THE Original of the Dominion OF PRINCES, Founded upon God's Sovereignty over the whole EARTH. OR, The Kingly Prerogative, INSTITUTED by GOD, And proved from the holy Scriptures to be JURE DIVINO. By R. W. D. D. PROVERBS XXIV. 21, 22. My Son fear thou the Lord and the King: and meddle not with them that are given to change. For their Calamity shall rise suddenly, and who knoweth the ruin of them both. LONDON, Printed for Henry Eversden, and are to be sold at his Shop, at the Greyhound in S. Paul's Churchyard, 1660. A Collection of the Contents of the ensuing CHAPTERS. CHAP. I. 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 Sovereignty, and perpetual Proprietary thereof. The Sacrilege of arrogating the Originality of the least particle of Power; and the method of the ensuing Discourse. CHAP. II. No man may presume further than Christ. Christ's eight titles to the Dominion of the World. His Titles and Kingdom destroyed, if the People have Power over Kings. The second Psalm explained. The modesty of Christ insisteth only upon the Formal Donation of God. The Devil himself adventureth not upon the claim of Originality. The Exposition of S. John 18. 36. My kingdom is not of this world, etc. Of S. Peter 1. 2. 13. Submit yourselves to every Ordinance of men. Of the kingdom of Heaven in the Gospels. And the Sum of Christian Liberty. CHAP. III. A brief Digression, that the Power entrusted to Kings cannot but be Divine, by the unquestionableness thereof. Job 34. 16. expounded, and the Exposition justified by parallel texts. The Question answered, What if the King turn Tyrant? An Answer to a Scotch Topick. CHAP. FOUR Both the Regal and Sacerdotal Powers, were (in the Beginning) the Inheritance of the Firstborn. The Colloquy between God and Cain, (Gen. 4. 7.) explained. Also that of God with Evah, (Gen. 3. 16. by the Commentary of S. Paul, 1 Tim. 2. 12. and 1 Cor. 14. 34. No Co-ordination in the Family, the Model and Nursery of Kingdom. The seed of the Commandment for Kingdom and Priesthood, sown in the Family from the very Beginning of the World, in the perpetual Law of Nature▪ CHAP. V. A Recapitulation of what had been formerly proved. Kingship, while we are on Earth, Superior to Priesthood. Exod. 4. 16. expounded. The Name of Elohim communicated, hath relation to Inferiors; Angel to Superiors. The Highpriest honoured with the appellation of Elohim. Exod. 22. 28. expounded, by Acts 23. 5. The acknowledgemen of Constantine thereupon. And the judgement of S. 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. Aaron's Priesthood not dead but changed. CHAP. VI Monarchical Power, Instituted under Theocraty itself. Upon God's recess from the immediate exercise of Kingship, he never was the Author of Popular Election. The exemplification of God's mind herein; in and by the particulars of his appointing of Saul to the Kingdom of Israel. Wherein consisted the sinfulness of the Israelites petition, for a King. The Law of Kingdom, 1 Sam. 10. 25. The word Mishpat, and divers its great Importances▪ Unction, God's Demonstration, for the Communication of Divine Power, 1 Sam. 8. 11. etc. The Author's glean from the story of King Saul. All summed up in the conclusion of this Chapter. CHAP. VII. Sect. 1. A Digression in answer to the question, How a man may know whether his Prince be (indeed the Lords Anointed. Certain Praecognoscenda for the manifestation thereof▪ The threefold Acts and Donations of the three Persons of the Trinity, conveying several rights to man. Of title to, title in, and help from the Creature. Considerations from man's inability to command that which is his own, to nourish him. No evidence produced from him who is the Heir of all things, for the People to Assize men's Severalties. Adam in his Innocency had not Original right so much as to Herbs and Fruits; much less can his sinful children have natural propriety (without Donation) in the other things which God (not they) created. Sect. 2. The question answered. Every man's assurance from God, of his own title to his own Estate; asserteth the Kings. The Subjects Right dependeth on the Kings. Humane Laws (as Humane) cannot give away God's title to any man. Humane Laws, as enlivened by the divine Power of the King, can dispense propriety unto each man. None but the King hath God's warranty (in his revealed Will) as his Steward, to set forth man's severalties. Sect. 3. Disobedience to the King, forfeiteth the Subject's titles. Sovereignty 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 Cammandement the Guardian of all the rest. The public Fatherhood of the King, proved from Gen. 9 5. A repetition of some passages elsewhere justified. 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 itself 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 do so, encamp themselves with Apollyon, against God. Inferior Magistrates receive not their Power from God, but from the King. The King God's Deacon, not only to dispense Necessaries for our Livelihood; but also the Lord of Hosts Commissary general for his Gold and Steel. But one Sword in one Kingdom. The hard condition of Kings from hence. Popular Flattery most pestilential; robs them of all they have, while it strokes them into a Fancy for their robbing of God. Eccles. 10. 4. expounded. Sect. 5. The 1 Tim. 2. 12. (I permit not a Woman, etc.) explained. The Apostles Argument for Monarchical Dominion, from Adam form alone. The Case of Zelophehad's Daughters, Num. 27. Their Plea considerable for these times. God's determination thereupon. CHAP. VIII. Sect. 1, An Introduction to the ensuing Chapter. The Adversaries Principles unjustly taken up, but more foully deserted. The People's Liberty, the Word of God, and the Kingdom of Christ, find no such enemies, as the pretenders for them. The written Word of God, the best Commentary upon the unwritten Law of Nature. Gen. 49. 10. and 1 Sam. 13. 13. reconciled. The exemplification of God's mind in the Institution of King Saul; an Argument unanswerable by the Adversaries. The acknowledger of the Scriptures, must acknowledge, that in the Patent of King David, all Christian Kings have a joint Commission. Some conveniences through the settlement of God's Power in one Man, pointed at. Prov. 21. 1. paraphrased. Sect. 2. The grounds of Gods preferring David and his Seed to the Kingdom of Israel: expressed in the 13●. Psalm. Its first part contains David's solicitous care for the building of a material Temple for God. The second David's Petition: first, for God's Inhabitancy therein: secondly, for the Support and Glory of the Priests thereof: thirdly, for the performance of God's Liturgy: fourthly, for the Honour of Christ, in and by these. The last expresseth God's Oath, in answer to David's Vow, for the perpetuity of the several petitioned for particulars. God's Oath fulfilled to a title in the typified, though not in the Type. Sect. 3. A Paraphrase upon the 89. Psalms; which celebrateth the Promise of the World's Administration by Kings; as the gloriousest of all Gods earthly favours; and the faithfulness of God's performance herein. God's Covenants with Jewish and Christian Kings; One and Two; as are the Stock and the Graft. Kings only the Sons of Gnelion, or the most High▪ Christian Kings taken in into a better Covenant than the natural Line of David. They the ultimate Object of the Merciful and Faithful Oath of God. No misdemeanours in them, or their Seed can Dethrone either. Mischiefs attending the contrary Doctrine. Former Proofs abated, enough here asserted. The Sun and Moon God's Witnesses of the perpetuity of both the Powers Regal and Sacerdotal. Sect. 4. A recollection of certain Proofs: that as well Temporal earthly Kingship over the whole Creature, as Spiritual (properly Priesthood) was, and is Christ's, unto the end of the world: then he must resign. Christ the primary Object of Gods sworn Covenant with David; Christian Kings the secondary. Antichrists by Saint John 1. 2. 22. described. What is denying of the Father and the Son. The people may be Antichrists. Saint John's marks of Antichristianisme. Perpetuity▪ sworn (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. Sect. 5. Evidences from the words Melech and Moshel. David, the most irrefragable of all Witnesses; and the most liberal of all Acknowledgers. That the Temporal Kingships of all the world, are Elohim's own. The name of Melech or King, primarily Gods and his Christ's. Twenty places out of the one Book of Psalms, 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, heirs of his Prerogative. Sect. 6. Intervenient Considerables between this and the ensuing Chapter. A brief Answer to the chief Arguments of the Millenarians. The difference between Kings Pagan, Jewish, and Christian, truly stated. No gap in the Series of Christ's Kingdom, during the times of Infidelity; fore-prophesied and Typified. Usurpations against the Rule of Nature's Law, protested against. CHAP. IX. The Law of Nature, and its Proviso in this particular Controversy; This the proper Act of; That only subject to the God of Nature. Prince's Rights from these, better than other men's. God the sole Eelector of Kings, when the People seem most to choose them. Four Maxims in this behalf. The cause of the preferring of Solomon before his elder Brother expressed, and justified to be so, by God's semblable Acts in Ishmael and Esau; not reprobated. Solomon's Throne demolishable, as he was King of the Jews; not demolishable in the Typified Gentiles. Solomon not the Type of Christ, but of Christian Kings: David was the Type of Christ. The Material Temples of God ought to be the solicitous care of Solomon's Successors. God's not dwelling in temples made with hands, how to be understood. Christ's zeal, for what Temples. The King's Throne Gods. Why we uncover and bow before the Chair of State. Regal Power above man's Limitations or Censures. CHAP. X. King's are Gods chief Debtors for the sins of the People; not the High Court, or Highpriest. The King to command others, what he may not execute himself. 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 Kingship. This was accounted Argument enough, while we had to do but with the Faction of Rome. Reverence to the incomparable Works of Bishop Andrew's, restrains the needless pressing of this invincible Argument. His irrefragable Exemplification of Jehoshaphats severalizing the matters of Ecclesiastical and Political Cognizance: And his constitution of the Highpriest, his chief Commissioner in Ecclesiasticals. CHAP. XI. No new Light after the New Testament. What was both before and under the Law, died not with the Law, but was confirmed by the Gospel. Evangelicall Rules and Examples in this particular, followed by Primitive Doctrine and Practice, abundantly 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 Psal. 82. 6. [I myself have said, You, yourselves are Gods, and all of you the sons of Gnelion] further cleared. Our Saviour's own Argument from that Text. Further manifestations amply performed elsewhere, not needed here. Christ's own Assertion, that Tributes and Customs were paid unto God in Caesar. Neither Livelihood nor Life itself, can countenance Selfe-preservation by Resistance of lawful Princes, in those who assume the name of Christians; if the Doctrine and Example of Christ, be only that which can denominate christian's. CHAP. XIII. The Author's Reason for not beginning with the End of Dominion. The Reason why God himself retroceded from the immediate exercise of his just Monarchy; that Man might not by his Justice be consumed. The Reason why Priesthood is not administered by the Angels. God (by thus doing) doth not only accommodate our Persons, but dignify our whole Nature. The Fundamental Axioms (in this Tract) recollected. The unalterableness of God's Ground, for the unalterableness of these Constitutions. This great vouchsafing of God, doth display unto us the Blemishes of our proud frailty, as do our clothes, and the written Word of God. Saint Peter's cautions against wresting of Scriptures. What remaineth to be hereafter treated upon. Errata. PAg. 7. line 7. read Elohims' Parent. p. 12. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p 88 li. 2 for the the r. the fight. Other mistakes the intelligent and ingenuous Reader will easily see and restore: As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simili for Simile. ●vexilla for vexillae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The preface to the Reader. To the Honouring Acknowledger of the sacred Word of God, comprised in the just Volume of his Book, (by way of excellency) called the Scriptures; The Author wisheth the promised Blessings, in the saving Covenant of (otherwise unfordable) Grace, therein by God secured to his humility; and indented with his obedience. HE knoweth, that Epitome's have been the bane of Arts and Sciences, and injurious to the Professors thereof; useful rather for the memories of those who have learned, then for the understandings of those who are to learn: necessitating the Compilers to make use of words of the largest capacity, which, not coming within the reach of presumers, (Qui continuò se putant in Helicona pervenisse,) they embrace the empty cloud of their own easy and hasty misprisions, in stead of truth's substance; and the Encyclopaedeia, which (full of fancy) they arrogate to have attained. Others, (whose modesty is more fit for learning) are thrust upon despair, while they are not willing to think, they know more than they do; and are intelligent of what they do not know. And a third sort, despise for ever, what they comprehend not at the first. Yet the Author, deprived of the means of his subsistency, (and therefore of the encouraging accommodations of books and friends) having (as he could) passed through the difficulties of the labour; and (at last) not finding the like aid which was afforded to the Hebrew women in bondage, by their Egyptian Midwives: is notwithstanding contented, (in zeal to God and his native country) to adventure the breviary of the first part of his works, concerning the grand external cause ofs Dominion, (to wit, the Efficient) hoping for better times for the bringing forth of that, which he intended for the general benefit. But confesseth, that it cannot be thus done for the good of many, in this greatest of God's controversies with earth, it being concerning his Sovereignty over the earth; which being set upon the right basis, the rock of God's Word, will stand against the oppositions of all encroaching intrenchments, built upon the sard of humane machinations; and requireth for the salvation of all that Christ hath bought, compass, as well as strength. But in all broth●●ly concertations, there must be a set rule of decisions. In his Preface to the Reader, he supposed (as a principle between him and those with whom he would dispute.) That a man may be assured by an infallibly divine faith, that the received Scriptures, are the dictates of God's Spirit; this he attempted not to prove afresh, it being already done (in our Church) even unto astonishment, and in ever living cedar, written in the Book of Jasher; wherein the great Author (though dead, yet) speaketh. The Conclusions which he proved, and which there (as here) he desired to have admitted, were, First, that the Canonical Scriptures of the Old and New Testament, (acknowledged by the Church of England) as dictated by the Spirit of God, are to be held the Magisterial rule of all controversies and doubts in points of Religion, for so long as the world shall endure, containing all things necessary to salvation: so as all those, who with humility and sobriety, will make use of the means therein expressed; may attain unto sufficient direction for the same, through the Vrim and thunnus, covenanted in them to be left unto God's Church for ever. And that other revelations are not now to be expected, and different revelations to be abhorred. Secondly, that every good translation is according to the Word of God; but no translation is the Word of God. Thirdly, that the Spirit of God hath not throughout the Book of God, one word or tittle, which hath not its own, proper, and beneficial weight: neither is there in any particle thereof, any thing savouring of humane frailty; either in deficiency, or superfluity, for the just expression of the matter therein proposed. Fourthly, that the great Creator of Names hath not himself given a name to any thing, but so, that his name is a complete character of the nature of the thing itself; which humane ability, joined with modesty and industry, may in a competent measure discern. There be, who with great probability affirm thus much of the names, which Adam gave the beasts in Paradise. Fifthly, that where the Spirit of God makes use of a word of different significations; they were all intended by God, and are applicable to man, as useful for some conditions and times. Sixthly, that no place of Scripture, being of private interpretation; the obscure Texts are (according to the analogy of faith) to be expounded by those which are clear: and those which seem to go alone, by those which are more. And that according to that of Psal. 119. 130. it is Pethach Devarecha, apertio ver●orum tuorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening, anatomising, and looking into the entrails, and vital principles of his mysterious words, which give light and learning unto (otherwise ignorant or) simple mankind. These things he justified from several plates of Scripture, and all of them from that particular Text of Deut. 29. 29. Secret things (belong) unto the Lord our God, and revealed things to us and our children for ever; that we might do [all the words] of this Law. Which will be evident unto every man who shall look understandingly and seriously into the words in the original of that Text. To these were added the ensuing Cautions. First, that unto him, who in points of difference adventures alone to expound Scripture, no caution, no modesty can be too much; one side or the other of us having run upon the rock of perdition, in the Exposition of Rom. 13. and 1 Pet. 2. 13. Secondly, that in matters of moment, (such are the controversies which have drawn so much blood amongst us) great heed is to be taken, how we depart from the interpretations recorded by the ancient Fathers, and received by the whole Catholic Church: That thus to do, is an argument of an evil cause, or of an evil man; in as much, as they who were the Scholars of the inspired Apostles, (who were careful dispensers of all saving truths;) or the scholars of them who were so, cannot but be surer masters of the Apostles meanings, than we of the last age. And they cannot but (with serious men) disgrace themselves, (what ever they may fasten upon weak and wilful capacities) who deny the uniform practice of all ages, to be the best Expositor of what was decreed at first. Thirdly, that the Plea used by many, (but most of all by those who least reverence the Fathers) that a dwarf set upon the shoulders of a giant, sees further than the giant himself, may be dangerously fallacious; it holds not, if the dwarf be purblind, and cannot see what is afar off, if his sight cannot reach to the giant whom he tramples on, if of his own or other men's prejudicial choosing, he wears false spectacles, which make that look blew which is white: If he have an evil heart, which will not give him leave to see what he does, and report what be sees, he cannot be a just witness. Concerning the judgement of the one Catholic Church, (to wit, which hath been in all ages and places, and which none can contemn, but to the infamy of the age and nation, which doth or suffereth it) what honourable esteem soever he hath of it, accounting it the best of all Topical arguments; yet he is contented to wave all affiance therein, and that this controversy should be magisterially determined, only by demonstrative arguments, from scientifical divine authority, in the sacred Scripture, relying only upon that light (in the present case) which Scripture shall bring to Scripture. Their predecessors, who (in this our age) first stirred up the people in this controversy, powerfully wrought upon the unjudicious many; by calling for express Scripture, for the warranty of all merely humane actions, and constitutions: but now the successors (in these days) having reaped the benefit of i●, desert the former principle, so far forth, that man's prudential rules are advanced into that place of Scripture, in the acts of religious Worship. And in the highest of humane concernments (even against the divine sovereignty of the GOD of nature, indeed) arguments are pretended from the laws of nature unwritten; and those against the written, both rules and exemplifications in Scripture: in this point which he hath evidently and frequently therein declared, to be his own Prerogative Royal. As concerning the pretenders to the Spirit, and new Light; we read, that the Spirit of GOD searcheth all things, in the deep mysteries of the Word of GOD, 1 Cor. 2. 10. Let it be the first trial of their spirits, to give us a clear and uncontrollable Commentary in the first place, upon that word of Light which GOD hath revealed unto us, before we trust them in things unrevealed, which GOD hath reserved in his cloud and unaccessible darkness: and particularly, upon the eight last Chapters of the Prophecy of Ezekiel; which, (if it prove not against themselves) is like to make a Proselyte of this Author; otherwise, they may pardon us, if we be apt to esteem of them, but as of vainly proud idle children, ambitious of new lessons, before they have taken out their former. Whilst we acknowledge the Scriptures absolute perfection, and the execrations therein expressed upon all, who shall expect a further light from GOD, (much more a contrary) for the whole for ever of this world. And that GOD almighty (having sealed the Canon) hath therein most graciously provided (in plain language) as fitting entertainment, sufficient for the salvation of all humble souls; and directions, whereby they may try the spirits of pretenders: so hath he for the manifestation of his glory, intermixed inexplicable mysteries also, becoming the high majesty of his own wisdom, to teach proud men, humble reverence; or to befool the spirit of bold pretenders. Now concerning the servants of GOD, our Worthies, who have written in this controversy; divers of them have for this long time laboured with Christian meekness and patience, (by degrees) to make that straight which is distorted: and for the hardness of men's hearts, have pressed chief, the honesty of Obedience, from the paction between the King and the Subject; according, either to the general law of nature, (out of which, for that it is unwritten, men easily take what they please, not what they should) or the particular laws of particular Nations, which men, that have gotten the mastery over, trample upon as they list; so that many conceive the strength of GOD'S Precepts by them alleged, to be founded, either upon the heaps of dust imposed by men's hands upon the law of nature, or the sand of municipal constitutions. These Arguments being rejected, though not indeed answered; we are enforced to tell the world, That, non sic fuit ab initio, from the beginning it was not so: that they who created not themselves, must be contented to be governed, both as, and by whom, he that made them hath appointed: and, that in terminis, he hath set down his form, and designed the men, by which and whom, he (without whom the whole creature can have no power at all) hath covenanted to rule them, for so long as the Sun and Moon shall endure. And also, to be the people's remembrancers of their duty in this case, the very same with the obligations of the former Israel of God, unto those by him entrusted with the administration of his powers: and, that the sin of disobedience is in Christians more heinous, then in them, who are recorded to have smarted under the fierce anger of Almighty GOD, for their rebellions against him indeed, in the persons of those, whom he had honoured with his commissions. Concerning the answrs, that have been given to such arguments, as have been urged against us, there is no need of further trouble, were there no more said, then by the one Author of that most Christian Tract, (able to make Christian, any age but this) against Resistance of the lawful Magistrate under colour of Religion, and its Appendents: so that without arrogance, it may be here accounted below the answering. That nature should teach that defence, which the law of God forbiddeth. That, while we render to the King those immunities, which the Scripture hath given him; we release him of those obligations, which God hath laid upon him. That we make the King to be masterless, when we submit him only to his own Master. That we injure the people, while we desire to keep them out of the fire of GOD'S wrath. That we take away their liberty, when we teach them to serve God. That we condemn other Nations, when we first desire to propagate the dismayed truth in our own; so that we may be a light unto them, and not only our miseries, their monitions. Herein, if the Author be in an error, he resolveth with the like candour that he proposeth his own, to submit to better Arguments; by like mindedness, dear-bought truth, is like to be the greatest gainer: and they the least losers, who hitherto have had the least acquaintance with it. These things premised, he addresseth himself to set down, and to prove, what is the true original of Dominion; briefly handling it, in its causes: The Efficient, God: the subjective Matter, man created: the differential Form, God's image, and his likeness, authorised by the recorded donation of GOD in his Word: The End, that GOD may be glorified in the model of earthly kingdom, according to the honour which he hath in the Forma exemplaris, or pattern thereof in heaven. And prayeth to the GOD of heaven, to bless it unto us all. Amen. THE DOCTRINE OF THE SCRIPTURES, CONCERNING The Original of Dominion. The state of the Question. THat the power of Dominion upon earth, (which I shall crave leave, without prejudice to its Fountain, for distinction sake, to call [earthly Dominion]) is originally and primarily in the people, hath passed from many men's 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 seems) to the same end, laid the foundation in more moderate terms (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 downright; the second more covert: but both deny, that Kings were immediately constituted administrators of the divine power over the people, all and singular, by GOD, from the beginning, for so long as the world shall continue. That which I endeavour to prove, is, That all power is originally GOD'S, according to his name of Elohim; the first that he expressed himself by unto man. That in particular, the power of earthly Dominion, was, and continues the divine power of GOD. That not all or any of mankind, may assume any particle of divine power, but according to the donation of GOD, warranted upon record, in the Covenant of Grace, contained in the holy Scriptures. That the divine power of earthly Dominion, is in the Scriptures, by the express donation of GOD, conferred upon Kings, (as his immediate deputies) and not upon the people, (as by, or with them) but over them: and this by constitution, to continue unto the world's end, which had its beginning, from the beginning of the world. These things, and the consequences thereof, to wit, Supremacy, irresistibility, and all other the jura Majestatis, or rights of Majesty, at this day controverted: I doubt not, but (by the assistance of Elohim) I shall make proof of in the ensuing discourse, following, that method, which I shall be forthwith engaged in, CHAP. I. The Contents. A discovery of the four causes of Man and his Dominion, from Gen. 1. 26. The exposition of the words thereof. Of Elohim, the sole Efficient of all that is Sovereignty, 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 main of the controversy, I shall pretermit the establishing of this foundation, (which I shall do 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 self) but by the charter of him, who made it something: so likewise, intending to speak of all the four causes of man, and man's Dominion, I shall here but point at the final cause of both; reserving that likewise for its opportunity. And this it appears to be, When GOD had built the world in such absolute sort, that there was no degree of possible perfection wanting to the beauty of the Universe, but it had a seat in some creature or other; save only, that to make the Earth a resemblance of Heaven, (which I shall justify 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 kingdom 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 man's 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 GOD'S Consultatien about man's 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 Likeness; and let them have dominion, etc. The times (as well as the Printer, calling for brevity) require the Political and Practical, rather than the Physical, and speculative Divinity herein included. 3. And therefore, I will not stand upon the powerful extent of that Operative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word Amar, [he said] used, as the only Matter of the whole Creation, throughout the whole Chapter. Nor will I so much as name (because I may not determine) the Controversies emergent from it; I press to the next. 4. [Elohim] it is one of the ten names of the Deity; but, which alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, throughout the whole Narration of the Creation, above thirty times in this Chapter: and is generally set forth in holy Writ, as his Judiciary name of managing and preserving, by Justice and Judgement, that world, which under that stile he created: so Deut. 1. 17. Mishpat, (to wit, Judgement) is GOD'S, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under this name of Elohim; which is the reason assigned by the Learned, why, our Saviour being upon the Cross, in point of satisfaction of his Father's Justice, calls out unto him, Eli, Eli; not Jehovah, the stile of his mercy. Elohim, here is the Plural number of El, or Eloah, which signifieth the Strong or Powerful: it is here placed between two Verbs, one of the Singular, the other of the Plural number: one of the two Reasons whereof, is to declare the Mystery of Unity in the Trinity, and of the Trinity in unity. The Unity of three, with relation to [Said;] the Trinity of the same One, in reference to [Let us make.] 5. The word for [Let us make] is [Naghnase,] which also signifies, Adornemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaptemus, Exaltemus; to make comely, to make fit for its place, and to make glorious over others. This word is also further paraphrased by GOD himself; first, in the next Verse, where Adam is actually made, and that is by the word [Bara] to express his virtual creation, whereas his body was form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that late new-nothing, Earth: The second is Vajitsar, Chap. 2. 7. where his making is recounted. Paraeus saith, the learned Hebrews affirm that word to be [there] written with a double Jod, in evidence of his composure of dust, and of the breath of GOD; of Earth and Heaven, to ennoble and allay his thoughts: since by his maker's indulgence, he had good title to both; though by his pride or unworthiness, he might come to enjoy neither. 6. The Monarch (for whom all of the inferior world was intended) is next called by his name, Adam: and we read of the two single adam's, both looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon in this consultation; the first Adam, was from Adama the Earth; the second was Adam from Dam, which signifies Blood. From the first, (as from the conduit) we had an inconsistent being: from the second, and from the fountain of his blood, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow and darkness; whence we learn, that the image of God may be obscured, but not lost, as it fell out, as shall be made clear: whereas, of Chidmuthenu, [after the likeness of us,] the root is Dama, signifying (as to be like, so) to be destroyed. The likeness of GOD in man, having worse fate, but foretell likewise in the name, which the wisdom 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 likeness of sinful flesh. 8. That the image, and the likeness of God in us, are not both one, but specifically distinct, shall be proved in its due time; also, that the throne of GOD'S image, is in the gubernative part, where ever it is placed: and that there be several degrees of it, or portions, shall be proved out of express Scripture. In private persons, it is seated in the regal faculty of the will: In the family, (consisting of divers incorporated into one body,) it is in the master thereof: In the kingdom, (composed of many families, into one household) it is in the King; the representer of Elohim therein. And that while we are upon earth, it is superior to the likeness which is placed in the deliberative part; and is proportionably, 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 public 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to receive from above: expressing, that no man can have the least particle of Dominion, by virtue of the image of GOD; but, he must have the warranty also of express donation from Elohim, whose image he bears: be it, as here, but over birds, beasts, and fishes; much more, over men's 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: only, 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 honour 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) R. Aben-Esra in Locum. R. Bechai in princip. Gen. avoucheth the same, with others. And Rabbi Bechai in plain terms, 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 only fountain of all Authority. And here it may be opportune to observe the difference between Regular and Robustuous Powers, those of which GOD is both the Causa Causantis, and the Causa Causati: the sole and entire 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 through 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, than 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 GOD'S image and likeness) 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 honour to Kings; until 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: afterwards, with this stile of Elohim, Kings had promiscuously the title of Messiah, 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 universal, 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 perpetually peculiar to the GOD of all Power; are of all the earthly robbers of God, the most fond, desperate, and irreconcilable. 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 Irreconcilable. 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 clear in itself; 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-hardinesss, to go about to rob him of his Power. It is the proudest of all Desperatenesses, 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 rob in smaller matters, than this his Peculiar, (to wit, Tithes and Offerings,) is plain, Mal. 3. 8. (i) In his general Prerogative, which is that which sacreth unto his Peculiarity, these his particular Severalites. 15. For the Assumption, or second Proposition: First, to affirm that any Creature, hath in itself 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 than two Creators. 16. Secondly, that the Power of Earthly Dominion, being Originally GOD'S, when it is in Actu exercito, produced to External use; than it is immediately by GOD, derived to the King, (as it hath been ever) and not unto the People: notwithstanding which Derivation, it remains (for ever, and every where) GOD'S 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 do 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 express 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 boldness, than 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 Monarches, exempt from being accountable to any, but himself. And how Dominion hath been derived from the Beginning. Then of the Name of Power, to wit, Elohim; its Descent unto the Officers of GOD, for the Order and Preservation of the Creature: First, while GOD was pleased to exercise his Regal Office himself, using but the Temporary and Occasional Service of men employed 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 sat King himself. Afterwards I shall speak of Dominion, settled and entailed upon GOD'S further Recess, (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 than Christ. Christ's eight Titles to the Dominion of the World. His Titles and Kingdom destroyed, if the People have Power over Kings. The second Psalm explained. The modesty of Christ insisteth only upon the Formal Donation of God. The Devil himself adventureth not upon the claim of Originality. The Exposition of St John 18. 36. My Kingdom is not of this World, etc. of St Pet. 1. 2. 13. Submit yourselves to every Ordinance of men. Of the Kingdom of Heaven in the Gospels. And the Sum of Christian liberty. 1. NOw that it may appear, how desperate, the Presumption of any mere Creature is, in taking to itself any part of that which is Elohims' Prerogative; (which is, to be the Original or Fountam of all Power) or otherwise ventilating the Glory thereof, then by Elohims' express Patent of Donation, 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 Spiritual and Temporal, proceeding secundarily to earthly Elohim, (yet more than merely humane) his Deputed, Immediate, and Visible Assigns, for the Administration of these his Powers, for the preservation of what under that Name he Created; arranged by himself in that order, which his wisdom thought most sit for the effecting of his own ends: to wit, The making of Earth aresemblance of Heaven, and the Governors thereof, of himself. 2. For these Ends, Christ is furnished with Semblable Power, for Dominion in both kinds; and hath his two Names, of Jesus and Christ, answerable, both to the Image and Likeness which he came to restore; for the which, he hath eight several Titles: If any Man, or all the People, have more, or better; let their Advocates produce them, as we will his, and the Proofs thereof, or otherwise disclaim for him and his, all Dominion. The first shall be that of Heb. 1. 2. (where they are all expressly set down together) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quem constituit, Whom he appointed Heir of all things; by whom also he made the worlds; who being the Brightness (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 Jews or Judaizing Christians) to Clear and Vindicate both the Kingship and Priesthood of Christ; sets forth his Titles to them both, promiscuously together, (for that they neither are, nor aught to be reputed Strangers, at that distance, which the fanciful world imagines.) The first, (in Honour of his despised Humility) is his Father's Donation; he arrogated them not to himself, Heb. 5. 4. No man (alas! it is otherwise in these days) taketh this honour 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 inferior 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 Firstborn: and if this inferior Dignity be not takeable, but by the evidence of GOD'S Donation, then certainly, not the Superior of King-ship; for) It followeth (Verse 6.) Thou art a Priest for ever, after the Order of Melchisedec: who also was King of Salem. Him then, the only Son of GOD, the Firstborn of every Creature; in honour of whose Primogeniture, (indeed for his sake) the Firstborn amongst 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sun and Moon shall fail, Psal. 72. 8. (to wit, Vejerde) He shall have Dominion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the one sea to the other, and from the Flood unto the World's end. Thus Psal. 110. 2. He shall send the rod of thy Power out of Zion, (the place of GOD'S, and the King's palaces Royal) [Reed bekerev] Dominare in interiori, Have thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominion in the Privy Council 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 Justification of his Father's 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 Ascension, which was in the Beginning with GOD,) all things were made by it; and without 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 Inferior or Earthly, as well as that Superior and Heavenly. 