be: also, what are the Jura Majestatis herein asserted; Power of the Militia, and over the Subjects goods. As further, Imposition of Taxes, and Power of granting free Charter, 17. 25. Power of commanding in the duties of Re∣ligion;

28, 14. 33. Power of requiring Arbitrary Covenants, and Religi∣ous Oathes, as in the same Chapter.

43. But I forbear to urge this Argument, (as I said) for that it is already, and Invincibly done by my betters: onely thus much I recount; That if it were true (which is not proved) that the People had put on a resolution, with Armed violence, to pursue the Rescue of Jonathan; whom GOD him∣selfe (notwithstanding that the matter of his Fathers Vow was unadvised) picked out for his Fathers condemnation; and whom GOD did (in the end) find out for the Philistims Bows; though no other Fault was found of him Recorded in the Booke of GOD, but Vertues so gloriously eminent, as amongst all the celebrated Princes therein, there is scarce one to be compa∣red with him. Yet since this is but an inconcludent singular example, and that Diametrically contrary, both to evident Precept, and approved Pra∣ctice, throughout the whole current of holy Scripture: and untill the Peo∣ples Warrant, for so doing, be produced and justified, I cannot but wonder at that Logick, which can quiet Conscience in this so dangerous a case.

44. Fourthly, concerning neglect of Office towards Him, 1 Sam. 26. 15. When David had (as an Argument that from his soule, he abhorred an Irre∣ligious thought against his Persecuter) found Saul asleep, and all his Guard; and but tooke from him (to restore immediately) his Speare and Cruse of Water; He forthwith called out to Abner, Art not thou a man? And who is com∣parable to thee in Israel? Wherefore then hast thou not kept thy Lord the King? [As the Lord liveth] you (of his Guard, all of you) deserve (for this) to die; be∣cause you have not kept your Master, the [Lords Anointed.] And here, let no man be so unrighteous, as to protect in his heart against that holy Patriarch; that in this high Asseveration (the usuall Expression of GOD himselfe) loosely or unseriously he tooke the Name of GOD in vaine: but that know∣ingly, considering the greatnesse of the Fault, he presumed (what otherwise he durst not have done) with this grand Attestation to unload his soule herein: charging home the Neglecters of the Holy Oyle of GOD, and of their own Military Station. Yet so did he acquit himselfe, that by a tacite Insi∣nuation he acknowledgeth, that Himself had been Eternally the Child of a far worse Death, if he had waged War against his Lord.

45. Notwithstanding, that he knew as well as others, that Saul was* 1.64 justly abandoned, and that he Himself had GOD Almighty's Title to the Throne. He being herein an accomplisht Type of Christ, who entered not upon his own, either Kingdome or Priesthood, till Death gave him absolute Possession thereof; notwithstanding the wickednesse of those who held them from him. And this I dare boldly affirme, that neither the Type, nor the Typified, were in these Relations, either unwilling Agents or Pa∣tients.

46. Neither dare I thinke, that the Inspired Pen-man of that Funerall

Song (concerning Saul and Jonathan) called Keshath, or the Bow, 2 Sam. 1. 18.* 1.65 (which he commanded to be taught to the Children of Judah, as a memoriall for ever) did court therein, either man or men, and least of all himselfe. Not refle∣cting at all upon himselfe with Politick consideration, that the case might be his owne in after times; though some have not so much Religion, as to bury in more godly silence such unadvised thoughts of him, whom the Spi∣rit of GOD (who is no flatterer) made choice of, thus to celebrate their ver∣tues, whose Aberrations he (to whom such Cogniscences solely doe belong) himselfe did severely punish.

47. In which Hymne, out of truth of heart (otherwise the Spirit of GOD would never have owned it) David wept his passionate Raptures; Execrating the very Mountaines of Gilboa, from ever receiving either Rain or Dew from Heaven, which should (in any Oblation, as a Perfume and Savour of rest) be returned thither againe. His Reason is, For there the Shield of the Mighty was cast down; the Shield of Saul, as if he had not been [Anointed with Oyle,] Verse 21. And in the 24. Ver. You Daughters of [Israel] weep you for Saul, who cloathed you in Scarlet, with other Delights; and adorned you with Habiliments of Gold. So that it is not probable, that the forecited words of the 1 Sam. 8. from the 10. Verse to the 19. did containe the particular Excesses of King Saul; but were indeed, the generall Irresistible Prerogative of all Monarchs.

48. Since it is Truth (not Poeticall Fancy) which the Spirit of GOD vouchsafed to authorise: Since it is set down in generall, for the Daughters of Israel, not the Daughters of his owne Tribe of Benjamin; or of his own, or his Fathers house; Since the Scripture hath expressed more of his Faults, then those for which he was (in his Posterity) Dethroned.

49. But I desire not to build upon Conjecturals; this I may with confi∣dence affirme, that David was no Hypocrite, either in this Song; or in the forementioned Oath; or in his Professions, against an oblique Thought, against his Soveraigne, when he cut off the skirt of Sauls Robe. I am sure the Holy Ghost was none; and he it was that testified of David, (not David that bore witnesse of Himselfe) that his heart smote him for it, (1 Sam. 24. 6.) And the Spirit of GOD it was, who recorded this Expression for us.

50. And this I may be bold to conceive, that David knew the causes why Saul was Repudiated; and other his Miscarriages, which were not done in a corner: but David had so much Religion, (I might say Christianity) as not to discover, though in his Persecuter, the spots of that Skin, whereupon the Lords Oyle had been powred; much lesse durst he cast dirt upon that Oyle. Whereas (with willing Piety) he recorded his Vertues for all Generations, and left GOD (his King) to doe the other. And Oh, may Christians, (who have Christs more precious example) for ever, doe no otherwise.

51. Lastly, Concerning the act of David, in taking up Armes without Commission from Saul; and particularly about the businesse of Keilah: as also

of others, endowed with Extraordinary Commissions from GOD; who onely hath Power to dispose of Dominion; and in whom alone, all Extra∣ordinaries are Ordinary; so much hath been said, that it were a generall wrong to say any more. Onely give me leave (with due acknowledgements of Honour, and particularly towards the Author of that most Christian Tract against Resistance of the Lawfull Magistrate,) briefly to interpose this my Levis Armatura, before ever the matter come, either ad Triarios, or ad Principes. By whom it hath been Invincibly Established, that if the Resistance in Question had been tolerable in former times; yet now by Christ (under Christianity) it is declared damnable.

52. It is well knowne, that David from the Lord, was by the Lords Pro∣phet Anointed sor that Kingdome; and so had GODS Title (if that be worth any thing) unto the same: as also, that Saul was from the mouth of GOD rejected, and so had it not. And yet David presumed not to goe about his Deposition, or to take away his life, when it was in his power. Whereas Jehu (with the approbation of GOD) so soon as he was Anointed, made hast, and marched fiercely to the Deposition and Death of Joram, 2 King 9. 13. So that evidently, there is (concerning the present Case) no more Analogy in this (which I forbeare to dissect) then in the one former Scottish Fallacies.

53. But (alas) nothing now Extraordinary will be seen in David; where∣as he was evidently Extraordinary in his Ʋnction: yea, it was Extraordinary in him, that being Anointed, he did no more then he did. But it being GODS Prerogative to Plant and Plucke up Kingdomes; he that will goe as farre as Da∣vid did, must be sure of as good Commission as David had: and they who will goe further, must shew better; or else abide the Doom of Christ the Univer∣sall King. If in the meane time (however they may scape others) they Judge not themselves before the Great and Terrible Day of the Lord.

54. For Answer to that Question, how it appears that Christian Kings (of these times) are the Lord Christs? It is the Task of the ensuing Chapter.

The Conclusion.

Now (for Conclusion hereof) to summe up what hath been delivered in this larger Discourse; wherein is set forth GODS faire Impression, of what was in his short written Copy from the Beginning of the World, concern∣ing his Power of Dominion: whereof, this (constituted by himselfe a∣mongst the former Israel of GOD) was but an Exemplification, not an Alte∣raion of what was in the Beginning; and therefore, (without his own In∣terposition) must continue unto the End.

Wherein is Declared:

First, that the Petition of his People Israel, for a King, was not sinfull in its Nature, but Circumstance; in as much as the Prayer of the Petition, was by GODS Providence predetermined: and the Rules thereof described, Deut. 17. 54. When thou art come into the Land, which the Lord thy God hath given thee; and

wilt (that is, thou mayest if thou wilt) set a King over thee, [like all the Nati∣ons that are about thee.] Which is, though thou be my peculiar People, yet in this particular, (I having thus Constituted from the Beginning, and Bowed all the Nations of the World to Submit unto this Law of Nature and Rea∣son derived from Above) there shall be no difference between them and thee; onely, thou (who hast reason to know whose the Power of Dominion is, better then they) Shalt in no wise presume to chuse my Deputy; as it is, Verse. 15. And accordingly, they bespoke Samuel to make them a King, like all the Nations.

2. That in this Apogaeum, or Retreat of GOD, from the more immediate Exercise of his owne Dominion, to have a King (as his Publike Image) to Sustaine his Power and Represent his Glory; is on Earth the most Heavenly Gift, which GOD can give, or Man receive: promised unto Abraham (be∣fore the Law) as his grand Blessing, and in Him to all the Heires of Blessing. Whence, and in regard of the Represented, The King is Ʋniversis Major, and of more value then all the People, and all theirs.

3. That the Universall and Eternall; High and Holy; Prudent and Just Prerogative of GOD, is over all, whom Christ hath Redeemed, or Elohim Created. Whether conversant above Lawes, and their Enacting, their In∣terpreting, or Suspending; Continuing or Abrogating: or concerning Persons and their Functions; whether Ecclesiasticall or Civill; Superior, or Inferior: and the Regulating of them in their severall Orders and Em∣ployments; for Peace, or War; for Life, or Death: or in relation to things, Holy, or Common; Publike, or Private; in Heaven, or Earth: or concer∣ning Seasons; when to goe the ordinary way, when to use his Prerogative; when this is convenient; when necessary; when neither: for all times, and time it selfe: for Continuing or Shortning; Hallowing, or leaving Free thereof for ever. All these are included for GOD, in the Longitude and La∣titude of the great Globe of the word Mishpat, aforesaid.

4. That (for the Regulating of this World) in the Communication of this word of Prerogative to Kings, is imparted (proportionably) the Su∣preme Power on Earth, in all Causes; and the onely Power in all Tempo∣rall Causes. In which Power, no man, or men have share; but as it is deri∣ved from the King; as the Kings is from GOD: who never gave Authority to the People to intermeddle with any thing that is his Peculiar; which if it belong to any but One, cannot be Prerogative Royal. If it belong to the People, then hath GOD on Earth no Subjects.

5. That the true understanding of the word Mishpat, must be fetched from the Scriptures, and the severall places wherein it is used. That Error about it is dangerous; and the frequent Interpretations given of it in these Dayes, are Erroneous.

6. That the Names of Elohim and Christ, Communicated indifferently to

all Christian Kings, (they having also the Title of the Lords Anointed, upon whom the Ceremony is not used) doe Attest together with the word Mish∣pat, whose Power they have; both for Perpetuity and Intangibility, both be∣tokened in the Holy Oyle.

7. That it is most just, that he that is most Just, should be at Liberty for the Exercise of his Justice; and that he that is most Wise, should not have his Wisdome bounded by fond Man: and He who is altogether Good, by those who are altogether Evill; but that he should be left free to Glorifie himself, by bringing Good out of Evill: and when in his Wisdome he thinks good, to doe good by good meanes: or to punish a wicked People by a wicked King, when it concerneth his Justice. Since to those who are his, he can doe as great good, by the bad, as by the good; and the bad are ordinarily made worse by the goodnesse of their Princes; and as ordinarily the best Kings are the worst used. Therefore, he neither will, nor may trust man to Question any; for then either from the Good or from the Bad, none would be endured. But in Conclusion, he will make all to find, that he hath beene most Just; and them in the first place, who have Abused the Power he gave them; or Usurped the Power he gave them not.

8. That it is one of GODS Secrets, (above humane Inquisition) for what Ends he setteth up him that will be a Tyrant, in his owne place: it is of his Revealed Will, that none in that place should be Resisted; for whose Lives and Happinesse, all are bound (for ever) to pray, though they be their par∣ticular Persecuters.

9. That unto the King belongeth the Power of the Militia; Power over the Subjects goods, in case of necessity, whereof the King (with relation to the People) is sole Judge. Power of Imposition of Taxes, and granting of Free Charter: Power of Commanding in the Duties of Religion: Power of enjoyning Publike Covenants and Oathes Obligatory for all the People, even him that is Heire of the Crowne. And inclusively, in or with these, all other the Points in Question now amongst us, concerning Regality.

10. That to undervalue Life and Livelihood, that we may follow and serve Him, whom GOD hath Constituted over us, is an Act of Religious Obli∣gation: and is an evidence that we are the Sons of God; whereas valuing our Oxen, and despising the King, is a token of the Children of Satan.

11. That neglect of Office and Trust reposed by the King, much more Disobedience (when GOD his onely Supreme, commandeth not the con∣trary,) and Resistance, (which God hath commanded against) and Opposi∣tion, which God hath professed himselfe to abhorre; deserveth death though in the greatest of Subjects. The least of those: therefore certainly the greatest.

12. That the Spirit of God hath ascribed the Prosperity of his People, and the Plenty which they enjoyed, to him who was a Tyrant; whom himselfe

justly destroyed, to show that Gods Power cannot but be beneficiall; and hath recorded this acknowledgement by Him, who of all men living was most injured by the Tyrant; to teach us, that all men are bound to Celebrate the Vertues (though) of such; and that no man may so much as Libell their Vices.

• Whereupon my sixth Quaere is founded.
  • How, since this Exemplification of Gods mind in this particular, Man may pre∣sume to challenge contrary to this Expresse of God?

• Mine Arguments in Forme are these.
• First, that the sin of the Israelitish People, in asking for a King, was not Substantiall, but Circumstantiall.
  • That, which God in his Secret Will had fore-appointed and promised in his Revea∣led Will, and had (in this) given directions how it should be done: Circum∣stances abated was no sinne to aske.
  • But, that the People of Israel should have a King, was that which God had fore-ap∣pointed in his Secret Will, had promised in his Revealed Will; and had therein given directions how it should be done.
  • Therefore, that the People of Israel should have a King: Circumstances abated, was no sinne to aske.
• Secondly, that to have a King, neither was, nor is a Curse, (as if he were only an Exe∣cutioner of Gods wrath) but the contrary: as Chap. last.
  • That which was the promised Glory of Abraham, when his Name was changed; which was the promised Glory of Christ also, Abraham's Seed: Neither was, nor is a Curse upon any People, but the highest of all earthly Blessings.
  • But, to have Kings (to succeed as out of him) was the Glory of Abraham, when his Name was changed: And that the Kings of the Gentiles as his adopted Seed should administer the Power of his Throne, so long as the Sunne should endure; was the promised Glory of Christ.
  • Therefore, to have Kings that should succeed out of Abraham, and as the adopted Seed of Christ to administer the Power of his Throne, neither was, nor is▪ a Curse, but the highest of all earthly Blessings.
• Thirdly, that the King is in Power greater, and in value more considerable, then all the People.
  • He that hath the Power of God over the People, their Lives and Livelihoods; is (in respect of Power) greater then all the People; And he that hath (in respect of them) the double Portion of Gods Image, is of more value then all they and theirs.
  • But the King, as King, hath the Power of God over the People, their Lives and Livelihoods: And the double Portion of Gods Image, in respect of them.
  • Therefore, the King, as King, is in respect of Gods Power and Image, greater, and of more value, then all the People, and all theirs.
• ...