6. Next is expressed the particular Causa causata, or Immediate cause of Priestly Power; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who being the bright easterly Beams of GOD'S glorious Perfection, etc. to wit, that which is indeed the [Likeness of Elohim] employed in the word Demuch, Gen. 1. 26. (according to which all sanctified men are,) which Likeness 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 proved) in the Rays of enlightened understanding, and in the warmth (or life thereof) in Charitative 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 Quickening Spirit, and the true Light, that lighteth every man into either of the Worlds: for which cause, (the Object of Priesthood, being the enlivening of GOD'S Likeness in man, in order unto Spiritual Peace and Prudence) the High Priest had engraven in his Breastplate, [Vrim and Thummim,] which signify, Light and Perfection. 7. Fifthly, is set forth the particular Causa causata, or Secundary Cause of his earthly Dominion, in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The express and substantial Form of his Personal Essence: and this is GOD'S 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 man's Dominion here, consisting (as hath been said) in Private men, in the Sovereignty of the reasonable appetite or will, over the rude and unruly multitudes of Lusts and Passions; and in theindue Subjection unto those, who, either in the Family or Kingdom, are more public 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 only Christ is the very Image of him. And therefore only he hath universal Dominion, whereof they have different 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 GOD'S 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 Likeness and Image conjoined, 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 sixth Title, is his [Supporting all things by the Word of his Power,] it being an act, no less Noble, nor of less Might to sustain the World, then to Create it; for other Pillars than the Word of his Power, it hath not to underprop it: Elohim, it had for its Maker, and requires no less than 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] & [Us,] in as much as GOD hath assumed them into a Subordinate Society with himself; and so their Sovereign Commands go forth in a joint Conjunction of Heavenly and Earthly 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 certain kind of Jesuship, as countenancing them for Terrestrial Saviour's, 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 Sam. 10. 27. Eccles. 8. 3. 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, unless the world were better; but in his wisdom, hath taken the most just order, and constituted the fittest Deputies, for the several conditions 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 again, with the inestimable value of his own most precious blood. [Having by himself purged our sins,] he hath bought our whole Selves, Souls 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) chief, 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, consider what he Paid,) he laid down in the Grave, (taking Possession of what he Earnested in his Incarnation, Paid for in his Passion) his whole Earthly Part: and the whole Price will tell us, that in case he had no other Claim, he hath laid out upon the Purchase, more than the value of innumerable worlds. The Sovereignty of this One, (both Spiritual and Temporal) is the Price of Blood: Put it not then [Oh man] (with more than Judaical Irreligion) into thine own Treasury. 11. An eighth Title, is of present Possession; he is actually Seized, and is Satin 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of necessity he must be King, until he hath put all his Enemies under his feet, 1 Cor. 15. 25. and until he hath gathered all his Friends from the Four Corners of the World. And certainly, those are not his most inconsiderable Enemies, who not only use amiss the undeserved good things, which he hath freely Indulged to them, but also violate him, not barely by invading his Prerogative, but most odiously making Religion to give them Title to it: And Fondly affecting, what only the Almighty can wield, who having possessed himself of the higher Ground, is Inaccessible and Impregnable. [He is set down at the right hand of Majesty, [on high,] where his name is Ghnelion, the [most High.] 12. Which his Style importeth, that there is a direct Line of Subordination of high Ones under him, and of Inferiors under them; and that he (in Inaccessible Majesty) is the Governor 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 responsible for any Injury done by such, whose higher Place makes (answerably) Inaccessible to their Inferiors. 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 evil Doers. 13. These are Christ's just Titles to Universal Sovereignty, asserted by holy Scripture; if the People have more, it is more than 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 exhaled 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 Nature on Fire. Then his Right by Possession; they spend their Blood too wantonly. Then his Right by Possession, they are at a wrong Door, and go out of God's 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 Sovereignty, (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 Prophecies shall be produced in due time) and attested by the holy Apostles in the New Testament. 15. Thus Rev. 1. 5. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Begotten of the Dead, and the Chief Prince, or King of the kings of the Earth. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Blessed and only Potentate; the King of kings, and Lord of lords. So that if he be the [Only] 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 Christ's Power be diffused amongst the People, (as is pretended; for they who strive to pull down the King, cry alond for the establishing of Christ's Kingdom, but they mean it to themselves) an Impossibility is affirmed. For than Christ's Power must be Democratical, which is a contrary distinct Member to Monarchical: and so Christ must be rob 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 inferior 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 profane 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 Achitophel's or Rabsheka's, who design 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, do 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 Fundamental 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law thereof, contained in these words, Thou art my Son, (by eternal Generation, and also to bebrought forth into the world in time,) Ask 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 Mat. 22. 44. shall Oppose it, shalt thou grind to Powder. 17. The Learned know and acknowledge, that whereas Thorah, implieth all the whole Doctrine of GOD, whether Law or Gospel, Imposition or Exposition, of all Prophetical, Political, Ethical, Historical Divinity, which (to be Enjoined 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Moriah. And whereas Mishmereth signifies the Penal Sanctions, and Mishpat, GOD'S general Law of Equity for mankind: chok signifieth the peculiar Laws of Prerogative, issuing from Power, not Accountable to them, to whom it▪ prescribes. Thus the Municipal and Religious Laws of the Jewish Nation were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by this Name; so likewise the Sacerdotal Portion, Gen. 47. 22. Only, 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 King's Tribute, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Haschilu] understand you this, (to wit, that this Power and Prerogative is Christ's and not yours: And you that be earthly Judges, [Havasru] Chastise, or Restrain yourselves herein; serve the Lord with Fear, and let your very Exaltations tremble, when you consider the beight of your Place. And you who have received his Kiss of Consecration at your Anointing (according to the Mysterious custom) from the Commissioner of Christ; Understand 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a while) removes not from their Confidence in him their Rock, as it did not the afflicted 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 Swell, and proud popular Waves come in, even into their souls; if they Steer a a constans course, according to the Compass set before them, they shall not fail, 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 Hair 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 remains to be showed, 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 only in his Father's Gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Power is given me in Heaven and in Earth. All Power, Inclusively, the Power of all Powers, the Power of Dominion. It is Given, Conclusively, not Originally in his Person, nor Assumed. 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 Inferior and Earthly part. But with more manners then to say, that the Power thereof is Originally his, Luke 4. 6. The Devil took Christ into an high mountain, and shown 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 Kingdoms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For that this [(i) Power and Glory] is given or delivered into me. 21. In which Parley, the Father himself of Falsehood and Impudence, with some indifferent outside 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 Lie, never avouching this Power to be absolutely his own; nor daring impudently to adventure on the words [Originally or Primarily,] only he runs away (at the most) with an unproved Concession or Permission for the Disposal thereof, as a Trustee, pretending only to the Advowson; not Sacrileglous● to the Impropriation; or Simoniaeally to the Fruits. He but gives it to whom he thinks fit; he knows it so much another's, that he dares not challenge it to his own use, so as he might seem to reflect upon himself, thereby to make himself either the Greater or the Better: all the Propriety he aims at, is to pleasure others not himself. 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 himself durst not adventure on? Mine Arguments hence are these. First, Those, in whom there is an impossibility in Nature, that they should be qualigied with such or better Titles, than the Universal 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, than the Universal Lord of Nature, (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, than it appears the Devil did; are in that point more Sacrilegious than the Devil appears therein to be. But they that take unto themselves the Originality of Dominions; take unto themselves more of that which belongs to God and his Christ, than it appears the Devil did. Therefore, they that take unto themselves the Originality of Dominions; are in that point more Sacrilegious, than 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 than Christ, or worse than 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 consequence Affirms, that Christ is no King.) 23. From whence (briefly, for the present) appears, That by the Doctrine of the Scriptures, no Power of Dominion is Originally in the People, but, that all such Power is absolutely in Christ; and this in Relative Opposition to them. Now, though my chief aim 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 fair Compliance with those, to whom this Brotherly Concertation is directed, I shall (here) endeavour to prevent the misunderstanding of that Text of Saint John 18. 36. My Kingdom is not of this World; if it were, than would my Servants surely fight, etc. First, it cannot be meant against the Analogy of Scripture, that Christ hath no Kingdom 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 employed, that there are in this world Kingdoms, which are Originally of this World; though that which belongeth unto Christ should not prove so: For (consonant to the Scripture Doctrine every where, in this point) the Faithful and True Witness, replied unto the Roman General, (in the next Chapter Verse 11.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou couldst not have any Power at all against me, unless it were given thee from above. Now, there is in this World no Just and Legal Power of Dominion over others; the Name whereof in the New Testament, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which one Word rightly understood, would put an end to this Controversy; in as much as the very Name tells us, it is derived from him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, Jehovah, who is not the People.) But this Power must be Originally and Alone in the Deity, and such as cannot be taken without God's 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 Nostrils, to talk of Co-ordination) in a direct Line of Subordination to Christ; unto whom (of themselves) none can be : and from him, none are with those whom he hath set over them, who (for themselves and of themselves) claim Co-ordination in that Power which is from Above, not from amongst them. 25. Thirdly, the words themselves (as shall appear by some few of the multitudes of Texts which might be produced) cannot bear out this Construction; That any Just Power should be Originally of this World. The Words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Kingdom which is mine, is not of this world. Answerably hereunto, read S. Joh. 15. 19 If you were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this World, the World would love its own; but because you are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the World, in as much as I have chosen you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the World; therefore the World hateth you. My choice being that which differenceth you from those who could not be of the World Originally, which was not Originally of itself, but yet so think and live, as if they knew of no other Original: so are now the Christian Kingdoms of this World, severed and sacred through, to, and for Him; though before, they might more congruously have been said to have been of the World, though indeed in exact Propriety they never were. 26. Thus 1 Cor. 15. 47. The first Adam (who also was of Celestial Descent; The Son of God, Luke 3. 38. And of the Breath of God, Gen. 2. 7.) was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the Earth, earthy; as the Second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord of, and from Heaven, notwithstanding that he had taken Flesh from the first Adam. And it follows in the next Verse, And as is the Earthy, such are they that are Earthly; and as the Heavenly, such are they that are Heavenly; which I hope Christians pretend to be: so that it is the Suchnesse that here Denominates. But I forbear further Proofs in a point so plain. 27. So than it appears, that it is (now especially) an unchristian Speech, to say that Kingdom in Abstracto, considered in itself (as it is false and Traitorous to say that the King's 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 Christ's Commission from Above it, they were Called out of its Community, not Compass; and differenced thereby from such who held of the common Usages of the World, whether Legal or Illegal: and yet before, were not (themselves) Absolutely and Originally of the World, in as much, as they were the sons of Adam, who was the son of God; who in regard of his Bias (shortly after his Origination) deserved justly the Personal Diminution and Motto of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the Earth, earthly, notwithstanding that from the Original of his Being, (and therefore of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power,) and that in his principal Part, he was of the Breath or Spirit of God; so that since Kings have now their Calling and Commission from GOD and his Christ, that which was always Improper, is here Unchristian; to wit, to Affirm, that any Christian Kingdom 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 World's Usage, or Misusage: it is too narrow for Christ to restrain it to the latter, as if there were no more (therein) said for him, then that his Kingdom should (only) not be according to the Corrupt think of the World, founded upon that false Principle, that Men were the Makers of Kings; mankind being then generally gone astray from that first Truth, (which cooled but by degrees) looking down only to the Fruit on the Ground, and not to the Tree that bore it; rather magnifying of, and rendering their Thanks to the unruly Wind that blew it down amongst them, then to the Branch that brought it forth. 29. That it must be meant also of the lawful Usage of this World, is plain by that Note of Distinction, which himself (in the next words) set upon that which was his own several, wherein he stands not upon the Amplitude and Bounds of his Dominion, nor upon the Celsitude and Glory thereof, but differenceth it from those of the best usage of the World, by the contracted Humility and peaceableness of it: If my Kingdom were of this World, then would my Servants surely fight, that I should not be delivered up into Jewish hands: From whence it follows, that it is the duty of all Subjects who will not (for company) turn Jew's unto the Kings of this World, to fight for them in this Case. And also, that no man may fight for that which is Christ's Kingdom, disparate from that which is his Deputies, with, and under him; which is the Chief false colour of these days, for our present Wars. In this great Point, Christ will magnify himself by his Patience, in that which his Vicegerents may not suffer, nor their Subjects ought to endure; for that which is only 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 trial of that his Power, which in the plenitude of his Justice he denied not to the Devil, Judg. 6. 31. Let Baal plead his own Cause, will you save him? If he be a God, let him plead for himself. GOD is dishonoured, if there be pleading by the Sword for that Power, which he hath not communicated to Man; He is dishonoured, if there be not pleading by the Sword for that Power, which he hath imparted to his Vicegerent. The Material Sword is too Material, to cut out Spiritualties; it is made to protect Temporalties, and especially the Protectors thereof. In this particular, for what he hath constituted in Man, amongst Men, and for Mankind, he hath declared that he will be helped by all Men; and those (in this case) who come not out to help the Lord, are children of the Curse: Those, to a man, (of what condition soever) who upon the setting up of the Standard and Proclamation Royal, Array not themselves with their best abilities to aid the Lords Anointed (as shall be proved, Chap. 6. Par. 31. etc.) the Spirit of GOD brandeth with the Style of sons of Belial, and giveth it forth as a mark of Religion, upon those who come forth to Assist him; they that Resist him being the Authors of their own Damnation: as hath been proved to mine hands. 31. But for the Propagation of his Religion, the true GOD never yet raised a War, if the Scriptures be all of his mind that we may presume to know, and his mind now immutably that which was his former; accordingly for the Instauration of the new Covenant, not the Mighty men of this World were by Christ employed for that End, but he chose the weak things to confound the strong: So that evidently, War for Religion (for any thing that GOD hath manifested) is Irreligious, yea themselves (A Lamb without blemish) would not have his own Person blemished, by having it defended by the Sword; though he could have commanded more than twelve Legions of Angels for his guard: but he left us his example, and bequeathed us men, that should do 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 Goal. 32. GOD grant that we who are now (by him) thought worthy to suffer, for and like our Master and his Scholars, may not pusillanimously distain the glorious Patience, and self-denial, whereby our (One) Religion hath formerly, and for ever Out-shined and Extinguished the Gayest and Activest, of all the Creations of humane Fancy, or diabolical Chemistry. And that in this Agony, we may be strengthened and comforted, for the parting with All, rather than 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 only to be willing to die more gloriously than some can be willing we should; but also, to dare to live more miserable, than 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 do.] Unto the glorious company of the Apostles and Bishops,— Animaeque magnae— Prodigum Paulum: And into his, [I could wish myself 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, etc. And into their Cygneae cantiones,— dolorque fessus,— Quicquid fleverat ante, nunc adoret. And lastly, unto unto the greatest of all Confessors, our Living Martyr, the likest of all Mortals, to him who was Dead, and is alive;— solus stat puppe magister— Pervigil, angustáque Deus qui navigat alno!— Meruitque timeri— Nil metuens! and into his two great Faults, Innocency, and Over-merit. And then, let us repent our abhorring of this present evil World, if we can, and let fall our most Christian scorn of enjoying our Possessions, before he doth his, if we be able: and think of securing of our lives, before his, whom the Spirit of GOD hath taught us to account the Breath of our nostrils, if we mean to lose them, and more. 33. But the chief, and most hopeful of our Endeavours in this case, must be regulated according to the advice of Saint Paul, 1 Tim. 2. 1. And that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Before all things is to be done; to wit, in order to the Peace of mankind, That Supplications, Prayers, Intercessions, be made for Kings, and all that be in place above us; yea, Thankesgiving also: And if for such as lived in those days, how great is our Debt! for the most incomparable Virtues of our most happy King! whose very Unhappinesses shall Bless and Renown him for ever! But principally those which are most Christianly Royal, his Courageous Patience, and his most Humble Constancy. And (here) the Weapons of this Warfare being not Carnal, cannot be ineffectual, but mighty through God, to the casting down of strong holds, etc. 2. Cor. 10. 4. from whence the Comforts of my soul (in all extremities) have ever been renewed; now as ever to profess the same, that since I never read of a good King, and a good Cause conjoined, (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 days, upon that of Saint Peter, 1. 2. 13. Submit yourselves unto every Ordinance of man: and that according to the Original (for Adjectives in [inos] do not Connotate Efficiency in the Subject, but its Passivity,) that it is not meant of any Ordinance created by man, but established in, or amongst men; to wit, (in this particular) by the Constitution of GOD And this is the constant Doctrine of the Scriptures, answerable to that of Saint Paul, Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or just Power, but it proceedeth from GOD, (who is not the People) and all that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or just Power, is set in Order by GOD, and no other. 35. Saint Peter's words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be subordinate unto every Constitution amongst men, for, or according to the Lord; for so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with an Accusative Case) signifies in the Scripture; to wit, the Lords orderly Disposition of Superior and Inferior: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether it be to the King as to the Supreme; to wit, in this Substitution: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. or unto those by whom his mind is declared, as unto men that have his, viz. the King's Commission; Which cannot be understood of their immediate Mission from GOD; for then the GOD of Order, must be the Author of Confusion necessarily attending many Supremes ad idem, for the same Act; for whosoever is sent by the most High, is quoad hoc, Supreme, in relation to that Commission where with he is sent. The Conjecturals of the Opposers of this manifest truth, are inferior 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 Kingdom of Heaven, or the Kingdom of GOD are mentioned; it appears in part (but shall be made clear hereafter) that as sometimes they are to be understood of that his Kingdom, 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, enlightened by the Sacerdotal Vrim and Thum●in, of GOD'S infused Likeness) 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 remain but private men with Relation to the public Regality and Sacerdotality, whereon Christ's public Sovereignty's are enthroned in external 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 die for it. 37. So those whom Saint Peter had honoured (in the forecited Chapter, Ver. 9) with the Appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Royal Priesthood: (as Saint John had called them Kings and Priests unto GOD, Rev. 1. 6.) he enjoineth from the Preceptive example of him, who is the only King of kings, to veil 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 yourselves, for they watch for your souls, as they who must give an account for you. So that the Kingship and Priesthood of private Christians is so far from exempting them from their Bonds unto the Public, that they impose a greater Obligation upon them, to be Obedient for Conscience sake; which Beam was undiscerned, till Christianity unclouded it. So that no such injury can be done unto it, as to make it a Stolen for Disobedience, which (as will appear) is the greatest breach of true Christian Liberty and the strongest Gives and Fetters for the wicked ones Tyranny: who (as most Rebels) pretends for the King, that may un-king him with applause; or for Liberty, that he may be sole King, and exclude Christ. But I will herein forbear to Charge, till I come to Prove. 38. And for those places which concern the Liberty which Christ hath purchased for us, they cannot be understood of wild Freedom, to do what evil we please; nor of phrenetical Immunity from the Law of Reason, Nature, and Morality. For the Law of the Gospel hath in the particulars thereof, (as appears by our Saviour's Sermon in the Mount, and elsewhere) laid severer Bonds upon us, than those which are expressed in the former Covenant, for the Nonage of the Children thereof; but they are to be understood as of universal Freedom, (yet conditional, viz. upon performance of the Articles of the Covenant of Grace) from the Sentence of Adam; so from the painful 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 pattern for the accomplishing of the will of both, that after our probation of Subjection here, we may be Monarches hereafter. There Free, as himself and his blessed Angels are; all Power of Rebellion being taken away, which is the greatest Freedom which now we want. 39 Free, according to Saint Bernard's threefold 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 another's Greatness, but the greatness of any one's Glory shall increase the greatness 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 fear of him who can discern, whether it be Himself 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 Country. But I proceed. CHAP. III. The Contents. A brief Digression, that the Power entrusted to Kings cannot but be Divine, by the unquestionableness thereof. Job 34. 16. Expounded, and the Exposition justified by parallel Texts. The Question answered, What if the King turn Tyrant? An Answer to a Scotch Topick. 1. BEfore I proceed in the Sacred Story, the general Importunity of the times calls for a short Digression, for the Justification of GOD, when he shall set up in that Place and Power which is his Christ's, a Tyrannous violator of his People and Religion: who loves both better than we deserve; but will not have us to teach him. Whereas the People should be taught, that if he could do (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 always that which is either best or fittest for the Generality; upto which, particular men's cases and humours must stoop; all Religious men's, will. Where I shall lay down this Principle, That the Power which is by mankind Unquestionable and Irresistible, must needs be Divine. Et è converso. 2. The place which I shall chief (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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and harken to the voice of my words: [Shall he that hateth Judgement, Govern?] (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 people's 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 only Questionable by him. Did they confer his Power, and that upon Articles between them, before a competent Superior 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 only he that must Dispower him, or give bounds to it. 3. Man may be well content to hear 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 knows very well how to make amends: and knows as well, that the Best of the world deserve not the world's Worst things. This (in this particular case) hath the Prophet Jeremy from the Lord, asserted 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 Nabuchadnezzar my Servant, (though both a Tyrannical and Idolatrous one) and the Beasts of the field have I given him to serve him. This is GOD'S Prerogative, and man must submit; his Betters have ever (in all Ages which knew what belonged to Religion) done so; yea the Son himself. 4. But to come nearer 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 Potsherds of the Earth. (Or as our last Translation, Let the Potsheard strive with the Potsherds of the Earth,) Shall the Clay say to him that formeth it, [Ma Taghnase] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What dost thou? This (when GOD was upon the Thoughts of setting up the Heathen Cyrus, for the Monarch of the World) was the Prophet's Vindication of the Lords Prerogative. And that it may be known (by his Godlike exemption) whose Minister the King is; the Spirit of GOD says the like of the King, Eccles. 8. 4. Where the Word of a King is, there is Power; (which belongeth only to Elohim) and who may say unto [Him] in the self same letters and syllables, wherein the heavenly Elohims' Prerogative is asserted, [Ma Taghnase] What dost thou? 5. But is a Question to him unlawful? Suppose he be doing weakly! Suppose wickedly! He standeth or falleth to his own Master; who knoweth (if man will let him alone) what he hath to do with him, and hath given Commission to some to Inform him, but to none to Resist him; or to Restrain him against his will: This is the Prerogative of the most High; as, Psal. 76. 12. He shall Restrain the Spirit of Princes, and is wonderful amongst (or dreadful 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 ways, even to the Blood of GOD'S Anointed Priests, and the profaning of Religion: Profaned, Injured Religion cries out against prophaner Hands which touch it's Anointed Persecuter; and GOD will have the Glory to be the Recompenser of those who persist in their Obedience, while they suffer unjustly. 6. Heaven is not grown elder and worse, than it was heretofore, nor we better, than he that led, and they that followed thus the way to Heaven; neither can we (for my part, I sincerely believe it) excuse ourselves 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 GOD'S 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 been followed by many thousands of Martyrs; unto whose Blood (as to the Efficient and Instruments) we own the Religion that we have. 7. Our experience may teach us, that there have been some evil Princes, whom GOD and time have amended; none that have been ill, that have been Immortal; 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 general: 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 than 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 enjoined 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 enjoineth 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 Fountain 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 break in pieces mighty men without number, and set others, in their stead. And concerning GOD'S permittance of such Kings, Ver. 23. [He hath laid no more upon man then is right, to wit, than man hath deserved, whensoever he setteth up such) [That man should enter into Judgement with GOD,] that is (as much as in man lieth) to appeal from his Justice, and to try an Action with GOD before his betters, as with an Oppressor; which is done by man's casting off of the yoke of those who Sat in the place of GOD yea, by casting aspersions upon their Persons and Actions, even when they do wickedly, to the dishonour of GOD, who is able to defend his own▪ Cause, where he will not be defended but by himself. 11. Who, when he hath effected the work of his own secret Counsel, 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 Oil in their Anointing) no man whatsoever may lay his hands, and be Guiltless: against whom no tongue may bark; but is Blasphemous: and whom no man in his secret imaginations may vilify, but his winged▪ Thoughts shall make haste to Him whose Dignity he sustaineth. It being a part of GOD'S Prerogative, to be the Searcher of hearts, and to see into the darkest Cells of the secretest places thereof; for this cause he will not endure, that any to whom he hath imparted any portion of his Prerogative, should be violated in man's secretest mis-thoughts; for the Reverence due unto him whose Throne he possesseth; and who hath undertaken, that he will turn his Deputies heart which way himself 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 justify, that the Power of Kings is Originally in the People? My Argument shall be concerning Elihu's Principle; justifying à minori, ad majus, the unquestionableness of GOD'S Power. That, which (as a known Principle from the Beginning, before any written Law of GOD) was Opposed against the wisest of the sons of the East; and which such a respondent, could not, or did not contradict; and which hath been received into the written Word of GOD, and hath received no contradiction therein, throughout the whole Series thereof, but is according to the Analogy of the Doctrine of the Scriptures every where in the same Point: May not now the Canon of the Book of GOD is sealed, be called in Question, but must stand as a Principle for ever. But (as a Proof of the Vnquestionablenesse and Irresistibility of GOD) the Vnquestionablenesse and Irresistibility of all Kings, the Deputies of GOD, (because the worst of all Kings) was Opposed (as a known Principle from the Beginning, before any written Law of GOD) against Job, the wisest of the sons of the East, which he could not, or did not contradict; and which is Recorded in the written Word of GOD, and hath received no Contradiction therein (through the whole Series thereof) and is according to the Analogy of the Scripture Doctrine everywhere in the same Point. Therefore, the Vnquestionablenesse and Irresistibility of all Kings whatsoever, (whereby the Vnquestionablenesse and Irresistibility of GOD is proved) may not (now the Canon of the Book of GOD is sealed) be called in Question; but must stand as a Principle for ever. Secondly, concerning the condition of Regal Power. That Power on Earth, over the People thereof, which (according to the Doctrine of the Scriptures) is responsible only to GOD, and is by man unquestionable; (is and continues the very Power of GOD, derived Only 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 only to GOD, and by man unquestionable. Therefore, the Regal Power of Kings on Earth over the People thereof, is, and continues the very Power of GOD; Derived immediately and only from the Deity, the Fountain 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 GOD'S disposal of his Power of earthly Dominion. That Power, which (from man's Beginning) was by an everlasting Law otherwise disposed of, then to the People; and is so disposed of, that the People must submit unto it though it be exercised by wicked men: is over, not in, or from the People. But the Power and Dominion, by an everlasting Law from man's Beginning, was otherwise disposed of then to the People; and so disposed of, that the People must submit unto it, though exercised by wicked men. Therefore, the Power of Dominion, is over, not in, or from the People. 12. For that Pretext heretofore much spoken of, concerning Co-ordination, and Radical 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 myself against it severally on purpose, but as twisted with the other, and occasionally, as it shall fall in my way. Indeed, in the Evidence of Reason, Kingdom 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 God's Power, over (and with relation to) them, they cannot mix; for it is they that are under Elohim; and it is Elohims' Power, which the King exerciseth over them. And no Power of his is to be arrogated by man, without his special 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 usual Question, What if the King turn Tyrant? It might be answered by another Question; But, can God turn Tyrant too? And it is easily returned, that he cannot. He hath promised to turn the King's heart which way is pleasing to him; he hath declared, that if the King do turn Tyrant, the People do deserve it; and when they turn good, acknowledging the Rod of his wrath: (as Isa. 10. 5. Nabuchadnezzar was) He (to whose Prerogative it belongeth) will himself turn the Tyrant out of [His] Throne, which men must bow before; as Verse the 15. Shall the Axe boast itself against him that heweth therewith? Shall the Saw magnify itself against him that shaketh it? As if the Rod should shake itself against them that lift it up! Or, as if the staff should lift up (it self, as if it were) not wood! But while they are (being so long his Instruments, 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 itself 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 do them Justice, in stead of their own weakness. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. 19 Vengeance belongs to me, and I will repay it, saith the Lord: If it be his peculiar Royal 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 touchstone of true Christian Religion) shall lose life or any thing else, he shall gain an hundred fold in the Kingdom of Heaven, Mat. 19 29. 15. Concerning the Scottish Topick, a Simile; That the Soldiery 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 Proceed of that Nation against the King, are lawful. 16. Supposing even Impossibilities probable, yet would the Inference fail. And were the Argument put into Form, it would sufficiently display itself. But I do not love to urge any man's Arguments except mine own; I fear to prejudice my friends, and dare not wrong mine adversaries: therefore, I take it as it is; whereof were the Antecedent true, yet the Consequence is foul. For, first, there is Disproportion between the King and the General 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 affirm. 