• Fourthly, concerning the Procession of Regall Power, from the Beginning, untill, and since the times of Saul.
  • That onely Forme of Government, which the onely Wise, Powerfull, and Immutable God, Constituted from the Beginning; which was received by all Nations; which was petitioned for by his own People; and by God assented unto in all that they asked; which in no particular from the Beginning of▪ Genesis, to the latter end of the Revelation, He (without whom, none can) hath Reversed, but in many places of both the Testaments hath Ratified and Confirmed: Is that Forme, which for the Administration of Gods owne Power, all Nations and Men ought for ever to, submit unto.
  • But, the Irresistible Regall▪ Supremacy of the King over all the People, and next under God: Is that onely Forme which God hath constituted from the Begin∣ning, which all Nations, &c. and which Himselfe never reversed; but; &c.
  • Therefore, the Irresistible Regall Supremacy of the King over all the People, and next under God: Is that Forme, which for the Administration of Gods owne Power, all Nations and Men ought for ever to submit unto.
• Fifthly, That the Interests of the word Mishpat, are indifferent to all Kings.
  • That Power, which out of the Generall Prerogative of God (the Originall of all Prerogatives) over the whole world, (viz. for giving of Lawes for the Regu∣lating of all Persons and Personals, at all times, in all places, and over the Lawes themselves) which is included in the Word Mishpat; which is commu∣nicated indifferently unto all Kings, and Exemplified in King Saul: Is (or ought to be) the just Right of all Kings of the Earth, for the Regulating there∣of in Gods stead.
  • But the Irresistible Supremacy of Kings: Is that Power which out of the Generall Prerogative of God, &c. for the said Intents and Purposes, &c. which is In∣cluded in the Word Mishpat; which is Communicated indifferently to all Kings, and Exemplified in King Saul.
  • Therefore, the Irresistible Supremacy of Kings, (as is here specified) Is (or ought to be for ever) their Just Right, for the Regulating of the Earth in Gods stead.
• Sixthly, concerning the Commentary which God hath given upon the Word Mishpat; in, and by which we may discover the Importances contained in the Latitude thereof.
  • Those Orders which God hath Expressed in the Exemplifications of his mind, con∣cerning the severall Acts of his Power of Dominion, contained under the word Mishpat, upon the putting thereof first into Practice: Are (against the contrary thereof) to be presumed to be Gods perpetuall Rules for Mans submission to that Power of Government which is Gods.
  • But, that the Prince should be Judge of his own Necessities; that he should Rule the People, not the People Him; that he should not be Resisted, should he turne a Prophane Violater of Religion; an Exhauster of Innocent Blond; an Invader of Mens Proprieties: Are those Orders which God hath Expressed in the Ex∣emplifications

• ...
  • of his mind, concerning the severall Acts of his Power of Domi∣nion (contained under the Word Mishpat) and upon the putting thereof first into practice.
  • Therefore, that the Prince should be Judge of his owne Necessities, that he should Rule the People, not the People him; that he should not be resisted, should he turne a prophane Violater of Religion; an Exhauster of Innocent Bloud; an Invader of mens Proprieties: Are (against the contrary thereof) to be presu∣med to be Gods perpetuall Rules, for mans submission unto that Power of Go∣vernment which is Gods.
• Seventhly, that God herein is not unjust, nor man hurt.
  • That God who hath reserved Exacting, Cruell, Irreligious Princes, onely for his own Judgement; and hath restrained his People in such Cases from being their own Justiciaries: Hath thereby bound himselfe in Justice to be a severe Re∣venger upon the one, and a bountifull Recompencer of the other.
  • But, he that is Justice it selfe: Is that God who hath reserved Exacting, Cruell, Irreligious Princes, onely for his own Judgement, and hath restrained his Peo∣ple in such cases from being their own Justiciaries.
  • Therefore, he that is Justice it selfe, hath bound himselfe to be a severe Revenger upon the Oppressor, and a bountifull recompencer of the Oppressed.
• Eighthly, that the pretended liberty of the Subject desperately takes away the liberty of the King of kings.
  • That Doctrine which restraineth the liberty of the King of kings; and which ten∣deth to the subversion of Gods onely Constitution, for the Government of man∣kind: Is a Doctrine most unjust and desperate.
  • But, that Doctrine which (under pretext of the Liberty of the Subject) teacheth the Resistibility of Earthly Kings, restraineth the Liberty of the King of kings; (viz▪ to try the good and punish the bad, when he thinkes fit by wicked Kings to Refine or Scourge a Nation) and also it tendeth to the subversion of Gods one∣ly Constitution for the Government of mankind: viz▪ Kingdome
  • Therefore, that Doctrine, which (under pretext of the Liberty of the Subject) teach∣eth the Resistibility of Earthly Kings: Is a Doctrine most unjust and desperate.
• Ninthly, what is a marke (indeed) of true Religion.
  • That which God hath published for a marke of his Sons; and the contrary, as a note of the Devils Children: Is of all those who hope to see the Face of God with comfort, Religiously to be performed; and the contrary to be seriously detested.
  • But to come in, to honour and serve the King, with Life and Livelihood: God hath published for a marke of his Sons; and the contrary thereof, as a note of the Devils Children.
  • Therefore, to come in with Life and Livelihood, to honour and serve the King: Is of all those, who hope to see the Face of God with comfort, Religiously to be per∣formed; and the contrary, seriously to be detested.
• Tenthly, from Gods Character of Religious Feare.

• ...
  • That Feare which God in any Exemplification of his mind hath expressed by the Feare of Jehovah, (not of Elohim) or any other particular: Is an Act of Re∣ligious duty, equally and perpetually obliging all men in the like case, to the like performance.
  • But in the Exemplification of setting up the Kings Standard, and Proclamation for all Subjects to repaire unto him upon paine of losing all their Oxen: It is by God expressed, that the Feare which made them all Obedient as one man, was the Feare of Jehovah, not of Elohim, or their Oxen, or any other particular.
  • Therefore, in like cases; viz. of setting up of the Kings Standard, and Proclama∣tion for all Subjects to repaire unto him, &c. It is an Act of Religious duty, perpetually obliging all men to performe the same.
• Eleventhly, concerning Remisnesse in those entrusted by the Prince.
  • That which, As the Lord liveth; deserved Death at any time: Deserveth death at all times, while the Lord liveth, (and much more that which is worse.)
  • But neglect of Allegiance, and Trust towards a Prince while he was in unjust wayes: As the Lord liveth, deserved death at some time.
  • Therefore, neglect of Allegiance and Trust, towards a Prince, though he be in unjust wayes: Deserveth death at all times while the Lord liveth. And therefore, much more, Disobedience, Resistance, and armed Opposition.
• Twelftly; concerning the Beneficiality of Gods Dominion, though in the hands of a Tyrant; and what thoughts thereof Religion requireth.
  • That which the Spirit of God directed David to doe, and put it into the Canon of the Scripture, with a Command that it should he taught to the Children of God: by the Record thereof, the same Spirit directeth every man after Gods heart, in the like case to doe the like.
  • But, to passe over in silence the Vices of a Tyrant▪ and to celebrate the Vertues of ones owne Tyrannous Persecuter; and to ascribe the Peoples Plenty and Prospe∣rity to their common Tyrant: was that which the Spirit of God directed David to doe, and put it into the Canon of the Scripture, with a Command that it should be taught the Children of God.
  • Therefore, to passe over in silence the Vices of a Tyrant; and to celebrate the Ver∣tues of ones own Tyrannous Persecuter; and to ascribe the Plenty and Prospe∣rity of the People to the common Tyrant: Is that which the Spirit of God, by Recording that of David, directeth every man after Gods heart in the like case to doe.

CHAP. VII.

SECT. 1.

The Contents.

A Digression in Answer to the Question, How a man may know whether his Prince be (indeed) the Lords Anointed. Certaine Praecognoscenda for the manifestation thereof. The three-fold Acts and Donation of the three Persons of the Trinity, conveigh∣ing severall Rights to man. Of Title to, Title in, and Help from the Creature. Considerations from Mans inability to command that which is his owne, to nourish him. No Evidence produced from him who is the Heir of all things, for the People to Assise mens Severalties. Adam in Innocency had not Original Right so much as to Hearbs and Fruits; much lesse can his sinfull Children have naturall Propriety (without Donation) in other the things which God (not they) Created.

1. THe next particular in my proposed Method, is, the Entaile of the Name and Power of the Creator, for the Government and Preserva∣tion of the Creature; wherein Elohim (in his furthest Recesse from the im∣mediate Administration of his own unacquittable Dominion) loseth nothing of his for ever Just Soveraignty; but gaineth the establishment of it from false Christs, whom he hath not Anointed: and therefore, man may not goe out to seek Here or There in the Wildernesse of Pretending Spirits, when (once for all) he hath setled his owne.

2. This he did (exemplarily for his greater Church of the Gentiles) when he settled his Title in David and his Seed for ever, according to the Law of Nature or Nations: yet (as the sequell will make evident) transferred no∣thing from himself. And for this cause (of which, till further manifestation, I bespeake your patience) he resolves (at first) not to goe the ordinary way, according to the Rule of Primogeniture; but to let all Ages know, that the Royalty still remained His, though given to David by a Covenant of Salt: he will rather breake his owne Ʋniversall Law (though by himselfe fortified with strong Reasons, Deut. 21. 17. and founded upon greater, elsewhere

Expressed) for the Inheritance of the First-born; then that it should not be understood, that he gave away nothing from himselfe, when (from all others) he gave the Kingdome to David and his Posterity. That Law must (therefore) once more suffer violence; and the Younger (to wit, Solomon) must inherit: and then for ever, he intends the Ordinary way, leaving no warranty for Humane boldnesse to adventure otherwise.

3. But (not taking in more into this particular, then I shall prove to have been in David and his Line) I shall here make my promised Digression; which is but to bring it a little before its time, for the more hasty satisfacti∣on of those, who desire to know, How they may be assured, that the present Prince is invested with the Right of Gods Power; and (as the Lords Christ) by Gods effectuall Ʋnction taken from amongst all other men, and Dignified with the Lords Supreme Earthly Soveraignty, for the managing of his Irresistible Sword and Scepter.

4. And (here) I first premise, that in all places of Elohims Creation, him∣selfe hath unquestionable and Irresistible Dominion; and doth whatsoever he pleaseth in Heaven, in Earth, in the Sea, and in all deep places; that is, in Hell in selfe, and in all other places of Hels conformity: but requireth more regular and perfect Obedience from Christians. (the sons of Light and Or∣der) then from others the Children of Darknesse and Confusion: amongst whom, without any Covenant of Grace, all things are disposed by their Lusts, and against their intentions; yet ever according to his will, though not of his good pleasure, yet of his just anger: and they doe him service, and are in his subjection, though not as in his House, yet as in his Prison. From those that will be of his houshold, he expecteth their Order, as well as their Worke; and Obedience in both, or else no Sacrifice.

5. Concerning the Question, I answer, That it behoveth them who ▪make such Questions, That we can prove the Kings Title from God; otherwise they shall never be able to prove their owne, for those Estates which confidently they call their owne. For (after the Kings and Priests Patrimonies were described, Ezek. 45. 8.) God had (certainly) some meaning in those words; And the rest of the Land, shall they (viz. the Princes) give unto the House of Israel. So that first (ad Hominem) I returne, that by the same way, (though otherwise also, and with Magisterial demonstration) a man may know the Royall Rights of Ʋnquestionable, and Irre∣sistible Supremacy, to be his particular Princes; by which he knoweth, his justly de∣scended Fstate to be his owne.

6. In which particular, it concernes him to be well assured, that he is not an Usurper of that, which (here) for a moment sustaines him; but to con∣demne him (otherwise) eternally: and that without Gods Secondary Do∣nation (added to his first and generall Grant of the Dominion of the whole Earth to mankind) the Estate (he saith) he is Master of, is no more his, then it is other mens. This he hath performed to all those who are Children of

his House, and Subjects of his Kingdome; though by himselfe he hath mea∣sured out no mans Specialties, nor given him leave to take what he can get. Nor (in the third place) is any man so the Dominus, that he hath the Domi∣nion of any part of Elohims Creation, by his first and generall Grant; or by his Secondary Gift, that without his third, of singular Application, he can with due and comfortable security make use of, and take benefit by (so much as of) one morsell of his owne bread.

7. These three Acts of God, answering unto the three Persons of the Trinity, (operating more nobly about our Spiritualties) in the habitude which man receives from them, may not inconveniently be expressed by that of the Schooles; Jus ad rem, Jus in re, and Jus (or rather Adjus, or Adju∣mentum) rei. The first containes Mans Right from God: the second, his Right from other men: the third, his Right for himselfe. The first was of the general Indulgent Father (both of our Bodies and Soules) the generall Gift of Right unto the Earth and the Emoluments thereof, immediately from the Creation and Floud. The second is from Christ, (the Heire of all things in Heaven and Earth) by whom our Personall Conditions are severalized; and by whose Deputies, our Personall Estates are mounded from all others the men of the world: this is daily administred through the Government by him on Earth Established, which gives and protects unto us, Right in the Creature. The third, is his most particular or singular Gift of Sustentation from his other Gifts; the Act of the Holy Ghost; by whose operation we have our Nutritive and Consolatory Preservation (being supported Tem∣porally here, as a pledge of Eternity hereafter.) And this may be called the Right of Ʋse and Help from the Creature: without which, neither can our owne Bread feed us, nor our cloathes keep us warme.

8. The second is, that wherein the Controversie lieth; and therefore, I chuse to speak last of that. The last is that, which (duly considered) would make smooth the Lords way before us for the other; and erect in us, not onely Christian content therewith, but also excite our most thankfull ac∣knowledgement of Gods most gracious Providence therein; which should be as often as our hand goeth to our mouthes with any of his blessings in this kind. And therefore, I shall first speake briefly of the last.

9. The evidence of this, is best learnt from that which our Saviour con∣stituted (apparently) for our daily Prayer and Meditation, in that he fra∣med it for that which we have daily need of; to wit, our daily Bread: Give us this day our daily Bread. First, Give thou it to us, or else it can never be Ours. Secondly, Give it us, although it be already Ours: though it be so Ours, that no man else can have Title to it; yet it can never be so Ours, but he shall have daily Interest (which he will have daily acknowledged) in the least Crum thereof. Though he hath given it us into our Barnes and Store∣houses, yet there are Chaldeans, there are Sabeans, and there is the Fire of God.

Though he hath given it us into our Dish: yet Multa cadunt, many things fall our between the Cup and the Lip: though into our Stomacks, yet it may be vomited up again: though into the Liver, yet even there (to our destruction) it may nourish a disease in stead of us: yea, the very strength it affordeth us, may be unto us an occasion of falling.

10. So that every man hath need, and businesse enough, to make sure of his owne Title unto that which he desires so to enjoy, that he may reap be∣nefit and not ruine by it; and not be inquisitive about his Brothers: re∣membring that which he who (certainly) was Ʋniversis major, said in that case, Who made me a Judge? And upon the remembrance hereof to looke into the Book of God, what wayes he expects mans substance and strength should be employed. And especially to take heed of such Questions, as cast God out from Reigning over us; from whose Dominion constituted a∣mongst us, our Secondary Titles are derived, as our First was of his Donation.

11. By our Inability then of making comfortable use of those things which are come under our hands, (if we would not have them accursed to us) we are necessitated sadly to consider, that we cannot enjoy any thing against God, but must under him: and nothing under him, but by his more particular (added to his generall) Donation; and nothing otherwise, then under the Government of his Vicegerent, by any expresse Donation of his; he hath left that to his Steward; whom (or none) he hath made Judge and Almoner in his roome for this end. So that without he should come him∣selfe, no Evidence can be made of this his Gift in severall, from the Interests of other men: and no man may invade this his Prerogative, wherein he ne∣ver did otherwise dispose, (this therefore mankind may not presume) whose Prerogative onely, can make and question his own Deputies; whom to un∣make, is to make God none of our God; and whom to question, is indeed to forfeit our Secondary Title.

12. For if we have any such Right to any thing on Earth, we have it by and under him, from whom we have our First and Third Title: of the Se∣cond, we can have no other assurance, then through him, whom Elohim in Heaven, hath made Elohim on Earth. Of whom God hath said, That it is he who cloatheth the Rich with their own Scarlet; from whom the Glori∣ous have their Ornaments of Gold; and those that are well Fed, their Deli∣cacies, * 1.66 which in the Family is evident. That which is due to the Servant, is due unto him by his Masters dispensation; he may not take what, and as he will. Luke 17. 7. He hath right unto his hire, but neither he nor the Son may be their own carvers.

13. For the first of these Titles; nothing is ours but nothing: which from mans beginning was, and is evident, Gen. 9. 3. Every living thing that moveth, shall be for Meat for you; even as the greene herb, [have I given you all things,] but Flesh (with the life thereof) which is Bloud, you shall not eat. Man had not Originall Power for his very eating, but by the Donation of God; who to put him daily in mind thereof, with the Gift, gives him also a me∣morative restraint: thus farre you shall goe, and no further; be sure you eat no Bloud. And he sends them backe to the greater restraint of Adam, (Inno∣cent in Paradise) to whom was not dispensed so large an Indulgence: As the green herb have I given it you, that was Gen. 1. 29. And there it is set downe with an Ecce, of Consideration; that even this was not to be beheld in Adams* 1.67 Originall Right: and therefore God saith unto him, Behold, and presume no further: Behold, and be thankfull for that which I have given you: to wit, Every Herb bearing Seed; and every Tree bearing Fruit: and herein also, Behold a restraint, recorded under paine of death: yea, death eternall (of such necessary circumspection is this Behold) but of the Tree Knowledge, you may not eate.

14. Now if unto these things (of lesse moment then the world's Govern∣ment) man had had Naturall Right, without Gods respective Donation; God had been in these severall Restraints unjust; and superfluous in report∣ing his gifts. But such after this was the neglect of Gods Soveraignty herein, that he was constrained when he gave his Law by Moses, to adde a multitude of more Memorandums to these first given Cautions. Well, Christ is come in∣to the world; and by his coming, these Restraints are taken off: but yet by the liberality of God we are tyed to more Gratitude, and to no lesse ac∣knowledgement of Gods high Interest, in all that he hath trusted us with; who cannot so trust any, as to exclude himselfe from being for ever the Chief Proprietor of all that he hath Created; and from being so Paramount, that without his Donation, no meane Lords Deed of Conveighance, can give us sufficient warranty, for so much as Bread, Flesh, Fruits, or Herbs: but if with Conscience and Comfort, we will enjoy them; we must have his Demonstrative Ecce, Behold, I have given them you.

SECT. 2.

The Contents.

The fore-mentioned Question Answered. Every mans assurance from God, of his owne Title to his owne Estate; asserteth the Kings.

The Subjects Right dependeth on the Kings. Humane Lawes (as Humane) cannot give away Gods Title to any man. Humane Lawes, as enlivened by the Divine Power of the King, can di∣spense Propriety unto each man. None but the King hath Gods warranty (in his revealed Will) as his Steward, to set forth mans Severalties.

1. NOw concerning the Kings Title in Question; every conscientious Subject, in Justifying of his owne, must also Assert his. The Questi∣on being put to him, How he can maintaine the Estate he holdeth, to be his owne? He makes no doubt but to satisfie any rationall man, that it came to him thus, and thus derived; either by just Descent, or else by Gift, or Purchase, from those who had that Right thereunto: and if it hath quietly and hap∣pily passed the third and fourth Generation, he that hath read the second Commandement, will be ready to yeeld him Gods approbation for it. But if it be made evident, that no good Title can be produced against it, or that it hath so continued time out of mind without apparent Usurpation; the Religious man will goe along with him in his Conclusion, that he hath in∣deed Gods Title to it; and that Elohim's Donation is violated by any that molests him in it. And hitherto, the Kings Title stands upon as firme a Foundation, as any of his Subjects.

2. But if we trace the Subjects Title up to the height, we may (perad∣venture) finde it the Donation of such or such a King: and here the King hath the better, his Subjects Rights depending upon his. But if any man will be contentious, the Finall Determination is conceived to be in the Law.

3. But againe, it is cleare, that the Lawes of Man cannot oblige God, nor give away his Title; they may tie other mens hands from medling, but they cannot satisfie Conscience: That what is bound on Earth, is bound in Heaven; without warranty descended thence, they can neither make God to impart his Title; nor hinder him from disposing of it other∣wise: it must rather be the Law and Covenant of God, that must Determine and Assure this. But here it cannot be expected, that the case of every parti∣cular man should be set downe in Scripture; for then the world could not containe the Books: nor can it be deserved, that the Fabrick of every parti∣cular Kingdome, should with severall Punctilio's be described by Elohim. He who hath Power over his Clay, hath constituted his Form of Govern∣ment, which all men may take notice of; and but one throughout the whole world; which if men will not take notice of, they may at their own perils, miscarry by their owne dangerous Wisdomes.

4. For those, who make Heaven their aime, (as shall be made evident when I come to speake of the Lords Prayer) he hath decyphered that Form, by which Himselfe administreth Heaven; and expressed it in his heavenly Word, which he hath left for mans venerable and perpetuall Rule, till he come from Earth to Heaven. And since man cannot expect, that particular Mens, or Kingdomes, Rights and Homages, should be expresly in it; he may not but understand, that God expects, they should be according to it; and as indulged, so paid. In this Point therefore, concerning the Conveighance of Gods Title to private men, How readest thou? Are the People in Gods Throne? or the King? Is his Scepter committed to them? Or is he the Law∣giver? Herein the King hath the Better also.

5. Againe, since Adam during his Innocency (in whom alone was all Hu∣mane Power; and more then all his Posterity now have) had not in himself Originally, the Dominion over Herbs and Fruits, which God made pur∣posely to serve him; though from the same womb whence he was taken: How come Humane Lawes to have the disposall, not onely over these, but greater matters? Yea, of Man himselfe! His Liberty or Restraint! His life or Death! This Power is evidently Divine. And as evident it is, that no Divine Power can be taken by man, but if he have it, it must be given him from Above. And no lesse it is, that Elohim hath Dominion in all parts and places of his Creation: and where he hath not Regular and Voluntary, he will have Correptive and Irresistible Soveraignty. Direction and Correcti∣on, every where are his, and onely his.

6. How come we then to have this confidence, that our Nationall Laws should have this his Power amongst us? May we expect? Doe we deserve? Or dare we endure? That GOD should at all turnes come down amongst us! (as he did in Sinai, which caused Moses himselfe to quake and tremble) to animate our Consultations! and give being to our Devices! Look we again into the Booke of GOD, and there we shall finde, that the Prince is left in GODS stead to doe this; lest the terrours of GOS Majesty (as shall be shewed) should in this case confound his People. And that a Divine Sentence is in the lips of the Kings, GOD having promised (doubtlesse for such People as desire to deserve it) That his mouth (in the Future Tense) lo-jimgnal, shall not erre in* 1.68 Mishpat, or Judgement. But if throughout the whole Book of GOD, the Lord hath given this Power to any but Kings; vouchsafe you that can discover it, to let others heare from you.

7. In the meane time, you who willingly suppose, that you have GODS Right to his Earthly Bequests in this world, under the Lawes of the Land; be willing also to understand, that the Lawes themselves have this Power from the King: otherwise, without an immediate Patent from Heaven, they could not warrant you so much as Sallets, in severall from other men;

He being Elohims Steward (no other having ever been Constituted by GOD) Judicially to assure and dispense to every one their Portion, out of the Lords Basket and Storehouse.

SECT. 3.

The Contents.

Disobedience to the King, forfeiteth the Subjects Titles. Sove∣raignty Established in both the Tables, before the naming the Sins punishable by it. Obedience to the Supreme Earthly Powers, to be preferred before Life, Honour, and Livelihood. The fifth Commandement the Guardian of all the rest. The Publike Father hood of the King, proved from Gen. 9. 5. A Repetition of some Passages elsewhere Justified.

1. WEll, through the King, and by your Obedience to him, you have GODS Right to your Temporall Estates: Question not that Title, whose very Questioning extinguisheth yours. You must know that yours are forfeitable; and Disobedience is the thing, which GOD from the Beginning hath forewarned would doe it. And not onely that Title, which by rea∣son of GOD'S Image you have to the Earth; but also that, which in regard of his Likenesse, you have to Heaven. The first and greatest Considerables in GODS Law, demonstrate the same. In either of the Tables, the first thing that GOD provided for, was the establishment of Soveraignty, for the Praise and Blessing of those that doe well, and the Punishment of Offenders; be∣fore he nominated the Offences, decreed for Punishment.

2. In the first Table, (whose Principall Object is the Restauration of GODS Likenesse) He first declareth for his owne Authority: I am Jehovah, Elohim the Eternall Beginning of thine Eternity; thy Creator in the Beginning of time, who onely have Power to give thee Lawes, to Governe thee all thy time. Thou shalt acknowledge no other Elohim (or Supreme Power, for the Governance of that which I Created) but Me: and then descends to the particulars of his Worship and Service.

3. In the second Table, first, Honour thy Father and thy Mother; and then, Thou

shalt not Kill: Thou shalt not commit Adultery, &c. To teach all Generations, that Obedience, is to be preferred before Life, Honour, and Livelihood: and that in the Paternity, which is the Object of this Commandement, was Established the security of Life, Honour, and Livelihood. And, that lest there should be Killing, GOD hath given Power to Kill, unto the earth∣ly Exerciser of his most just and true Paternity, over all his Children; with which Power, he that is but mans, Brother, may not for ever intermeddle. And he that is in GODS Place the Generall Father, must (for the Ends, for which GOD hath placed him there) have Divine Power, semblable to those Ends; to wit, the Scepter and Sword of Elohim.

4. But without the Power of the Sword, the Scepter of GOD himselfe, barely Commanding, would be but coldly Obeyed: and for this cause, He be∣ing to secure unto GOD the Worship of the first Table, GOD will be the more severe exactor of the Homages of the second Table for him. And therefore, particular and sundry inconveniencies may fall out, and must be endured: but for the generall, GOD is our Father, (and besides Him and His, none ought to be so called) whilest his Prerogative, and our Allegiance is in this unshaken. But if that whereon our Obedience to all the rest is founded, come to be ruined; the other cannot stand (on high-lone) in the Aire.

5. And for this cause (though GOD hath barely told him his duty to him in his Word, particularly what he expecteth from him, Deut. 17.) the Lord hath not tyed up his hands (as hath been shewed, and particularly for what concerneth the Subject, is legible, 1 Sam. 8. 11. &c.) with a Niggard∣ly and Resistible Commission, for then they could not be at liberty to doe that good, which particular and daily Exigencies will require. But he is by GOD left unto the generall good Nature of the word Father; whose Chil∣dren, all other Fathers are: other Magistrates being his Lievtenants, He im∣mediately GODS: they Execute his Power; He the Lord of Hosts: they ac∣count unto Him; He unto GOD.

6. And here, I could wish from my soule, that we loved our Temporall Estates, Better, that is, more prudently then we doe: for as by our disunion with Christ from Heaven, we forfeit our Interest in Heaven; so by our dis∣union with our Earthly Christs, (however we may speed here for a time) we extinguish (at the least) our just Title to the Earth. For it is, Honour thy Fa∣ther and thy Mother, that thy dayes may be long in the Land, which Jehovah Elohim hath given thee. Whilest we are under the Covert but of our private Parents, who in comparison of the King beare not the Image of Elohim over us, (as hath bin shewed, and will more fully appear) by our Disobedience unto them; that which we were borne unto, lookes backe againe unto them, for their better disposall of it: so by our Disobedience unto him, whom GOD hath stated in the Right of his Paternity, our Estates returne unto the Father of our Countrey. Which Sin, from the place that the Commandement hold∣eth

amongst the rest, may be concluded worse then the sin of Murder, and its fellowes; as on the contrary, that Obedience is to be preferred before Livelihood, Honour, and Life it selfe: that we are bound to lose all, that we may keep it; which (by Divines) is justly celebrated for the most noble of all Morall Vertues; Inferiour onely, and next unto the three Theologi∣call; Faith, Hope, and Charity▪ in as much as it sacreth and secureth all the rest of the Commandements of GOD, being the Arsenall, and middle Tower thereof.

7. And here, I shall not mis-spend any ones time against those, who find∣ing not the Kings Prerogative in this Commandement, make but nine; for the tenth and most considerable part of mankind, who have on Earth no other Parents; or spuriously make the People their owne Fathers. Give me leave to looke backe unto the forecited, Gen. 9. 5, 6. At the hand of every Mans Brother, will I require the Life of Man: whosoever sheddeth Mans Bloud, by Man shall his Bloud be shed: for in the Image of Elohim, made he Man. Wherein is set forth a discovery of the premised Prerogative of Elohims Vicegerent, that he hath the foresaid Title and Power over mens Livelihoods, by an Affirma∣tive Argument, a Majori ad Minus, from the Greater to the Lesse: in as much as the height of earthly Power, (to wit, Power over mens Lives, by virtue of Elohims Sword) is clearly there recommended to him, and none else. For he must be more then Mans Brother, who may take away the Life of Man; and Life must be taken away from every Brother, that taketh away his Bro∣thers Life. The reason is, for that all men whatsoever (accidentally good or bad) are substantially and equally ennobled (for ought that man can take unto himselfe, without GODS differentiall Note upon them) with the Image of GOD. And according to the Communication of that Image, they have the particular Dominions, which by GOD are dispensed in the severall pro∣portions thereof, by its different Communication. All men have portion in it, and therefore, is the Life of all men sacred; not to be taken away, but by him, whose the Image is▪ all have it not equally, for some have Dominion by it, to take away the life of some, who also have it.

8. And this high proportion of it (warranted by the Spirit of GOD in sundry places of holy Scripture) I call, Pi shenaim, Os duorum, (signifying the Face or mouth of two, it may be in regard of their Negative and Affir∣mative Powers; but as we ordinarily translate it in English) the [double Por∣tion] of this Image. In respect of the Inferiour Creatures, all mankind, Male and Female, have this Image of Elohim; and by it, have a generall Dominion to dispose of them at their pleasure, not being contradicted by any who have the double Portion thereof, in respect of them. But this double Portion none have in relation to those whom God hath ranked over them; it descen∣deth from Above, it ascendeth not. Though all men have in them an Im∣pression of the Image of GOD, yet none have it under the Notion of Elohim

(which is his name of Dominion) but in respect of those who are subordi∣nate unto them: in reference unto the King, the chiefe of his Magistrates are but as private men, undignified with it; yea, the Chiefe Priest himselfe, (as hath been shewed.) But as the Female sex, who are unto Man, as unto GOD the Angels are, (who veile their Faces before him) though in them∣selves they beare GODS Image, yet with reference to their Husbands, they are not so accounted, 1 Cor. 11. 10. So all others, who have Commission from the King, are under him in the like condition of Angels; which Name of theirs, is a Name of Office and Employment, in as much, as they are em∣ployed, and sent of GOD upon his Affaires. So 1 Pet. 2. Submit your selves,* 1.69 &c. to the King, as to the Supreme: to Rulers, as being sent of him; or as being his Angels: who exclusively of all others, is indeed Elohims Image, This is He to whom the Power of Life and Death, is immediately, and onely by GOD himself imparted; and all others under him must know, that He beareth not the Sword in vaine, Rom. 13. 4. in which Sentence virtually, as in the ad∣joyned passages formerly, the truth is pertinently to these Times, and to the Point in hand set forth.

SECT. 4.