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 practised against the King in the Consequence. Fourthly, bring all into practice 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 publicly 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 himself, who gives Laws unto his Deputies Conscience, and will Try him in his proper Court, before Himself and his holy Angels, which man may not presume to do. The King (for aught that any external Law of God holdeth his hands in) can (without any Process) put to death his General; the General, for the life of every of his Soldiers, is responsible to the King, to be openly Tried, 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 Soldiers; 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, Tat. An. quàm Exequi, who will put in Execution, rather their own Paraphrase, than the Generals Text. And who had rather be paid for sitting still, then labouring; and for doing their own wicked work, than any others. And certainly the Wisdom of God is not less, then of a mortal King. 18. For the second, (the Charge of Petitio Principii) it should have been first proved before the Production of this Argument, that the King's purpose was to destroy his Subjects; which is a conjecture (if possible, yet) less probable than the General's intention against his Army. Purposes we leave to the Judge of hearts, but we are able to justify for matter of Fact, that the Scriptures have justified the King in those particulars wherein he hath excused Pap. Stat. Silu. himself; which Benignity of his (— Mulcentem radios, submittentemque modesta,— Fortunae vexillae suae) should rather have Endeared his Subjects, with amazed Gratitude to acknowledge the goodness of GOD in him, then embolden 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, until they bring him to Trial (where he ought to be judged) before his Prince, whose Commission he hath. But, they hold the King's hands against their sworn Allegiance, that they may despoil him of all, that both the Laws of God and man have invested him with; and say he is doing hurt, that they might do him hurt: never thinking of the great King's Bench, who is his only Superior▪ and who is rob of the Power of his just Prerogative, by the People's meddling 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 slackness) 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, etc. In the mean 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 Refractory, that which Peremptorily he once spoke, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from the Hebrew word Marad) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Ver. 47. In English Lay-Elders, which I conceive, as a Prophetical Brand upon Ours, was in that place so expressed; nor do I ever find this expression (of Lay-Elders) but I find there Christ in Persecution. If it be before he be Convicted in Foro Proprio, to take away (not only the Power which He hath from [Above,] witness that of General Pilate, John 19 11. but also) the Right of Inheritance, which as he is a Freeborn man, is his Birthright: if to Divest him of the Liberty of a Subject, and to put him into a Condition below the more free Birds of the Air, and the noisome 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 (Sceptre, or) Staff of Command, and to Spit (Blasphemies) in his Face, be the holding of the hands of a General or Pilot; this is against the Laws of God and man; and the Antecedent is false. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22. 53. 21. For the fifth; God, who hath promised to do Right to all that suffer Wrong, hath by the Signal of his holy Oil, laid a peremptory Command upon all men, not so much as (harmfully) to touch the Person of any whom he hath separated unto himself 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 than Isaak and Jacob into the Letter thereof, who were all three Invested with Regal and Sacerdotal Power, yea, Prophetical; and who hath declared, That no man can lay hands upon the Lords Anointed and be guiltless, 1 Sam. Vide Bishop Andrews Sermon on those words. 26. 9 That no Religious man, may (without Remorse) Violate the skirt of his Royal Garments, 1 Sam. 24. 5. than not his Wardrobe; not his Exchequer; not his Divine Power; given unto him (as shall be proved) under the Names of Elohim, Melech, Moshell, Messiah, Christ, or Anointed. Who hath commanded to obey a Nero, (who is his Deacon) and a Nabuchadnezzar, who serves him, while he thinks, 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 Oppress 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, than the Christian Kingship, Priesthood, Religion, and Temple. 22. That the Cannon hath been turned against the People, and the Vessel hath been split upon the Rock (to the shipwreck even of Conscience itself) 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 cried out against (as Invasions of the People's 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, whereunto the Pride and Avarice of others have not necessitated him? 3. What hath necessity enforced him to, which causeless wantonness 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 do not celebrate, 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 God's Patent for more Power than 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 Virtues are scarce inferior 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 Honour, as well as of his Bliss. And when the Story of these days shall be impartially Recounted and Received, when the only harm his Chronicle shall do, must be to tell succeeding Princes, how dangerous a thing it is, in evil times to be too good; when (for the future) our Annals shall justify the Justice, and vindicate the Providence and Goodness 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 Sweetness (though as an inordinate cause) would have corrupted. And such, whose very Faults should make them Good, whom Goodness would make Bad. CHAP. FOUR The Contents. Both the Regal and Sacerdotal Powers, were (in the Beginning) the Inheritance of the Firstborn. 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 Kingdom. The seed of the Commandment for Kingdom and Priesthood, sown in the Family from the very Beginning of the World, in the perpetual Law of Nature. 1. COncerning the Government 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 Inheritance 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 remembered, 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, [Unto thee his desire shall be subject] indeed the faculty of his reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetite or Will: the word is [Teshukatho] which so signifies: the Root is Shuk, from whence also comes [Shok] a Thigh, under which, Obedience, Fealty, and Allegiance, used to be sworn. As afterward, Upon, or Before God's Altar, (as his Throne or Seat) was the Solemnity of Religious Oaths, Vows, and Leagues, (as under the Thigh of the Universal King) Performed 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 addresses to his elder Brother, as to his Priest; and that for the Regulating of the supreme Faculty of his Soul, (to wit, his reasonable Appetite or Will) he was to repair to the others Understanding: from it to light his Candle, to direct him in his ways; 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 [Likeness] 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Power of Jurisdiction in the Christian Church. And that there is [Pi Shenaim] a double Portion in the Likeness (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) fiam Primogenitus: id est Haeres: Duplicata (scilicet) Portione Spiritus [tui] prae caeteris tuis in Scholis Prophetarum Filiis. It is in no wise (immodestly) said, Let me have in comparison of Thee, a double Portion of the Spirit of [God] which is in thee; for it was Elijahs Spirit that he asks for, that he might have the double Portion (as in right of the Firstborn) from the rest of his Brethren, in Jurisdiction; being left in his stead as Bishop or Rector, of the Church or College of the Prophets. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Dominari, 3. Parabolice loqui: so that, 1. Hebel must acknowledge Kain's Superiority of Order, and do him Reverence. 2. His Superiority of Power, and do his Commands. 3. His Superiority of Judgement, in great or dark Cases, not making his own Interpretation of Edicts or Laws given by him, but applying himself unto him, for the meaning of all his Injunctions, whom God had Invested with this Prerogative over him. All this is confirmable 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 separated. The word is [Esathar] which is a word of God's Prerogative, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Reason of his fear, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very self same words are used, for the Woman's Subjection unto her Husband: and then look forward unto Saint Paul's Exposition of them (who very well understood them) 1 Tim. 2. 12. [I permit not a Woman to Teach, nor to Usurp Authority over the man, but to be in silence.] And he gives these Reasons; The man was first Form; and the Woman was first in the Transgression: from which, the Transgression, she may seem to be made incapable of Priesthood. From her last Forming, of the Sovereignty 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 Govern in her own Inheritance: but from the Priesthood she is utterly debarred. 8. The Sentence against her (in Genesis) is [Her Will shall be to her Husband,] the Construction of Saint Paul, is [she shall not Teach,] this he fullier explaineth, 1 Cor. 14. 34. Let your Women keep silence in the Churches; for it is not permitted to them to speak. And in the 35. Verse, If they will learn any thing, Let them ask their own Husbands at home, etc. 9 Secondly, in Genesis, [He shall bear rule over thee;] Answerably hereunto saith Saint Paul, [She shall not Usurp Authority over the Man, but be in Silence,] at his command. And for both, he quotes the Law under the Notion of Thorah, (as hath been showed) meaning the place of Genesis . 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 Priesthood (absolutely) and from Dominion on Earth, (where she hath an Husband) yet (continuing in the Faith of the Covenant of God) she is not excluded from Salvation in Heaven: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notwithstanding, she shall be saved [in] (that is, through, or by) Childbearing: 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 Childbearing of One of that Sex, (without the help of Man, as mankind was lost by the Insinuation of One Woman) womankind shall be restored into a Capacity of Heavenly Bliss. 11. Whence appears also, that (for the Government of the Family) the double Portion both of [Elohims Likeness and Image] is wholly without Radical 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 Public: Which is an Union of divers Persons under one Head, (or Petite Monarch therein) as that is of divers Families, under the most Powerful and Glorious of Elohims' earthly Representers; unto whom the Fathers of Families are Sons; and Sons therein are Servants. Both of which in their several places, are (proportionably to them) Invested with Divine Power; for whosoever hath (lawful) 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 Public Kingdoms they are Tried: in the former, Honesty, Justice, and Religion are, as in their Nursery; in the Public Kingdom they are to be planted: upon their bearing Fruit, or the contrary, they are [thence to be Transplanted, either into the Kingdom of Heaven, or the contrary place. The Families Virtues or Vices, are they that Invegitate or empoison a Kingdom, which must fall upon them if they undermine it; wherefore, in the Family (where men are not to wonder at the Disobedience of those under them, while they are Rebellious against those over them) prime care is to be ●aken, as of maintaining the Honour of the Divine Power they are entrusted with over others, (which without Profaneness cannot be submitted) so to be most fearful of Exacting the Reverence due unto them from their Inferiors, if they be conscious of their not performance of their Duty towards their Superiors, God or Man; however the Obliquity of any Above them, is not any warranty for Disobedience, 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 than he, should invade his estate, because they are better, wiser, or more than he) that by the nurture of them in this petty School, to do their just Homage unto him, that bears the place of God therein, how ever they may think him unfit for it: they may gradually be entrusted to honour him, that is, his Enthroned in the University, that so they may (by Degrees) be Indoctrinated to serve at distance, him whose Throne is over the Universe, not only when he seems to do them good, but also when to strike and ruin them: and not only are the Virtues 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 Uprightness of One, is Blessing promised unto Many. 14. For these Reasons, the fifth Commandment (which as the greater good, and more concernent of the Glory of GOD, must respect the Public 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 weal of the Generality; where there is hope of, or endeavour for happiness, present or future: So that as well for Political as Theological Ends, care is to be taken for Order to be conveyed from the Cradle to the Chariot; according to the approved Axiom, Minima sunt minimè negligenda, The Least of all things, are of all things Lest to be neglected. 15. That no Inferior can have any Power from GOD against his Superior, 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-ordination? Or so used as if they were? Since, in the Beginning it was not so: in the first Model of Kingdom (to wit, the Family) it may not be so. And since the Commanding Powers in both, have direct and immediate influence upon the soul, in its prime Faculty. Mine Arguments are, First, Those Powers which flow from GOD and his Christ, as from their Efficient, by particular, distinct, and immediate formal Causes, which the People, can neither give nor hinder: Are not in the People, either Originally, or by Radical mixture and Co-ordination, nor aught to be used, as if they were. But the Regal and Sacerdotal Power, do 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 Likeness of Elohim, which the People can neither give nor hinder. Therefore, the Regal and Sacerdotal Powers, are not in the People, either Originally, 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 GOD'S 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 reason of the Glory of the Image of GOD in him Impressed: Is more unsufferable in the Kingdom, where the greater Power is proportionably Divine; for the same Reason; and the Glory thereof more nearly concerning the Glory of GOD. But, 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 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 unsufferable in the Kingdom (than 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 Soul of Man, are not Humane, but Divine. But all the Powers abovesaid, viz. Regal, Sacerdotal, Oeconomical, have direct and immediate influence upon the Soul 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 Kingdom 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. GOD'S recorded Examples being the surest Commentaries for the certain meaning of his own Precepts. 17. And therefore, I shall not here trouble myself 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 Firstborn of the several Families (if at the first any such conjunction was) unto the undertaker of the Plantations, was by the certain 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 myself to say, That it is clear, that Heathen Light acknowledged the two grand Powers, Regal and Sacerdotal, to be Divine; if not otherwise, yet by their Superstitious overdoing herein; and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of several of their Princes, who in aftertimes proved to be all the GOD'S they knew of. 19 But now (alas) the World is run upon the other Extreme, so far from making of false GOD'S, that they will despoil the true GOD. Those whom he appointed to be Ruled, will 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, Destroyer's of that which GOD intended for their Preservation. Their Preservation: which being an Act no less Divine than that of their Creation, they are no more able to perform to themselves, than they were when they were nothing, to Create themselves: and may as well endeavour to appoint them new GOD'S, as to appoint GOD new Deputies; who only hath Power to appoint those, who shall Execute his Power; and only hath Title to give them Laws for the Execution of that Power which is only His; and whose care is not the Least, for that which is on Earth the Greatest. 20. These his Laws, his own Reports most justly and truly will Expound. The first of my Particulars shall be the Case of Moses and Aaron; the first that appeared, with GOD'S Authorities, by his Commission diverted from the Firstborn. CHAP. V. The Contents. A Recapitulation of what had been formerly proved. Kingship, while we are on Earth, Superior to Priesthood. Exod. 4. 16. Expounded. 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 judgement of St 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. Aaron's Priesthood not Dead but Changed. 1. FRom what is before set down, appears; that all Power is Gods, especially 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 Legal, are by his Grant (upon Record) dispensed. That no Titles thereunto can be sufficient, without God's particular Donation: which way that is already passed, by that God, who is not double-tongued, I have proved. Also [by the largeness 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) descended (not by Virtue or Election, but) by Right of Primogeniture; which Descent, the Spirit of GOD calls Mishpat, or the General and Just Law. The mean of Conveyance (to be further manifested hereafter) I pointed at, to wit, the Likeness 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 deciphered, and mine Interpretation asserted. That in the Epitome both of the Church and Kingdom, (to wit, Family) other Forms of Government are intolerable; much more in that wherein the Glory of God's Image is more highly concerned. That both the Powers abovesaid, are Gods, and not Man's, by the Impression which they make upon the Soul, which (upon Earth) hath neither Father nor Lord; but descendeth immediately from the Breath of God; to whose sole Regiment it appertaineth, and can receive Laws from none but Him. 2. I proceed to this Name of Power, (to wit, Elohim) which also is untakable by any, without God's Donation; without his operative word [Amar] Elohim hath said, they are Elohim; then forthwith, so said, so done: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to whom he imparteth it, are to be honoured, as taken in, into the communion of Elohim; for the distribution of God's 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 Reuben was abdicated from the Benefit and Privilege of this universal Law, by God (the absolute Father of Mankind, who (only) 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 show, that he will have that esteemed the greater, by the said firstness: and afterwards the Sacerdotal to Aaron, who was the elder Brother; to signify, 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 GOD'S Likeness, 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 (unfixed) abode. 3. Therefore, Exod. 4. 16. Thou (to wit, Moses) shalt be to him (to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called by this Name of Elohim or GOD'S:] which (as concerning the Rational Angels) is as much as to say; Perform your Reasonable Service to him, who is the Original Elohim, you Spirits who are under him, adopted into 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 reference to those who have GOD'S Power above them, is notwithstanding Elohim, to all those whom GOD hath constituted under him. As the woman (though Created after the Image of GOD also) in respect of, and comparatively to her Husband, hath not the honour of being the Image of Elohim; but must be in subjection as unto him, Ephes. 5. 22. and is likened to the Angels, (in that she exerciseth Authority only by her Husband's Commission) 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 spoke against Moses (unto whom he was Angel, that is, as Saint Peter calls Inferior Magistrates, [Scent] of him, from whom he received his Commission) though Moses had done against the Law of GOD in marrying an Ethiopian: yet was Aaron feign to confess 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 entrusted 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 Aaron's Posterity were for ever to enjoy it by Aaron's Patent. Concerning which, how the [for Ever] thereof is to be understood (to wit, of the Typified, though it fail in the Type) shall be justified in its own Chap. 8. place. And that the name of Elohim is also communicated to the Priest, appears, Exod. 22. 28. so construed, Acts 23. 5. [Elohim lo-tekallel, Nasi lotaor] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 GOD'S; those who fit in the place of GOD, Invested with Divine Power, for the Administration of Judgement, which is the Prerogative of GOD. In the next words, Thou shalt not curse, (the word signifieth to Vilify, in Deed, Word, or Thought,) Nasi, him that is exalted into the highest place, above whom, under GOD, there is no other. So the meaning 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 Chief, is as bad (at the least) as appears by the order of the words. 6. To this in the place , Saint Paul hath relation; it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt not Vilify the chief Ruler of Acts 23. 5. 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 appertains a more honourable Portion of that Name to the Priest, then unto many, to whom also it is imparted; though not so great as the Christian Solomon, (Constantine the Great) once in humble modesty (though afterwards, understandingly, he took more to himself) did ascribe unto the Priestly Office. 7. I Record it not, that (in my secret thoughts) I would have it now pass into Example. It is Registered by Saint Gregory the Great, in an Epistle Greg. Mag. Lib. 2. Jud. 13. 6. 75. of his (far from Papal pride) to the Emperor Mauritius. Constantine having received scandalous Accusations against some of his Bishops, called all together, and sent them to judge amongst themselves the Accused. Ite, & inter vos causas vestras discutite, quia dignum non est ut nos judicemus Deos, etc. Go, and amongst yourselves judge those things, for it is not fitting that we should judge those, whom GOD hath twice in the one 22. Chapter of Exodus called Elohim: choosing for that time to departed from his own just Power, rather than 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 express by the Spirit of that holy Bishop and Martyr Saint Cyprian; who, for Opposing the Bishop of Rome, was by him Excommunicated, and so died for aught 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 Master's cause, when he might have replied that he was no High Priest; yet for the manners due to the Spriteless Trunk of his Priesthood, Quando p●tuerit constanter exerere, adversùs eos qui Dominum Crucifixissent, & qui jam Deum, & Christum, & Templum, & Sacerdotium perdidissent. Et quamvis spoli●tis Sacerdotiotumbram tamen ipsam inanem Sacerdotalis nominis cogitans; dixerit, nesciebam Fratres etc. Contra Pontificem nihil dixit; sed Innocentiam suam purgans, etc. Ep. 96. ad Pupianum. that was, he returned not; but Nesciebam Fratres, I witted not Brethren, that he was the High Priest: for it is written, Thou shalt not Blaspheme those who are Elohim; nor Dedignify 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 sat but in Moses his Chair) was content with the bare Purgation of his own Innocency, 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, Go show yourselves unto the Priests, and as they went they were cleansed. Which certainly is not the Religion of these days. 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 justify. 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 Style is not given to the King, by reason of required Sanctity in him (which is the effect of GOD'S Likeness; 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 Israel's Lawgiver, 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, Blood and Blood, 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 Judah, 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 go out before them, or to send them to Battle: 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 do; and whither thou sendest us we will go; 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 die 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 lawful 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 injurious 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' Inferior Vid. Cap. 11. Par. 6. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges; his Privy Council; yea, and to those who are employed as Actors of the King's Counsels, so long as they go along with the King's Authority, and continue under his Command. But (as shall be proved) He judgeth in the secret chamber of Elohim, or the Kings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of the 82. Psalm, (the ordinary mistake of men) otherwise than they are assumed into the [Kerev] the secret Closet or Privy Council 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 Zion; [Reed bekerev] Dominare in Interiori: Rule thou in the secrety of thine Enemies: to wit, of those Kings, whom GOD himself shall destroy, who will not embrace the Doctrine which should come forth of Zion, and raise up such as should do 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 GOD'S Prince; the Spirit of GOD endeavoured to make plain for all succeeding Generations, from the Vid. Exo. 18 25. Insuper Deut. 1. 13, 14, 15, 16, etc. first Recorded Commission that ever was granted in this kind, Num. 11. 17. when the Solemnity was of substituting of Assistants for Moses, I will come down (said GOD) and talk with thee, and will take of the [Spirit] which is upon [Thee,] and put it upon [Them.] And his Witness was the Cloud, (from whence evident Testimony was afterwards called, a Cloud of Witness) 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 shall 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 Shepherd) 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 ask counsel for him by the judgement of Vrim, before the Lord: at his Word they shall go 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 conveyed by the holy Oil, which published them (upon whom it was poured) for the Lords Commissioners unto all men: Consecrating the Anointeds' Person to Inviolability, and Sacring from profane Rust and Worms, their Swords, Sceptres, and Crosier Staves. And so, that the Father was Anointed for his Firstborn for ever; and the Children were reputed the Lords Anointed, though the Ceremony was not renewed upon them, otherwise then upon failing of Succession 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 Priesthood, was not otherwise solemnly Anointed, (though by way of Eminency he hath that Name above his Fellows; 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 Christ's, as he the Lord Christ. By whom only, publicly, and visibly, he administereth his Powers for the Externall Government of the world; himself being Satin down at the right hand of Majesty in the Heavens, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He must Reign as King, and Sat as Bishop of Souls, until he hath put down all his Enemies under his feet; who will not have him thus to Reign over them. And their Proscription (Judas 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto Destruction, was Legibly written out of old; and their Crime (in the general) described to be their denying GOD to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only Proprietary, Original, and Fountain of Dominion; and the establishment 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 Sacerdotal Powers in Moses and Aaron, Numb. 16. And Saint Judas plainly tells us, That they who despise Dominions, (Verse 8.) and speak evil of Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verse 11. have already perished in the gainsayings of Korah. So sure makes of their Destruction, as if they who were then (in their like) condemned, were also executed in Korah. 17. But now to survey this now Lasting Crime, and it's for Everlasting Judgement. The Sons of Reuben, in hope (it seems) to regain their Birthright, 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 undertakes Moses and Aaron; he pretends against Arbitrary Government; saying, You take too much upon you, to Moses and Aaron. Their colour was Independency; 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 yourselves against the Congregation of the Lord? Moses sees further into them, that Korah's aim was at a Presbytery, or certain Priesthood, which he (as Superintendent) would Marshal. And therefore replies (Ver. 10.) Seek you (without being called of GOD as was Aaron) the Priest's Office also? And Ver. 9 Seemeth it a small thing to you, that the GOD of Israel hath separated you from the multitude of Israel, to take you to himself, to do 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 Priest's 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 Marriage against the Law. 18. From whence appears that GOD Almighty is violated (of which he is sensible eveu unto Jealousy) when any Power of his Constitution is touched but for Alteration; and however the People may be easily deluded to believe, that Changing, is bettering, yet GOD justly abhors the putting of this dishonour upon his Wisdom. That GOD was the Author of the Distinction of Clergy and Laity, is assured from hence; and shall be made more manifest when I come to speak of the Likeness 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 Chief Priests; thirdly, between the High Priest, and the Chief 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 clear hereafter) according to the Heavenly Platform (which is copied out in GOD'S Word, as man's perpetual Rule) man ought to tremble at each thought against it; as they did who ran away when the Earth (in this Story) opened her mouth. GOD'S Approbation, being to be presumed to be no jesse inviolable, where his direction is followed, then if himself, for the Constituting of Regal Power, had come amongst us; whose Precept and Example are come into the several Kingdoms of the one Catholic Church. For Saint Judas hath told us, that they do no better now, then Korah did at that time, who ever do against the present Powers; what ever they shall do against us. And the Power that then was supreme, (to wit, of the Heathen Roman Emperor) had not the Circumstantials of that which was conferred upon Moses and David: in whose Person our Christian Kings were more perfectly Established, than himself; 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 Wilderness? Except thou make thyself 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 only words; and they are here Recorded; that the like upon the like peril, should never more be presumed. See what follows; Elohim was constrained to stir up agaome his Almightiness, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swallowing up of those open Sepulchers: which himself (reassuming his old word [Bara]) calls Creation. Verse 30. But if the Lord Create a new Creation, and the Earth open her mouth, and swallow them up, and they go down alive into Sheol; than you shall understand, that these men (however they pretend to clash only against us) have violated the Lord. 21. And certainly, the Government Established amongst us, hath as certainly GOD for the Author of it, as he was of this under Moses and Aaron: and no less certainly, they, who with no less violence impugn the present Constitution of GOD, shall (if they persist therein) with no less seriousness be punished, than Korah was; if later, than heavier. For no man can think 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 Quarrel. And most assuredly, we may conceive, that the greatness of our warning (which Korah wanted) must Aggravate the greatness of our sin, who would not take warning by him. And they that adventure to go further in the same way that he went, must look to fall deeper into the same Pit, than he fell. GOD grant that they who pretend to Clear all eyes, do not indeed put out ours. 22. For my part, (in the sincerity of a charitable soul, 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 do; but, that amongst Professors of Christianity, Resistance of, and Rebellion against the lawful 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 less in the Christian Priest. 2 Cor. 3. 10. For even that which was made glorious, viz. the ministration of Death, Ver. 7. and the Ministration 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 remaineth is glorious. So in Moses, the Power of Dominion was no less in Joshua then in him; and indeed larger in the Jewish Kings then either; whose Patent is exceeded rather than otherwise, in the Commission of Christian Kings; as shall be proved, Chap. 8. 23. Now, since the dreadful Condemnation of Korah doth indeed reach down unto these days; and since those Powers which are Divine (though Executed by mortal men) are themselves immortal. And since the Application of GOD'S everlasting Name of Elohim, and his adding thereunto of his great Seal of Unction, to both the Orders (Regal and Sacerdotal) doth attest the everlastingness of both the Powers, though the Persons die. And since they were both before the Law, which might Conclude them no partakers of the Laws 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, subtly strike at Moses through Aaron's sides) who are in themselves more equal to the Regal Power, do not at all take into their thoughts the poor despised Priesthood; or if they do, they think it rotten together with Aaron's in the same grave. Let me have leave, only to lay down few Grounds, for that, whose fuller proof belongs unto another place. 24. That the Platform of that Government which should be in the Church on Earth, is set us in the Church in Heaven; and the only Exemplification thereof in the Book of GOD, is the formal Rule, which all Ages must apply themselves unto: of which, the Legal Institutes were the transitory 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 Unction, and withal, with the Promise of Perpetuity, in sundry places of Scriptures. Particularly these two last conjoined together, Num. 18. 8. And again the Lord spoke 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 too thy Sons, by an [everlasting Ordinance.] Since also Priesthood was a Twin of the same womb with Regality; Born with the World itself; and went along with the Firstborn in all Successions; until GOD thought sit to separate them, by selecting a peculiar Tribe in stead of the Firstborn, 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 only, was the Precellency of the Christian Deputy of Christ therein, but pointed at; in its perpetual Patrimony (to wit, Tithes) in his Benediction of him, who was the Father of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi: In the Antiquity of our grand Sacrament, preceding Levi's birth, 14. 18. He brought forth Bread and Wine, for (for Vaughan is causal there, as necessarily elsewhere in Scripture) he was a Priest of Ghnelion, the most High God: Gen. 30-27. who is called by that Name, with relation to those in Subordination under him. 27. The Preceptive Exemplification of personal Order for the Church of God on Earth, (derived from the Constitution of his Church in Heaven) is not where described, but in the three Orders of Aaron's Priesthood: according to these, did our Saviour and his Apostles most exactly Form the Christian 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 Church's Foundation (the Materials being provided) nothing could be so necessary, as the choice of Builders, and the Application of them to their several Tasks; the Master Builder being the eternal God, one and the same for ever; whose Ends were the same when he built the private Synagogue, which now are for the Catholic Church; whose Wisdom is no elder now than it was at that time: whose Workmanship (in this particular of these three Orders) hath stood till this Age throughout all Christendom, without either Renovation or Innovation. Nor did the Primitive Church (arriving at a flourishing Subsistency) design a new Order, when answerable to Aaron, who Typified Christ before he came; they decreed semblably to represent him being come, by Archbishops or Patriarches: which was only 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 Magistrates, or Ministers, may assume unto themselves, or Violate, the Power of the Name of Elohm; given away from them, to the Ordinary, Supreme, God's immediate Deputy overy them, in relative Opposition to them? I confess that the Power which Moses had, with relation to Pharaoh, was indeed Extraordinary; and that in respect of the Power itself: for, that God had given the Name of Elohim (and by consequence the Ordinary Supreme Power thereof unto Pharaoh.) I confess secondly, that the Power of Dominion 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 Primogeniture 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 Question, in consideration of the Power itself, it was ordinary. Which I thus prove. That Power which Moses (by the virtue of God's Donation, and the Name of Elohim) had over Aaron, over his seventy and two Inferior Judges, and all the People of Israel, in common 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 itself, Ordinary and not Extraordinary. 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 God's Donation, and the Name of Elohim) had over Aaron, over his seventy and two Inferior Judges, and all the People of Israel; in common, 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, etc. was in regard of the Power itself, 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 Jurisdiction; 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 heinousness of deserting our station, etc. That kind of sin which made Angels Devils; no man, though never so high, may attempt. But aspiring to parity with their immediate Elohim, was that kind of sin which made Angels Devils. 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 unlawful, though against the Law; which all others are obnoxious to: and so in other the like cases. That which was sinful Boldness in the High Priest against his Prince, though offending against the Law of God; had been a worse sin in any other Magistrate or Subject, and is proportionably sinful in the like case at this day. But, censuring of the Marriage of the Prince, (to wit, Moses) when he had indeed offended against the Law of God; (viz. by his Marriage of a Ethiopian woman) was sinful boldness in the High Priest. Therefore, censuring of the Marriage of the Prince, (& sic in similibus) when indeed he offendeth against the Law of God therein, which had been a worse sin in any other Subject or Magistrate, then in the High Priest: Is proportionably sinful in the like case at this day, in any man whatsoever. Fifthly, concerning the King's 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 room thereof, (though he be not honoured with the Name of Elohim, or Anointing) from all that appertain unto it; yea, from her that is next in Dignity to him, (i. e.) the Wife of his bosom, who is one Flesh with him: Is much more due in the Kingdom to him, whom God hath honoured with both, (viz. the Name of Elohim, and the Character thereof, Unction) 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 room thereof, (though not honoured with the Name of Elohim, or Unction) from all that appeartains unto it; yea, from the wife of his bosom, who is one flesh with him. Therefore, Obedience, as unto Christ, is much more due unto him, whom God hath placed in the highest room in the Kingdom, and hath honoured, etc. from all that appertain unto it; yea those that are next in Dignity to him. Sixthly. Those who have all the Power which they have from any One; have no Power against him. But Inferior Magistrates have all the Power of Dominion, which they have; from him who is their mediate Elohim. Therefore, Inferior Magistrates have no Power of Dominion, against their mediate Elohim. Seventhly. They who violate either of those Orders of men, in whom only Christ (who Sitteth in Heaven, as the great Bishop of souls, at the right hand of Majesty; as King of all the Kings and Kingdoms 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, do violate those Orders of men, in whom only Christ (who Sitteth, etc.) 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 itself. Upon God's Recess from the immediate Exercise of Kingship, he never was the Author of Popular Election. The Exemplification of God's mind herein; in and by the particulars of his appointing of Saul to the Kingdom of Israel. Wherein consisted the sinfulfulnesse of the Israelites Petition, for a King. The Law of Kingdom, 1 Sam. 10. 25. The word Mishpat, and divers its great Importances. Unction, God's Demonstration, for the Communication of Divine Power, 1 Sam. 8. 