The seven first Verses of Rom. 13. Expounded. Obedience not due to the Lower in Power, when the Higher contradicts. Aquinas his Definition of Order. God the Invisible; the King the Visible Head thereof. Hell it self not without an one Head. No man to presume out of the Station, wherein the God of Order hath set him. They (be they never so great or many) who doe so, encamp themselves with Apollyon, against God. Inferiour Magistrates receive not their Power from God, but from the King. The King Gods Deacon, not onely dispense Necessaries for our Livelihood; but also the Lord of Hosts Commissary Generall for his Gold and Steel. But one Sword in one Kingdome. The

hard condition of Kings from hence. Popular Flattery most pestilentiall: Robs them of all they have, while it stroakes them into a Fansie for their Robbing of God. Eccles. 10. 4. Expounded.

1. THe place of Saint Paul I account to be most sufficiently (by the dexte∣rity of abler Pens) cleared from the Exceptions and Acceptations, which our Yesterday hath put upon it: and therefore, I shall not spend my time to Vindicate it to that Sense, which the Christian World, till now, have ever acknowledged. The maine Concernments of the Apostle his aime in this particular, are chiefly transacted in three words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred* 1.70 Power, it is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Essence or Being, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies of or from: so that all Power comes from Jehovah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who onely hath Being. So that if the King hath the Originall of his Being from the People; He hath from them the Originall of his Power. If that from the onely Fountaine of Being, (i) Jehovah, the People must unsoule themselves, or deny their Creation; or else acknowledge him Allegiance. The second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, five times used in this passage; it signifies to set in or∣der, one over another. The third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to establish contrary to a thing otherwise ordered.

2. The Apostles Monition then in the first Verse, Let every soule (which carries something more in it, then if he had barely said, Let every man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) be subordinate unto the Highers Powers, in the Plural number; which if it doth not signifie the divers Kings which Christians shall live un∣der, (the which if it were affirmed, would hardly be refuted) but doth signi∣fie the severall Administrators thereof in one Kingdome; It is then evident, that it is a Rule purposely set downn for our case, when such as are diffe∣rently entrusted with the One Power of the One GOD, shall disagree, and command contrary to one another: then to regulate our Obedience (ever) by the Higher. To honour and obey the Angel, if his commands be not against his Lords; if so, then to account the Angel himselfe an Anathema.

3. And this is (apparently) the Order, of the GOD of Order. Now, Order is the Constitution of Superiour and Inferiour, under▪ one Head, or from one Beginning. The Universall Head of the Order, established for the Government of the whole World, by God, is He himselfe: His Visible Image, the Visible Head in the particular Kingdomes thereof, over all others Subordinated by him (from God) in Superiority and Inferiority, left to his disposall. And other Order then this, Elohim hath Established none; nor doe I yet understand, how in a matter so highly concerning his Creator, man may presume to doe it.

4. Disorder also, had both a Beginning, and hath an Head; and he also is expressed by the Name of King (so solicitous an Imitator of God, is the Devil

himselfe; and so cautious a Provider against the Divisions, which (even) in Hell, Aristocraty or Democraty might produce to the ruine of that King∣dome.) Rev. 9. 1••. They have a King over them, which is the Angel of the bottom∣lesse Pit; (the Executioner of GODS just wrath therein) his Name in the Hebrew tongue is Abaddon, in Greek Apollyon, (i.) the Destroyer. And Saint Jude hath roundly told us (as hath been said) who are ranked and filed in his Legions; Those who (but) despise Dominions, and (but) speake evill of Dignities; and plain∣ly sayes of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) they came long agoe into the Bands of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then perishing, when against the Lords Prince, and the Lords Priest, (Moses and Aaron) Korah was Apollyons Generall. And Mat. 26. 52. All they that take the Sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In taking of the Sword belong to Apollyon.

5. But to goe on with the Apostles Injunction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let every soule (with Reverence and Obedience) keep distance, and his owne station in his Ranke and Order; rectifying himselfe (in case of doubt) by the Commands of him, who is in this Subordination, (instituted by GOD) the Higher in Power. For that no man is so great, no men so many, as to create a Power; or to set those, which are by the Creator himselfe Constituted in better Order, then he hath disposed them.

6. In the next words; For there is no Power, but it is of God: (i.) flowing from him, and re-established by him: and the (very same) Powers that are, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) Set in this Order of Superior and Inferior, by God himselfe. Now, here is altogether Subordination; and in no part of Scri∣pture else, any visible semblance of Co-ordination at all. This is legibly the meaning of Saint Pauls words; and his practise shews, whom he accoun∣teth Supreme in the Terrestriall Power; when he directly told the Magi∣strate, Acts 25. 11. That neither He, nor any else, had power to hinder his Ap∣peale unto Caesar. And this, while the Race of the Caesars was (in mans eye) scarce well settled in the Dominion; at every change, the Senate (of whose Aristocraticall claime, the Spirit of GOD never once expressed any notice taken) endeavouring to re-establish their former Government: the Caesars but lately (and that by force) ascending to that Imperiall Dignity; whom GOD called Kings, though no man so durst.

7. But I proceed, in Saint Pauls Doctrinall part, Verse 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) Whosoever is the He (be he never so great, Magistrate, or whosoever else) that is an Opposer of this Subordination of the [Power,] (now in Singular number) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) hath presumed to establish contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i.) to the Order of Gods own Constitution: and thereby hath put him∣selfe under Apollyons Colours. And as he (be he never so great) in these words; so (in the next) they, be they never so many; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that are under this Modell, Resisters of that Suhordination of Gods Composure; receive (what themselves pull upon themselves) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eternall Damnation: as

to mine hand is proved most powerfully, I could wish no lesse effectually, for the Instruction of others.

8. But lest any man should suppose, that they who are appointed by GODS earthly Vicegerent, Subordinates in the Administration of this Power, should have the Power which they have, immediately from GOD; on otherwise, then by and from the King: in that the Plural number was there necessarily used: to reclaime them from that (in this Verse) where he speakes of the Power that is absolutely Irresistible, (because there is none amongst men that is Higher) he useth the Singular number; as Verse 3. Wouldest thou not feare the (Ono) Power? (where indeed, thou oughtest to be judged, should Rulers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prove unjust;) Doe well, and thou shalt have creditable Vindication by it; in the Singular number.

9. So the fourth Verse; He (not they) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Minister, or Deacon of God: and it is knowne what in Ecclesiasticals, the proportionable Office of the Deacon is; viz. to receive and dispense the Churches mainte∣nance. Answerable thereunto, the meanest of the employments of GODS Deputy, is to be the Distributer of GODS Titles, in mens severall Portions of the Revenues of the Earth. And in the next place, He is (in the Singular number) the (onely) Deacon of the (One) Lord of Hosta: the Lowest that he trusteth (as relying upon his onely Account) with the balancing of his Justice, and the custody of his One earthly Sword.

10. And it is in the Singular number too; He beareth (but beareth) not that One Sword in vaine. For it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (barely) the Sword; but hath the Character of Singularity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, annexed to it: to instruct the World, how the God of Peace abhorreth Unnaturall Civill Wars; since He, the Lord of Hosts (to necessitate men not to thinke of them) will have in one Kingdome, but one Sword; and that he hath girt upon the Thigh of his Lievtenant Generall. For he, that in the foregoing Chapter, had de∣clared, Vengeance to be his peculiar Prerogative; here (presently) with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Avenger, gives it to a Nero, though he knew he would use the Power thereof against his Saints; and particularly against his Secretary, by whom he wrote this. So that it is not now to be wondred at, that he should be GODS Dispenser for mens Estates, whom he hath entrusted with Power over their Lives; who is of all men, rather to be Pitied and Prayed for, then Envyed of any; who is to account for this his Stewardship, unto the All seeing, most upright Judge.

11. And whereas it is now accounted flattery, to tell Princes that their Power is Irresistible, and their actions by men Unquestionable; it is (being rightly considered) the dreadfullest Truth, that can enter into their ears, and which ought to awe them most, that their Miscarriages are greater then men may deale with; as requiring an Almighty Vindicator. Whereas (on the other hand) it is of all Flatteries the most desperate for the entertainment of any

man, and (of all others) the most pestilentiall amongst the croud of men, to swell the credulous many, by possessing them; That (without the revealed dispensation of GOD, as in the case of Jeroboam, where the Dominion of GOD had no injury, in as much as he so disposed of it himself) they or any for them, have in them Naturall Power for the Resistance, and forcible Re∣straint, of the One Supreme Power on Earth, by the GOD of Heaven, pla∣ced in One: which to defend and put into practice, incurs the Apostles Sen∣tence, for the forfeiture of Heaven.

12. As also (in regard of their earthly Estates, to the losse of that) to blow them up with fancied Propriety; as if they could have any, in any part of his Creation, against him, or his disposall, or otherwise then under him and it, as Usu-fructuaries thereof: so, as to make them trust rather to their owne Arrogant Vaine Providence, then to his most Prudent and Un∣questionable Justice; for the Governing of the Heart, and Restraining the Hand of his Deputy; who shall most strictly account unto GOD, for Un∣justice or Oppression: if without necessity (approveable to the All-commise∣rating most impartial GOD) he take away what GOD hath given them; he be∣ing not (Himself) the proper Owner, and Lord, of either the Gold or Steel, which Elohim Created. But (as hath been shewed) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely, the onely Entrusted Superintendent, and Dispenser thereof; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thy beneficiall Propriety in thy goods: not onely in things Spirituall, in order to thy Celestiall good, but in relation also to earthly Emoluments in thy Temporall goods; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Gal. 6. 6. Let him that is* 1.71 taught in the Word, communicate unto him that teacheth him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in all his goods; as appears, 1 Cor. 9. 11. Rom. 15. 27.* 1.72

13. But it is evident, that in that wherein he is GODS Steward, he is responsible onely to his own Master, Rom. 14. 4. Who art thou (Oh man) that judgest an other mans Servant? Who then art thou, Dust and Ashes, who (as an Invader of the high Prerogative of the most High) judgest thy Lords Lord? whose Power over thee is evidently Divine, (as hath been shewed) by Verse 5. (and Verse 6. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods Workmen for the Peoples availe,) in as much as the Honour of his Scepter, the Feare of his Sword, his Customes, for his ordinary Support; his Tribute for his extraordi∣nary Supplies, have influence upon the Conscience. And (as 1 Pet. 2. 13.)* 1.73 our Allegiance is to be payed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Lords sake, (in the former word of the Divine Subordination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Submit your selves) and not, as herein serving men, but as the Servants of GOD; who is the Father and Lord of this Order, wherein the King (for the expression of Saint Pauls meaning) is declared to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Supreme on Earth: all others that are entrusted for the exercise of his Dominion, having their Power from his Commission, as being sent of Him; above whom none have Power; nor under whom, any, but from him; and therefore, not one or all against him.

14. So that it is an unprosperous Question (with a Recusant stomack) to demand, what Evidence we have for his Title, under, and from whom, we have the Severalty and Security of all the whole Interest which we have in the good things of the Earth; unto which, while we keep our selves in the due Subordination that GOD hath fixed, we have good claime: but by our forwardnesse in passing our Line, we list our selves under the Enemy; and are deserters of GOD.

15. So Eccles. 10. 4. If the anger Hamoshel (from Mashal, as before) of him* 1.74 that hath Dominion, rise up against thee, leave not thy place. The word is Me∣komcha, and * 1.75 Makom, which signifieth Place of Station, or Possession, also doth signifie the Lord God himselfe. So, that here is expressed the mysterious Ʋbi∣quity of GOD; who is rather to be said to be ipsum ubique, quàm ubique: to be the every where it selfe, then barely to be every where: all Ʋbi and Place (with whatsoever Space is imaginable, beyond all Place) being in him, he not be∣ing comprehended in any, or all of them. And together▪ herewith, that he that presumes out of his place of Order, forfeits his place of Inheritance, departing from the Fortifications of GOD, into the Tents of the Destroyer; by his bold advancing beyond that Title, wherein, he who marshalleth eve∣ry one in his true place, is the strong place of his place while he con∣tinues in it.

16. And that which Solomon observes (in the following Verses) to be the cause of Peoples Apostasie from GOD, and the Order by him circumscribed them, is their Curiosity and Prying into the Soveraignes Cabinets; where finding or pretending Errors, or such things (perhaps their Vertues and Excel∣lencies) which they make to look like Errors; the world comes to this passe, That Vassals ride, and Princes walke: but mark the sequell, He that openeth this Pit (with Korab) shall fall into it: and he that pulleth up this Hedge, a Serpent shall bite him; as it did Adam, presuming proudly beyond his Order.

17. Such our unrulinesse, constraineth GOD (many times) to Rule us by such Princes who will not be Ruled by him; whilest those that be his, and in possession of their owne soules through Christian Patience, shall in him be so se∣cured and sustained; that those things, which are by others esteemed the greatest of their heart-rending Evils, shall prove the highest Improvements of their soul-dilating Blisse: when they who will carve out their owne Liberties (if the Truth of GODS Word continue the same it was; and if the Practice of the Sonne of GOD, and of his Saints, be the true and un∣changeable Expositor of that Word,) shall (if they be not) wish they had been here Bruised with a Rod of Iron; and Broken in pieces like a Potters vessell.

SECT. 5.

The Contents.

The 1 Tim. 2▪ 12. (I permit not a Woman, &c.) Explained. The Apostles Argument for Monarchicall Dominion, from Adam formed alone. The Case of Zelophehad's Daughters, Num. 27. Their Plea considerable for these times. Gods Determination thereupon.

1. COncerning Supremacy in all the Jura Majestatis, or Rights of Majesty, that from the Beginning, Kings have had the Power thereof, none can deny. That by Divine Constitution (in the Revealed Word of God) one∣ly Monarchs have had this Supreme Power, is as undeniable. That God, ever specified his Approbation of any other way of Administration of it, is more then any man (for ought I know) hath demonstrated. And that GOD only hath right to dispose of this high Prerogative of Elohim, is as evident, as that GOD is. But that from the first houre of the first Man, it was thus po∣sitively, by a perpetuall Rule, Constituted by Elohim, is evident: in which Point, if you conceive the Apostle knew how to frame a Didacticall Conclusive Argument; accept of one (in stead of many) from him. Which Argument of his, must have stronger influence upon the Kingdome, then the Family; as the Sword of the one is stronger then the Wand of the other.

2. It is in the forecited, 1 Tim. 2. 12. I permit not a Woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have Dominion over the Man: the Cause or Medium is, For Adam was first for∣med, and then Eve. So that if GOD had made all men at once, or (as in other parts of his Creation) a select number of men; there had been from that act of GOD, some colour for Democraty, or Aristocraty: yet if GODS Will ought to be so done in Earth as it is in Heaven, (wherein the Angels of God, the Sons* 1.76 of the Morning were all Created together; and together immediately shouted for joy, yet) there the Will of one GOD is the sole Governor, and the absolute Mo∣narch. So that if this had been, there had not been from this Act of GOD, a sufficient Ground for a Major, or Ʋniversall Proposition, to found the Assum∣ption and Conclusion upon, for Democraty or Aristocraty, in earthly Admi∣nistrations.

3. But I shall first give the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then Forme the Apostles Syllogisme: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and properly signifies

Arma quae corpus tegunt, Defensive Armes, that cover a mans body for the the. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is he that weares Armour (as Brest-plate, Target, &c.) made of Brasse; so Suidas, so the most exact Athenaeus, and others. It is also sometimes borrowed from its Propriety, to signifie Armes Offensive; thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a selfe-murtherer. And more diffusedly yet; it comes to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to notifie such a one, who by his owne Authority (without controll) doth what soever he pleaseth. The Latitude of the Power in this word (consist∣ing in the Right of Armes, Defensive, Offensive, and the Free guidance by ones own will) is here denyed to Womanhood. The Minor Proposition is expressed; the Didacticall Universall, is necessarily this that followeth.

• That which God did at the first making of Man, was his generall and perpetuall Rule, for the disposall of his Dominion over mankind, for all times and places, according to that Act.
• But, the making of one man alone, was that which God did, at the first making of Man.
• Therefore, the making of one Man alone, was Gods generall and perpetuall Rule for the disposall of his Dominion over munkind, for all times and places, accor∣ding to that Act: viz. to one man.