11. etc. The Author's glean 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 himself, his Imperial Edicts, and receiving Appeals) as upon the withdrawing of himself, he made over to Kings, for avoiding 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 mean time, while he performed that Royal part himself, (as prudent Monarches do 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 choice of his own Officers. Thus it was during the time of the Judges; whose Government (though Monarchical, God never enstamping his Image upon a Plate of many pieces) yet being but for term of life, appertaineth not properly to this Dispute in this place. 2. This Pattern he set unto Kings, for the aftertimes of his Receding from the immediate Administration of his Regality; as he was forthwith enforced even from the Beginning of the World, in merciful Compassion of the general unfitness of mankind, to endure the Purity of his Sovereignty 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 himself make choice of the Stock, upon which he would engraft his perpetual Authority; to teach all those (for ever) who will call themselves by his Name, or be accounted his People, that Primogeniture is his Ordinary way of Election, which he hath promised under Christianity shall not fail, (as will appear, Chapters 8. and 9) Thus it was Constituted from the Beginning, and Mankind was not to disturb it, unless he sent his Extraordinary Commission. It was at the first placed in Adam, designed unto Kain, (as the extent of the words before handled, do demonstrate) and afterwards (in the Ordinary course) to descend to the Firstborn, by the Eternal and Universal Law of Nature, (to wit, Mishpat) as Deut. 21. 17. For he is the first of his strength, (as having the Tide of the strong God,) and therefore, the Right of the Firstborn is his. 3. This is the Doctrine of the Scriptures, in this great Point: they that will do otherwise, must look otherwise to Justify it, then by the Word of God; which, I dare not admit a thought, that all Mankind may presume. I shall therefore pass over the time of the Judges, who were as high Stewards unto him the King; while for about four hundred years he was in teaching Kings, and also all those, who for ever will be his People, that the Kingship, which in Mercy he would afterwards settle, in, and over Mankind, should be and remain 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 not one's else; and of our own Bone and Flesh, to establish in his own place, those who might most conveniently Administer his Power. 4. So that now I come to Treat of that settled Form of Government, which God (who only hath Right to dispose of that which is so peculiarly his own) Established for ever amongst his own People; and that was Just, and perfect Monarchy. Of which only (and of no other Form any where, or at any time) he was Author; (the Reason will come to our hands hereafter) Chap. 12. and this, when by Lot he chose out Saul from all the Families of Israel, upon the Petition of the People unto Samuel, 1 Sam. 8. 5. 5. The sinfulness 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 Moses and Joshua, could never have been so wretched: for during the mean space, no man had done, or could administer the place of God, with greater Prudence, Uprightness, and Success, than Samuel had done it. But their grave Pretexts of their foolish Fears and Jealousies, when they had such a Prince whom Envy itself could not distain; when they ought rather to have gone beside themselves with Dutiful Gratitude, then with Scandalous Providence; was that, which was a prime part of the sin of their Petition. 6. Secondly, add unto this Circumstance the personal Frowardness (more or less) of each of mankind, against being Governed; which at that time Epidemically possessed the whole multitude of Israel. They thought, (which is ever the Wisdom of Fools, 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 Subtlety 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 Pretend, though not what they Intent. 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 Kingdom or Church, it must be Divine. And therefore, God saith, Harken unto them, in all that they say unto thee: but withal, show them [Mishpat Hammelech,] or the Eternal and Just Law of Monarchical Dominion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My farewell Favour, and the last that (upon my further Recess 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 Only Gods; and that since he hath ever from the Beginning, disposed of it after this manner▪ and hath ratified this his Constitution in his Eternal and Unalterable Gospel: that this is the unchangeable way of the Immutable God, which they that are weary of, may turn out of, and take a fall in their own. 8. Otherwise, then with the Circumstances and Considerations abovesaid; the Petition for this glorious Favour of God (to give them a King) had not been sinful. 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 Bless▪ them that Bless 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 Converted Gentiles unto the Christian Faith) should spring out of him; employed 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 Furnace; and his precious Lustre so long under the Polishers. The Riches of Medals consisteth not in the Bulk (which those, who look not seriously into the mirror of God's Word, can hardly distinguish from ordinary Statures, being viewed by the old eyes of this World) but in the Impress of God's Image in them. 10. That which makes every particular man a little World, containing (in a more precious Cabinet) all the perfections of the (less Artificial) greater, is Elohims' private Image. And so, that which ennobles the King above all others, is the public Character of the Image of God in him; which ought of us, for that Reason, to be more sacredly valued, than all the Lives and Livelihoods in the lesser Worlds of a whole Kingdom. Man himself being as a thing of nought, in himself not worth the preserving, (much less that for him the Inanimate World, or that of Vegetables and Sensibles, should be preserved only for him) but only for the Preservation of the Creator's 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 Concernment 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 Vide Isa. 49. 18. etc. the Riches of the Gentiles; and in those of their Kings, erect his Throne. Thus the dying Patriarch Jacob solaced himself with joy, in his Spirit to see the days, when out of his Judah should issue a Royal Line to reach unto Gen. 49. 10. 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 concluded, more than a bare Permission for the ask of a King; for therein is employed a Prediction, that they should be so governed: and Rules are set down for the same, containing all the Limitations, which his only King (the Lord of Hosts) is pleased to lay upon him. And if it be madness and folly to attempt after a Prince, (as Eccles. 2. 12.) For what can the man do that cometh after the King? Certainly, it is more desperate to do it after God: to dare to bond him that holdeth the place of God, further than his God hath bounded him. So likewise are their directions, concerning the Election of Him, which the People of Israel well remembered; and therefore, they went not about to make a King themselves, but came unto the Lord's 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 days of his life, Verse 18. 13. Which gives me the boldness to conjecture, that if that which was delivered, 1 Sam. ●. 11. etc. (was not it or the brief of it, as might with great probability be asserted out of the words) This particular Book of Deuteronomy, was that which was mentioned, 1 Sam. 10. 25. which Samuel wrote out, and happily finding the King respectless of it, laid it up ad facies Domini, before the Faces of Jehovah; to wit, in the Sanctuary. But if it were of that purport, which a man of this last Olympiad pretends, (who never saw it, says it is lost, and yet can tell what was in it) probability would difficultly admit that God should suffer it to perish, unless he meant the perishing of the People's Liberty with it. At least wise we cannot imagine, but that recourse would have been had to it, or mention made of it, upon differences between the Prince and the Subject; and particularly in Rehoboams case with the ten Tribes: for in all that time between Samuel and Rehoboam, the Sanctuary had not been violated. But without all doubt, the Book that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And it shall be that when he shall sit upon the Throne of his Kingdom, he shall writ [this Deuteronomy] into a Book, etc. Chap. 17. 18. the King was required to Transcribe and Study, was no other than 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 ears of all the People, Josh. 8. 32. for it is expressly so by Name set down in that Text. 14. From whence it is abundantly evident, where the sin of the Israelites lay, in ask of a King. The King's Power is set down from Gods own mouth, 1 Sam. 8. 9 etc. Hearkéns unto the voice of this Prophet; howbeit, show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them [Mishpat Hamelech,] 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 universal Law of Just Reason, for the regulating of all men and their actions. Of this, only God is the Adequate Lawgiver, as Deut. 1. 17. and the only high Dispenser of, and with it; which (whosoever have to do with it) is and remains Gods, and not man's for ever. And thus it is applied in multitudes of places in holy Scripture; so Psal. 50. 6. Elohim Shophet His: Elohim is Judge himself, or alone. And Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 35. Shall not the Judge of all the world do Mishpat? And certainly, if there were a word of greater Exactness for the Expressing of true Justice, by Divine or Humane Wisdom to be found out; God's Title to the Judicature of the World would deserve it. And Mishpatav, his Judgements are in all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World, Psal. 105. 7. 15. Here than it comes out of Gods own mouth; Show them my just and eternal Decree▪ concerning the Power▪ of the King. Some (as if it were here, only set down for fashion sake) will have it to import only Manner; but wherever in Scripture it signifies Manner or Custom, it ever signifies at the least such good Manners or Customs, as have passed into the Nature of Laws; it is still according to its own nature, Actus rationalis, ritè judicantis: and in such indifferent cases as Custom hath Power to determine about, wherein pettish singularity is sinful. Thus 2 King. 1. 7. the Prophets using to wear rough or hairy Garments, Custom transferred it into the condition of a Law; and by this their Garb, their Profession was Externally and Reverentially differenced from other men's: which was the Reason why Ahaziah (in that Text) enquired of his Messengers concerning the Garb (which he calls Mishpat) of the Man they met with: and upon their Answer to that his Question, he knew that it was Elijah. And in this signification also, this hath been the Garb of the Supreme Power ever since the World began. The word (as used in divers places) importeth divers particulars, but all flowing from Legal and Rational Power. He that desireth the truth, let him (with me) take them all into his consideration; and the Result will be the Truth, and the whole Truth. 16. Sometimes, the thing that it directly pointeth at, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is in this place; as the Septuagint (whose Translation Christ and his Apostles honoured, by their most frequent use thereof) here render it. Sometimes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Justification, or Absolution, given by the Law, or by Him whose Word is Law. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness, the Requisite of this Law. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ordination, or Composure according to Law. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the advised Prudence of Law. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Operation of Law. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Execution of Law, or Punishment issuing therefrom. Which (neglecting all the rest) divers snatch at in this place, as if there were nothing else in it, but the Execution of God's Curse upon the People for thus desiring a King. I deny not, but that God did look into, and intent (with other the Importances of this word) this particular Judgement; but (according to the rule of his own Wisdom) he took in all the rest also. 17. That which here in the place is aimed at, (with the most Authoritative Septuagint) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the ancient Latins rendered by Jus, which in English importeth Just Right. And Just Right he (and no man else) must needs have, who is assumed by the righteous Lord, into Communication and Communion of that Power which is Gods, and not any man's, or all men's. 18. In a Secundary way also, it designeth Manner or Custom; but it was not Manner or Custom which made this a Law: but it was Law that made it a Custom. It was a Custom as old as the world; Sic fuit ab initio, Thus it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was from the Beginning: witness all Humane and Divine Records thereof. All Nations having so much of the Ancient Religion in them, as to embrace this Mishpat. So in the 20. Verse, We will be like all other Nations, and our King shall Judge us. Vshpatanu, the Word is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 So likewise, here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is God that Justifieth, and ever will his own Donation. It is God's Power, and therefore must be unlimited, but by God: and the King himself cannot be justified from Profaneness, if (with Esau) for the necessity of Pottage, he part from his (for ever by GOD justified) Birthright: of his own, he may and should indulge; but of that which is GOD'S, man may not Sacrilegiously take, nor he Pusillanimously give. 20. In the next place, there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness; and the greatest Righteousness that may be, that this Power should be (as here) Unbounded: for that Power which is (otherwise then by GOD) tied up from doing evil, must also of necessity (upon accessary emergencies) be straightened from doing of good, when there is most need of good; then will a narrow Commission spoil all: as is easily seen by such a one, given to a General at War, who must deserve Death for doing good beyond his Patent. 21. Here is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exact Form of Government that may be, answerable unto the Pattern of Celestial Governance; where only indeed is the Beauty of Perfect Monarchy: unto which, Earth ought to conform, as man unto GOD, whose Private Image he bears; 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 Increase, not to Diminish; and rejoice to see us like themselves: doing his Regal will on Earth, as they do it in Heaven. 22. Apparently also here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prudence of this Law; for it is inconsistent with the high condition of Divine Power to be in many: by which means (to the dishonour of the GOD of Unity) it must be subject to Bandies and Divisions, and be embased by communicating it to many. Many Counsellors, as many Angels, may do 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Judiciary Power of this Law; as in the place of GOD to give Being unto Laws for man, and finally to decide the Decisions of others, delegated by and under him: to decree every one to his station, and to make use of them and theirs, for the Preservation of what GOD Created for himself, and entrusted to him: as Magisterially to lead the People in, and in Peace to Judge them; so to denounce War, and to enjoin them to Assist him. 24. In Mishpat also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Power of Execution, for all this, by the punishment of Neglecters, Contemners, or Resisters; and He (be he a Saul or Nero) beareth not the Sword in vain. These are GOD'S Prerogatives, and cannot be in a fellow Creature, but by GOD'S Donation; and if he gives these away from himself, he leaves himself no Subjects; and if he keep them in his own hands, he must for more than forty years ●e grieved with our manners; and enforced to swear 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 incline him; nor wise enough to suffer what they cannot hinder: only, knowing enough to pull down ruin upon 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 wonderful importance, Psal. 36. 6. Mishpatecha Tehom Rabath, Thy Judgements are Abyssus multa, a great Deep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the preservation both of Man and Beast. And the observance thereof is accordingly, 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 evil men in Saint Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Acceptations, (both prepared for destruction) either out of the evil of busy Ignorance, or the evil of careless Instability. But much more then, they who out of prepossessed wilfulness, are resolved either so to understand it as will serve their turns; or else all GOD'S Cautions shall not serve its turn: but a witness of Belial [will scorn] Mishpat, Pro. 19 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Secondly, concerning the Latitude thereof; all the Acceptations abovesaid, are known 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 several Texts, wherein the Spirit of GOD hath made choice of it. But in this particular I shall spare my Reader, unless 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 evidenced by the production of above an hundred several places of holy Scripture; Whereof some few will necessarily appear in the progress of this Discourse. And as the thing itself, so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or setting in order, of one over another; of those, by whom this his own Power is under him to be executed, is also of his Prerogative: the Positive part whereof, is properly called Chok. 28. Fourthly, he (who may choose his own Officers) hath in this particular 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 Crown 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 Battle unto the gate. So that Mishpat is no particular design for the rigorous Execution of GOD'S Judgements upon a sinful people, (as they say in the case of Saul) but the General and Natural Right of all God's Deputies, 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 GOD'S direction) he designed his Successor, Psal. 72. 1. Give thy Mishpats, Oh Elohim, unto the King; and thy Justice unto the King's Son: and so in Justice he shall judge thy People, and deliver the Afflicted in Mishpat. Then the Mountains shall bring down Peace unto the People, and the Hills in Righteousness. He shall give Justice unto the afflicted People; he shall be a Saviour to the sons of the Poor, and shall break in pieces the Oppressor. And so, all shall fear thee so long as there is a Sun; and the Generation of generations, so long as the Moon shall show her face. And this (in this Point) is GOD'S only Eternal, and Perpetual 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 Christ's 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 Dominion, of the second Person of the Trinity, then declared (in due time) to be made man, who are called his Fellows, Psal. 45. 8. 31. So were all they, who came in, in former times by GOD'S Extraordinary Donation: so are all they who come in now by the Ordinary way of Legal Descent. Since the Heathen Cyrus was by GOD himself declared to be of this Society; though it be known, that amongst the Persians there was no such Custom at all, as Anointing their Kings; the Royal Dignity, (without the visible Ceremony) enroled him into the Name and Fellowship of Christ▪ Messiah in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, Christ in English; all signifying but Anointed. Neither need I to enlarge myself (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 Eternal Wisdom and Word of the Father, Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, Occasional, 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 Blood among us. But here mistake me not, as if I went about to make a colour, that what the Prince may do in case of Necessity, he may do at pleasure: where the King only against the People, not against GOD, is made Judge of his own Necessities, when to make use of his Subjects Persons and Estates; which they may not withhold or withdraw, when he calls for them. As upon peril 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 appeareth 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 less 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 Returns unto the King, than the King can be in his Oppressions 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 discern, when to do 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 desires not; they can never be so good, but wicked Kings may burn out their dross, and make them better: which is the chief aim of him who is Goodit self. 34. Most ordinarily, the worse men are, the more impatient they are of Pessimus quisque asperrime rectorem patitur▪ Sallust▪ Government; and Princes are not the less hated of those who are mischievously minded, for their being good. And the People who are good and taught of Christ, can make benefit from, and rejoice under the worst: so that, unless Wickedness itself cause Hatred against Wickedness, only good Kings are like by this Ostracism to suffer, while none can be secure But granting Resistance of any, it is inevitably clear, that GOD'S 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 hear you, (which was the last remedy that was left unto the People, and certainly needed not, if they might have made Resistance) was GOD'S requital of their (Circumstantial) wickedness, in ask a King (at that time) as if there lay no Appleale from the King, since it lieth only unto GOD, who will in no case permit Resistance of that Power which is His. Who will give us leave to pray against the Temptation of Persecution; but so, that he strictly requireth us (as to submit in our Bodies and Estates, so in our Souls) 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 ask) 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 Nabuchadnezzar; and of his Lascivious Profane Son Baltasar, (whom GOD was resolved to destroy) his People were directed to pray. Thus when Saul was (indeed) in GOD'S Decree cast off from the Kingdom, 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, until the Lord restrained him, and sent him to Anoint another. 37. Nor do I see how man may make trial, either with his own, or other men's Money or Blood, (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 aught to attempt 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 Prophecy I can discern in former times; but I think 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 Wisdom and Piety transacted) there remains nothing for me but the glean. My first place thereof shall be, 1 Sam. 9 16, 17. To morrow; I will send thee a man out of the Land of Benjamin: Him shalt thou Anoint to Govern over my People Israel: He shall [Save] them out of the hands of the Philistims: for I have looked upon my People, and their Cry is come up unto me. When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samuel therefore saw Saul, the Lord said unto him, See this is the Man, concerning whom I spoke unto thee; He shall [Rule] my People. Whence it is evident, First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their sin in demanding a King was but Circumstantial; the cry of their Miseries was louder than 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 Commission of Jesus, as the People's Earthly Jesus; so the word signifies, [He shall Coercebit Legibus subditos, nè quid agant sine permissione. Shindler in Ghnatsar. 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 detain a man; so to bridle and restrain him, that he may not do what himself willeth; but must in all things submit unto the others Commands. 39 Secondly, when Saul was chosen by the Lords Let; the People were of three conditions. The Generality (for they were called All the People) shouted for Joy; and cried, 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 Magnetic Attractives, they moved towards the two Opposite Poles: the one to the right hand, the calm 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 Kingdom; 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 Devil, [But the Children of Belial.] Secondly, by their Filial Conformity, unto that their Father: Herein, first, by their verbal Declarations, of Fears and Jealousies; 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 own, they would part with no Coat and Conduct Money, to appoint him, as became a King. That which my soul desires to have observed hence; is a serious consideration of what begets for Satan and Hell; and what are differential Notes of Heaven's Generation; whose hearts GOD toucheth here, that he may Glorify them hereafter. 41. Thirdly, when (as Chap 11.) Nahash the King of Ammon besieged Jabesh Gilead, and it went sore with them; upon the tidings (as he was bringing home his Cattles) like a private man, without the thoughts which the Holy Oil might have infused into him; and without the Habiliments of Majesty, which the People's Allegiance should have Tributed to GOD'S Elect, Verse 6. The Spirit of GOD came upon him, and (with an Internal Commission of Array) mustered up the Forces of his Royal Zeal: and he took 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than he might justify; for GOD did it for him in the very next words: And the fear of Jehovah fell upon all the People; and they came out as one man. 42. The Spirit of GOD (here) says, it was the Fear of Jehovah, not Elohim; lest it might be construed of King Saul: or else to be the proper act of GOD'S Prerogative and Power; not the influence of Religion and Piety. And further, it was an holy Fear of GOD, not a thrifty Fear for their Oxen; that made all the People come in, to the setting up of the King's Standard. And here, may it pass into observation, what are the effects of true Religion, 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 Subject's goods. As further, Imposition of Taxes, and Power of granting free Charter, 17. 25. Power of commanding in the duties of Religion; 28, 14. 33. Power of requiring Arbitrary Covenants, and Religious Oaths, 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: only 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 himself (notwithstanding that the matter of his Father's Vow was unadvised) picked out for his Father's 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 Book of GOD, but Virtues so gloriously eminent, as amongst all the celebrated Princes therein, there is scarce one to be compared with him. Yet since this is but an inconcludent singular example, and that Diametrically contrary, both to evident Precept, and approved Practice, throughout the whole current of holy Scripture: and until the People's Warrant, for so doing, be produced and justified, I cannot but wonder at that Logic, 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 soul, he abhorred an Irreligious thought against his Persecuter) found Saul asleep, and all his Guard; and but took from him (to restore immediately) his Spear and Cruse of Water; He forthwith called out to Abner, Art not thou a man? And who is comparable 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; because 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 usual Expression of GOD himself) loosely or unseriously he took the Name of GOD in vain: but that knowingly, considering the greatness of the Fault, he presumed (what otherwise he durst not have done) with this grand Attestation to unload his soul herein: charging home the Neglecters of the Holy Oil of GOD, and of their own Military Station. Yet so did he acquit himself, that by a Insinuation 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 Sam. 21. 11. & 22. 8, & 24. 20. & 25. 28. & 26. 25. justly abandoned, and that he Himself had GOD Almighty's Title to the Throne. He being herein an accomplished Type of Christ, who entered not upon his own, either Kingdom or Priesthood, till Death gave him absolute Possession thereof; notwithstanding the wickedness of those who held them from him. And this I dare boldly affirm, that neither the Type, nor the Typified, were in these Relations, either unwilling Agents or Patients. 46. Neither dare I think, that the Inspired Penman of that Funeral Song (concerning Saul and Jonathan) called Keshath, or the Bow, 2 Sam. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which he commanded to be taught to the Children of Judah, as a memorial for ever) did court therein, either man or men, and least of all himself. Not reflecting at all upon himself with Politic consideration, that the case might be his own in after times; though some have not so much Religion, as to bury in more godly silence such unadvised thoughts of him, whom the Spirit of GOD (who is no flatterer) made choice of, thus to celebrate their virtues, whose Aberrations he (to whom such Cogniscences solely do belong) himself did severely punish. 47. In which Hymn, out of truth of heart (otherwise the Spirit of GOD would never have owned it) David wept his passionate Raptures; Execrating the very Mountains 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 again. 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 Oil,] Verse 21. And in the 24. Ver. You Daughters of [Israel] weep you for Saul, who clothed 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 contain the particular Excesses of King Saul; but were indeed, the general Irresistible Prerogative of all Monarches. 48. Since it is Truth (not Poetical Fancy) which the Spirit of GOD vouchsafed to authorize: Since it is set down in general, for the Daughters of Israel, not the Daughters of his own Tribe of Benjamin; or of his own, or his Father's house; Since the Scripture hath expressed more of his Faults, than those for which he was (in his Posterity) Dethroned. 49. But I desire not to build upon Conjecturals; this I may with confidence affirm, that David was no Hypocrite, either in this Song; or in the forementioned Oath; or in his Professions, against an obliqne Thought, against his Sovereign, when he cut off the skirt of saul's Robe. I am sure the Holy Ghost was none; and he it was that testified of David, (not David that bore witness of Himself) 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 Oil had been poured; much less durst he cast dirt upon that Oil. Whereas (with willing Piety) he recorded his Virtues for all Generations, and left GOD (his King) to do the other. And Oh, may Christians, (who have Christ's more precious example) for ever, do not otherwise. 51. Lastly, Concerning the act of David, in taking up Arms without Commission from Saul; and particularly about the business of Keilah: as also of others, endowed with Extraordinary Commissions from GOD; who only hath Power to dispose of Dominion; and in whom alone, all Extraordinaries are Ordinary; so much hath been said, that it were a general wrong to say any more. Only give me leave (with due acknowledgements of Honour, and particularly towards the Author of that most Christian Tract against Resistance of the Lawful 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 known, that David from the Lord, was by the Lord's Prophet Anointed sor that Kingdom; and so had GOD'S 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 go 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 haste, 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 forbear to dissect) then in the one former Scottish Fallacies. 53. But (alas) nothing now Extraordinary will be seen in David; whereas he was evidently Extraordinary in his Unction: yea, it was Extraordinary in him, that being Anointed, he did no more than he did. But it being GOD'S Prerogative to Plant and Pluck up Kingdoms; he that will go as fare as David did, must be sure of as good Commission as David had: and they who will go further, must show better; or else abide the Doom of Christ the Universal King. If in the mean 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 Christ's? It is the Task of the ensuing Chapter. The Conclusion. Now (for Conclusion hereof) to sum up what hath been delivered in this larger Discourse; wherein is set forth GOD'S fair Impression, of what was in his short written Copy from the Beginning of the World, concerning his Power of Dominion: whereof, this (constituted by himself amongst the former Israel of GOD) was but an Exemplification, not an Alteraion of what was in the Beginning; and therefore, (without his own Interposition) must continue unto the End. Wherein is Declared: First, that the Petition of his People Israel, for a King, was not sinful in its Nature, but Circumstance; in as much as the Prayer of the Petition, was by GOD'S 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 will't (that is, thou mayest if thou wilt) set a King over thee, [like all the Nations 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 Reason derived from Above) there shall be no difference between them and thee; only, thou (who hast reason to know whose the Power of Dominion is, better than they) Shalt in no wise presume to choose 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 own Dominion, to have a King (as his Public Image) to Sustain his Power and Represent his Glory; is on Earth the most Heavenly Gift, which GOD can give, or Man receive: promised unto Abraham (before the Law) as his grand Blessing, and in Him to all the Heirs of Blessing. Whence, and in regard of the Represented, The King is Vniversis Major, and of more value than all the People, and all theirs. 3. That the Universal and Eternal; High and Holy; Prudent and Just Prerogative of GOD, is over all, whom Christ hath Redeemed, or Elohim Created. Whether conversant above Laws, and their Enacting, their Interpreting, or Suspending; Continuing or Abrogating: or concerning Persons and their Functions; whether Ecclesiastical or Civil; Superior, or Inferior: and the Regulating of them in their several Orders and Employments; for Peace, or War; for Life, or Death: or in relation to things, Holy, or Common; Public, or Private; in Heaven, or Earth: or concerning Seasons; when to go the ordinary way, when to use his Prerogative; when this is convenient; when necessary; when neither: for all times, and time itself: for Continuing or Shortening; Hallowing, or leaving Free thereof for ever. All these are included for GOD, in the Longitude and Latitude 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 Supreme Power on Earth, in all Causes; and the only Power in all Temporal Causes. In which Power, no man, or men have share; but as it is derived 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 several places wherein it is used. That Error about it is dangerous; and the frequent Interpretations given of it in these Days, 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) do Attest together with the word Mishpat, whose Power they have; both for Perpetuity and Intangibility, both betokened in the Holy Oil. 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 Wisdom bounded by fond Man: and He who is altogether Good, by those who are altogether Evil; but that he should be left free to Glorify himself, by bringing Good out of Evil: and when in his Wisdom he thinks good, to do good by good means: or to punish a wicked People by a wicked King, when it concerneth his Justice. Since to those who are his, he can do as great good, by the bad, as by the good; and the bad are ordinarily made worse by the goodness 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 been 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 GOD'S Secrets, (above humane Inquisition) for what Ends he setteth up him that will be a Tyrant, in his own place: it is of his Revealed Will, that none in that place should be Resisted; for whose Lives and Happiness, all are bound (for ever) to pray, though they be their particular Persecuters. 9 That unto the King belongeth the Power of the Militia; Power over the Subject's 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 enjoining Public Covenants and Oaths Obligatory for all the People, even him that is Heir of the Crown. 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 Obligation: 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 only Supreme, commandeth not the contrary,) and Resistance, (which God hath commanded against) and Opposition, which God hath professed himself to abhor; 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 himself justly destroyed, to show that God's Power cannot but be beneficial; 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 Virtues (though) of such; and that no man may so much as Libel their Vices. Whereupon my sixth Quaere is founded. How, since this Exemplification of God's mind in this particular, Man may presume to challenge contrary to this Express of God? Mine Arguments in Form are these. First, that the sin of the Israelitish People, in ask for a King, was not Substantial, but Circumstantial. That, which God in his Secret Will had fore-appointed and promised in his Revealed Will, and had (in this) given directions how it should be done: Circumstances abated was no sin to ask. But, that the People of Israel should have a King, was that which God had fore-appointed 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 sin to ask. Secondly, that to have a King, neither was, nor is a Curse, (as if he were only an Executioner of God's 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 Sun 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, than 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 God's Image, is of more value than 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 God's Image, in respect of them. Therefore, the King, as King, is in respect of God's Power and Image, greater, and of more value, than all the People, and all theirs. Fourthly, concerning the Procession of Regal Power, from the Beginning, until, and since the times of Saul. That only Form of Government, which the only Wise, Powerful, 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 Form, which for the Administration of Gods own Power, all Nations and Men ought for ever to, submit unto. But, the Irresistible Regal▪ Supremacy of the King over all the People, and next under God: Is that only Form which God hath constituted from the Beginning, which all Nations, etc. and which Himself never reversed; but; etc. Therefore, the Irresistible Regal Supremacy of the King over all the People, and next under God: Is that Form, which for the Administration of Gods own 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 General Prerogative of God (the Original of all Prerogatives) over the whole world, (viz. for giving of Laws for the Regulating of all Persons and Personals, at all times, in all places, and over the Laws themselves) which is included in the Word Mishpat; which is communicated indifferently unto all Kings, and Exemplified in King Saul: Is (or aught to be) the just Right of all Kings of the Earth, for the Regulating thereof in God's stead. But the Irresistible Supremacy of Kings: Is that Power which out of the General Prerogative of God, etc. for the said Intents and Purposes, etc. which is Included 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 aught to be for ever) their Just Right, for the Regulating of the Earth in God's 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, concerning the several 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 perpetual Rules for Man's 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 turn a Profane Violater of Religion; an Exhauster of Innocent Blond; an Invader of men's Proprieties: Are those Orders which God hath Expressed in the Exemplifications of his mind, concerning the several Acts of his Power of Dominion (contained under the Word Mishpat) and upon the putting thereof first into practice. Therefore, 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 turn a profane Violater of Religion; an Exhauster of Innocent Blood; an Invader of men's Proprieties: Are (against the contrary thereof) to be presumed to be Gods perpetual Rules, for man's submission unto that Power of Government which is Gods. Seventhly, that God herein is not unjust, nor man hurt. That God who hath reserved Exacting, Cruel, Irreligious Princes, only for his own Judgement; and hath restrained his People in such Cases from being their own Justiciaries: Hath thereby bound himself in Justice to be a severe Revenger upon the one, and a bountiful Recompencer of the other. But, he that is Justice itself: Is that God who hath reserved Exacting, Cruel, Irreligious Princes, only for his own Judgement, and hath restrained his People in such cases from being their own Justiciaries. Therefore, he that is Justice itself, hath bound himself to be a severe Revenger upon the Oppressor, and a bountiful 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 tendeth to the subversion of God's only Constitution, for the Government of mankind: 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 thinks fit by wicked Kings to Refine or Scourge a Nation) and also it tendeth to the subversion of God's only Constitution for the Government of mankind: viz▪ Kingdom Therefore, that Doctrine, which (under pretext of the Liberty of the Subject) teacheth the Resistibility of Earthly Kings: Is a Doctrine most unjust and desperate. Ninthly, what is a mark (indeed) of true Religion. That which God hath published for a mark 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 mark 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 performed; and the contrary, seriously to be detested. Tenthly, from God's Character of Religious Fear. That Fear which God in any Exemplification of his mind hath expressed by the Fear of Jehovah, (not of Elohim) or any other particular: Is an Act of Religious duty, equally and perpetually obliging all men in the like case, to the like performance. But in the Exemplification of setting up the King's Standard, and Proclamation for all Subjects to repair unto him upon pain of losing all their Oxen: It is by God expressed, that the Fear which made them all Obedient as one man, was the Fear of Jehovah, not of Elohim, or their Oxen, or any other particular. Therefore, in like cases; viz. of setting up of the King's Standard, and Proclamation for all Subjects to repair unto him, etc. It is an Act of Religious duty, perpetually obliging all men to perform the same. Eleventhly, concerning Remissness 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 ways: As the Lord liveth, deserved death at some time. Therefore, neglect of Allegiance and Trust, towards a Prince, though he be in unjust ways: Deserveth death at all times while the Lord liveth. And therefore, much more, Disobedience, Resistance, and armed Opposition. Twelftly; concerning the Beneficiality of God's Dominion, though in the hands of a Tyrant; and what thoughts thereof Religion requireth. That which the Spirit of God directed David to do, 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 God's heart, in the like case to do the like. But, to pass over in silence the Vices of a Tyrant▪ and to celebrate the Virtues of one's own Tyrannous Persecuter; and to ascribe the People's Plenty and Prosperity to their common Tyrant: was that which the Spirit of God directed David to do, and put it into the Canon of the Scripture, with a Command that it should be taught the Children of God. Therefore, to pass over in silence the Vices of a Tyrant; and to celebrate the Virtues of one's own Tyrannous Persecuter; and to ascribe the Plenty and Prosperity of the People to the common Tyrant: Is that which the Spirit of God, by Recording that of David, directeth every man after God's heart in the like case to do. 