4. Now, that it was no Naturall Inferiority in that Sex, but onely her lastnesse in the order of GODS Creation, that excluded Woman (for ever) from these Prerogatives, it is evident: for where she is First and Alone in any Title, there undoubtedly she hath proportionable Dominion; as upon the de∣cease of her Husband, and where (untill she hath engaged her selfe to an Husband) she is sole Inheritrix of GODS Title; and so hath answerable Priviledges there unto. This appeares in a case by GOD himselfe Adjudged and Reported, (for it was too hard for Moses) it was the (forementioned) Case of Zelophehads Daughters, petitioning for an Inheritance in Right of their Father deceased without issue Male.

5. Their Plea is very considerable for these times, Verse 3. Our Father dyed in the Wildernesse, and was not of Councell with those who gathered themselves together in the Company of Korah; but dyed in his own sinne. Such sin as the na∣ture of man is daily liable unto, (which the Fathers call Peccata quotidianae Incursionis) of Naturall Humane Frailty; not of Forraign Diabolicall Arrogancy: as not being in Covenant with the Usurpers of Elohims Soveraignty; in the Society of those, who had given their Names unto Apollyon, the King of that Order, established by him against the Subordination by the Almighty God arranged no Antichristian despiser of Gods Anointing, upon the Heads of those, whom Elohim had thereby confecrated to himselfe, for the Administration of his Authority: and therefore, had not committed that Sin, which (with∣out a new Stipulation, Covenant of Pardon) had forfeited his particu∣lar or Secondary Title, to that Inheritance which by the First and Generall Grant of GOD, he had interest in: for a share in the Promised Land.

6. The Lord himselfe gives the Answer, Verse 7. The Daughters of Zelo∣phehad have spoken right; to wit, concerning their Father: it is true that he was no Rebell, and therefore, they shall have their Petition: The name of their Father shall not be put away from amongst his Family. And where ever any one dyeth without Issue Male, his Daughters shall enjoy the same Priviledge by a Statute of Mishpat for ever, Ver. 11.

7. The Creating then of Adam alone, was the Apostles invincible Argument for Monarchicall Government, where GODS Ordinance prevaileth; if in the Family, much more in the great Houshold of God, where Gods Glory is more highly concerned, (as hath been said Cap. 4. Par. 4.) and where the words (of Gods, and his choice, to wit) Mashal, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are indeed containable: in which words, all the Jura Majestatis, the Rights of Preroga∣tive Royall, are included, which in the Family are not exercible: particu∣larly, not the Power of the Sword; which is a Member of Mashad and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Summe of the Chapter.

1. The briefe hereof is, That no man hath Originall Right to any thing by God Created; but the Capability thereof he hath by reason of the Image of God; and the Actuality from the formall Donations of the Trinity, ac∣cording to the Word of God revealed.

2. That no man can have Jus ad rem, Jus in re, Jus rei, without Gods Primary and Generall, Particular and Secondary, Singular and Applicatory Do∣nations: and therefore, cannot make comfortable use thereof, but upon the payment of his Allegiance to Christ; and under, and for him, to his earth∣ly Deputy, by whom his Propriety is secured in all Gods earthly gifts.

3. That Man in the estate of Innocency, had not that Native Dominion over Herbs and Fruits, which now is claimed for the People, in that which is the Height of Gods earthly Prerogative; to wit, the Government of the World.

4. That Just Descent, which is an undoubted evidence of Gods Secondary and Particular Donation, of the benefits of the Earth, by every severall man enjoyed in severall; is no lesse for Kings: which in them from the Begin∣ning of the World, by God and Man, hath been accounted good unto this day.

5. That the Subjects Titles depend upon the Kings; and that God who hath declared his generall Gift of the Earth to mankind in generall; and hath designed by Just Descent his Secondary Donation, to particular men, of the Particulars thereof; hath also declared, that he hath left in his place his Viceroy, to actuate his Demises: by whom (by his Laws or otherwise) are to be Adjudged and Applyed, Every mans Just Property and Portion; out of that, which (notwithstanding the Titles and Surmises) still remaineth

Gods; for that without this third Donation, they cannot command the be∣nefit of the least crumme thereof.

6. That Humane Lawes cannot give, nor assure Gods Title (which who so wanteth, had better want the Inheritance) otherwise then they are of his making, who hath Gods Authority upon Earth.

7. That Disobedience to the King is a sin against that Commandement, which is the visible Fortresse and Security of Gods whole Law; and forfeiteth more then Life and Estate, though it come onely to, and under the Cogni∣sance of the King of Heaven.

8. That the Power of the Sword (carrying with it all Gods Earthly Prero∣gatives) is a dangerous charge to him that hath it; but most Deadly to him that takes it.

9. That for Earths Government, there is but one Irresistible Power in one Kingdome, (as but one Sword, to cut off Civill Wars for ever) and that Power is Eternally in God and his Christ; Perpetually derived to the King; Arbitrarily dispensed by the King to all that have any Power; without whom, against whom, none have any at all. And this (for all those who desire so to enjoy Earth, as there to be fitted for Heaven) is the scale of Subordination which God hath constituted; which whosoever violateth, puts himselfe out of all his Earthly Rights, and Heavenly Hopes, into the Camp of Apollyon; and is by the Doctrine of the Scripture censured, as a deserter of God.

10. That in case of Difference, our Obedience is to be rectified by the Higher in Power, who (and not the People) is to Judge of the Inferiours; if the Magistrate offend, he is onely liable to the King, or to such as he shall au∣thorise, and not to any, or all their Inferiours: if the King offend, he is one∣ly responsible to his onely Superiour, the King of kings. For not one nor all, have Power against any their Superiours, all Power descending from Above; none ascending from the People. This Order, Elohim the Powerfull hath set; who hath Power, and Will, to see that it shall not be Evill to any that are Good: since by this, or no (ordinary Revealed) way, he dispenseth and secureth both to the good and bad, the things of the World, in Order unto those of the World to come.

11. That there is owing unto God from Christians, a more Regulative Dominion, with a more Free entertainment, and a more Ingenuous acknow∣ledgement thereof, then he hath or had amongst Heathens; where the Form of his Celestial Government (exemplified for us in his Word) was and is fol∣lowed, though not understood: then in Hell, where it is understood and followed, but repined at.

12. That in this Subordination, though the divers and different, subalternate Administrators of the Power of the One God, (it may be to honour them, while they honour the Superiour) as they are dignified (also) with the

Name of Elohim (as hath been granted) so they are here stiled Powers; yet it is evident, that the Apostle (to rectifie mistakes herein) reduceth the whole integrall Power of Dominion to its genuine Singularity; in that number speaking of the Power that is indeed Irresistible: and this Singular He, is the Deacon of God over mens Proprieties, and Gods Assignations: this Individuall He, beareth not the Sword in vaine: to Him in the Singular number, the Honour of Gods Scepter; the Feare of the Lords Sword; the Imposts of Gods Rents, are vindicated, as Acts of Religion, and Parts of Divine Worship; in as much as they worke for the People in stead of God; from whom alone descendeth all Power, having its Originall in the Ʋnity of the Divine Nature, as the Name thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports: unlesse the King have his Being from the People, and they from themselves. Since He, who onely is, and is altogether One; hath never given this his One Soveraignty (which, with the Dignity thereof can∣not be given in common to many, or) to more then to One.

13. And this the One God specified from the first mans Beginning, in his Creation but of One Man at the first; in whom were all men, and all hu∣mane Powers; and from whom are all, and all that they have; though all they, have not all that he had. He was (if the Apostle knew how to argue) Gods demonstration for Monarchicall Dominion, to be erected over all those who should for ever come out of him, which primarily relateth to Gods great Houshold, the Kingdome; in as much as there onely, and not in the Family. The Latitude of Gods first word Mashal, and the Apostles Paraphrase thereupon, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is onely extensible in the Kingdome, and not in the* 1.77 Family.

• Whereupon my seventh Quaere is.
  • Since without Gods first Donation, mankind (in specie) could have had no Title at all: without his third Donation, man (in Individuo) can have no benefit at all, from the daily Bread he eates.
  • How it may stand with Humane Wisdome to Question:
    • Whether the Secondary Donation (without a Title whereunto Man in particular, can have no distinct Propriety in that Bread he eats) appertaineth to God? which the Scriptures clearly affirme, and particularly the Lords Prayer: And that this is done by questioning the only Authorised Deputy of God; who will not descend to Judge, or Severalize mens particulars. The Questioning of whose Title, forfeiteth ours; and makes us liable to Gods Temporall Sword here, and eternall Death hereafter.

• My first Argument is concerning the Primary Donation of God the Father, above spe∣cified; and the Consequents thereof, pertinent to this Point.
  • That which denyes the lesser Power, viz. of Free Dominion over Herbs and Fruits, to make use of them at pleasure, to have been Originally in Man in In∣nocency; evidently denyes the greater Power, in eodem genere, viz. Dominion of generall Community, or particular Demeanes in the Soyle it selfe; and

• ...
  • (which is yet greater) over other mens Lives and Livelihoods) to be Ori∣ginally in Man sinfull.
  • But the Donation of God for Herbs and Fruits, and the Restraint of God from the Tree of Knowledge: Denyes the lesser Power, viz. Free Dominion over Herbs and Fruits, to make use of them at pleasure, to have been Originally in Man in Innocency.
  • Therefore, the Donation of God for Herbs and Fruits, and the Restraint of God from the Tree of Knowledge: Evidently denyes the greater Power in eodem genere, viz. Dominion of generall Community, or particular Demeans in the Soyle it selfe; and (which is yet greater) Dominion over other mens Lives and Livelihoods, to be Originally in Man sinfull.
• Secondly, concerning the third Donation of Beneficiall use, effected by the Spirit of God, upon the Word of God and Prayer; from the Word of God conferring the Title thereunto; viz. Ecce dedi, Behold, I have given you; our Prayer; viz. Give us this day our daily Bread: That which shall be so ours, that none else against us have Propriety in, let us have sustentation from; wherein are visible the three Acts, of the Father, the Son, and the Holy Ghost.
  • That Power, which onely can administer the Beneficiall use, so much as of a morsell of Bread (for the preservation of each Individuall Man) which mankind had not so much as Right in commune unto, but by the Donation of God, the generall Father of mankind: Onely can give the Propriety thereof, against the common Interest of mankind.
  • But onely the Divine Power of God: can administer the Beneficiall use, so much as of a morsell of Bread (for the preservation of each Individuall man) which whole mankind had not so much as Right in Commune unto, but by the Dona∣tion of the generall Father of mankind.
  • Therefore, onely the Divine Power of God: Can give the Propriety (so much as of one morsell of Bread) against the common Interest of mankind.
• Thirdly, concerning the middle Power of Distribution, in relation unto its proper Seat, in the middle Person of the Trinity; now justly constituted King of kings, and the universall Judge of the whole World.
  • All the middle, and peculiar Acts of the second Person (both for Commutative, and Distributive Justice, over and amongst whole mankind) giving Propriety in the Blessings of Heaven and Earth: Are no lesse Divine, and untakeable by Man, without Commission from him, then the Act of paternall Indulgence (giving man Title to the Earth, and the Fruits thereof) in the Father; then the Act of the Holy Ghost, giving the Blessing of Help and Sustentation from the same.
  • But (as King of kings) to appoint such Deputies for the Administration of that his Power, for the giving every one his Portion; which it is not convenient that Himselfe should (at each turne) come downe from Heaven to divid; (as Prov. 8. 15.) is a peculiar Act of the middle Person in Trinity, (both for

• ...
  • Commutative and Distributive Justice, over and amongst whole mankind) giving Propriety in the Blessings of Heaven and Earth.
  • Therefore, (as King of kings) to appoint such Deputies for the Administration of that his Power, for the giving every one his Portion; which it is not conveni∣ent that Himselfe should (at each turne) come downe from Heaven to divide: Is no lesse Divine, and untakeable by Man, without Commission from Him, then the Act of paternall Indulgence (giving Man Title to the Earth and the Fruits thereof) in the Father; then the Act of the Holy Ghost, giving the Blessing of Help, and Sustentation from the same.
• Fourthly, concerning the generall Duty of mankind, issuing from these Donations.
  • They, who have Right unto the Creature, Propriety in the Creature, and Sustenta∣tion from the Creature, onely by the Donation of the Creator: Ought to use the things they so have, so (and no otherwise, then) as the Creator requireth; viz. as to their owne, so to the service of Him, and his Christs; and not contrary to them.
  • But the People: Have Right unto the Creature, Propriety in the Creature, and Sustentation from the Creature; onely by the Donation of the Creator.
  • Therefore the People: Ought to use the things they so have, so (and no otherwise, then) as the Creator requireth; viz. as to their own, so to the Service of Him and his Christs; and not contrary to them.
• Fifthly, concerning the Specification in the Word of God, (who onely hath Power and Right, to nominate his owne Deputies) of those whom he hath chosen Administra∣tors of his Power.
  • They onely, whom Christ (from God the Father, by the Holy Ghost; in, or according to the Revealed Will of God, contained in the Scriptures) hath (in token of Superiority) Dignified with the Name of Christs, and entrusted (for the Ho∣nour and Safety of Mankind) with that his Earthly Power, which they dare not desire, that he Himself should Administer: Can have Just Right to Exer∣cise the Royall Authority of Christ, both God and Man; in the Throne of the God of Heaven, over Man on Earth.
  • But Kings: Are onely they (and not the People) whom Christ (from God the Fa∣ther, by the Holy Ghost; in, or according to the Revealed Will of God, con∣tained in the Scriptures) hath Dignified (in token of Superiority) with the Name of Christs; and entrusted (for the Honour and Safety of Mankind) with that his Earthly Power, which they dare not desire, that Himselfe should Ad∣minister.
  • Therefore Kings: Are onely they (and not the People) who can have Just Right to Exercise the Royall Authority of Christ, both God and Man; in the Throne of the God of Heaven, over Man on Earth.
• Sixthly, concerning the generall Claime unto Gods Title, through the Law of Nature, by Descent.
  • That which is esteemed (as a branch of the Law of Nature) an undoubted Evidence

• ...
  • of the conveighance of Gods Title to the Subjects, for the enjoyment of their Rights and Properties: Neither can, nor ought to be esteemed a lesse warranty to the King, for his enjoyment of the Rights and Properties of Kings.
  • But Just Descent: Is (as a branch of the generall Law of Nature) esteemed an un∣doubted Evidence, of the conveighance of Gods Title to the Subjects, for the en∣joyment of their Rights and Properties.
  • Therefore, Just Descent: Neither can, nor ought to be esteemed a lesse warranty to the King; (viz. then to the Subject) for his enjoyment of the Rights and Pro∣perties of Kings.
• Seventhly, concerning Humane Positive Lawes, and the acknowledged Power thereof.
• They who affirme, that they hold their Estates by the Lawes of the Land: May not but acknowledge therewith, that they hold them from him, from whom the said Lawes have their being; viz. the King.
  • But the People: Affirme that they hold their Estates by the Lawes of the Land.
  • Therefore, the People: May not but acknowledge, that they hold their Estates from the King.
• Eighthly, concerning the proper Efficient of such Lawes, as can dispense Gods Title over the Creature unto man.
  • That Power (according to the Doctrine of holy Scriptures) which can be the proper Efficient (Administring the Formall Cause) of such Lawes, as can dispose of Gods Rights to Man, from Herbs and Fruits, to the Life and Death of Man: Is evidently Divine, such as cannot be taken, nor taken away by man, nor ad∣ministred without the Donation of God, revealed in his Word.
  • But (according to the Doctrine of holy Scripture) the Kings Power onely (or none on Earth, and so man can have no assurance on Earth, and God no Kingdome there) is that Power which can be the proper Efficient of such Lawes, as can dispose of Gods Rights to Man, from Herbs and Fruits, to the Life and Death of Man.
  • Therefore (according to the Doctrine of the Scriptures) the Kings Power onely (or none on Earth, and so man can have no assurance on Earth, and God no King∣dome there) is Divine; such as cannot be taken, nor taken away by Man, nor administred, but according to Gods Donation, recorded in his word.
• Ninthly, concerning the guilt of Disobedience to the King, and what it forfeiteth.
  • That sin, which forfeiteth mans Temporall Estate; and is (moreover) a violation of that Commandement, which God hath left as a Guardian for all the rest, in order to Earth's Peace, and Heaven's Glory: Is most carefully to be avoided of all those, who dare not be wiser then God, or suspect his Justice; but with Obe∣dient sobriety, expect Earth's Happinesse, and Heaven's Blessednesse.
  • But Disobedience to the King: Is that sin which forfeiteth Mans Temporall Estate; and is (moreover) a violation of that Commandement, which God hath left as a Guardian for all the rest, in order to Earth's Peace, and Heaven's Glory.
  • Therefore, Disobedience to the King: Is most carefully to be avoided of all those,