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. Certain Praecognoscenda for the manifestation thereof. The threefold Acts and Donation of the three Persons of the Trinity, conveying several Rights to man. Of Title to, Title in, and Help from the Creature. Considerations from Man's inability to command that which is his own, to nourish him. No Evidence produced from him who is the Heir of all things, for the People to Assize men's Severalties. Adam in Innocency had not Original Right so much as to Herbs and Fruits; much less can his sinful Children have natural Propriety (without Donation) in other the things which God (not they) Created. 1. THe next particular in my proposed Method, is, the Entail of the Name and Power of the Creator, for the Government and Preservation of the Creature; wherein Elohim (in his furthest Recess from the immediate Administration of his own unacquittable Dominion) loseth nothing of his for ever Just Sovereignty; but gaineth the establishment of it from false Christ's, whom he hath not Anointed: and therefore, man may not go out to seek Here or There in the Wilderness of Pretending Spirits, when (once for all) he hath settled his own. 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 sequel will make evident) transferred nothing from himself. And for this cause (of which, till further manifestation, I bespeak your patience) he resolves (at first) not to go 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 break his own Universal Law (though by himself fortified with strong Reasons, Deut. 21. 17. and founded upon greater, elsewhere Expressed) for the Inheritance of the Firstborn; then that it should not be understood, that he gave away nothing from himself, when (from all others) he gave the Kingdom 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 boldness to adventure otherwise. 3. But (not taking in more into this particular, than 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 satisfaction of those, who desire to know, How they may be assured, that the present Prince is invested with the Right of God's Power; and (as the Lords Christ) by God's effectual Unction taken from amongst all other men, and Dignified with the Lords Supreme Earthly Sovereignty, for the managing of his Irresistible Sword and Sceptre. 4. And (here) I first premise, that in all places of Elohims' Creation, himself 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 self, and in all other places of Hell's conformity: but requireth more regular and perfect Obedience from Christians. (the sons of Light and Order) then from others the Children of Darkness 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 do 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 household, he expecteth their Order, as well as their Work; 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 King's Title from God; otherwise they shall never be able to prove their own, for those Estates which confidently they call their own. 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 return, that by the same way, (though otherwise also, and with Magisterial demonstration) a man may know the Royal Rights of Unquestionable, and Irresistible Supremacy, to be his particular Princes; by which he knoweth, his justly descended Fstate to be his own. 6. In which particular, it concerns him to be well assured, that he is not an Usurper of that, which (here) for a moment sustains him; but to condemn him (otherwise) eternally: and that without God's Secondary Donation (added to his first and general Grant of the Dominion of the whole Earth to mankind) the Estate (he saith) he is Master of, is no more his, than it is other men's. This he hath performed to all those who are Children of his House, and Subjects of his Kingdom; though by himself he hath measured out no man's 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 Dominion of any part of Elohims' Creation, by his first and general 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 morsel of his own 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 Schools; Jus ad rem, Jus in re, and Jus (or rather Adjus, or Adjumentum) rei. The first contains Man's Right from God: the second, his Right from other men: the third, his Right for himself. The first was of the general Indulgent Father (both of our Bodies and Souls) the general Gift of Right unto the Earth and the Emoluments thereof, immediately from the Creation and Flood. The second is from Christ, (the Heir of all things in Heaven and Earth) by whom our Personal Conditions are severalized; and by whose Deputies, our Personal Estates are mounded from all others the men of the world: this is daily administered 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 Temporally here, as a pledge of Eternity hereafter.) And this may be called the Right of Use and Help from the Creature: without which, neither can our own Bread feed us, nor our keep us warm. 8. The second is, that wherein the Controversy lieth; and therefore, I choose 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 only Christian content therewith, but also excite our most thankful acknowledgement of Gods most gracious Providence therein; which should be as often as our hand goeth to our mouths with any of his blessings in this kind. And therefore, I shall first speak briefly of the last. 9 The evidence of this, is best learned from that which our Saviour constituted (apparently) for our daily Prayer and Meditation, in that he framed 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 Barns and Storehouses, 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 Stomaches, 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 business enough, to make sure of his own Title unto that which he desires so to enjoy, that he may reap benefit and not ruin by it; and not be inquisitive about his Brothers: remembering that which he who (certainly) was Vniversis major, said in that case, Who made me a Judge? And upon the remembrance hereof to look into the Book of God, what ways he expects man's 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 amongst 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 general) Donation; and nothing otherwise, then under the Government of his Vicegerent, by any express Donation of his; he hath left that to his Steward; whom (or none) he hath made Judge and Almoner in his room for this end. So that without he should come himself, no Evidence can be made of this his Gift in several, from the Interests of other men: and no man may invade this his Prerogative, wherein he never did otherwise dispose, (this therefore mankind may not presume) whose Prerogative only, can make and question his own Deputies; whom to unmake, 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 Second, 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 clotheth the Rich with their own Scarlet; from whom the Glorious have their Ornaments of Gold; and those that are well Fed, their Delicacies, * Which is the Reason of our Commemoration of the King, when we say Grace for our Meat; and of the Catholic Church, which cannot but teach us thankful Obedience for it; and 〈◊〉 to serve God and Him in the strength of it. which in the Family is evident. That which is due to the Servant, is due unto him by his Master's 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 man's beginning was, and is evident, Gen. 9 3. Every living thing that moveth, shall be for Meat for you; even as the green herb, [have I given you all things,] but Flesh (with the life thereof) which is Blood, you shall not eat. Man had not Original 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 memorative restraint: thus fare you shall go, and no further; be sure you eat no Blood. And he sends them bacl to the greater restraint of Adam, (Innocent 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 down with an Ecce, of Consideration; that even this was not to be beheld in Adam's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original Right: and therefore God saith unto him, Behold, and presume no further: Behold, and be thankful 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 pain of death: yea, death eternal (of such necessary circumspection is this Behold) but of the Tree Knowledge, you may not eat. 14. Now if unto these things (of less moment than the world's Government) man had had Natural Right, without God's respective Donation; God had been in these several Restraints unjust; and superfluous in reporting his gifts. But such after this was the neglect of God's Sovereignty herein, that he was constrained when he gave his Law by Moses, to add a multitude of more Memorandums to these first given Cautions. Well, Christ is come into the world; and by his coming, these Restraints are taken off: but yet by the liberality of God we are tied to more Gratitude, and to no less acknowledgement of God's high Interest, in all that he hath trusted us with; who cannot so trust any, as to exclude himself from being for ever the Chief Proprietor of all that he hath Created; and from being so Paramount, that without his Donation, no mean Lords Deed of Conveyance, 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 Question Answered. Every man's assurance from God, of his own Title to his own Estate; asserteth the Kings. The Subjects Right dependeth on the Kings. Humane Laws (as Humane) cannot give away God's Title to any man. Humane Laws, as enlivened by the Divine Power of the King, can dispense Propriety unto each man. None but the King hath God's warranty (in his revealed Will) as his Steward, to set forth man's Severalties. 1. NOw concerning the King's Title in Question; every conscientious Subject, in Justifying of his own, must also Assert his. The Question being put to him, How he can maintain the Estate he holdeth, to be his own? He makes no doubt but to satisfy any rational 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 happily passed the third and fourth Generation, he that hath read the second Commandment, will be ready to yield him God's 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 go along with him in his Conclusion, that he hath indeed God's Title to it; and that Elohim's Donation is violated by any that molests him in it. And hitherto, the King's Title stands upon as firm a Foundation, as any of his Subjects. 2. But if we trace the Subjects Title up to the height, we may (peradventure) find 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 Final Determination is conceived to be in the Law. 3. But again, it is clear, that the Laws of Man cannot oblige God, nor give away his Title; they may tie other men's hands from meddling, but they cannot satisfy 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 otherwise: 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 particular man should be set down in Scripture; for then the world could not contain the Books: nor can it be deserved, that the Fabric of every particular Kingdom, should with several Punctilios be described by Elohim. He who hath Power over his Clay, hath constituted his Form of Government, which all men may take notice of; and but one throughout the whole world; which if mwn will not take notice of, they may at their own perils, miscarry by their own dangerous Wisdoms. 4. For those, who make Heaven their aim, (as shall be made evident when I come to speak of the Lords Prayer) he hath deciphered that Form, by which Himself administereth Heaven; and expressed it in his heavenly Word, which he hath left for man's venerable and perpetual Rule, till he come from Earth to Heaven. And since man cannot expect, that particular men's, or Kingdoms, Rights and Homages, should be expressly 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 Conveyance of God's Title to private men, How readest thou? Are the People in God's Throne? or the King? Is his Sceptre committed to them? Or is he the Lawgiver? Herein the King hath the Better also. 5. Again, since Adam during his Innocency (in whom alone was all Humane Power; and more than all his Posterity now have) had not in himself Originally, the Dominion over Herbs and Fruits, which God made purposely to serve him; though from the same womb whence he was taken: How come Humane Laws to have the disposal, not only over these, but greater matters? Yea, of Man himself! 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 less 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 Sovereignty. Direction and Correction, every where are his, and only his. 6. How come we then to have this confidence, that our Nationall Laws should have this his Power amongst us? May we expect? Do we deserve? Or dare we endure? That GOD should at all turns come down amongst us! (as he did in Sinai, which caused Moses himself to quake and tremble) to animate our Consultations! and give being to our Devices! Look we again into the Book of GOD, and there we shall find, that the Prince is left in GOD'S stead to do this; lest the terrors of GOD'S Majesty (as shall be showed) should in this case confound his People. And that a Divine Sentence is in the lips of the Kings, GOD having promised (doubtless for such People as desire to deserve it) That his mouth (in the Future Tense) lo-jimgnal, shall not err in Pro. 16. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hear from you. 7. In the mean time, you who willingly suppose, that you have GOD'S Right to his Earthly Bequests in this world, under the Laws of the Land; be willing also to understand, that the Laws themselves have this Power from the King: otherwise, without an immediate Patent from Heaven, they could not warrant you so much as Salads, in several 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 Subject's Titles. Sovereignty 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 Commandment the Guardian of all the rest. The Public 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 GOD'S Right to your Temporal 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 do it. And not only that Title, which by reason of GOD'S Image you have to the Earth; but also that, which in regard of his Likeness, you have to Heaven. The first and greatest Considerables in GOD'S Law, demonstrate the same. In either of the Tables, the first thing that GOD provided for, was the establishment of Sovereignty, for the Praise and Blessing of those that do well, and the Punishment of Offenders; before he nominated the Offences, decreed for Punishment. 2. In the first Table, (whose Principal Object is the Restauration of GOD'S Likeness) He first declareth for his own Authority: I am Jehovah, Elohim the Eternal Beginning of thine Eternity; thy Creator in the Beginning of time, who only have Power to give thee Laws, to Govern 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, etc. 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 Commandment, was Established the security of Life, Honour, and Livelihood. And, that lest there should be Killing, GOD hath given Power to Kill, unto the earthly Exerciser of his most just and true Paternity, over all his Children; with which Power, he that is but man's, Brother, may not for ever intermeddle. And he that is in GOD'S Place the General Father, must (for the Ends, for which GOD hath placed him there) have Divine Power, semblable to those Ends; to wit, the Sceptre and Sword of Elohim. 4. But without the Power of the Sword, the Sceptre of GOD himself, barely Commanding, would be but coldly Obeyed: and for this cause, He being 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 general, GOD is our Father, (and besides Him and His, none ought to be so called) whilst 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 Air. 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 tied up his hands (as hath been showed, and particularly for what concerneth the Subject, is legible, 1 Sam. 8. 11. etc.) with a Niggardly and Resistible Commission, for than they could not be at liberty to do that good, which particular and daily Exigencies will require. But he is by GOD left unto the general good Nature of the word Father; whose Children, all other Fathers are: other Magistrates being his Lieutenants, He immediately GOD'S: they Execute his Power; He the Lord of Hosts: they account unto Him; He unto GOD. 6. And here, I could wish from my soul, that we loved our Temporal Estates, Better, that is, more prudently than we do: for as by our disunion with Christ from Heaven, we forfeit our Interest in Heaven; so by our disunion with our Earthly Christ's, (however we may speed here for a time) we extinguish (at the least) our just Title to the Earth. For it is, Honour thy Father and thy Mother, that thy days may be long in the Land, which Jehovah Elohim hath given thee. Whilst we are under the Covert but of our private Parents, who in comparison of the King bear not the Image of Elohim over us, (as hath been showed, and will more fully appear) by our Disobedience unto them; that which we were borne unto, looks bacl again unto them, for their better disposal of it: so by our Disobedience unto him, whom GOD hath stated in the Right of his Paternity, our Estates return unto the Father of our Country. Which Sin, from the place that the Commandment holdeth amongst the rest, may be concluded worse than the sin of Murder, and its fellows; as on the contrary, that Obedience is to be preferred before Livelihood, Honour, and Life itself: that we are bound to lose all, that we may keep it; which (by Divines) is justly celebrated for the most noble of all Moral Virtues; Inferior only, and next unto the three Theologicall; Faith, Hope, and Charity▪ in as much as it sacreth and secureth all the rest of the Commandments of GOD, being the Arsenal, and middle Tower thereof. 7. And here, I shall not misspend any one's time against those, who finding not the King's Prerogative in this Commandment, 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 own Fathers. Give me leave to look bacl unto the forecited, Gen. 9 5, 6. At the hand of every Man's Brother, will I require the Life of Man: whosoever sheddeth Man's Blood, by Man shall his Blood 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 men's Livelihoods, by an Affirmative Argument, a Majori ad Minus, from the Greater to the Less: in as much as the height of earthly Power, (to wit, Power over men's Lives, by virtue of Elohims' Sword) is clearly there recommended to him, and none else. For he must be more than Man's Brother, who may take away the Life of Man; and Life must be taken away from every Brother, that taketh away his Brother's Life. The reason is, for that all men whatsoever (accidentally good or bad) are substantially and equally ennobled (for aught that man can take unto himself, without GOD'S differential 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 several proportions 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 Affirmative Powers; but as we ordinarily translate it in English) the [double Portion] of this Image. In respect of the Inferior Creatures, all mankind, Male and Female, have this Image of Elohim; and by it, have a general 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 descendeth from Above, it ascendeth not. Though all men have in them an Impression 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 subordinate unto them: in reference unto the King, the chief of his Magistrates are but as private men, undignified with it; yea, the Chief Priest himself, (as hath been showed.) But as the Female sex, who are unto Man, as unto GOD the Angels are, (who veil their Faces before him) though in themselves they bear GOD'S 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 employed, and sent of GOD upon his Affairs. So 1 Pet. 2. Submit yourselves, 1 Pet. 2. 14. etc. 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 only by GOD himself imparted; and all others under him must know, that He beareth not the Sword in vain, Rom. 13. 4. in which Sentence virtually, as in the adjoined 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 itself 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 do so, encamp themselves with Apollyon, against God. Inferior Magistrates receive not their Power from God, but from the King. The King God's Deacon, not only dispense Necessaries for our Livelihood; but also the Lord of Hosts Commissary General for his Gold and Steel. But one Sword in one Kingdom. The hard condition of Kings from hence. Popular Flattery most pestilential: Robs them of all they have, while it strokes them into a Fancy for their Robbing of God. Eccles. 10. 4. Expounded. 1. THe place of Saint Paul I account to be most sufficiently (by the dexterity 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 main Concernments of the Apostle his aim in this particular, are chief transacted in three words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered Rom. 13. 1. etc. Power, it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Essence or Being, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies of or from: so that all Power comes from Jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who only hath Being. So that if the King hath the Original of his Being from the People; He hath from them the Original of his Power. If that from the only Fountain of Being, (i) Jehovah, the People must unsoule themselves, or deny their Creation; or else acknowledge him Allegiance. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, five times used in this passage; it signifies to set in order, one over another. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to establish contrary to a thing otherwise ordered. 2. The Apostles Monition then in the first Verse, Let every soul (which carries something more in it, then if he had barely said, Let every man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be subordinate unto the Highers Powers, in the Plural number; which if it doth not signify the divers Kings which Christians shall live under, (the which if it were affirmed, would hardly be refuted) but doth signify the several Administrators thereof in one Kingdom; It is then evident, that it is a Rule purposely set downn for our case, when such as are differently 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 himself an Anathema. 3. And this is (apparently) the Order, of the GOD of Order. Now, Order is the Constitution of Superior and Inferior, under▪ one Head, or from one Beginning. The Universal Head of the Order, established for the Government of the whole World, by God, is He himself: His Visible Image, the Visible Head in the particular Kingdoms thereof, over all others Subordinated by him (from God) in Superiority and Inferiority, left to his disposal. And other Order then this, Elohim hath Established none; nor do I yet understand, how in a matter so highly concerning his Creator, man may presume to do 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 himself; and so cautious a Provider against the Divisions, which (even) in Hell, Aristocraty or Democraty might produce to the ruin of that Kingdom.) Rev. 9 1●. They have a King over them, which is the Angel of the bottomless Pit; (the Executioner of GOD'S just wrath therein) his Name in the Hebrew tongue is Abaddon, in Greek Apollyon, (i) the Destroyer. And Saint Judas hath roundly told us (as hath been said) who are ranked and filled in his Legions; Those who (but) despise Dominions, and (but) speak evil of Dignities; and plainly says of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) they came long ago into the Bands of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then perishing, when against the Lord's Prince, and the Lords Priest, (Moses and Aaron) Korah was Apollyons General. And Mat. 26. 52. All they that take the Sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In taking of the Sword belong to Apollyon. 5. But to go on with the Apostles Injunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let every soul (with Reverence and Obedience) keep distance, and his own station in his Rank and Order; rectifying himself (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 himself Constituted in better Order, than he hath disposed them. 6. In the next words; For there is no Power, but it is of God: (i) flowing from him, and reestablished by him: and the (very same) Powers that are, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) Set in this Order of Superior and Inferior, by God himself. Now, here is altogether Subordination; and in no part of Scripture else, any visible semblance of Co-ordination at all. This is legibly the meaning of Saint Paul's words; and his practice shows, whom he accounteth Supreme in the Terrestrial Power; when he directly told the Magistrate, Acts 25. 11. That neither He, nor any else, had power to hinder his Appeal unto Caesar. And this, while the Race of the Caesars was (in man's eye) scarce well settled in the Dominion; at every change, the Senate (of whose Aristocratical claim, 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 Imperial Dignity; whom GOD called Kings, though no man so durst. 7. But I proceed, in Saint Paul's Doctrinal part, Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) Whosoever is the He (be he never so great, Magistrate, or whosoever else) that is an Opposer of this Subordination of the [Power,] (now in Singular number) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) hath presumed to establish contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) to the Order of Gods own Constitution: and thereby hath put himself under Apollyons Colours. And as he (be he never so great) in these words; so (in the next) they, be they never so many; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that are under this Model, Resisters of that Suhordination of God's Composure; receive (what themselves pull upon themselves) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eternal Damnation: as to mine hand is proved most powerfully, I could wish no less effectually, for the Instruction of others. 8. But lest any man should suppose, that they who are appointed by GOD'S 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 reclaim them from that (in this Verse) where he speaks of the Power that is absolutely Irresistible, (because there is none amongst men that is Higher) he useth the Singular number; as Verse 3. wouldst thou not fear the (Ono) Power? (where indeed, thou oughtest to be judged, should Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prove unjust;) Do well, and thou shalt have creditable Vindication by it; in the Singular number. 9 So the fourth Verse; He (not they) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister, or Deacon of God: and it is known what in Ecclesiasticals, the proportionable Office of the Deacon is; viz. to receive and dispense the Church's maintenance. Answerable thereunto, the meanest of the employments of GOD'S Deputy, is to be the Distributer of GOD'S Titles, in men's several Portions of the Revenues of the Earth. And in the next place, He is (in the Singular number) the (only) Deacon of the (One) Lord of Hosta: the Lowest that he trusteth (as relying upon his only 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 vain. For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (barely) the Sword; but hath the Character of Singularity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, annexed to it: to instruct the World, how the God of Peace abhorreth Unnatural Civil Wars; since He, the Lord of Hosts (to necessitate men not to think of them) will have in one Kingdom, but one Sword; and that he hath girt upon the Thigh of his Lieutenant General. For he, that in the foregoing Chapter, had declared, Vengeance to be his peculiar Prerogative; here (presently) with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Avenger, gives it to a Nero, though he knew he would use the Power thereof against his Saints; and particularly against his Secretary, by whom he wrote this. So that it is not now to be wondered at, that he should be GOD'S Dispenser for men's Estates, whom he hath entrusted with Power over their Lives; who is of all men, rather to be Pitied and Prayed for, then Envied 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 than men may deal 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 pestilential amongst the crowd 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 Natural Power for the Resistance, and forcible Restraint, of the One Supreme Power on Earth, by the GOD of Heaven, placed in One: which to defend and put into practice, incurs the Apostles Sentence, for the forfeiture of Heaven. 12. As also (in regard of their earthly Estates, to the loss 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 disposal, or otherwise then under him and it, as Usu-fructuaries thereof: so, as to make them trust rather to their own Arrogant Vain Providence, then to his most Prudent and Unquestionable Justice; for the Governing of the Heart, and Restraining the Hand of his Deputy; who shall most strictly account unto GOD, for Unjustice or Oppression: if without necessity (approvable to the All-commiserating most impartial GOD) he take away what GOD hath given them; he being not (Himself) the proper Owner, and Lord, of either the Gold or Steel, which Elohim Created. But (as hath been showed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only, the only Entrusted Superintendent, and Dispenser thereof; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thy beneficial Propriety in thy goods: not only in things Spiritual, in order to thy Celestial good, but in relation also to earthly Emoluments in thy Temporal goods; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Gal. 6. 6. Let him that is Gal. 6. 6. taught in the Word, communicate unto him that teacheth him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all his goods; as appears, 1 Cor. 9 11. Rom. 15. 27. 1 Cor. 9 11. Rom. 15. 27. Rom. 14. 4. 13. But it is evident, that in that wherein he is GOD'S Steward, he is responsible only to his own Master, Rom. 14. 4. Who art thou (Oh man) that judgest an other man's Servant? Who then art thou, Dust and Ashes, who (as an Invader of the high Prerogative of the most High) judgest thy Lord's Lord? whose Power over thee is evidently Divine, (as hath been showed) by Verse 5. (and Verse 6. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Workmen for the People's avail,) in as much as the Honour of his Sceptre, the Fear of his Sword, his Customs, for his ordinary Support; his Tribute for his extraordinary Supplies, have influence upon the Conscience. And (as 1 Pet. 2. 13.) 1 Pet. 2. 13. our Allegiance is to be paid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lords sake, (in the former word of the Divine Subordination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Submit yourselves) 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 Paul's meaning) is declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 stomach) 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 ourselves in the due Subordination that GOD hath fixed, we have good claim: but by our forwardness in passing our Line, we list ourselves under the Enemy; and are deserters of GOD. 15. So Eccles. 10. 4. If the anger Hamoshel (from Mashal, as before) of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath Dominion, rise up against thee, leave not thy place. The word is Mekomcha, and * Doctores Hebraei, cognominant nomen Domini, 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. Mimakom achir, indicate Dominum; & hoc factum esse, nè nomen Domini esset scriptum in libris Medorum & Persarum. Pagn. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Makom, which signifieth Place of Station, or Possession, also doth signify the Lord God himself. So, that here is expressed the mysterious ubiquity of GOD; who is rather to be said to be ipsum ubique, quàm ubique: to be the every where itself, then barely to be every where: all Vbi and Place (with whatsoever Space is imaginable, beyond all Place) being in him, he not being 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 every one in his true place, is the strong place of his place while he continues in it. 16. And that which Solomon observes (in the following Verses) to be the cause of People's Apostasy from GOD, and the Order by him circumscribed them, is their Curiosity and Prying into the Sovereign's Cabinets; where finding or pretending Errors, or such things (perhaps their Virtues and Excellencies) which they make to look like Errors; the world comes to this pass, That Vassals ride, and Princes walk: but mark the sequel, He that openeth this Pit (with Korab) shall fall into it: and he that pulleth up this Hedge, a Serpent shall by't him; as it did Adam, presuming proudly beyond his Order. 17. Such our unruliness, constraineth GOD (many times) to Rule us by such Princes who will not be Ruled by him; whilst those that be his, and in possession of their own souls through Christian Patience, shall in him be so secured and sustained; that those things, which are by others esteemed the greatest of their heartrending Evils, shall prove the highest Improvements of their soul-dilating Bliss: when they who will carve out their own Liberties (if the Truth of GOD'S Word continue the same it was; and if the Practice of the Son of GOD, and of his Saints, be the true and unchangeable 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 Potter's vessel. SECT. 5. The Contents. The 1 Tim. 2▪ 12. (I permit not a Woman, etc.) Explained. The Apostles Argument for Monarchical Dominion, from Adam form alone. The Case of Zelophehad's Daughters, Num. 27. Their Plea considerable for these times. God's 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) only Monarches have had this Supreme Power, is as undeniable. That God, ever specified his Approbation of any other way of Administration of it, is more than any man (for aught 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 hour of the first Man, it was thus positively, by a perpetual Rule, Constituted by Elohim, is evident: in which Point, if you conceive the Apostle knew how to frame a didactical Conclusive Argument; accept of one (in stead of many) from him. Which Argument of his, must have stronger influence upon the Kingdom, than the Family; as the Sword of the one is stronger than the Wand of the other. 2. It is in the forecited, 1 Tim. 2. 12. I permit not a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have Dominion over the Man: the Cause or Medium is, For Adam was first form, 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 GOD'S Will ought to be so done in Earth as it is in Heaven, (wherein the Angels of God, the Sons Job 38. 7. 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 Monarch. So that if this had been, there had not been from this Act of GOD, a sufficient Ground for a Major, or Universal Proposition, to found the Assumption and Conclusion upon, for Democraty or Aristocraty, in earthly Administrations. 3. But I shall first give the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then Form the Apostles Syllogism: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly signifies Arma quae corpus tegunt, Defensive Arms, that cover a man's body for the the. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is he that wears Armour (as Breastplate, Target, etc.) made of Brass; so Suidas, so the most exact Athenaeus, and others. It is also sometimes borrowed from its Propriety, to signify Arms Offensive; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a selfe-murtherer. And more diffusedly yet; it comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to notify such a one, who by his own Authority (without control) doth what soever he pleaseth. The Latitude of the Power in this word (consisting in the Right of Arms, Defensive, Offensive, and the Free guidance by ones own will) is here denied to Womanhood. The Minor Proposition is expressed; the didactical Universal, is necessarily this that followeth. That which God did at the first making of Man, was his general and perpetual Rule, for the disposal 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 general and perpetual Rule for the disposal of his Dominion over munkind, for all times and places, according to that Act: viz. to one man. 4. Now, that it was no Natural Inferiority in that Sex, but only her lastnesse in the order of GOD'S 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 decease of her Husband, and where (until she hath engaged herself to an Husband) she is sole Inheritrix of GOD'S Title; and so hath answerable Privileges there unto. This appears in a case by GOD himself 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 died in the Wilderness, and was not of Council with those who gathered themselves together in the Company of Korah; but died in his own sin. Such sin as the nature of man is daily liable unto, (which the Fathers call Peccata quotidianae Incursionis) of Natural Humane Frailty; not of Foreign Diabolical Arrogancy: as not being in Covenant with the Usurpers of Elohims' Sovereignty; 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 himself, for the Administration of his Authority: and therefore, had not committed that Sin, which (without a new Stipulation, Covenant of Pardon) had forfeited his particular or Secondary Title, to that Inheritance which by the First and General Grant of GOD, he had interest in: for a share in the Promised Land. 6. The Lord himself gives the Answer, Verse 7. The Daughters of Zelophehad have spoken right; to wit, concerning their Father: it is true that he was no Rebel, 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 Privilege by a Statute of Mishpat for ever, Ver. 11. 7. The Creating then of Adam alone, was the Apostles invincible Argument for Monarchical Government, where GOD'S Ordinance prevaileth; if in the Family, much more in the great Household of God, where God's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are indeed containable: in which words, all the Jura Majestatis, the Rights of Prerogative Royal, are included, which in the Family are not exercible: particularly, not the Power of the Sword; which is a Member of Mashad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Sum of the Chapter. 1. The brief hereof is, That no man hath Original 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 formal Donations of the Trinity, according to the Word of God revealed. 2. That no man can have Jus ad rem, Jus in re, Jus rei, without God's Primary and General, Particular and Secondary, Singular and Applicatory Donations: and therefore, cannot make comfortable use thereof, but upon the payment of his Allegiance to Christ; and under, and for him, to his earthly 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 God's earthly Prerogative; to wit, the Government of the World. 4. That Just Descent, which is an undoubted evidence of God's Secondary and Particular Donation, of the benefits of the Earth, by every several man enjoyed in several; is no less for Kings: which in them from the Beginning 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 general Gift of the Earth to mankind in general; 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 Applied, Every man's 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 benefit of the least crumb thereof. 6. That Humane Laws cannot give, nor assure God's Title (which who so wanteth, had better want the Inheritance) otherwise than they are of his making, who hath God's Authority upon Earth. 7. That Disobedience to the King is a sin against that Commandment, which is the visible Fortress and Security of God's whole Law; and forfeiteth more than Life and Estate, though it come only to, and under the Cognisance of the King of Heaven. 8. That the Power of the Sword (carrying with it all Gods Earthly Prerogatives) is a dangerous charge to him that hath it; but most Deadly to him that takes it. 9 That for Earth's Government, there is but one Irresistible Power in one Kingdom, (as but one Sword, to cut off Civil 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 himself 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 Inferiors; if the Magistrate offend, he is only liable to the King, or to such as he shall authorize, and not to any, or all their Inferiors: if the King offend, he is only responsible to his only Superior, the King of kings. For not one nor all, have Power against any their Superiors, all Power descending from Above; none ascending from the People. This Order, Elohim the Powerful hath set; who hath Power, and Will, to see that it shall not be Evil 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 acknowledgement thereof, than he hath or had amongst Heathens; where the Form of his Celestial Government (exemplified for us in his Word) was and is followed, 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 Superior) as they are dignified (also) with the Name of Elohim (as hath been granted) so they are here styled Powers; yet it is evident, that the Apostle (to rectify mistakes herein) reduceth the whole integral 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 men's Proprieties, and Gods Assignations: this Individual He, beareth not the Sword in vain: to Him in the Singular number, the Honour of God's Sceptre; the Fear of the Lords Sword; the Imposts of God's Rents, are vindicated, as Acts of Religion, and Parts of Divine Worship; in as much as they work for the People in stead of God; from whom alone descendeth all Power, having its Original in the Unity of the Divine Nature, as the Name thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports: unless the King have his Being from the People, and they from themselves. Since He, who only is, and is altogether One; hath never given this his One Sovereignty (which, with the Dignity thereof cannot be given in common to many, or) to more than to One. 13. And this the One God specified from the first man's Beginning, in his Creation but of One Man at the first; in whom were all men, and all humane 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) God's demonstration for Monarchical Dominion, to be erected over all those who should for ever come out of him, which primarily relateth to God's great Household, the Kingdom; in as much as there only, and not in the Family. The Latitude of God's first word Mashal, and the Apostles Paraphrase thereupon, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is only extensible in the Kingdom, and not in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family. Whereupon my seventh Quaere is. Since without God's 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 eats. How it may stand with Humane Wisdom 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 affirm, 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 men's particulars. The Questioning of whose Title, forfeiteth ours; and makes us liable to God's Temporal Sword here, and eternal Death hereafter. My first Argument is concerning the Primary Donation of God the Father, above specified; and the Consequents thereof, pertinent to this Point. That which denies 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 Innocency; evidently denies the greater Power, in eodem genere, viz. Dominion of general Community, or particular Demeanes in the Soil itself; and (which is yet greater) over other men's Lives and Livelihoods) to be Originally in Man sinful. But the Donation of God for Herbs and Fruits, and the Restraint of God from the Tree of Knowledge: Denies 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 denies the greater Power in eodem genere, viz. Dominion of general Community, or particular Demeans in the Soil itself; and (which is yet greater) Dominion over other men's Lives and Livelihoods, to be Originally in Man sinful. Secondly, concerning the third Donation of Beneficial 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 only can administer the Beneficial use, so much as of a morsel of Bread (for the preservation of each Individual Man) which mankind had not so much as Right in common unto, but by the Donation of God, the general Father of mankind: Only can give the Propriety thereof, against the common Interest of mankind. But only the Divine Power of God: can administer the Beneficial use, so much as of a morsel of Bread (for the preservation of each Individual man) which whole mankind had not so much as Right in Commune unto, but by the Donation of the general Father of mankind. Therefore, only the Divine Power of God: Can give the Propriety (so much as of one morsel 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 universal 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 less Divine, and untakeable by Man, without Commission from him, than the Act of paternal 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 Himself should (at each turn) come down from Heaven to divid; (as Prov. 8. 15.) is a peculiar Act of the middle Person in Trinity, (both for Commutative and Distributive Justice, over and amongst whole mankind) giving Propriety in the Blessings of Heaven and Earth. Therefore, (as King of kings) to appoint such Deputies for the Administration of that his Power, for the giving every one his Portion; which it is not convenient that Himself should (at each turn) come down from Heaven to divide: Is no less Divine, and untakeable by Man, without Commission from Him, than the Act of paternal 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 general Duty of mankind, issuing from these Donations. They, who have Right unto the Creature, Propriety in the Creature, and Sustentation from the Creature, only 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 own, so to the service of Him, and his Christ's; and not contrary to them. But the People: Have Right unto the Creature, Propriety in the Creature, and Sustentation from the Creature; only 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 Christ's; and not contrary to them. Fifthly, concerning the Specification in the Word of God, (who only hath Power and Right, to nominate his own Deputies) of those whom he hath chosen Administrators of his Power. They only, 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 Christ's, and entrusted (for the Honour and Safety of Mankind) with that his Earthly Power, which they dare not desire, that he Himself should Administer: Can have Just Right to Exercise the Royal Authority of Christ, both God and Man; in the Throne of the God of Heaven, over Man on Earth. But Kings: Are only they (and not the People) whom Christ (from God the Father, by the Holy Ghost; in, or according to the Revealed Will of God, contained in the Scriptures) hath Dignified (in token of Superiority) with the Name of Christ's; and entrusted (for the Honour and Safety of Mankind) with that his Earthly Power, which they dare not desire, that Himself should Administer. Therefore Kings: Are only they (and not the People) who can have Just Right to Exercise the Royal Authority of Christ, both God and Man; in the Throne of the God of Heaven, over Man on Earth. Sixthly, concerning the general Claim unto God's 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 conveyance of God's Title to the Subjects, for the enjoyment of their Rights and Properties: Neither can, nor aught to be esteemed a less warranty to the King, for his enjoyment of the Rights and Properties of Kings. But Just Descent: Is (as a branch of the general Law of Nature) esteemed an undoubted Evidence, of the conveyance of God's Title to the Subjects, for the enjoyment of their Rights and Properties. Therefore, Just Descent: Neither can, nor aught to be esteemed a less warranty to the King; (viz. then to the Subject) for his enjoyment of the Rights and Properties of Kings. Seventhly, concerning Humane Positive Laws, and the acknowledged Power thereof. They who affirm, that they hold their Estates by the Laws of the Land: May not but acknowledge therewith, that they hold them from him, from whom the said Laws have their being; viz. the King. But the People: Affirm that they hold their Estates by the Laws 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 Laws, as can dispense God's Title over the Creature unto man. That Power (according to the Doctrine of holy Scriptures) which can be the proper Efficient (Administering the Formal Cause) of such Laws, as can dispose of God's 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 administered without the Donation of God, revealed in his Word. But (according to the Doctrine of holy Scripture) the King's Power only (or none on Earth, and so man can have no assurance on Earth, and God no Kingdom there) is that Power which can be the proper Efficient of such Laws, as can dispose of God's Rights to Man, from Herbs and Fruits, to the Life and Death of Man. Therefore (according to the Doctrine of the Scriptures) the King's Power only (or none on Earth, and so man can have no assurance on Earth, and God no Kingdom there) is Divine; such as cannot be taken, nor taken away by Man, nor administered, but according to God's Donation, recorded in his word. Ninthly, concerning the guilt of Disobedience to the King, and what it forfeiteth. That sin, which forfeiteth man's Temporal Estate; and is (moreover) a violation of that Commandment, 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 than God, or suspect his Justice; but with Obedient sobriety, expect Earth's Happiness, and Heaven's Blessedness. But Disobedience to the King: Is that sin which forfeiteth Man's Temporal Estate; and is (moreover) a violation of that Commandment, 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 than God, or suspect his Justice; but with obedient sobriety, expect Earth's Happiness, and Heaven's Blessedness. 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 than Humane, He is more than man's 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 only: 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 only is he: Whose Power is more than Humane; who is more than man's Brother; is invested with the Divine Paternity of God; and by consequence, hath all other the lesser Rights of Majesty, now in Question amongst us. Eleventhly, concerning the Order that God hath established for the Government of the World; the Disturbers thereof, and their danger. Whosoever violate that Order, which the God of Order hath constituted for the Government of mankind; and put themselves into the Bands of Apollyon, who himself (though he endeavours to bring Christians into this Antichristianism) dares not trust in Hell itself any other Government, but Monarchical: They do (proportionably to the Degrees of their several Enormities) incur 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 rectify their Obedience, by submission unto Him, who is the higher in the Subordination. They, who will not acknowledge the King, to be on Earth Supreme; and his Power to be Irresistible; by any He, be he never so great; or by any they, be they never so many. They, who make it not matter of conscience, for Gods and Religion's sake, to come out of their Rebellious courses, and submit unto his Decisive Sceptre; unto his Corrective Sword; unto his Ordinary Customs; unto his Extraordinary Subsidies. They (as Transgressors of the Magisteriall Law of God, in the highest of his earthly Concernments) do 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 himself (though he endeavours to bring Christians to this Antichristianisme) dares not in Hell itself, trust any other Government then Monarchical. Therefore, they who presume beyond their rank in the Subordination which God hath fixed; they who, etc. All of them, do (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 less Power and Propriety in the one, then in the other) the Spirit of God maketh choice of words, whose Latitude is more exercible in the one, then in the other: There Gods Allseeing Spirit, intended chief the Typified or Epitomised. But, in the Apostles Argument, 1 Tim. 2. 12. Family-Monarchicall Government: Is the Epitome of State-Monarchy, wherein God hath no less Power and Propriety, then in the Family; and the Latitude of the words Mashal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is more exercible in the Kingdom, 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 Allseeing Spirit of God intended chief the Monarchical Government of the Kingdom; viz. upon the Creation of one Man (at the first) alone. Lastly, concerning the Question itself, 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 natural Man, do tend to the disentitling of God, to that Dominion of the Earth which He (the Creator of whatsoever hath being) cannot any any where lose; which He will not immediately Exercise himself; and which He may not endure to have taken (unless given) by any Creature; or which tend to the making of God, not to have so Regular Sovereignty amongst Professing Christians, as that he had, and hath amongst Pagans; and little other, then that he hath in Hell itself; together, with all other the ill Consequences in the foregoing Arguments: Are (in regard of the Devil's Malice and Vigilancy, against the Supremacy of God, and the Weal of Man, promised unto his Humility and Obedience; and in respect of the general Vanity, of Proud and Unruly mankind, impatient of the Dominion of God committed to one Man) rather to be avoided with the Reverence of Religious Fear, then entered into, with the boldness of confident Weakness; then prosecuted with the dangerous strength of Selfended Wisdom; or otherwise, then by the justly Magisteriall; evidently Infallible; and graciously provident Oracles of the Creator, and King of all. But the particular Questioning of the King's Title (who is the Only declared Deputy of God, throughout the whole Scripture) out of a Spirit of Opposition: Brings into Question the whole, etc. Therefore, the Questioning of the King's Title out of a Spirit of Opposition: Is rather to be avoided with the Reverence of Religious Fear, then entered into, with the boldness of confident Weakness; then prosecuted with the dangerous strength of Selfended Wisdom; or otherwise, then by the justly Magisteriall; evidently Infallible; and graciously provident Oracles, of the Creator and King of all. CHAP. VIII. SECT. 1. The Contents. An Introduction to the ensuing Chapter. The Adversaries Principles unjustly taken up, but more foully deserted. The People's Liberty, the Word of God, and the Kingdom of Christ, find no such Enemies, as the Pretenders for them. The written Word of God, the best Commentary upon the unwritten Law of Nature. Gen. 49. 10. and 1 Sam. 13. 13. reconciled. The Exemplification of God's mind in the Institution of King Saul; an Argument unanswerable by the Adversaries. The acknowledger of the Scriptures, must acknowledge, that in the Patent of King David, all Christian Kings have a joint Commission. Some conveniences through the settlement of God's Power in one Man, pointed at. Prov. 21. 1. Paraphrased. 1. BY this which hath been said, it satisfactorily appears to every conscientious man, who expects his Light from the Lamp of GOD'S revealed will, how from the beginning, GOD hath disposed of his Power of Dominion. In which Point, since only He hath Power to Constitute and Repeal; but hath Constituted and not Repealed, nor hath given Dispensation to any others whatsoever to do 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, than 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 believed or done; are to receive the particular warrant of their Legality, from the precise words of express Scripture; may least of all men be endured in the Point of highest Concernment, to go against the only 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 aim is, even in those, whom he cannot unto that Heretical height bewitch) it hath in these days fallen out, as in all former Stories, no great Evil hath appeared in its own colours at first, but with a seeming Zeal to correct evils, and advance that, which most commonly rather seemed, then was good. So most ordinarily, when the Pretenders for the People's Liberty have by that Pretext destroyed their particular Adversaries, Liberty itself by the Pretenders for it, hath been most desperately destroyed. So here, when under pretence of Scripture Zeal, the Disciples of the Angels of Darkness, have (with unwary men) discountenanced (and thriven by) their private Adversaries; the Scriptures are they who have received the greatest foil. 3. So in the case of setting up the (aereal) Kingdom of Christ upon Earth; when under the gay outside 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 Kingdom, the Power whereof must be in more than One, much less in every one. That, that cannot be Christ's, which seeketh its own. That, that cannot be Christ's Kingdom, which comes not to fulfil, but to destroy any part of the Eternal and Universal Law of Nature, Reason, or Nations; which came from Christ into the World before Christ came into the World himself; who when he came, he came to accomplish, not to destroy that which he sent before him, even to that of Moses, Mat. 5. 17. 4. But I take no delight in displaying the vanity of those, who divide what cannot be divided, Christ's Kingdom from him, and it within, and against itself, and so make many Nothings of it; who place it, lo here, and lo 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 merely Topical, the aforesaid exemplifications of GOD'S mind, (whose Rules and Examples certainly are not at variance) but rather, that he would look upon them, as upon GOD'S own Commentary upon his own Precepts; and upon both together, as upon God's Declaration in this behalf, against all spurious false copies of man's lustful fancy; to learn, what indeed is the true and genuine meaning, and obligation of his general and perpetual Law of Nature, and Nations; which, as it was borne into the World with the World, so must it not die before it. For it was Mishpat Hameluchah, the Just and Right Law of Kingdom (that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was derived (at first) from the Breath of God, and thence received into the Universal Law of Nations) which the People of Israel petitioned for in the forecited 1 Sam. 8. 5, 20. 5. Concerning which, GOD'S Answer was, Harken 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) show them truly what is Mishpat Hamelech, the Right of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetual Prerogative, which Samuel from the mouth of GOD delivered unto them. Unto the Power whereof, David (without any restriction from GOD) did succeed: and saul's Posterity for ever (which I forbear to draw any Arguments from) might have been entertained into the same Rights; as appears, 1 Sam. 13. 13. For now would the Lord have established thy Kingdom 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 appears not to have been such, as is now pretended. 6. If it be demanded, how then could Gods promise in Jacob's Prophetical Benediction, concerning Judah and his Sceptre, have been made good? I answer, God Almighty plainly showed how this might have been: to wit, by the giving of Michal saul's 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 Regal Power; her religiously careful Husbands Humble Primacy, and Supreme Service, exhibited before the visible Monument of God's Royal and Spiritual residence amongst his People, (viz.) the Ark of God. 2 Sam. 6. 23. For this cause, Michal saul's Daughter remained childless unto the day of her death. 7. And to give the more credit hereunto, it may seem (as it is recorded in the next ensuing Chapter to the former story; viz. the 14.) that Jonathan 2 Sam. 14. (the most gloriously virtuous of all the Princes which are Registered in the Book of God) was decreed by God for a better Kingdom, when doomed by his own Father for a Son of death: which God executed upon him (whom the People could not then rescue) though his rash Father was at length willingly enforced to forget his Oath. This, to teach all the irresistible Deputies of the faithful 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 man's perpetual and universal Rule, (which now to deny, can in no wise become our Adversaries) were we destituted of further Proofs, the only recorded Exemplification of the administration of God's Power by Him, who only hath Power from Heaven, constituted amongst his peculiar People upon Earth; for the reverence due to him, aught to be preferred before the Institutes of all humane Politickwould-bees: to be esteemed the wisest, justest, and safest model of Precepts, for the regulating of all particular Dominions; to be had in honour, both as Gods own Commentary upon his general Law of Nations, and also as his own Paraphrase upon his own Divine Sanctions; plainly enough set down in Scriptures; but which (rather than he will understand) the engaged, proud, busy Creature, Man, will forgo his true and just Title to Heaven▪ and Earth, catching at earthly shadows: whilst those who hope to find eternal life in the Scriptures of God, cannot but with sacred reverence behold the Jewish Kingdom, as a branch straightened by the hand of God himself, for the rectifying of what (in this particular) is crooked throughout the whole circuit of the round world. 9 For that which followeth, I profess not to dispute against those, who so fare deny the Providence of God, as if he had left the world after he had made it, as the Ostrich doth her eggs, without care to hatch them herself. And therefore, I go not about to prove, that it concerned him to set for man (frowardly impatient of his immediate Sovereignty, 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, before he left him to himself, and it: He himself, (viz. GOD) being by degrees upon just grounds (which have produced that which our unworthiness now findeth and smarteth for) to retire from that propinquity of converse, interchanged at first between Himself and his Creature, (while mankind 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 Covenant 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 forgive mine Answerer all that hath been hitherto proved, (as granting it demonstrated only from Authority in materiâ simili) I have here causal Demonstrations from the sole powerful Efficiency of the Donation of God: which whosoever hath, hath right unto Dominion: and which, whosoever hath not, by pretending unto it, is an Usurper against God. 11. That this was here in Terminis done unto Christian Kings, is the subject of this Chapter: and that the Donation unto David and his Seed according to Nature, was the least thing by GOD intended in that Charter, as being 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 fail, Time itself must. 12. Secondly, that in this settlement, as (which in the former Chapter hath been showed) no man loseth of his Propriety, but hath it confirmed and evidenced unto him, by the Royal Power of GOD'S Deputy: so Elohim hath not lost any thing of his Title to the Sovereignty of the Created World, by imparting it to Christ and his Christ's; but retaineth still both the Name and Power of King of the Earth, as well as of Heaven: and hath glorified and secured to himself this his Glory, by communicating it to select Tribes, chosen out from all others by himself, to be so many visible Representers of his invisible Glory; and so many commemorative Arguments to put unwilling understanders in mind of him they see not; and to be a sacred mound interposed betwixt him and unruly man, to keep off stubborn profaneness 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 under Him, as the Glory of those under Them, (which all men are sensible of in their own families) ascendeth upwards (with Religion be it spoken) to the engreatning of him, who is immensity itself. 13. Who also might very well be pardoned of his Creature, if merely for the expression of the Divine Unity, he thought fit never to constitute other Form of Government, then Monarchical; 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 govern the heart of that One, as can many, or all govern all: of which All, not any one nor all can so much as see into the heart of one, which this One can govern; this being the Prerogative of his Power, and the promise of his Goodness to govern the heart of him, by whom he governeth others. 14. Thus Prov. 21. 1. Palgei maijm lev melech bejad Jehovah, Seas of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters are the heart of the King in the hand of▪ Jehovah. Gnal-col-asher jachpots jattennu; upon all, whatsoever he willeth, he will incline that heart. This is the literal sense of the words, for his own and the Prerogative of him on whom he hath thus settled his own Power. Whereby mankind is taught, that until the People can say unto their fellow in madness, the proud Ocean, Hitherto shalt thou come, and no further; and until 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 until 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 dispower him, and to mend themselves; against him, who taketh no care to make good his word: not to endeavour to snatch the Government of the King's heart out of the hands of Jehovah, who hath thus disposed of the Dominion, which he can prove to be his own. But I proceed; and will first show the Reasons of GOD'S settlement of his Sovereignty in David, 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 Kingdom of Israel. Expressed in the 132. Psalm. Its first part contains David's solicitous care for the building of a material Temple for God. The second David's Petition: first, for God's Inhibitancy therein: secondly, for the Support and Glory of the Priests thereof: thirdly, for the performance of God's Leiturgy: fourthly, for the Honour of Christ, in and by these. The last expresseth God's Oath, in Answer to David's Vow, for the perpetuity of the several petitioned for particulars. God's Oath fulfilled to a Title in the Typified, though not in the Type. 1. THe reason assigned in general Terms, 1 Sam. 13. 14. was. For that David was a man after Gods own heart: particulars are expressed in the said 132. Psalm. The first was his pious intention to build GOD the Temple, which he expected from his People, when he should give time and ability to perform the same in so glorious manner, as it might surpass 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 until I find out a place answerable to Jehovah; according to that of S. Matth. 23. 21. Whosoever sweareth by the Temple, sweareth by it, and him that dwelleth therein. For the words are, Makom la-Jevah, a place to Jehovah; and Makom is (as hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 been showed) a word of large extent, no less than Immensity itself, signifying as well the Lord of the House, as the House of the Lord. And in the next word is [Habitations] (in the Plural number, mystically including the many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daughters of that Tzijon; the multitude of Christian Temples) for the mighty GOD Jacob, the younger Son of Ishak, the Type of the Gentiles. 3. Which significant Temple, though Almighty God longed for, he patiently waited the good time, (as Deut. 12. 11.) of his People's Plenty, Peace, Aquin. 1, 2. qu. 102. r. 4. and orderly settlement under just Monarchical Government, (as Aquinas expresseth) for the space of 480. years. So that he never (all that time) found fault with his ambulatory Tabernacle under Curtains. Yea, his goodness took such pleasure in that his meaner Tent, that he loved (even unto Jealousy) it, and the sacred Contents therein; so far forth, that what profane hands soever, but touched, what (by Anointing them) he had secreted to himself; 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 tremble and poverty of the Primitive Infancy, he thought not ill to dwell in the tops of other men's houses. Yet Mr. J. Gregory his Notes upon some passages of Scripture. Cap. 3. (as is asserted by a man deserving the encouragements, and thankful acknowledgement of the whole Nation) ever in the upper rooms, over them, who under him were the owners thereof; which rooms, from the first of their consecration, were sacred and severed for the most High, above and from the profaneness and inferiority of secular uses, so much as to eat and drink in, their Christian Love-feasts, 1 Cor. 11. 22. which for fear of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 Christ's and David's birth) in their remarkable Exultation Hinne, Behold, we heard the glad tidings thereof in Bethleem; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their forward advancing the Service, preparing their timber for it, forthwith we found it in the woods; in their due resolution for mannerly Devotion therein, in the Externall, as well as Internal Worship of GOD, in their approaches unto that dreadfully sacred place: We will enter into his Tabernacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nishtacave lahadom raglav, We will (bow, yea) prostrate ourselves to the stool of his feet. And this is the first part of the Psalm. 5. The second part contains his Petition to GOD in the 8, 9, 10. Verses. First, that he would be pleased to arise and take possession of the House (already in his designation, set apart from all humane Propriety) for his Inhabitancy, and entailed Privacy for ever; and for ever to set up his rest in that resting place. And also, that men's eyes may have some visible Testimony of his not readily believed invisible Presence, and direction for their due Incurvations, the Monument of the one, and the Point of the other, (i) the Ark is thither invited, and it is the Ark 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 Political, Economical, and Moral life; they shall not fail of Heaven in the end, (the end of those, who begin with seeking the Kingdom of GOD,) nor shall the Political achievements of the Public State be frustrated, nor shall the petite Government in▪ their several Families be unblessed, nor strength be wanting in each private man, to subdue the unruly multitude of passions and perturbations, unto the reasonable will. 6. The second part of David's Petition unto GOD (upon this VOW) was Ver. 9 for those menial Servants of GOD, who (for all Israel in stead of the Firstborn) were (as Mediators between GOD and Man, his Ambassadors, and man's Proxies) by GOD designed for the Worship of GOD; due from all that own homage unto GOD; to be in chief performed unto him, in his own house; whence both his Religion and Blessing is to be derived and propagated into the Public house of the Kingdom, the Private houses of the several Families, and the more private closerts of the breast of each particular man therein. First, for the Priests reverential and glorious Externall port; Let thy Priests be clothed, (be externally set off with honour.) 7. Secondly, for their Internal contentive support; Let them be clothed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Tzedek; that is, let their just Portion (from their Lord and Master) supply them with this honourable port. For the learned know that the word Tsedek, as in its first, it signifies Internal Righteousness, so doth it in its secondary sense, connotate GOD'S Eleemosynary allowance for means of comfortable subsistency, which the Righteousness of man (if he mean himself to be clothed with the Righteousness of GOD and his Christ) is bound (as GOD'S Rent) to discharge. 8. Thirdly, for Externall and Internal performance of GOD'S Service in the name of the People, properly and truly called GOD'S Liturgy; (for the Public Worship of GOD was never trusted to the weakness or wickedness of uninspired men; this very Psalm being a part of the set, solemn, and continual Liturgy, wherewith GOD, according to his own directions from time to time, was from the Constitution of his Church adored:) that they might perform this Service free from the engagements of particular discontents, singing forth GOD'S Praise, with a melodious voice sent forth from a cheerful heart: Let thy Sacred and Secret ones sing their Public Service with joy. [Jerannenu] let them triumphantly shout, or externally sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themforth from an heart possessed with Internal Exultation. 9 And then fourthly, (as the upshot of that Petition, which had the same beginning, intimating that the Public Worship of GOD must expect both its Introduction, and its Coronis from the Regal Power) For thy Servant David's Religious care, both of thy House and Housekeepers; let no face that is Anointed (by thee, Regal or Sacerdotal) be ashamed. For the word is Penei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces, and chief 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 GOD'S Answer to David's Petition: and it is with a Nishbagn Jehovah; David had first vowed and sworn to Jehovah, here Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swears to David. And that which he swore was, Emeth, unalterable truth, such as nothing shall make him departed from; (who may dare to misdoubt all, or any of this?) The substance of his Oath is, first, Of the fruit of thy body will I set upon thy Throne; and if thy Children will walk worthy of it, their Children shall enjoy it [Gnadignad] as long as perpetuity shall last. And the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forthwith assigned, the very material Temple which David had now destined, and he had a long time expected. The Vow pleased him, the Place delighted him; it, he had long ago designed, and particularly pointed at, * Vide Mr Gregory cap. 25. when Abraham was commanded there to Sacrifice his only Son; and before that, it was the seat of the King and Priest of Gnelion, the most High GOD, Melchisedec; whence our grand Christian Sacrament (as the Fathers unanimously teach) is recorded to have been Celebrated, Gen. 14. 18. before there had gone out any Decree for the Legal 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 inhabit, Gnadignad, for ever. And again it is repeated, Ver. 15. He longed for it. 11. Now for the second part of David's Petition, He answers that also with overflowing Bounty, and doubles his Blessing on the Provision of the Priests: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedah barech averech, Blessing, I will bless 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 adorn them with more than Tsedek, it is, Jeshangh, Salvation, or Jesuship: they shall put on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Jesus, both upon themselves and others. And for the latter clause, there also his Bounty bringeth forth twins; those her Holy ones, (i) her Priests, Ranen jerannenu, cheerfully and triumphantly singing out, shall cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphantly sound out the Praises of God in the daily Liturgy, metrically pricked out before their eyes. This was GOD'S Oath in answer unto david's; for a perpetual Temple, a perpetual Priesthood, and a perpetual Kingship: which if they failed in Judaisme, we are to seek for in Christianity, for God's Oath cannot fail; but in the Typified (if not in the Type) it hath been and shall faithfully be performed unto the end of the world. 12. And concerning the Conclusion of the Petition, the Commemoration of David's solicitous care, God answereth accordingly: That out of the material Temple shall come the Blessing of the pious King, which by him shall descend upon all his Subjects, according to multitudes of plain Texts: as, Psal. 20. 2. Psal. 48. 8. and 53. 6. and 68 16. & 87. 2, 7. And Psal. 76. 3. There (in that numerical place) when he giveth victory (howsoever it may seem to be achieved on the ground where the battle is fought) doth God break the arrows and the bow. And so here in this present 18. Verse, There, in that very place which David's piety had vowed for me, and the Ark of my strength to dwell in, will I (saith God) make the Horn of David's strength to bud. And further God answers in pursuance of his zeal to his own peculiar Tribe, Gnarachti, I have prepared, ordered, and trimmed a perpetual Lamp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz.) the Priests with Vrim and Thummim: Light for the Service of mine Anointed, to be unto him and his for ever, as Aaron was to Moses, Eleazar to Joshua, Jehoshuah to Zerubbabel, to inquire 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 shall not want his Sons of Oil to stand before him for ever: for so (viz. Sons of Oil) the Prophet, Zech. 4. 14. calls both Zerubbabel the Prince, and Jehoshuah the Highpriest, (who but a little before, Chap. 3. 