• ...
  • who dare not be wiser then God, or suspect his Justice; but with obedient sobrie∣ty, expect Earth's Happinesse, and Heaven's Blessednesse.
• Tenthly, concerning the Power of the Sword.
  • Whosoever is entrusted by God with the greatest of the Rights of Majesty; viz. the Power of the One Sword of the One God: His Power is more then Humane, He is more then mans Brother; is invested with the Divine Paternity of God; and by consequence, hath all other the lesser Rights of Majesty, now in Question amongst us.
  • But the King onely: Is he that is entrusted by God, with the greatest of the Rights of Majesty; viz. the Power of the One Sword of the One God.
  • Therefore, the King onely is he: Whose Power is more then Humane; who is more then mans Brother; is invested with the Divine Paternity of God; and by con∣sequence, hath all other the lesser Rights of Majesty, now in Question amongst us.
• Eleventhly, concerning the Order that God hath established for the Government of the World; the Disturbers thereof, and their danger.
  • Whosoever violate that Order, which the God of Order hath constituted for the Go∣vernment of mankind; and put themselves into the Bands of Apollyon, who himselfe (though he endeavours to bring Christians into this Antichristianism) dares not trust in Hell it selfe any other Government, but Monarchicall: They doe (proportionably to the Degrees of their severall Enormities) incurre the Apostles Sentence of Damnation, Rom. 13.
  • But they who presume, beyond their rank in the Subordination which God hath fixed.
  • They, who (in case there be difference amongst those who are subalternate Administrators of this Divine Power) will not rectifie their Obedience, by sub∣mission unto Him, who is the higher in the Subordination.
  • They, who will not acknowledge the King, to be on Earth Supreme; and his Power to be Irresistible; by any He, be he never so great; or by any they, be they never so many.
  • They, who make it not matter of conscience, for Gods and Religions sake, to come out of their Rebellious courses, and submit unto his Decisive Scepter; unto his Corrective Sword; unto his Ordinary Customes; unto his Extraor∣dinary Subsidies.
  • They (as Transgressours of the Magisteriall Law of God, in the highest of his earthly Concernments) doe violate that Order, which the God of Order hath Constituted for the Government of mankind; and (as deserters of God) have put themselves into the Bands of Apollyon; who himselfe (though he endea∣vours to bring Christians to this Antichristianisme) dares not in Hell it selfe, trust any other Government then Monarchicall.
  • Therefore, they who presume beyond their ranke in the Subordination which God hath fixed; they who, &c. All of them, doe (proportionably to the degrees of their several Enormities) incur the Apostles Sentence of Damnation, Rom. 13.
• ...

• Twelfthly, concerning the Apostles Argument, Chap. 7. about the Foundation of this Order, laid in the Creation of the first Man, alone.
  • Wheresoever in any Type, or Epitome (wherein God hath no lesse Power and Pro∣priety in the one, then in the other) the Spirit of God maketh choice of words, whose Latitude is more exercible in the one, then in the other: There Gods All∣seeing Spirit, intended chiefly the Typified or Epitomized.
  • But, in the Apostles Argument, 1 Tim. 2. 12. Family-Monarchicall Government: Is the Epitome of State-Monarchy, wherein God hath no lesse Power and Pro∣priety, then in the Family; and the Latitude of the words Mashal and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is more exercible in the Kingdome, then in the Family; viz. they include the Power of the Sword, which the small Monarch of the Family may not use therein.
  • Therefore, in the Apostles Argument, 1 Tim. 2. 12. the All-seeing Spirit of God intended chiefly the Monarchicall Government of the Kingdome; viz. upon the Creation of one Man (at the first) alone.
• Lastly, concerning the Question it selfe, and Cautions to be used therein.
  • Such Questions, which bring into Question, the whole Title, which Man hath from God, to the Blessings of Heaven and Earth; and which resolved, according to the Votes of naturall Man, doe tend to the disentitling of God, to that Dominion of the Earth which He (the Creator of whatsoever hath being) cannot any where lose; which He will not immediately Exercise himselfe; and which He may not endure to have taken (unlesse given) by any Creature; or which tend to the making of God, not to have so Regular Soveraignty amongst Professing Christians, as that he had, and hath amongst Pagans; and little other, then that he hath in Hell it self; together, with all other the ill Consequences in the fore∣going Arguments: Are (in regard of the Devils Malice and Vigilancy, against the Supremacy of God, and the Weal of Man, promised unto his Humility and Obedience; and in respect of the generall Vanity, of Proud and Ʋnruly man∣kind, impatient of the Dominion of God committed to one Man) rather to be avoided with the Reverence of Religious Feare, then entred into, with the boldnesse of confident Weaknesse; then prosecuted with the dangerous strength of Self-ended Wisdome; or otherwise, then by the justly Magisteriall; evident∣ly Infallible; and graciously provident Oracles of the Creator, and King of all.
  • But the particular Questioning of the Kings Title (who is the Onely declared De∣puty of God, throughout the whole Scripture) out of a Spirit of Opposition: Brings into Question the whole, &c.
  • Therefore, the Questioning of the Kings Title out of a Spirit of Opposition: Is ra∣ther to be avoided with the Reverence of Religious Fear, then entred into, with the boldnesse of confident Weaknesse; then prosecuted with the dangerous strength of Self-ended Wisdome; or otherwise, then by the justly Magisteriall; evi∣dently Infallible; and graciously provident Oracles, of the Creator and King of all.

CHAP. VIII.

SECT. 1.

The Contents.

An Introduction to the ensuing Chapter. The Adversaries 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,* 1.78 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* 1.79 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* 1.80 (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* 1.81 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* 1.82 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* 1.83 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,* 1.84 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* 1.85 (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;* 1.86 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,* 1.87 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* 1.88 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* 1.89 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,* 1.90 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* 1.91 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* 1.92 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, * 1.93 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:* 1.94 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* 1.95 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* 1.96 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,* 1.97 (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* 1.98 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* 1.99 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* 1.100 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:* 1.101 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]* 1.102 (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;* 1.103 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:* 1.104 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* 1.105 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* 1.106 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* 1.107 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.* 1.108 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* 1.109 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.* 1.110 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* 1.111 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* 1.112 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,* 1.113 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* 1.114 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* 1.115 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* 1.116 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* 1.117 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]* 1.118 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,* 1.119 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* 1.120 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,* 1.121 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* 1.122 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* 1.123

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,* 1.124 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* 1.125 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,* 1.126 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.

• ...

• 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.

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* 1.127 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* 1.128 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,* 1.129 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)* 1.130 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.

CHAP. X.

The Contents.

Kings are Gods chiefe Debters for the sinnes of the People; not the High Court, or High-priest. The King to command others, what he may not execute himselfe. Kings the Protectors of Religion; and Religion of them. The celebrated Precedents of good Jewish Kings, the best Commentary upon the Precepts of God for King∣ship. This was accounted Argument enough, while we had to doe but with the Faction of Rome. Reverence to the incompa∣rable Works of Bishop Andrewes, restraines the needlesse pres∣sing of this invincible Argument. His irrefragable Exemplifi∣cation of Jehoshaphat's severalizing the matters of Ecclesiasti∣call and Politicall Cognizance: And his constitution of the High Priest, his chiefe Commissioner in Ecclesiasticals.

1. THat which needeth not to be, shall be short; it being sufficiently pro∣ved, that the Power of the King, is the (Irresistible Supreme) earthly Power of GOD. Which Power, Religion is so farre from lessening, that it addes both Honour and strength thereunto: and is the strongest of Obliga∣gations to re-enforce that, which the iniquity of the times makes it to impeach.

2. Now for as much as throughout the Sacred Story, GOD ever reckons

unto the Kings the sinnes of the Times; and never unto the Sanbedrin, the highest of all Courts, established (as hath been shewed) from the first begin∣ning of any such, with Power derived from the Prince; and that meerly for the ease of the Princes burden: no, nor yet unto the High-priest; the visible Head of a distinct Subordinate Power, (answerable unto the Maternal) with∣out which helper (meet for him) the Christian King cannot be well alone: and whose Office is, to traine up the Children (begotten in Politicall Na∣ture, in his Image) by Religious nurture, for the making them morigerously conformable unto their Fathers Likenesse: whom the Husband is to com∣mand, though not to repudiate; to enjoyne that she doe that, which he is enjoyned not to doe himselfe; witnesse the Exauctorating of King Saul by GOD, and the Leprosie of Ʋzziah, 2 Chron. 26. 21.

3. Neither of these (to wit, the High Court, or High-Priest) were ever bla∣med by God for their Non-resistance, or not stirring up the People to make Resistance: nor yet the People, for sitting still, and suffering the King un∣controllably to run his wicked race into Superstition and Idolatry; so far forth, that the change of the Kings mind, was still the cause of the change of the Peoples Religion; and the Peoples sinne herein (throughout the whole Sa∣cred Story) was ever laid upon the King. Which is an invincible Demonstra∣tion from the Effect, that the King was the onely He, entrusted by God with his Earthly Power, for the restraining of such wickednesses; and for the Protector of Religion; the greatest and justest Adversary of those, as well as of Resistance, against the onely Supreme Ordinary Power, by God set up to pull downe them; and to set up, and protect Religion.

4. This Argument in the hands of our Worthies, was ever accounted impregnable, while we had to doe but with the opposing Roman Party; in the more colourable Non-Supremacy of the King in Ecclesiasticalls. The other part, (to wit, in Temporals) being never denyed by men accounted serious, till now. But this being proved, will also carry the other along with it: for feare of failing, both are already done by the Precepts of God. And that the Covenant of God between Him and Christian Princes was one and the same; in, and with the Contract, plighted with the former People and the Kings thereof. So that the Presidents of good Kings, recorded in the Booke of God; are for us (for whom certainly they were written) Declarations, given us from God, of what was meant in his compact, between him and Kings amongst us.

5. And certainly I shall never meet with any, who will affirme and ap∣pear in it, when he hath so done; that we challenge more for Christian Kings (who had the better part of the Charter) then what (in matter of Fact) was apparently exercised (either in Individuo, or in Specie) by the commended Kings of that Nation: which is so discernable by all men, that I will spare my Proofs till I see some need of them.

6. Especially, since (in the maine concludent Part) the worke is already done (so that herein there is no need of any thing to be further added) by one (now asleep in the Lord, and in the land of the Living; not alive amongst the Dead, to behold with heart-beheading sorrowes, the shame and deaths of the present age,) The most Reverend, and Incomparably Learned, and Prudent Head, which the latter times have brought forth; that hath gone to peace, Integro Funere; the late Bishop of Winchester, in his Tortura Torti: A Booke, as most worthy of the Publike view; so no lesse with Scholler∣like insight (might it finde admittance) made ready for it in our English Tongue.

7. But I desire not to urge other mens Arguments; and dare not (out of Reverence, which also will restraine mine hands in the next Chapter) doe injury unto his by my weaknesse: I shall only produce an observation of his, 2 Chron. 19. upon which Kings ought to looke, as upon a direction sent from GOD to them alone, and all others to let it alone in their hands. It is the pious Act of Jehoshaphat, Ver. 5. constituting Judges who (though amongst men) were not to judge for man, but for Jehovah: those Judgements being the Lords, and not the Peoples. So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion; Between bloud and bloud, (as Deut. 17. 8.) between Law and Commandement, Statutes and Judge∣ments. And in Ver. 11. his distinguishing of their charges, and s••tting Amariah the High-priest over all, in all matters concerning the Lord; and Zebadiah the Ruler of the House of Judah, for all the Kings matters. There being in Eccle∣siasticals, some things, wherein all mankind besides have not so much to doe as the King alone: and others, wherein the King hath nothing at all to doe, but onely to see them done: as shall be justified in the second Book, when I come to speake of the sin of Jeroboam, in the handling the Power of Gods Likenesse.

CHAP. XI.

The Contents.

No new Light after the New Testament. What was both before and under the Law, dyed not with the Law, but was confirmed by the Gospell. Evangelicall Rules and Examples in this parti∣cular, followed by Primitive Doctrine and Practice, abun∣dantly justified by others. The Divine Power of Kings, Saint John 10. 34. not sequestrable away (by distinction) from their Persons, but to the prejudice of the Deity of Christ. The Text of Psalme 82. 6. [I my selfe have said, You, your selves are Gods, and all of you the sons of Gnelion] further cleered. Our Saviours owne Argument from that Text. Further mani∣festations amply performed elsewhere, not needed here. Christs owne Assertion, that Tributes and Customes were payed unto God in Caesar. Neither Livelihood nor Life it selfe, can coun∣tenance Self-preservation by Resistance of lawfull Princes, in those who assume the name of Christians; if the Doctrine and Example of Christ, be onely that which can denominate Christians.

1. ANd now having given a briefe Map of the Longitude and Latitude of such places of Scripture (in this Point) as my weak observation was able to describe, and this small modell would permit. In which description, I have (as occasion required) still had recourse unto the New Testament; the last of Lights that unaccursed man may expect. Christ Jesus being the true light who lighteth every one that cometh into the world; either this present, or that to come: and in the golden Candlesticke, or holy Bush of the sacred Scriptures ever burning, but never consuming either himselfe or it. Who himselfe came downe from Heaven, unto the last alive of his blessed Secretaries (his beloved Saint John) and set his conclusory Seale unto the last written Book of all the 27. of his last Testament. And in the last clause thereof, affixed his

Commination, accursing all those, who adde (new Lights) to, or take (the true Light) from, the therein sealed Canon.

2. I shall not spend time in doing what is done. These being undeniable Principles, That whatsoever (with the approbation of GOD) hath been continued from the beginning of the world, and hath remained ever in, and under the Law, dyed not with the Law, but is of the perpetuall Law of Nature. Secondly, That Christ came not to dissolve any part of the Law of Nature; neither doth it need any particular ratification in the Gospel: though ex Abundanti, this great Point is impregnably fortified in that unalterable Covenant.

3. But in this particular, there is no need, were there no more written, then that most incomparable forementioned Tract, against Resistance of the lawfull Magistrate under colour of Religion, with the Appendents thereof. Unto which, some have (now) for a long time been indebted, for ought that I could heare; I being a man, who (for these late years) have still lived in the greatest throng of the Disturbances of this world; and in the greatest soli∣tude of Bookes; as having ever been out of their acquaintance, or ••ode▪

—Quando fie•• (A••ite) Liber?

4. In the New Testament invincible it is, and cleerly deduced thence, That Monarchicall Power is immortall, as being the Power of GOD; and that in opposition to any other Forme. As also, that paid Obedience is perpetually from all due unto that One▪ both by the Injunction of the ever-living Evan∣gelicall Precepts of Christ himselfe, and his Apostles; and by the ratification of the dying, never dying Examples of Christ himselfe, and of his Apostles.

5. Which was received for Catholike Doctrine in the purer Ages (which he hath proved) and hath continued in all times (which are worth a Live∣lihood, in any vindicative Record) by the Religious therein; who accord∣ingly have embraced Death it selfe, rather then for quick ending Ends, They would make abatement in either those Rules or Examples, by their Resistance of that Power: which Doctrine had its instauration when the Roman Mo∣narchy, was both Pagan, and by force newly erected: while the Senate was ready upon every overture, to pull down the Monarchy. Yet then, neither they nor we have ever found any Appeale to have been made from any Injustice or Persecution, to either the Senate or the People, nor yet their names so much as comparatively thought worth the mention: but suffering under the Tyrant,—Cui celsior ira, nefásque Justius: being made the Glory of the Gospel-Doctrine.

6. But lest I should seem to talke of Precedents, and forget Didactically to bring one Proofe of mine owne; I shall justifie all that hath been concluded, with the recapitulation of a few words from the mouth of Christ himself; John 10▪ 34, 35. I have said, you are Gods; and this Scripture cannot be evaded, or plaid fast and loose with at any time; or dissolved while there is time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is the Principle whereby our Saviour pro∣veth

his Divinity: to wit, the knowne Divinity of those which have Regall Power: not as vainly now sequestred by distinction from their Persons; which if it were admitted, would destroy the Ʋniversality of our Saviours Me∣dium: take away the strength thereof, whereby he proved his own Personall Deity: and make the best Logicians that ever were (Christ and his Apostles) inferior in that Art, to this after-birth newly enlightned into the world: who might better have distinguished for their lives, against the Pagan per∣sons of Tiberius and Nero; but either knew not, or abhorred this knack. The least of all that hath been said in the cause, deserving an Answer.

7. Which upon the search of the Record will further appeare; it is (as* 1.131 hath been shewed) Psal. 82. 6. Ani Amarti, Elohim Atem: Ipse dixi, Dii vos. I my selfe have said it (in mine owne Person) you are Gods (in your Persons, or) your selves. First, I my selfe [Ani] exclusively of all others, (for none but he himselfe could create man, or any thing else; much lesse, onely by saying the word) and it is not barely expressed thus by the forming of the Verb, but by particular Article: I my selfe. So is the other by Article also, [Atem,] vos ipsi, you your selves, exclusively of all others, (those who tell you, you are seduced by evill Counsell, and unfit to governe) are (in respect of them) Elohim, as in your Persons.

8. And this was done (as hath been shewed) by the operative Word, which effected every thing that was made; and that so soone as it was ut∣tered. And againe [Amarti] I have said it, from the first Article of time that was; so that there was no time wherein this was not true of this his speech; who operateth not in time, but in himselfe, who was before all time. And in the instant, formally effected that, in actu Signato, which in actu exercito is daily produced. When he said in himselfe, Let us make Man in our own Image, after our Likenesse, and let them have Dominion: the just Right of Elohim.

9. Both these, the Articles, and the Power of this word [Amarti,] our Sa∣viour tooke care to expresse in the Greek, John 10. The accusation of the Jewes was Ver. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That thou being a man makest (not barely thee, but) thy selfe (in thy Person to be) GOD. He returneth upon them, that Divinity is annexed (not solely to the Office, but also) to the Persons of those, to whom this Effective Word of GOD was im∣parted: therefore, certainly he was such in his Person really, who was the Word that made them so truly in their Persons; and so, that this Act cannot be abstracted or distinguished away by Sophistry, from their very Persons. For his words (upon which he inferreth, that no robustuous ignorance or strength, can loose this Scripture from them) are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: If he calleth them Gods, to whom the (making) Word of God was [made;] for this is the English of the word: and not (barely) came, as a stranger to a stranger; but as unto the Prophets, who were made Prophets by this kind of coming (to wit, making) of the Word of God to them. If this had not been

so, our Saviour had been but an ill Logician; to conclude the Divinity of his Person (which was the Accusation and Question) from a Medium, whose strength had been extinct by the Trifle of this Distinction: for if Divinity were not annexed to their Persons, he proves nothing for his owne thereby. And therefore he takes care for this in the very first words of his Answer; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies illos ipsos; them in their very selves or Persons. So that plaine it is, that abstracting (to separation) of Divinity from the Persons of Kings (barely) to their Office, takes away this Proofe of our Saviours God-head.

10. So wretched is the proud poverty of those, who without the trea∣sures of the Gold and Silver of the Hebrew and Greeke Texts, will thinke themselves rich: and with the tumult and noyse of an Assembly, of a little Logick (worse then none) and the Latine and Copper of Scripture Translation, will make themselves bold against GOD and his Christs. And so much need have men to pray for, and pay for a learned Clergy, of the Institution of God himselfe; unto whom he hath promised his Spirit of Interpretation, accord∣ing to his Covenant made with his peculiar Tribe, for the duration of the Sun and Moon. Which he recounteth by this last of the Legall Prophets, (to shew, that the perpetuity of the Covenant of Knowledge, was not annexed (but temporarily) to the Persons of the Priests of the Law, but of the Gospel) who foretold the preferring of the last, into the Patrimony of the first; Mal. 2. and 3. Chap.

11. Now, lest any should be further beguiled into a beliefe, that any others are invested with this Name and Power of Elohim besides the King, and against him; I shall goe a little further in the unfolding of our Saviours present Text. For the next words [Ʋbne Gnelion Chulchem,] And every of you* 1.132 your selves (or Persons) are Sons of the most High. They have been expounped already; and the Supremacy of the King acknowledged by S. Peter and S. Paul) hath been proved from them, as the irresistibility from Elohim. The next words are (notwithstanding these Titles) You shall dye like men, &c. which words, are indeed an exclusion of all those from the Name and Power of Elohim and Ghnelion, who are not Kings. You Kings are not so Elohim, but that you shall dye like (whom? Invincibly it must be) those who are not Elohim: from whose commune condition (in this particular) this shall not exempt you. Who those are, who are not Elohim: first, the Democraticall ag∣gregate body of the People; the words are, Achen Che-Adam Temuthun: (Achen)* 1.133 Truly and indeed (Temuthun) you (all before specified by your names of Elo∣him and Ghnelion) shall dye. (Che-Adam) not onely like single men in the Indi∣vidualls; but mankind, in the whole Aggregate thereof included in Adam: from whom, none can be exempted; in whom, all, and every one were in∣cluded. So that cleerly from hence, the People, yea, in their whole Aggre∣gate capacity, are excluded from the Name and Power of Elohim.

12. Secondly, the Aristocraticall Senate, is apparently (in the next words) shut out also: And you shall dye (notwithstanding that you are Elohim, like one of those who are not so; to wit) like one (Hasarim) of the Princes. Those* 1.134 who are no otherwise Elohim, then as (in the first Verse) they are taken into the Kerev or closet of him that is (though mortall, yet otherwise) Elohim indeed. So that undeniably by this Text is justified, (that which before was proved) that no man whatsoever is invested with the Name and Power of Elo∣him, but in relation to those whom Ghnelion hath constituted (in Subordi∣nation) under him; and not in relation to (and therefore not against) any whom GOD hath set over him.

13. Now all this our Saviour makes the Medium à notiori, (as a knowne Principle) to prove, that Divinity was not in him as in the former Prophets, to whom it came, as to its Inne, not as to its proper Habitation; there be∣ing many times when the Word of GOD came not to them. Therefore, he preferres this Medium from them (to wit Kings, by reason of the standing Image and Commission of Elohim, in, and to them) unto whose Persons (as his words import) Divinity was by a perpetuall Law annexed. If a Prophet (notwithstanding his miraculous, both Predictions and Actions) had said that he was Elohim, he had deserved to have been stoned. But of the King, it is an eternall and knowne truth.

14. The Argument I take to be this. Pardon Lord Jesus the weaknesse of the Urger.

• That which is perpetually (as founded upon an undissoluble ground) true of him, who is but the in the Image of Elohim: That is much more true of him, who is both the Image and Likenesse of Elohim, and no blasphemy; (implyed Ver. 36. For he was both Sanctified, wherein the perfection of the Likenesse con∣sisteth: and Sent, wherein the Power of the Image standeth.)
• But, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ille ipse) hath Divinity annexed to his Person: Is perpetually (as founded upon an indissoluble ground, true of the King) who is but in the Image of Elohim.
• Therefore, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ille ipse) hath Divinity annexed unto his Person: Is much more true of him (to wit, Christ) who is both the Image and Likenesse of Elo∣him; and no blasphemy.

15. Concerning the Divine Ʋnalterable Evangelicall Precept, for obedience unto Princes, though tyrannous Persecuters; and Non-resistance of any who hold the place of GOD: as also what was the received Interpretation there∣of in the Primitive times. And concerning the celsitude of Christianity, in the Doctrine of Self-denyall, and taking up the Crosse, (whereby it visibly tri∣umpheth over the gayest of all Religions, which from the beginning have bewitched the world: as also the contrary Doctrine of the Zealots, and ta∣kers up of the Sword. The forementioned most Christian Tract, hath taken off my feeble hands. I shall gladly conclude with the Example of my Lord.

16. I shall not declame how ill it hath been followed; but pray that it may be better. First, concerning his honourary acknowledgement of the Justice of the imposition of Taxes and Tributes, (which hath beene made a shift to be made the incentive of our calamities) I forbear that which our Sa∣viour declares to be of the Jura Majestatis, or Rights of Soveraigne Prero∣gative; and the consequences thereof; to wit, the Impression of the Image of Caesar upon the Publike Coine. Which (Mat. 22. 21. he makes his Medium to prove Tribute to be due to Caesar. I insist onely upon the Illation, Therefore render, (of his,) not give (of yours) the things that are Caesars: to wit, the Tax or Tribute which he requireth: and by so doing, you render unto God the things that are Gods; whose Image Caesar beares, as the Tribute money beares Caesars. And that this must be the drift of our Saviour in these words, it ap∣peares; for that in the Question, there was nothing of doubt moved con∣cerning GOD: but as Saint Paul, Rom. 13. 6. For this cause pay you Tribute; for they are (Gods Ministers) attending continually upon this very thing. So our Saviour answereth here, that Caesar requires it not in his owne, but in the Right of GOD.

17. That all the Right which Caesar hath unto it, he hath from GOD; and that he hath GODS Right; our Saviour (in his owne case, and when he had not wherewith to pay it) expresseth, Mat. 17. 25. Of whom doe the Kings of the earth take Tribute? Of their owne Children? or of Strangers? Saint Peter (unto whom the Question was put) answereth, of Strangers. Jesus replyeth, Then are the Children free. Concluding from thence his owne exemption, as being the Son of Him, in whose Right the Custome and Tribute were due. For it is evident, that Christ was none of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, None of Tibe∣rius Caesar his own Sons: but he was His, to whom by Caesar, the Tribute was due debt; and who did receive it in Caesar. Otherwise, the words of him who is the Wisdome of God, had been devoid of ordinary Reason; whose Plea was most▪ strong, if he who is the Wisdome of God, knew how to argue for his im∣munity from the same.

18. But in the next Verse; Though Caesar have no Right to it from (Ʋs) yet lest They (who are his Officers) be angry, go a fishing and pay it: which course I am sure is Christian, and would not mis-become any times. Where it may be observed, that they who are invested with Power that is Divine; have a little more Priviledge then the sons of Adam in commune. For it is, lest they should be angry with (Ʋs,) and give it for (Thee and Me;) but Capiet qui capere potest.

19. Concerning the demeanour of Christ, submitting himselfe unto the death; it is that which we all pretend to looke for benefit by: and there∣fore should all consider: when He who was the Founder of Christianity, was to gather to himselfe all the Kingdomes of the Earth into one Family; while He∣rod, Pontius Pilate, and the People of the Jewes were gathered together against

Him, as Psal. 2. though he wanted not Power to make Resistance; Perdidit Vitam, nè perderet Obedientiam: He quitted his Life to preserve his Obedience. To doe thus, rather then to Resist the Power of an Heathen Prince; which he acknowledged (though the Deputy unjustly used his Authority) to be from Heaven, I am sure is Christian; from the Example of Christ, walking according to his owne Rules.

20. And Saint Peter saith, 1 Pet. 2. 21. This was to leave us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Example for Christian Imitation: this I am sure is recorded for Christian Do∣ctrine to remaine for ever. To doe thus, by good Logick and true Paronymy, from Christ, I can denominate Christian. But they have the luck of it (if they may escape Scot-free) who can conjugate such Oppositions; and make that Chri∣stian, to doe contrary to the Doctrine and Example of Christ. And that as mat∣ter of Religion for Conscience sake, contrary to both; both of Christ and his Apostles. And further yet to erect this, as the chiefe Ensigne and note of Chri∣stianity; and to teach and enjoyne men to spend their blouds in this Cause, to establish a contrary Foundation; and to enjoyne an opposite Covenant. For my part, as yet I know no new Christ, nor no new Gospel to learne the contrary from, and therefore Contentus hoc Catone: I will (as I am bidden) walke on this way. For it is an Article of my Creed, that he who trode it, Ascended into Heaven: animated by him who went before me.

—Adsum Caesar ubique tuus (Liceat modo) nunc quoque miles.

• Whereupon my Tenth Quaere is.
  • Since all Christian Kings (more singularly then other Princes) have the Divine Power of Elohim and Messiah annexed to their Persons, and not barely to their Offices. And since our Saviour made this Annexation, (viz. to their Persons) His Argument à Notiori, to refute the imputation of Blasphemy, for his affir∣ming the Divinity of his owne Person. And since', by the Gospel Doctrine and Practice, Obedience even unto Monarchicall Tyrants; in Self-denyall; and ta∣king up of the Crosse; is set forth as the differentiall note of Christians: And Re∣bellion (with the Sword, or otherwise) is declared damnable. And paying and yeelding Tribute, Life, and Livelihood it selfe; is that which onely (from both Precept and Example) can denominate Christian.
  • By what Logick they can distinguish away their Blasphemy, and Paronymise them∣selves into the name of Christians? Who against Christs Gospel-Information, Precept and Practice, affirme the Power of Dominion to be in the People! And that we may oppose those, whom the Gospel-Doctrine teacheth us, rather to dye then Resist.

• My first Argument is concerning the Argument of our Saviour, S. John 10.
  • Every Doctrine which dissolveth that indissoluble Principle, by which our Saviour Christ vindicated the affirmation of the Divinity of his Person, from the im∣putation of Blasphemy: Is blasphemous; and the Maintainers thereof had need to be sure of a new Christ.
  • ...

• ...
  • But the Doctrine that asserteth, that the Regall Power of Kings is not Divine; or that it is distinguishable away from their Persons: Dissolveth that indissoluble Principle, by which our Saviour Christ vindicated the affirmation of the Divi∣nity of his Person, against the imputation of Blasphemy.
  • Therefore, the Doctrine that asserteth, that the Regall Power of Kings is not Divine; or that it is distinguishable away from their Persons: Is blasphemous, and the Maintainers thereof had need to be sure of a new Christ.
• Secondly, concerning the Text urged by our Saviour out of Psal. 82.
  • Every exception of common Similitude between two severall Predicates, which agree in aliquo tertio: Is a negation of Identity between the Proposed and the Likened, in the particulars Predicated.
  • But in the Proposition, Psal 8••. You are Elohim, or you are all of you the Sons of Ghnelion; and these, you shall dye like Adam (or the community of mankind, whether singular or aggregate) and you shall fall like one of the Princes (or particular members of the Senate;) There is an exception of common Simili∣tude, (viz. of death) between two severall Predicates; To wit, Elohim, and the Sons of Ghnelion (Kings in their Persons,) and between Kings and Adam, and between Kings and Peers.
  • Therefore, in the Propositions abovesaid, there is a negation of Identity between the Proposed and the Likened, in the particulars predicated. So that neither the whole People, nor the peers or Magistrates (with relation to the King) are invested with the Name and Power of Elohim.
• Thirdly, concerning the root of all evill, the first degree of Antichristianisme.
  • They who deny their whole Livelihoods to God when he requires them, and that contra∣ry to Christs Information, Precept, and Practice: Cannot be Christs Disciples.
  • But they that deny their Impositions to Kings when they require them: Doe (at the least) deny their whole Livelihoods to God when he requires them; and that contrary to Christs Information, (viz. That God is he to whom in Kings they are due) contrary to Christs Precept, of rendring them to Kings; and contrary to the Practice of Christ, so paying them, that therewith he proved, that he paid them to God.
  • Therefore, they who deny their Impositions to Kings when they require them: Can∣not be Christs Disciples.
• Fourthly, concerning the denomination of Christians.
  • They who hazard their Livelihoods and Lives, contrary to the Information, Pre∣cept, and that Practice of Christ, which he left for all men in the like case, for an Example to imitate: Can by no Logick be denominated Christians, but that which is contrary to that glorious Name.
  • But they, who (when they have strength to doe it) doe Resist the Regall Power, and will not part with both Livelihoods and Lives, rather then make such Re∣sistance: Doe hazard their Livelihoods and Lives, contrary to that Informa∣tion,

• ...
  • Precept, and practice of Christ, which he left for all men (in the like case) for an Example to imitate.
  • Therefore, they who (when they have strength to doe it) do Resist the Regall Power, and will not part with Livelihoods and Lives, rather then make such Resistance: Can by no Logick be denominated Christians, but that which is contrary to that glorious Name.