3. had his filthy garments changed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was gloriously clad, contrary to that which our eyes have seen,) Then said the Angel, these be the two Sons of Oil, (or as we ordinarily read it, the two Anointed one's) that stand by the Lord of the whole earth: this is his due and expectation, so long as the Earth and his Lordship over it standeth. And this is the due and honourable place of Prince and Priest, (however humane boldness 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 Oil of God's Spiritual and Political Directions and Sanctions. And without these, we have no evidence out of the Word of God, that God hath a visible Church or Kingdom amongst us: for Aristocracy, or Democracy, we read not that he constituted any. But lastly, however the clothes of the Enemies of King and Kingdom, may by false Lights seem glorious for a time, at a blush; yet in the end shall the Enemies of the King and Kingdom be clothed with shame, but upon himself shall his Crown flourish. When I see the period of this, either by popular Antichristianisme, or otherwise, supposing the Judge to be at door, I expect the end of all. 15. This is the sum of God's faithful 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 Bulwarks on both sides of the holy Portion in the last of Covenants, that man must expect for ever. But the Covenant of the Typified (which certainly Ezekiels Vision did concern) is of larger extent than that former: which died only as the corn is sowed into the earth, that it might live and flourish again; and is therefore in sundry passages of Scripture called perpetual, 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 sworn unto David my Servant, thy Seed will I establish, Gnad-gnolam (in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Eternity) for ever, for ever; lest the for ever of the Law, should seem to be all that GOD bound himself for, even in his first and Typical contract. 16. The tenor of GOD'S Obligation is precisely this. Thou O David intendedst to build me an House, (of eternal Cedar) therefore will I establish thy Seed, Gnal-gnolam, for eternities; Wanithi, and will build thy Throne, in generation and generation. Selah. First Legal, then Evangelicall. Notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, of above 2000 years that have passed since, but 21. Kings for not 500 years have enjoyed that Throne; and now, if 2000 years could go bacl again, or pass for an hour, or inconsiderable moment, yet possibility itself seems lost, that either a way or an Heir should be found to make good the Oath of GOD, for that measure of time which is yet in coming: otherwise then hath been said in the establishment of the Thrones of Christian Princes, as in the general Evangelicall verity making good the Legal Type. 17. But if it be answered, that upon the words before cited, If thy Children will keep my Covenant, etc. that the Promise of GOD was merely conditional, and therefore, that man's failing disengaged GOD; I receive the answer so fare as concerneth the Type, but dare not think, that the All-foreknowing GOD would vainly put himself upon an Oath, which he foresaw would be utterly ineffectual; but that there was something (for Prince, Priest, and Temple) worthy to be the Object of GOD'S 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 speak chief 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, than the first under Elohim: And particularly, whether Christian Kings adopted (as hath been showed) into the Name and Promise of Abraham's Sons, into the Name and Power of Christ, (by whom alone, if he have any such thing, he administereth his Temporal 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 sworn under the Veil of the former Covenant of David, expressed, Psal. 132. and 2 Sam. 7. 16. upon his resolution of building unto GOD a material Temple? For the proof of the Affirmative part, (desirous not to be unnecessarily tedious) I make choice of the 89. Psalms, where both those Covenants are apparently set down (one after the other) both in the same Psalm. SECT. 3. The Contents. A Paraphrase upon the 89. Psalms; which Celebrateth the Promise of the World's Administration by Kings; as the gloriousest of all Gods earthly Favours; and the faithfulness of God's Performance herein. God's Covenants with Jewish and Christian Kings; One and Two; as are the Stock and the Graft. Kings only the Sons of Gnelion, or the most High. Christian Kings taken in into a better Covenant than the Natural Line of David. They the ultimate Object of the Merciful and Faithful Oath of God. No misdemeanours in them, or their Seed▪ can Dethrone either. Mischief's attending the contrary Doctrine. Former Proofs abated, enough here asserted. The Sun and Moon God's Witnesses of the Perpetuity of both the Powers Regal and Sacerdotal. 1. THe Prophet in his Proem to this 89. Psalm, professeth to sing, both the eternal 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 showed) and to Celebrate GOD'S effectual Truth, [Emunatheha] in the said particular, for generation and generation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 gins the Narration of it in the Person of the Merciful and faithful Jehovah. 2. In the second Verse, is GOD'S Proem to this his Sanction, [Amarti] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in my creative word) I have said, This Mercy shall be built up [Gnolam] for perpetuity itself: and thou my Christ shalt ratify this truth; in the Heavens, (whither no Nimrod, nor popular Babel can reach) where thou shalt sit King of the Kings of the Earth, by whom thou shalt govern 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 sworn unto David, who intended and prepared to serve me, by building unto me a House, and in taking order, that with himself all others might serve me, in and by the Priesthood which I had established; that I would establish [Gnad gnolam] his Seed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is by nature, for that which shall be adopted: the first being as a Stock whose head was to be cut off to receive an everlasting Graft from the Paradise which is above, the eternal Kingdom of GOD. In which construction are legible, both the gnad and gnolam, the covenanted Perpetuities, and the Generation and Generation, (for the building up of Church and Kingdom of Jews and Gentiles together, under the one Throne of the one GOD) are interpreted according to GOD'S faithful Promise, unto faithful Abraham; and (according to the Apostle) the Union of both Nations, and Religions is accomplished: Rom. 9▪ Their Perfection coming from us, our Initiation from them. This the Prophet concludeth with a Selah, an interpunctory pause, to give our admiration leave to breath, and descant upon. 3. Then in the fourteen next Verses, between the two Covenants, himself teacheth us Meditations upon the gracious vouchsafing of GOD in this particular: that howsoever vain man think coldly hereof, yet Cherubin and Seraphim do, and ever shall celebrate it with amused admiration, unto the glory of his goodness. O Jehovah, (Ver. 5.) the Heavens shall glorify 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 (mystical) truth of thy faithful 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 continually? In the seventh Verse, The prudent and Religious Servants of God throughout the whole world, shall understand and acknowledge with fear and reverence, the wonderful 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 faithful performance of the favour▪ which he had so disposed of. 4. In the ninth Verse, However the foaming madness of the People more insolently presume, yet the outrage of the most tumultuous of inanimate things (the boisterous Seas) by submitting unto his Dominion constituted over them, teach us our duty. And in the tenth Verse, The obdurate morosity of his Egyptian Enemies, (who used the ingenious activity, wherewith GOD above other Nations had enriched them, and diabolical Arts to outvie both his Power and Wisdom, which) he made to fail and gasp under him. To him (Ver. 11.) the Heavens own and pay Allegiance, dropping down fatness; and so doth the sullen earth sending upwards Increase and Plenty at his pleasure for others use. And the reason is assigned, For God is the Founder▪ and Creator of them. This to teach stubborn man, in reason to understand GOD'S Dominion over him, and in Religion to obey it. For (in Ver. 12.) it it GOD that hath created the unruly North, and (to Religion) the more tractable South. The word for South 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Jamin, which signifies the right hand; concerning which, and the Religious Worship by GOD required, (if he shall supply life and livelihood) I shall desire to speak in a particalar Tract. 5. In Ver. 13. That the Wisdom and Power of God Almighty are strong, but not the only Arguments for man's submission to this Regal Constitution. For in Ver. 14. Justice and Judgement (for the praise of those that do well, and for the punishment of those that do ill) are in this model of his Dominion, Mechon chisecha, the prepared receptacle of his Throne. And not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this, but also the unexplicable Mercy, and unalterable Truth of this Constitution shall be made apparent to all those, who Religiously wait for their Light and Directions from the face or mouth of God. 6. Then in Ver. 15. Oh the blessedness of the People [Jodgne] which can comprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or understand the Jubilee hereof. They shall walk in the light [Panecha] of thy faces; that is, in the Religion Constituted in his Temple administered from his, by the mouth of the lawful Priest by him appointed. And Ver. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who continuing of the observance thereof do walk 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 People's Protector. And it is Jehovah, who is the strength of him, that is the People's strength. And who this is, is expressed in the next Verse; Chi la-jovah Maginninu: which indeed must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated, To the Lord (we own him that is) our shield, and to the holy One of Israel (we own him that is) our King. Or according to the Margin of our last Translation, 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 evil from us, and to dispense the mentioned goods unto us. This (contained 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 appear) yet so as the former may be resembled to the blossom now fallen: the second, to the fruit which succeedeth to this flower. And that as the Religion and Priesthood, so the manner of the Political Government ought to be esteemed one, as the same Heir a Child and a Man are different and one. 8. This appeareth from the first syllable of the second Covenant, Ver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 For it is (as our last Translation truly renders it) [Then] thou spakest in Vision to thine Holy or Merciful One; and [Then] when thou didst 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 Legal Stock, which for a time should bear Royal fruit, and afterwards should have an adopted or engrafted 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 only Christ himself, but also every Christian King being taken into the name of David, here found out (in this Verse) to be a helpful Instrument of GOD, for the Administration of his earthly Dominion; and Anointed in the Oil of GOD'S inviolable Holiness. For there is not one particular in the Personation of David, but as it appertaineth Primarily to Christ, so does it (ad mensuram) Secondarily to every Christian King. I desire not by mine exegetical Paraphrase to emblazon or aggravate the Diminutions and Inustions of my Nation; but rather wish that every man would seriously consider with himself (from the ensuing Verses) the express violations of Majesty, which GOD hath testified to be both highly provoking of the Lord, and deeply implunging of man. 9 If it be objected that the 27. Verse wholly appertaineth unto Christ, and so that may draw all the rest into Question: I answer, that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate, Higher than the Kings of the Earth, are Gnelion le-malchearets, The High One to the Kings of the Earth; who is the medium deferens, or communicator of GOD'S high Celsitude unto Kings, the Highest upon Earth: as being the only Sons of GOD, under the notion of Gnelion, which is one of GOD'S ten Names; and indeed is in the Superlative (which the Hebrew hath not) incommunicable absolutely unto man. But so fare herein I dare only go, as the Scripture warrants me, and no further. My in this particular is, that (as hath been said) which Christ himself hath vouched for unrepealable, Psal. 82. 6. I have said it, You are Elohim, or Gods: Vbne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnelion chulchem, and all of you are the Sons of Gnelion. And such Sons as sit in the seat of his Firstborn (as in the precedent words of this Verse) for the exercise of his Jurisdiction. Of which Primogeniture for all mankind, GOD hath said, Timshal, Thou shalt have Dominion: and of the younger Teshukatho, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall seek the Law at thy mouth: this Sonship is peculiar only 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 only the King hath (in Scripture) the honour of that Name. So that evidently the meaning of the words is, I have taken of his height, and given to the Kings of the Earth; (who, the liker they are to him whose Image they bear, the higher they shall be in esteem, and in their own Order the more glorious.) 10. Now which way the Spirit of God looketh in this particular, may appear 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 himself) were no less than blasphemy. But what this mercy is, is expressed in the next words; My Covenant shall be faithfully performed to him. And this it is (in the next Verse) I will establish his Seed, le-gnad for perpetuity, and his Throne (to wit, in their possession) for all the days of Heaven; (which for fear of failing, is more than once expressed.) 11. But that it may appear, that the Covenants (with David the Type, and Typified) were two, (so as hath been said) the exception of the former David's Posterity (quamdiu se benè gesserint) is plainly cut off, Ver. 30. For if the second David's Children forsake the Law of God, etc. God himself will chasten them with his fatherly rod; (which the Jews understood Sterility or Sickness) and therefore they who take up Arms against them, (at their Joseph. Ant. 7. 4. own perils) usurp upon God. But he himself will not disinherit them, and therefore none else may: and they who go about it, endeavour (alas! they are his own expressions) to make him a liar, a perjured liar, and a profaner of his Holiness both in Word and Oath, Ver. 35. 12. Once have I sworn by my holiness, that I will not lie unto David. Acath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nishbangti bekadshi. Once have I sworn, and that once for all and ever, by mine Holiness. And all this upon the first David's holy resolution to build me a Temple, and to provide for my Priests. Upon this holy resolution of his, than (in answer to his) I swore by mine own Holiness (which I will not falsify by mine Untruth, dishonour by my Perjury, nor profane my Holiness by either, but so (observe all this) that his Seed shall continue for ever, and his Throne, (which certainly was a Temporal 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 faithful witness in Heaven. 13. Which clause, if it concern 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 Ecclesiastical Power (the Church being often portrayed by the Moon) the Regal Power being before expressed by the greater Glory of the Sun. But however, that these Ordinances are (both in Ecclesiasticals and Politicals) to dispense the glory of Light, and Light for Darkness: by their Motion to be for the Times and Seasons of humane Affairs: by their Influence, to enrich or impoverish, to send abroad God's Storms 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 only, that the Graces of the second (for the stability of Christian Princes) are enlarged. 14. Secondly, whereas it is the Prophet's scope in this Psalm to celebrate both the Infinity of GOD'S Mercy, and the immutability of his Oath concerning his Anointed, for the continuance of his Throne, and Kingship, for the for ever of the Law and of the Gospel; for the generation and generation. And whereas throughout the fourteen last Verses he passionately bewaileth or deprecateth, (to wit, in the four last of all) the cutting off of David's Line, which dereliction of GOD hath now lasted about two thousand years, 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 formal and ultimate Object of GOD'S Merciful, Faithful, and Eternal Oath unto David; and therefore, that the Covenants were two, but as the Testaments are two, as the Stock and the Graft, the Fulfilled and the Fulfiller. 16. Thirdly, that this branch of the grand universal Covenant of GOD, concerning the Temporal Dominion of the World by Kings, the Sons of Gnelion; the adopted Seed of David, was the ultimate Object of the sacred One Oath of God: and therefore, that to look for a new Form of Government (besides the making GOD prejured) is in effect to look for a new Covenant or Gospel, 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 general Thorah, or Law of God, nor for their perverting of Mishpat, the Judgements of God, wherewith for mankind they are entrusted: nor for their profaning of [Chok] or Lex Regia, the Law of Prerogative, (which is Gods) and the municipal Privileges of man contained also therein: nor for their not keeping others within the Mishmereth, the penal Sanctions, which God hath constituted. All this in the 30. and 31. Verses. 17. This, it may seem to avoid a greater mischief, (most incompatible with truly Christian lowliness) in imitation of Christ's Example, and in honour of his place, to suffer those above us, whom Christ suffereth next unto him; who himself 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 ruin the best: and so God should never have any, whom his own place could secure. 18. And plain 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: whosoever angustiateth or afflicteth them are Children of Iniquity: whosoever are their Enemies in the open field shall be broken in pieces: Vmishanav, and whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are secret haters, or desirous of change of their Government, or causers of intestine Divisions by Civil Wars (however they may as Absolom, prosper for a time) shall be smitten with Plagues; in as much as in them despite is done unto him, into whose Throne and Primogeniture (by the Oath of God) from Eternity into Perpetuity, they are adopted. 19 So that (as hath been said) abatement being made of the former Arguments concerning Gods Exemplifications of the Administration of his own Power, (which to each awful Christian heart, were there no Precept given, aught 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 occasional disposal.) Here (in the first Patent that God from himself gave of a settled Dominion, recorded in his Word) is an Eternal Law set down for all Christian Kings, which until the Lights of the Sun and Moon be put out, all they who take benefit, by or from their Light, must account Magisteriall and unalterable. And the Sun and Moon (according to many places of holy Scripture, where most ordinarily by the Light of the Sun the Regal Glory, as by the Moon, the Sacerdotal is represented) ought by all that see them, or by them, to be esteemed as God's Witnesses herein, and man's Remembrances hereof. 20. Thus Jer. 31. 35. Thus saith the Lord, who giveth the Sun for a Light by day, and the Ordinances of the Moon and Stars for a Light by night, etc. If these Ordinances shall departed, etc. And that the drift hereof may be understood, see the 33. 20. Thus saith the Lord, if you can break 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 reign upon his Throne, and with the Levites the Priests my Ministars.] And before this, Ver. 17. Thus saith the Lord, David shall never want a man to sit upon the Throne of the House of Israel; neither shall the Priests the Sons of Levi, want a man before me— to do 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 material Temple: the God of Light taking pleasure in this glorious and diffusive Expression. Neither do I doubt, but that herewith also was signified the two grand Covenants themselves, the Law and the Gospel; yea, and the two Languages that contained the Oil of Grace, the compacted riches of the Hebrew, and the copious graces of the Greek tongue. And truly I cannot conceive, that our Seekers, and boasters of new Lights could have displayed themselves in a more unhappy Expression, than that affectation: whose turns, Moses and the Prophets now brought to light, will not serve. SECT. 4. The Contents. A Recollection of certain Proofs: That as well Temporal earthly Kingship over the whole Creature, as Spiritual (properly Priesthood) was, and is Christ's, unto the end of the World: then he must resign. Christ, the Primary Object of Gods sworn Covenant with David; Christian Kings the Secondary. Antichrists by Saint John, 1. 2, 22. described. What is denying of the Father, and the Son. The People may be Antichrists. Saint John's marks of Antichristianisme. Perpetuity sworn (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 brief of the Evidence for Christ, who as David's 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 Temporal Dominion, and Visible Thrones of the Universe, over the People; who never had Commission with, from, or under him. 2. To Him (upon the meritorious fulfilling of the Ends of his Incarnation) it was, that Elohim put in subjection all things whatsoever by him, and for him (who is his perfect Image and Likeness) he had made: who is able (being the Word that made it) to sustain 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 Style of King of kings, in token of his Propriety in them, and their Allegiance unto Him: who said truly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All the Just Legal Power over the Creature, for the regulating thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by his Donation (without which none can have Power) transferred unto me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is or can be in Heaven or Earth, for the management of either or both. 3. Of which, for Earth, Kingship is a part, where his Dominion cannot but be either none, or Monarchical. The Apostle says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He must be King; yea, the only Potentate for Earth, King of kings, and Lord of lords: as Saint Paul and Saint John also have attested. And Saint Peter in his first Epistle, 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there being given unto the subjection of his Throne. First, the ordinary Angels, where his Dominion is purely and exemplarily Monarchical. Secondly, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those, who understand that all Power must come from Him, from whom comes their being, (according to the signification of the word) and therefore affect no other Form, then that only which is his only Constitution; who hope in due time to bear the Angel's company, and therefore readily submit before hand to that Royal Platform; whose Prayer is, Thy Kingdom come from their model to govern us by. Thirdly, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those, who by vain Humane strength robustiously create their own Power without and against Him; over whom he beareth Rule, not through their reasonable Service, but his Almighty Power, which extendeth itself even to Hell itself. These all must be abdicated, 1 Cor. 15. 24. at, not until the end of the World; and then the Dominion for the for ever of the next World must be Paternal: When He shall have put down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Celestial, Homogeneous, & Heterogeneous: as before, 1 Pet. 3. 22. 4. Secondly, it is apparent, that in and through Christ, the name of David is secondarily conferred upon all Christian Kings; as all Kings without the consideration of their Religion, were, and are taken into the name of Elohim; were, and are (ever since Christ's Ascension) Insessors upon his Throne, under the notion of Elohim; though the Title of David be incommunicable unto them. 5. Otherwise, notwithstanding his Father's 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: Himself had been a vain Ostentator of his Father's 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 Sceptre, which by just descent was His; but by this Donation fore-prophesied, Psal. 45. 16. In stead of thy Fathers thoushalt have (adopted) Children: Tashithemo le-sharim, Thou shalt make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes in the whole Earth. Which in that place is not set down Kings, but Princes, (as Antiquity hath observed) to take in also the other part of his Sovereignty; viz. Sacerdotal. 9 For the latter whereof, though the Oath of God hath passed unto his Christ for a Temporal perpetual Priesthood, so long as the Sun and Moon shall last, this our Age is too fare from accounting them Princes, who only are of His and his Apostles ordered with Power (to the end of the world) for the administration of this his Divine Authority. God in his good time rectify this also, and give to all men grace to consider that of the 1 John 2. 22. 7. For they who deny the Regal and Sacerdotal Powers, which are the Donation in Terminis, of GOD the Father unto GOD the Son, do (quoad hoc) deny the Father and the Son, the Donor and Possessor, which is the Apostles Character of Antichrist, which name signifieth an Opposer of the Anointed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who is the liar, if not he, who maketh God in his faithful Oath of Donation unto his faithful Son, a Liar? The words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But he that denyeth, that Jesus is the Anointed; viz. King of kings, and Highpriest over the household 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 Godhead, for that could not be without denial of the holy Ghost also, in and with the denial 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 formal Object of Antichrists Opposition, is not the Deity, because the holy Ghost is untouched; not the Trinity, because two are named; not the Deity or generation of the Father, for then his name should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not the Deity of Jesus; but (according to the name of Antichrist) only the Office of Christ conferred upon him by his Father: He denieth not Jesus, but that Jesus was the Anointed or Christ. 9 Now he that denieth, that Jesus was formerly in his own Person Anointed, cannot be proved to be the Liar: for the proof lieth on the contrary 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There are many Antichrists; which without violence may be translated, The many are Antichrists. And the marks (answerable to that of Saint James, 3. 15. The wisdom of this world is earthly, sensual, 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 only ask the question of our Saviour to the woman taken in Adultery, Hath no man condemned thee? neither do I. The third is the lust of the eyes: wherein I desire not to be their excuser. And lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we construe the pride of life. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. him who being ambitiously too big for his own station, after him that compasseth the world, goeth round in his erratic vagaries to possess himself of what ever he can step into, accounting his own what ever he can catch, though it be from Christ himself. This is the differential note (as the other are common accidents) appertaining to Saint john's many Antichrists. Whose private Unction (whereby they are made Heirs of the heavenly Kingdom, if through Luciferian affectation they forfeit not their Title) should teach them to conform themselves (as Ver. 17.) to the Supreme Royal will of God, making that their Law in all humility, and patiented expectation. 11. But so fare and so subtly have they cast behind them the consideration 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 eternal Son, nor do they deny his Father, nor Fatherhood, only that Jesus is the Assign of GOD the Father, for the Thrones and Dominion of the world, attested by his sacred name of Anointed, or Christ; which Name, he hath taken only for their sakes, who are Administrators of his Powers on Earth; to make visible demonstration for them, that they only are the men, who are by Elohim separated from the community of mankind, and assumed into the Society of the Godhead, by the outward Symbol of their Anointing in the holy Oil of God. For let any man prove, that the only begotten Son of GOD, was in his own Person (as in the 45. Psal. Ver. 7.) Anointed, [Shemen Sason] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oil of gladness, otherwise then (as in that Verse, Mechavarecha) à sodalibus suis, from their Anointing, who are taken into the Fellowship of Him, and I will yield him the cause for ever, and that he hath unproved his Antichristship. 12. Well, it is granted on all hands, that the Kingdom of Christ promised 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 Temporal Dominions of the earth also; and that Kingship, Priesthood, and Temple, are here (under their signal) for Christianity, by the faithful and immutable Oath of GOD, constituted and ordered for perpetuity: so as the King is left GOD'S Curator and Guardian, both of the Temple and Priesthood: both of them (mysteriously) to be composed and disposed of by the younger Son of David, prefiguring 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 material 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 showed a way for reconciliation unto truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oath of God, according also to that of Psal. 78. 70. Che-erots jesadah legnolam, He hath established it (viz. the Temple) for ever, as firmly as be hath done the earth, which standeth still, that is gone 1400. years ago. 14. But before this Temple might be built, the Priesthood (unto which also perpetuity was Promised and Sworn) 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 Ez●k 44. 15 & 48. 11. change (rather than abolition) of the former, into one, never to be abrogated, or altered, Christian Priesthood. Which by GOD'S assistance shall be demonstrated, when I come to treat of GOD'S Likeness; of which, by the appointment of the GOD of all consolations, the Priesthood is designed for the Diacatholicon or Catholic cure, as the Regal 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 liberal of all Acknowledgers. That the Temporal Kingships of all the world, are Elohim's own. The name of Melech or King, Primarily Gods and his Christ's. Twenty places out of the one Book of Psalms, 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, Heirs of his Prerogative. 1. NOw the Supremacy and Irresistibility of the Temporal Power of Christ in the hands of his adopted Firstborn, the Kings of the earth; further appears 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 certain also it is, that by the settlement of GOD'S Monarchical Power, by his Charter unto David derived unto his younger Son (the Type and pledge of GOD'S more glorious and unalterable Covenant with Christian Kings, as according to the Analogy of Scripture shall be showed in the next Chapter) GOD gave away nothing from himself. GOD'S witness (in this particular) is David himself, who well understood it, and is a most liberal Acknowledger thereof. In evidence for the same, 2. I shall produce out of the Book of Psalms, twenty places; but first premise this Maxim; That what attribute soever is (in Scripture) applied both to God and man, if it contain 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 man's, and but for Expression sake (to help our frail understandings) communicable to the Deity. 3. Of which former sort are those Names, of apparent Eminency, and evident transcendency, Elohim, (one of the ten Names of GOD) Melech, Moshel. The last whereof, [Moshel] expressly declares, that the petite Dynasty or Sovereignty of the Husband, Father, or Master of the Family, over the Wife, Children, or Servants therein, is Originally (for the matter thereof) the Power of God, by his gracious dispensation derived unto Him that sustains the place of GOD in that smaller Seignory; against whom, none in the said Family may kick, but he is a violator of GOD, and an infringer of the bonds of Religion. This at home, by those who oppose it abroad, will easily be granted: which with greater evidence of reason and strength (as hath been showed) for the greater household of GOD; (viz. the Kingdom) riseth up to vindicate the Power of Melech, the King. 4. Which name of Sovereignty throughout the whole course of Scripture, is either actually or implicitly declared to belong to the Almighty Creator, in places without number; whereby appears, that the Dominion of Kingship is Primarily Gods, and but Secondarily the Administrators thereof: as the Power of the communicated name of Elohim, is unquestionably his. Both which names of Elohim and Melech, are conversant about the same thing; viz. the Power and Act of Government; so that the name of Melech (in its Originality) being Gods, the Power contained in that name is Irresistible, and includeth all the Prerogatives of Majesty, at this day controverted amongst us. And so, I proceed to the places in this one Book of David's Psalms, who in regard the Power of the Name was settled upon him and his: had of all others most reason to interpose for himself and them: if he or they had any severalty by virtue of the said Donation. The Acknowledgements follow. 5. The first Record shall be, Psul. 95. 3. For Jehovah is the great God, and Melech, gadol gnal-col-Elohim; the great King over (not by reason of might, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but order above) all Elohim. Upon which place, I look with astonished reverence, In contemplation of the content, which God taketh in his name of Melech or King; by himself 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 Regal Power? It is GOD'S, who is the King. What man can think himself made less? or not honoured by the communication of that Divine Power? It is the Kings, who is man. This is the Ordinance of GOD (for man's good) who cannot be deceived about his own ends; while we are deceived, thinking that evil, which is either good in itself, or so disposed of to make us good. 6. Let every man look with an impartial eye into himself, and he shall see, that the more Power his democratical passions have in him, the more vicious he is; and the less Power the Monarchical part (his reasonable will) hath; and the less influence the Sacerdotal 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 own lusts) stoop to him. 7. And let no man think (since Heaven is governed) that man may be trusted farther than the Angels are; or that man can invent a more just and equal Government than he, who made man and his inventive faculty, hath constituted for him. It being fare better that he should rely upon GOD'S scientifical and demonstrative Prescience and Providence; then that he should believe his too late and sad experience, by trying other Forms of Government opposite unto the Ordinance of GOD. 8. Which if he could consider, he would with gratitude acknowledge, that not only his Safety and Dignity, but also his Liberty and Propriety, were in this Constitution of GOD better provided for, than all the Sanbedrins of the sons of men can devise. For if GOD have designed to himself the ordinary name, which he hath given to all Kings; and to all Kings his extraordinary 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 appear, that no man can receive more wrong by any constitution of his, than he is able to make compensation for; and that no man can do so wisely against his constitution, but he shall find, that he hath done to himself that wrong by his wisdom, 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 King's Throne is acknowledged to be Gods. Psal. 10. 18. Jehovah Melech gnolam vaghned, Jehovah is King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and eternity. Psal. 20. 9 He is the King that receiveth the Petitions of all that are oppressed; yea, of his own Anointed Kings. Psal. 22. 28. Jehovahs' grand Kingdom is declared to be Universal, and the Christian Gentiles to be one of the Generations before mentioned. Psal. 24. throughout, the Kingship over the whole creature is asserted unto Jehovah by reason of his Creation. Psal. 29. 9 He is Melech legnolam, invested with the name and Power of King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever. Psal. 44. 5. He himself (exclusively of all others, whom himself hath not taken into that honour) is Melech. Psal. 45. 6. His Throne is for ever, and perpetuity, and the Sceptre of his Kingdom, is a Sceptre 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 Universal King. Psal. 97. 1. The whole earth hath cause of exultation 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 Temporal Thrones, and Earthly Kingdoms still remain Gods and his Christ's; notwithstanding the Patent and Great Seal of the Oath of God to the Christian sons of Gnelion; for Melech certainly is a King on earth, and the King's 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 Kingdom (as hath been showed) if it be primarily in the People, it cannot at all be GOD'S. If it be Gods, there can be no Co-ordination with him, and none will appear 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 appear of what derivation the Power therein is; it is that (as hath been showed) by which God from the Beginning expressed the Dominion of the Man over the Woman; of the Firstborn over the others in the same Family; and is frequently used in holy Scriptures, to declare the Royalty of God in his great household of Kingdom. By which means, the Descent is evident, that the Power of the Head of the Family, is not only of Divine extraction, but continues in itself to be divine, as hath been proved; so that whoever therein do carry themselves rebelliously, do 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 Universal Creator and Governor) proceedeth from the Prince that ruleth in the Air. 12. For the word Moshel; thus we read Psal. 22. 28. For Jehovah is Kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vmoshel bagoijm, and he [beareth Rule] over the Gentiles. Psal. 66. 7. Moshel gnolam, he [beareth Rule] for ever by his Power; his eyes shall look 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 Kingdom Mashala [beareth Rule] over all. Whereupon in the ensuing Verses, the Prophet David inviteth the Angels, yea, all things which GOD made, in all places, Memshalto, of his Dominion to bless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Whence appeareth the Divine Race of Dominion from the Family to the Kingdom: which is the coalescency of many into one great household, where the King is Husband, Father, and Master. As 2 Sam. 12. 8. I gave thee, (to wit, GOD to his Anointed David) thy Master's house, and thy Master's wives, and gave thee the house of Israel and Judah: that is, I made them up into one Family, and made thee (by making thee King) to be Lord and Master thereof. 13. That David had also established in him (with the Kingdom) Power of Prerogative, transcending the Sanctions of GOD'S own municipal 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 die; which was not expressed in GOD'S Positive Law; And besides (which was the provision which God had ordained) he shall restore the Lamb fourfold. 14. But I desire not by prosecution of this Argument to exasperate those for whom I pray: only 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 GOD'S own writing; against Prerogative Royal, and all Arbitrary Power in extraordinaries) to say to the misleaders, that they wanted either understanding or ingenuity to construe, or give the true meaning of that Law, Salus populi suprema Lex esto. For the plain 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 voided. And this was the ground of a Monarchical Government by a dictator 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 Laws restrained. And in the like case of the Solution from the Laws, of such as Pompey and others; whom either their fear or need made them to trust beyond their popular Plebiscita, or their no more equal Senatus consulta. 