CHAP. XII.

The Contents.

The Authors Reason for not beginning with the End of Dominion. The Reason why God himselfe retroceded from the immediate exercise of his just Monarchy; that Man might not by his Justice be consumed. The Reason why Priesthood is not administred by the Angels. God (by thus doing) doth not onely accommodate our Persons, but dignifie our whole Nature. The Fundamental Axiomes (in this Tract) recollected. The unalterablenesse of Gods Ground, for the unalterablenesse of these Constitutions. This great vouchsafing of God, doth display unto us the Blemishes of our proud frailty, as doe our clothes, and the written Word of God. Saint Peters cautions against wresting of Scriptures. What re∣maineth to be hereafter treated upon.

1. I Have deduced that which will prove (alone) to be Dominion from the sole Originall thereof, unto the full establishment of it, in the unchange∣able Covenant of the Gospell; unto which, whosoever addes a divers new one, is ipso Facto (as hath been shewed) excommunicated, Gal. 1. 8. though he be an Angell from Heaven. If I had not lived in an age, which denieth Prin∣ciples; particularly this, That all just Dominion (in Earth, as well as Heaven) is solely and Originally Gods: I had been to blame (as an ill Logician and Metho∣dist) for not beginning at the End. Which (as hath been said) is the composure of Earth according to the Image and Likenesse of Heaven; for the just, orderly, and

lasting preservation of its happinesse. This shall be explained and justified in a particular short Commentary on the Lords Prayer.

2. The Reason of Dominion thus established (as hath been manifested) is the preservation of mankind (through the compassion of the Almighty) from his very selfe. This is apparent, Exod. 33. 3. I will not go up in the midst of thee, for thou art a stiffe-necked People; lest I consume thee. Neither will he quit his Do∣minion, but as in the precedent Verse, he will send an Angel to administer his Power, and a Moses with the evidence of his Commission; as in the Conclusi∣on of the precedent Chapter. Both of which, are by the incomparablenesse of his most mercifull vouchsafings, interposed between Him and Us; to keep at a distance the Immediatenesse of our Impiety and his Justice. This man∣ner of the exercising of his Monarchy, being mans security and shelter from GOD; whereby the Terrours of his Majesty visibly reigning over us, doe not (once for all) appall and confound us: with the Honour of whose Justice it could not otherwise stand, if he should not presently strike for every Insolency committed against his Highnesse.

3. For this cause hath he put his Temporary Scepter and Sword into the hands of a Deputy of our own Flesh and Bloud; who might more calmly ex∣ercise his Power. It is not mine; long agoe, Themistus published this Com∣mentary upon this action. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.135 It ap∣peares, that for this cause, Kingdome was adjourned from Heaven to Earth, that man might have on Earth a Sanctuary of refuge from the inexorable severity of the Di∣vine Majesty, by the exercise of Gods Dominion, by one, whose breath (like other mens) is in his nostrils; That so GOD might not be necessitated each moment, to fill the world with the destructions of sinfull, proud, dust and ashes.

4. When Israel saw the Thundrings and Lightnings, (Exod. 20. 18.) and heard the noise of the Trumpet of God, and beheld the Mountaine smoaking: when they saw this, they removed and stood afar off; and said to Moses, Speake thou with us, and we will heare; but let not God speake with us lest we die. So likewise for the Peoples sake it is, That the Priesthood is not executed by the Angels; yea, for their honour too, if they please to consider it. And therefore, Deut. 18. 17. the Lord sweetly accepted the desires of his People in this kind, and said, They have well spoken; to wit, that they might not heare againe the voyce of Jehovah Elo∣him; nor see that great fire any more, lest they should perish And thereupon GOD promised to raise them up of their Brethren, a Prophet, whom they might heare in stead of the Archangel; unto whom the Promulgation of the Law was de∣legated.

5. So that in these Dispensations, GOD Almighty doth not onely accom∣modate the personall frailties, but doth dignifie the whole nature of man∣kind. For, if one member be had in honour, all the rest rejoyce with it. What said I? with it! Nay, to them onely, is the employment thorny and dangerous;

to the others, the benefit redounds. For, as said Saint Augustine; They who* 1.136 are in eminent Place and Power, stand in more need of pity from others, and patience in themselves; then any others, for the reliefe of their Servitude and Vassallage. Our God is a consuming fire; Man in his place shall be consumed, if he doe not shed forth upon us the goodnesse of GOD, for the end of his placing there: much more if he doe consume us, though he be adopted; nay, because he is adopted into the dreadfull Power and sacred Name of Elohim. Thus farre hath GOD (with infinite mercy) vouchsafed, and no further. And who may say unto him, What doest thou?

6. But if it may be lawfull (and were further needfull) to justifie him herein; there is much to be said in defence of this his Act. I keep my selfe within my owne Province, and presume not to spoile the just Grounds laid by Politicians, concerning the generall Freedome hereby from the danger of Division, the mother of Confusion, &c. But these are the Maximes that I rest upon.

• That the Dominion over the Creature, cannot but be in the Creator.
• That the Dominion of the Creator, cannot but be Monarchicall.
• That if the Creators Power of Dominion were placed in all, or more then one; it could not be Monarchy, or Kingdome; and Christs Title of sole King of kings must be extinct. For he that is King, is alone in Power; and there must be Co-ordi∣nation with Cbrist, if any have to doe with those, who are properly and im∣mediately his Subjects; who neither can have, nor need more then such a King.
• That Christs Power is prophaned, if it be held in commune: That the King is so, if he quit it; and the Ʋsurpers that challenge it.
• That nothing but the Free and Formall Donation of God, in Terminis, can invest any under him with it; nothing at all from him.
• That he, who hath most frequently declared himselfe to be the Ʋniversall King of the whole world, hath in expresse termes Deputed Kings, and onely Kings, as Supreme and Irresistible Administrators of the earthly Dominion of Him and his Christ, over all the Nations of the world: and requireth most exact and especial Obedience of all Chri∣stians to them.

7. So that this Dispensation is that, which in prudent Justice could be done; and in inexpressible mercy (for the safegard of mankind) is done; and which, without ••earing of Christ from his due Throne, cannot be undone. That man may understand and value this great vouchsafing, is the end of my Prayers and Labours; it being the last which GOD will afford in this kind: as being sworn unto in the former, and ratified in the last of his Covenants, which he will make with mankind; which begun with the Law of Reason in the first: and it being that, which is set up in the Heavens, (the sampler for Earth) Reason must acknowledge, that to be the fittest Form of Govern∣ment, to make Earth another Heaven, which is established in Heaven.

8. And yet I cannot but acknowledge, that this Monarchicall. Law is but beneficiall unto us, as are our Clothes, as is the written Word or GOD; both of which, with the honour and comfort which they afford us, do cast a staine upon us. As we are without the warmth which our rayment brings us, the cold would destroy us: but if we had been, as we ought to have been, we should have had no need either of their commendation or protection.

9. Thus are the Scriptures of GOD blessed helps to bring us to the King∣dome of GOD; and such helps, as neither the Malice of the Jew, nor the Wis∣dome of the Greeke; nor the Subltily of the Hereticke; nor the Outrage of the Tyrant; nor the Gnashing of the Fiend; have been able to blast. And of so Sa∣cred and Inviolable Majesty are they, that whosoever shall adde to, or detract one tittle from them, shall have his Name blotted out of Heavens, and Ka∣lendred in the Dypticks of Hell. Whosoever, boldly blind (as Saint Peter saith) because unlearned; or timerously yeelding, because unstable; dare adven∣ture to themselves (in the high Mysteries thereof) without Science to inter∣pret; or (which is more desperate) with Jeroboams Priests, without lawfull Calling; to impose upon others: or who dare not but follow the Biass of potent Greatnesse; or the Tyde of the giddy Multitude; or the Engage∣ments of their owne masterfull masterlesse wills; and thereby doe pervert the sacred meaning of that holy Word, (though they cannot destroy its precious sense, yet) shall thereby destroy their owne sensuall senselesse soules.

10. And whosoever for such Ends, shall bring with them, either Saint∣like Vertues, or Angelicall Science, to countenance a false Glosse upon the Sacred Scriptures, is also Excommunicated from the Brotherhood of Saints and Angels. Yet (as the Fathers teach us) this Reverend, and never sufficiently esteemed favour, is withall an Argument of our shame. For if fallen man, had not fallen after his Fall, GOD would have inhabited with him, and face to face conversed with him, as a Friend doth with his Friend; as he did at the first instruct the Patriarchs in his wayes. Or as afterwards, when an Inunda∣tion of Sin had estranged him from this more familiar converse, have raised up, and fitted select Preachers of Righteousnesse, from his own mouth, to display his pleasure upon all Emergencies. Whereas now we have the last of his favours in this kind; Moses and the Prophets; Christ and his Apostles; and must for ever shut up our eyes (even unto detestation) from exacting further Miracles and Revelations for ever.

11. So must we doe with the last of his gracious vouchsafings in this particular; since the shame of our deservings, hath but stirred up the com∣passionatenesse of his condescending; that he hath in inestimable good∣nesse, thus stooped unto our sinfull frailty, not with his dreadfull visibility to Governe us; but to settle his venerable Right of Earthly Dominion, in a glorious Line of our Flesh and Bloud. For we cannot suppose, but that we deserve (at least) as little, as his first People, to have immediate Procurators

sent from his owne bosome, as they had Judges in all their Exigents. Which Government they would not endure, nor we any long, who will not en∣dure that which they preferred, and GOD graciously constituted amongst them; and through them, amongst us, for so long as the Sun and Moon shall last.

12. Thus have I (conscious of much infirmity, with unpassionate con∣quest of my wants) adventured on the great Demonstrative Efficient of Domi∣nion; according to the entertainment of this first part, I shall addresse my selfe for the other causes; as the Finall, so the Subjective matter, and the Formall; to wit, the Image of GOD and his Likenesse, infused into man∣kind: which I shall call the Seat of Dominion: wherein I make no doubt, but (through the assistance of him, who hath hitherto-kept and supported me) to make just Proofe of that which I have assumed.

That the Image of God is imprinted in the Imperiall Faculty of the Will of Man: as the Likeness in the deliberative part of the Ʋnderstanding; which though it be of the elder House, must not (here) claime its Birth-right; but be content to be as Aaron was to Moses, untill it come to the Inheritance which is above; where it shall no longer serve the younger; nor shall Japhet dwell in the tents of Shem.

That proportionably hereunto; in the great Hypostasis of a Christian Nation, (wherein is the Church) the Oecumenicall will of the Kingdome, is the King: and in the included Church, the Ʋnderstanding is the Bishop. Both which Powers are united now in Heaven, in the Great High-priest after the Order of Melchi∣sedec, who also is King of Salem.

To whom, as it is in Heaven, so also in Earth (which his Por∣tion, he receiveth onely in those, who be the Deputies of his Powers) be Really and Internally, as well as Externally and Verbally, ascribed All Dominion, both for Heaven and Earth; for the for ever of this world, which cannot faile him (with the Father and holy Ghost) in the for ever of the next.

Amen.

FINIS.

Notes

• * 1.1

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• * 1.2

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  R. Aben-Esra in Locum. R. Bechai in princip. Gen.
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  1 Sam. 10. 27. Eccles. 8. 3.
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• * 1.15

  Mat. 22. 44.
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• * 1.22

  Rom. 12. 19.
• * 1.23

  Tat. An.
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  Pap. Stat. Silv.
• * 1.25

  Vide Bishop Andrews Sermon on those words.
• * 1.26

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  Chap. 8.
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  Acts 23. 5.
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  Greg. Mag. Lib. 2. Jud. 13. 6. 75.
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  Quando p••∣tuerit con∣stanter exe∣rere, adver∣sùs eos qui Dominum Crucifixis∣sent, & qui jam Deum, & Christum, & Templum, & Sacerdo∣tium perdi∣dissent. Et quamvis spo∣li••tis Sacer∣dotiotum∣bram tamen ipsam ina∣nem Sacer∣dotalis nomi∣nis cogitans; dixerit, nesci∣ebam Fratres &c. Contra Pontificem nihil dixit; sed Innocen∣tiam suam purgans, &c. Ep. 96. ad Pupianum.
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  Vid. Cap. 11. Par. 6. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
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  He judgeth in the secret chamber of Elohim, or the Kings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
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  Vid. Exo. 18 25. Insuper Deut. 1. 13, 14, 15, 16, &c.
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  Gen. 30-27.
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  Chap. 12.
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  Vide Isa. 49. 18. &c.
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  Gen. 49. 10.
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  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. And it shal be that when he shal sit upon the Throne of his Kingdom, he shal write [this Deuteronomy] into a Book, &c. Chap. 17. 18.
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  Pessimus quis{que} asper∣rime recto∣rem patitur▪ Salust▪
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  Coercebit Le∣gibus subdi∣tos, nè quid agant sine permissione. Shindler in Ghnatsar.
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  1 Sam. 21. 11. & 22. 8, & 24. 20. & 25. 28. & 26. 25.
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  Which is the Reason of our Com∣memoration of the King, when we say Grace for our Meat; and of the Catholique Church, which cannot but teach us thankefull Obedience for it; and 〈◊〉〈◊〉 to serve God and Him in the strength of it.
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  Pro. 16. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
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  1 Pet. 2. 14.
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  Rom. 13. 1. &c.
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  Gal. 6. 6.
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  1 Cor. 9. 11. Rom. 15. 27. Rom. 14. 4.
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  1 Pet. 2. 13.
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  Doctores Hebraei, co∣gnominant nomen Do∣mini, sive Dominum, Makom; eo quod est locus mundi, nec mundus est locus ejus: quemadmodum vocatur Makom Habitaculum, Deut. 33. 27. Et sunt qui putant illud, Hest. 4. 14. Mi∣makom achir, indicate Dominum; & hoc factum esse, nè nomen Domini esset scriptum in libris Medorum & Per∣sarum. Pagn. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
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  Job 38. 7.
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  2 Sam. 14.
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  Aquin. 1, 2. qu. 102. r. 4.
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  Mr. J. Gre∣gory his Notes upon some passages of Scripture. Cap. 3.
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  Vide Mr Gregory cap. 25.
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  Rom. 9▪
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  Joseph. Ant. 7. 4.
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  Ez••k 44. 15 & 48. 11.
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  2 Chro. 13. 4
• * 1.127

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• * 1.128

  Vide 2 Chro▪ 20. 6.
• * 1.129

  Vid. Orig. Ambr. Hier. in locum▪
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  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  Orat. 5.
• * 1.136

  De Civ. Dei, l. 19. c. 16.