15. Which is a luculent confession, that the Monarchical Constitution of God is truly more wise, and helpful at need, than 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 God's Deputy should not be restrained by any but himself. But I will conclude this story with the construction which the next Age made of this settlement of God's Dominion in thè house of David; which I will do (without any Paraphrase) only in the words which the Spirit of God hath set down; referring it wholly to the powerful working of Him who dictated it, for all. 14. It is the 2 Chron. 13. 4. And Abijah stood upon Mount Zemaraim, and said, 2 Chro. 13. 4 Harken thou Jeroboam, and all Israel; Ought you not to know, that the Lord God of Israel gave the Kingdom over Israel to David for ever, by a Covenant of Salt? Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up and hath rebelled against his Lord. And there be gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam, etc. And now you think to withstand the Kingdom of the Lord in the hands of the sons of David; and you be a great multitude, and there be with you golden Calves, which Jeroboam made you for gods. Have you not cast out the Priests of Jehovah? the sons of Aaron, and the Levites; and have made you Priests after the manner of the Nations of other Lands? So that whosoever cometh to fill his hand with a young bullok, and seven rams, 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 business. And they burn unto Jehovah, every morning and every evening burnt Sacrifices, and sweet Incense: the Shewbread also they set in order upon the pure Table, and the Candlestick of pure gold, with the Lamps thereof to burn every evening: for we keep the charge of Jehovah our God, but you have forsaken him. And behold, God himself is with us for our Captain, 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 hours 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 mean of conveyance of it to Christian Kings, How without making them (who should be admirers and celebrators of the incomprebensible favours done unto the People hereby) most Sacrilegious and Antichrists, the Power thereof may be usurped by the People? much less the Originality thereof challenged? My first Argument shall be concerning the grand Precognitum of all Religious Science, the sacred Scriptures: That Doctrine, which lays an imputation upon the Scriptures, as if they did not contain 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 graceless, but most desperate in those, who make a stolen of the Profession of them, and zeal for them, under the shadow of them, to overthrow their adversaries, and the Scriptures themselves at last. But the Doctrine which affirmeth: That the Power of Dominion is in the People Originally, or Primarily, or otherwise, then by the Donation of God, recorded in the Scripture, in the hands of such as have managed it, hath been and is such; viz. It is not where contained in Scripture, and by consequence lays 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 Godliness and Honesty: It is in matters of Faith, opposing the Article of Christ's Session at the right hand of God, as King and Priest, dispensing both the Powers to his Deputies for the Regiment of the World: It is in matters concerning good life, plucking up the chief hedges which God hath made against the breaking in of Impiety and Injustice: And the other particulars are most evident: Scripture zeal hath been pretended, Scripture authority is deserted: the constituted Assertors of the Scriptures are decried; horrible blasphemies against the Scriptures have ensued. Therefore, that Doctrine which affirmeth, that the Power of Dominion is in the People, Originally, Primarily, or otherwise, then by the Donation of God recorded in Scriptures: Is in all sorts of men graceless; but most desperate in those, who make a stolen of the Profession of them, and zeal 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 main Principles in the Science (or Prudence) of Divinity, That the merciful Providence of God, is over all that he hath created, the Preserver and Governor; which he that cannot create, cannot guide and uphold: he that hath not created, cannot have the right unto; with which Providence it cannot consist, to leave the People to their own governance, (as Numb. 27. 17.) like sheep without a shepherd; or as the foolish, careless, unnatural Ostrich, her eggs, Job 39 14. The Administrator of this Providence (for the People) is declared to be the King: and the Wisdom and Goodness of it, is celebrated and admired by the Angels and Saints in Heaven and Earth, Psal. 89. 5. This Doctrine also gainsayeth a second Principle; viz. The Prerogative of God, Unquestionably and Irresistibly to govern that which he made of nothing, by what Form and Persons himself 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 do submit, under the Man Christ: by whom he hath promised to govern the heart of the King; by whom he hath appointed to govern the People. Not any, nor all of whom, can so much as see into the heart of any one man, much less govern it. Therefore the said Doctrine, (That the Power of Dominion is in the People Originally, 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 People) is the peculiar Right of Christ, by the Donation of his Father. He that affirmeth an Universal upon any: Affirmeth unto the same every particular contained within that Universal. But the holy Ghost, in the Donation of all Power in Heaven and Earth to Christ, hath affirmed to him the Universal. 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 Universal 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 ineffectual) hath given to God the Son, (who cannot reject his Father's Bounty:) That God the Son (against all Opposers) is truly, actually, and demonstratively possessed of. But all the Dominions of the Earth, Ecclesiastical and Temporal, the Thrones and Sceptres of the one, the Seats and Shepheard-staves of the other, (according to his Style of King of kings, and Lord of lords, and his Title of great Highpriest and Bishop of our Souls:) Are things, which God the Father (whose gifts cannot be restrained, or made ineffectual) hath given to God the Son (who cannot reject his Father's bounty.) Therefore, all the Dominions of the Earth, Ecclesiastical and Temporal; the Thrones and Sceptres of the one, the Seats and Shepherd-staves of the other, (according to his Style of King of kings, and Lord of lords; and his Title of Great Highpriest, and Bishoprof Souls:) God the Son is truly, actually, and demonstratively, (against all Opposers) possessed of. Fifthly, concerning God's 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 Christendom; unto whom, he hath sworn by his Holiness, that by Them, this Power of his Christ shall be externally Administered, so long as the world endureth; notwithstanding all that, which did actually cut off the former Typifying david's Entail. This being done upon the first recorded settlement of God's Dominion in one Family, doth teach us, that from the beginning in the Covenants of Abraham and David, they were the chief and ultimate part of God's faithful Promises, for the external Glory of his Christ. Whatsoever God (the most powerful Efficient) hath settled once for all, and for ever, with express cautions (against State Antinomians) for [perpetuity and perpetuity,] for [generation and generation] upon Christ (who must ratify 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 established, that it must continue to the end of the world; and is not to expire with the Type thereof. But the Regal 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 powerful Efficient, hath thus settled, etc. Therefore, the Regal Power of the Thrones of the Earth, in the just possession of legally succeeding Christian Kings, according to the Law of Nature, exemplified 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 concludent Demonstration, deduced according to the exact rules of Logic, Ex veris, primis, immediatis, necessariis, causis conclusionis:) I shall only 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 David in the former Covenant. For they, as the were Typical, so they were Conditional, and upon breach of Articles, have now failed above two thousand years; while the Sun and Moon (the admeasurers of the perpetuity sworn by GOD) have lasted, and yet do 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 Nations 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, than his generation of Israelites, when he was an hundred years old. For it had been altogether impossible, that he should have been the Father of (us) the Gentiles, if his Natural, and not his Adopted Seed had been meant. For Jews 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 than these before adopted, who were the Glory of the Covenant with Abraham) be understood. And thus and no otherwise, have we the Perpetuity and Perpetuity, the Generation and Generation (as hath been said) plainly construed. But I forbear further repetitions, referring (for them) the Reader to the precedent Proofs. 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 liar, perjured, and a profane neglecter of the sacredness, both of his Word and Oath: Asserteth (by inevitable consequence) the most blasphemous Sacrilege which humane holdness can on Earth attempt. But whosoever affirmeth, or doth against the perpetuity of those three Particulars, for which God hath sworn in Truth and Holiness, and hath Anointed them for perpetuity and inviolability (in specie, though not in individuo) in the Typified, 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 liar, perjured, and a profane neglecter both of his Word and Oath. Therefore, whosoever affirmeth, or doth against the perpetuity of those three particulars, for which God hath sworn in Truth and Holiness, 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 Sacrilege, which humane boldness can on Earth attempt. Seventhly, concerning S. John's proper passion of Antichrist, (or the visible mark of the Beast) Man's taking to himself (without an external Calling from God) those Honours, which God by Anointing, hath made sensible demonstration for them, that they are by him Sacrated and made Divine, by the accession of that which is Divine. For the present, I forbear to speak of the Temple, and Antichrists possessing himself of it, and sitting in it, as if he were Lord and Master of that house, which is the propriety of God himself; His fixed place of abode, and rest for ever; the place where his honour dwelleth; and Makom la-jovah, which after a peculiar manner entertaineth Immensity itself; which whosoever sweareth by, sweareth by it and Him that dwelleth therein. But I intent to treat of this in a particular Discourse. Those, who presume out of their own stations, without the external Calling from God, to take unto themselves the Powers of those Honours which are apparently Christ's, made known to be so by the Anointing (of God's appointment:) They visibly have the mark (or proper Passion) of Antichrist, in Saint John, 1 Ep. 2 Chap. 16. Ver. But they who presume out of their own stations, without the external Calling from God, to take unto themselves the Powers of the Honours of Kingship and Priesthood, do take upon themselves those Honours which are apparently Christ's, made known to be so by the Anointing, of God's appointment. Therefore, those who presume out of their own stations, without the external Calling from God, to take unto themselves the Powers of the Honours of Kingship and Priesthood, visibly have the mark or proper passion of Antichrist, in Saint John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eighthly, concerning the essential difference of Antichrist; the denying Jesus to be the Anointed, according to the honorary Donation of his Father. Whosoever (be it one or many, or many for one, or themselves, who) deny that Jesus is the Messiah, Christ, or Anointed: They, or he, are the liars, or liar (and not God who hath made good his Oath, and hath not lied unto David, Psalm 89. 35.) Do, 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 Oil of gladness) is Anointed by proxy in the Persons of those who bear his high Offices, and whom God hath styled his Fellows; to deprive them of it, that the Power and Honour thereof might be otherwise usurped: He or they doth or do deny, that Jesus is (at all) the Messiah, Christ, or Anointed. Therefore, whosoever denyeth that Jesus (who otherwise was never solemnly Anointed with the Oil of gladness) is Anointed by Proxy, in the Persons of those, who (by the Commission of God) bear his high Offices, and whom God hath styled his Fellows; to deprive them of it, that the Power and Honour thereof might be otherwise usurped: He or they are the liars or liar, and not God, who hath made good his Oath, and hath not lied unto David; do, or doth deny the Father's Donation to the Son, and as being in opposition to the Power of Anointing; He or they, is or are Antichrist, Antichrists, or maintainers of Antichrist. Ninthly, concerning the Dignity, and Immobility from their Thrones of those upon whom God hath (according to the Law of Nature) settled this Regal Power of Him, and his Christ. Those who are advanced into the same rank of Dignity that King David was, who was set over the Positive Laws of God; and as being the adopted Sons of Christ, David's Son, may not be disinherited for their forsaking of the general Thorah, or grand Law of God, which containeth in it Mishpat, God's great Right of Judgements between himself and mankind; and Chok, the sacred Law of Privileges, either Royal or Municipal; and Mishmereth, the custody of mankind in Order, by Penal Sanctions: They cannot be under the Power of any humane Law, nor forfeit by it the Right which they have to God's Power, which is over it. But Christian Kings are advanced into the same rank of Dignity that King David was, and as being the adopted Sons of Christ, may not be disinherited, etc. Therefore, Christian Kings cannot be under the Power of any humane Law, nor forfeit by it the Right which they have to God's 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, etc. That Power which is Gods and his Christ's, is on earth Supreme, Irresistible, and which ought not to be overtopped or lessened by humane Laws or Swords. But the Power of the King is Gods and his Christ's. Therefore, the Power of the King is on earth Supreme, Irresistible, and which ought not to be overtopped or lessened by humane Laws or Swords. Eleventhly, from the name of Melech in particular, which also is Primarily GOD'S and his Christ's, 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 certain select men: Do Primarily appertain unto God; are of perpetual propriety to him, and are not assumable by men (professing Religion and Obedience to the revealed will of God) but by the Donation of God, according to the Law of Nature, exemplified in the Word of God; and being given, remain ever, not man's Propriety, but God's Depositum. But the names of Elohim, Melech, Messiah, Christ, or Anointed for the administration of Kingdom; as that of Moshel, for the Monarchical Government of the Family: Are names betokening Excellency, and are attributed in Scripture both to God and certain select men. Therefore, the Names of Power; viz. Elohim, or GOD, Melech, or King, Messiah, Christ, or Anointed, for the Administration of Kingdom; as also that of Moshel, for the Monarchical Government of the Family: Do primarily appertain unto God; are of perpetual propriety to him; and are not▪ assumable by men, professing Religion and Obedience to the revealed will of God, but according to the Law of Nature, exemplified in the Word of God; and being communicated, remain for ever not man's own propriety, but Gods entrusted Depositum. Twelfthly, concerning the effectuality of those Names towards the Receivers. All those Names of Divine Irresistible Power, which God, who cannot deceive any man, hath taken out of (though not from) his own just Prerogative, and imparted 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 undeniably 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 own just Prerogative, and hath imparted unto select men. Therefore, the Names of Elohim, Messiah, Christ, or Anointed, Melech, Moshel, do carry with them to those, to whom they are imparted; (viz. to the King in the Kingdom, 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 expressed in the Word of God. Thirteenthly, concerning God's 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 himself 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 Monarchical Government, which himself intends should be regulated by the example which himself intends (as King over kings, his Subjects) to set; viz. against their oppressing of those, who are Subjects to them. Therefore, the great King above all Elohim: will be most strict and severe in that part, which by himself he actuateth over them, whom He intendeth to keep close to the Rules of Justice; viz. in punishing Kings for, or withholding them from Oppression and Tyranny, if men would not deserve it by trusting rather to themselves, than Him. Lastly, concerning the Principal 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 Royal care of all Religious Kings. But the zeal of David for the material Temple of God, and his liberal intentions to have it Makom la-jovah, a place answerable (ad mensuram) to him that is Immensity itself, an adorned Mother for our Habitations (in the mysterious Plural number) for the mighty God of Jacob; and the care of David for the Domestical Chaplains of the Lord of this Cathedral, that no want of allowance might enfeeble their performances of the Liturgy 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 David's Kingdom for ever. Therefore, such Zeal 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 cheerful hearts, they may do him the most glorious part of his Service; Liturgically prescribed for Christianity in the shadows of the levitical Office: Ought to be the Royal care of all Religious Kings for ever. The Materials of this Argument shall by GOD'S permission and assistance be justified hereafter. And particularly, that there was nothing in the prescribed Jewish Service of the Temple, but it designed unto us something, that is or aught to be in the Christian Liturgy. That the Worship of GOD by Public Solemn Liturgy, is the most Angelical Office, that can on earth be performed to the GOD of Heaven; until we come into the same Choir with the Angels in Heaven. And that the Liturgy 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 Catholic 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 chief Arguments of the Millenarians. The difference between Kings Pagan, Jewish, and Christian, truly stated. No gap in the Series of Christ's Kingdom, during the times of Infidelity; fore-prophesied and Typified. Usurpations against the Rule of Nature's Law, protested against. 1. IT is evidently manifest by this that hath been proved; that Elohims' whole Sovereignty 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; whilst 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 Father's Donation. It is likewise not doubted of, that Christ's Right to any thing of his, can be suspended or sequestered: and it is apparent, that neither of these his Powers, he hath on Earth administered, except he hath done it by his Deputies; so that 1600. year's experience must either avouch the truth of this Position, or the falsehood of God's Oath. It is further unquestionable, that Immanuel must sit at the right hand of God, until he come to Judge both the Quick and the Dead. Now, as the Millenarians cannot answer our Arguments, without their denial 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 discerns the ways of poor natural life: so cannot all the world answer the numerous places of Scripture brought by them, to prove the Temporal Kingship, and Priesthood of Christ on Earth; but by this Exposition, consonant to the Doctrine of the Church truly Catholic; which being entertained, there remains nothing worthy of an Answer, in all that hath been by them Objected. And therefore I shall not misspend 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 itself [as Kingship,] then very Pagans, had, or have, before the Ascension of Christ, or since; whilst I affirm, that the Titles of Christian Princes are confirmed, explained, yea, dilated in their circumstantials by Christ in the Evangelicall Covenant. Which thing, without addition of stature (though with addition of health and strength) he hath done to the whole Moral Law, (as appears by his Sermon in the Mount;) and therefore chief to this top-branch of Morality, borne with, and included in the fifth Commandment. 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 expressly, 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 tied up, from Resistance of that Power, which is, and was GOD'S, 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 Invaders 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, foreshowed to be done Gloriously, was not where promised to be done Suddenly, concerning the Kings of the Gentiles acknowledgement of their Commissions from Christ: but the contrary was foretold in sundry places. Particularly (as hath been showed) it was foreprophesied of, Psal. 2. that they should struggle for a remarkable time, To break his Bonds, and cast his Cords from them: and in the mean time (which we read effected, in our and their Stories, in the manifold and prodigious deaths of the Opposers) That they should be bruised with a rod of Iron, and broken in pieces like a Potter's vessel. However there should be no Interregnum of Christ; He should be set upon his Throne in Tsijon. And that in the fullness of the time of the Gentiles, their Kings should understand, their Judges be endisciplinated; and bring in (for the setting up of Christ's) the Glory and Riches of their Thrones and Sceptres. And this was according to the Analogy of GOD'S Acts amongst his former People, who for a long time were destitute of their promised Glory in a Temporal King. All this, as it was foretold in sundry Prophecies, so was it prefigured in divers Types; of Ishak, of Jacob, of David, etc. 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 Kingdom come. Now I address myself to my ninth Chapter. 4. Wherein I would not be so understood, whilst I assert the Donation and Election of GOD himself for such Princes, as we find every where established and rooted in their Sovereignty's: as if my soul abhorred not with a most perfect hatred, all Usurpations and Usurpers; whether by violent or fraudulent Intrusion, however they may prosper like a green Bay-tree for a long time▪ and as if I meant by a subtle assentatory connivance, 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 designed his Deputy. This is my Profession, that unto such a one (being by him called thereunto) we all own our whole Livelihoods, and the last drop of our Bloods, for the assertion of him who [thus] is the true Father of our Country; 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 Controversy; This the proper Act of; That only subject to the God of Nature. Prince's Rights from these, better than other men's. God the sole Elector of Kings, when the People seem most to choose them. Four Maxims in this behalf. The cause of the preferring of Solomon before his elder Brother expressed, and justified to be so, by God's semblable Acts in Ishmael and Esau; not reprobated. Solomon's Throne demolishable, as he was King of the Jews; not demolishable in the Typified Gentiles. Solomon not the Type of Christ, but of Christian Kings: David was the Type of Christ. The material Temples of God ought to be the solicitous care of Solomon's Successors. Gods not dwelling in Temples made with hands, how to be understood. Christ's zeal, for what Temples. The King's Throne Gods. Why we uncover and bow before the Chair of State. Regal Power above man's Limitations or Censures. 1. THe brief remainder, will rather be Commentary then Text. The main of the business is transacted and proved. The Power and Thrones of the due Kingdom of Christ, is for ever settled upon Christian Princes: and that according to the general 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 capital 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 unnaturalness of Non-Headship; and to prevent the monstrousness of many Heads; if the Law of Nature had not thus provided against innate arrogance in every man, desirous rather to create himself an Head, then to continue that inferior part which the GOD of Nature made him; these mischiefs had been inevitable. 2. That this was of the Law of Nature, from before the giving of the Positive Law of GOD, is expressly attested (as hath been showed) in the Word of GOD, Deut. 21. 17. For the Right of the Firstborn [Is] his. The word for Right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Mishpat, signifying only 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 Laws, to wit, the Law of Nature, (for no other can be meant) this Prerogative is already his. 3. Now, as all other Laws are (continually, but) only subject to him that gives them their Esse Formale, their full and last perfection of being Laws: so this Law of Nature is only liable to his Power, who is the GOD of Nature; (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 evident whose Power (even) in the Family, the Father thereof holdeth: in whose behalf GOD hath declared, (that though in Thest, this Law be indispensable, 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 entrusted of his own, unto him who bears the Image of GOD for that Family: otherwise, the collective body of his Brethren, nor of the Wife, Children, and Servants can despoil him of that interest which he hath by the Law of Nature. And himself 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 preferred; 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 than other men's; for that they succeed, not only 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 Firstborn of every creature; and for whose sake, the Firstlings of men▪ and other creatures were hallowed. And whose, not only Right, but Power, is invaded by their opposers. 5. Which Right, what ever the visible means of Derivation were at the first, upon the continuance thereof, the Establishment shall undoubtedly be reputed valid for GOD; as if himself (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 GOD'S Prerogative for Vows, Numb. 30. If one that is a Virgin, or a Wife, who hath not authority to make a Vow, for Consecrations Personal or Real, 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 own Province, (he being the sole King of kings, and disposer of Kingdoms) must those who have read the Scriptures, know and take notice, that when they see a King set up, whose Root is fastened in the Earth, and whose Branches have succeeded in growth; that it was only GOD who was the Efficient and Author of his raising. 6. Supposing the Ancestor of Nabuchadnezzar not be the true heir 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 Sovereignty, and himself professing his own Act, that it was He himself that did it; I dare not think 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 steal in a Plant of his own: which were it granted, yet its being planted there, altars the Property: If it be Rooted in the Throne, it is of GOD'S Planting. If he be a King, he is none of the People's choosing, when they seem most to do it. He makes the King who communicates unto him Divine Power, which is out of the People's 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 than all his Subjects. 7. I know whose voice it is, unto those who are lower than Kings, Psal. 75. 4. I said unto the Fools, Deal not madly; and to the wicked, Set not up your horn on high; and speak not with stiff neck: for Promotion cometh neither from the East nor West: but God is the Judge himself, or alone; he putteth down one, and setteth up another, amongst all sorts of men. Much more solicitous is his Election about him, whom he sets up in his own Seat; by whom he sets up, and pulls down others; by whom he dispenseth his favours, or scattereth the coals of his wrath: as Dan. 5. 18. God gave Nabuchadnezzar a Kingdom, etc. 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 down. Ver. 20. But when his mind was lifted up, and his heart hardened in pride, etc. Ver. 21. He was driven from the sons of men, etc. until he knew, that the most high God ruled in the Kingdoms Vide 2 Chro▪ 20. 6. 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 Kingdoms established according to the Law of Nature, gives the Titles of his own 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, actuate the votes, and secure the well-wishes (yea, even from the Prerogative of God) unto those, who claim aloud by it for themselves. It is the Law of the Enemy of Nature, which cries out to pull down, or to lessen the Power which GOD hath ratified; and in the place thereof, to set up Anarchy, or something like it: which the Devil cannot do without man's 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 do 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 Metaphysical Speculations, concerning the glorious Singleness of the Divine Power in his Operations, transcending the impurer Acts of created Man; working never by his own, sometimes by the Power of God's 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 only to have admitted, First, That the Law of Nature is as equal unto the Succession and Rights of Princes, 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, aught to be pretended against the written Word of God. Fourthly, That wherever 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 special 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 Heirs, according to the Law of Nature; in the very first place of Succession, refuseth the Firstborn; and by particular appointment maketh choice of the younger? to wit, Solomon! For this I shall make bold with the parallels hereof in Scripture: but no further than 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 doubtless was to evidence further manifestation of the same thing, easily visible. Nor shall I foretell for the present (till this that is certain hath made way for it) the grounds of Moses his preferring, before his elder brother Aaron. 11. That which is undeniable, is set forth, Rom. 9 In which particular, Vid. Orig. Ambr. Hier. in locum▪ recourse had been made unto the Writings of the ancient Fathers, who were nearer unto the Apostles days; and likewise to understand from hand to hand, what his meaning was, that we who desire to make our own Ends from our own bold conjectures; the great Controversies of this Age had been yet unborn. According to that which was proved in our last Chapter; the Apostles Argument from the former Pair of Brethren was. That which God upon the promulgation of the Covenant of Grace, did forthwith discover in his actions: Is to be reputed the standing Commentary of God, to declare for ever, what was the first meaning of that Covenant. But that the ultimate Object, or principal drift of God, in preferring (against his Proviso, in the Law of Nature) of the younger before the elder, (without respect unto their goodness) in the specified particulars of Ishak and Ishmael, of Jacob and Esau: Was that, which God upon the Promulgation of the Covenant of Grace, did forthwith discover in his actions. Therefore, the ultimate Object, or principal drift of God, in preferring (against his Proviso in the Law of Nature) of the younger before the elder, without respect unto their goodness, in the specified particulars of Ishak and Ishmael, of Jacob and Esau: Is to be reputed the standing Commentary of God, to declare for ever, what was the first meaning of the Covenant of grace. Whereof the grand particular of that Covenant, the establishment of Dominion for so long as Time should be, must needs be a most considerable part; often expressed, as the regulative part of the whole. Whence it may appear, 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 Laws, to declare, what justly he may do; and what the Facto, he hath done, (without injury meant or done to the former House) for the younger Brethren of the Gentiles. 12. Concerning Esau and Jacob, Gen. 24. 23. when Rebecca enquired GOD, concerning the Civil Wars in her womb; GOD answered, Two Nations are in it, and the younger People shall be stronger than the elder; and the elder shall serve the younger. Which service was not literally to be understood, either of the persons of Jacob and Esau; or of their respective generations; or so, as if either was absolutely rejected; but that the younger House of the Gentiles was preferred in the Covenant. Jacob, the Father of the Jewish People being the Type of these; Esau, the elder Brother, being the Type of the People of the Jews. For there is no absolute reprobation concluded of those, who were Typified in Esau; for then Saint Paul himself 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, etc. God hath not cast away his People, whom he foreknew, etc. And Gen. 25. 26. jacob's taking hold on the heel 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 Legal; by which trip, it got the start of the former, into the Right of Primogeniture; but both were the sons of the same Ishak; and neither did destroy other. And if any man would understand the construction of the word [Hated] Rom. 9 13. let him see, Luke 14. 26. 13. Concerning the former pair 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 general (as hath been proved of the grand Homogeneal part thereof, Dominion) was, but (at least) as the Stock and the Graft? as the Blossom and the Fruit, are two. For even in that example of furthest distance in Ishmael and Ishak, he yet concludes them there, to differ but as the same Heir, when he is a man, differeth from himself a child. And Ver. 22. he affirms in Terminis, that these two Brethren, and the two Mountains, Sinai and Tsijon, were but Allegories; to represent the advancement of the Gentiles, and the Evangelicall Covenant, into the Primogeniture of the Jewish People and Law, the former offspring of GOD: as Exod. 4. 22. Jer. 10. 16. 14. And also, that in the preferring of Ishak, there was no un-sonning of Ishmeal, (however the Fancy of those doth stand, who will not be elected without some others may be reprobated,) the Word of GOD is clear, Gen. 17. 18. where Abraham (who was an understanding and loving Father, that knew what to ask) prayed for Ishmael unto GOD; Oh that Ishmael might [live before thee.] And Ver. 20. the Lord a most wise and faithful GOD, who knew what was asked, returns this answer; As concerning Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful; and will multiply him exceedingly: [twelve Prince's] shall he beget; and I will make him [a great Nation.] Wherein was typified the one Nation of the People of the Jews; 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 bless her; and she shall be a mother of [Nations] Kings of People shall be of her. But alas, this no time to disport ourselves into theoretical Disputes. 15. But if this Plea from these younger Brothers will not serve the turn, we are not altogether destitute of Proofs in this particular, concerning Solomon's Succession; and the Reason thereof, in particular Texts: where we shall find this Solomon in a double capacity; as King of the Jews, 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, etc. He shall build an House for my Name; and (as before) I will establish the Throne of his Kingdom 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 departed from him, as I took it from Saul, whom I put away before thee, and thine House; and thy Kingdom shall be established for ever before thee. And in the very next words, (to express 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 shows, that the Kingdom of God is the Kings; and the Kingship of the King is Gods. I will settle him in [mine House] and in [my Kingdom] for ever: and his Throne shall be established 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 down Thrones: For there do 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 conditional 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 son. 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 blood. Howbeit, the Lord God of Israel chose me before all the House of my Father, etc. And of all my Sons, he hath chosen Solomon my Son, to sit upon the Throne [of the Kingdom 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 Kingdom for ever. [If he will be constant to do my Commandments and my Judgements, as at this day.] This Solomon failed, and his Line hath been cut off, and the Throne itself demolished. So that apparently, those that have stood; to wit, the Typified Thrones of Christian Kings, must have been the Material Object of the Promise of GOD. 17. That Solomon was the Type of Christian Kings, appears by David's Prophetical, Praying, Benediction of him, Psal. 72. With which Psalm, men have dealt, as some have used, when they could not hinder the true Heir from a Possession, which themselves aimed at; to Entitle the Prince to it, that they might work their own 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 unequal Type) could be convertible with Solomon.— Donabitur ergo nè pereat. They think to make it sure for their own avail, by Entitling Christ to it: whereas it suits far less with Christ (divided from the Riches and Honour of his Adopted Sons of the younger House, the Kings of the Gentiles) than it did to Solomon, to whom they could not justify it. So far was Christ from the Treasures and Homage of the whole world, that when he was to pay his Father's Tribute unto Caesar, he was feign to borrow it of a Fish: that he was despised, as but a poor Carpenter's Son; and confessed himself to be in a more indigent condition than the Birds and Foxes; and was so far from dispensing the Mishpats, or Judgements of the King, or the King's Son, in the first Verse of the Psalm; that (having no external Commission) he refused, being entreated 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. David's younger Son preferred to the Crown, his Peace and Glory was the Type of Christ's semblable Heirs 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 Prophesy (which cannot be terminated either in Solomon alone, or with his natural Successors, who are extinct before 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 Anointed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 show. Which they who will not admit, cannot prove themselves to be Abraham's children. 18. Christian Kings then who were Typified in Solomon, aught to have a care of that which is every where attested, to be that which honoured Solomon, in the eyes of his Honourer: to wit, the Material Houses of GOD. Thus 2 Chron. 22. 8. The Word of God came unto me, (to wit, David) Thou hast shed blood abundantly, etc. Thou shalt not build an House unto my Name, etc. (Blood, 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 Kingdom over Israel for ever: which certainly remains at this day. And not only this, but the perpetuity of the Priesthood; and Temple; with the Cathedrals, or Priests Courts, in the compass thereof; was sworn 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 Forth is my Footstool. 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 days (whose I hope unwitting endeavours, are but to make God forsworn) catch at, without considering them in themselves; or comparing them with other Texts; concerning God's 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 own 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 own making a more magnificent Temple in Heaven, (in comparison whereof, those on Earth, are but as the Footstool of his Throne there) which indeed can no more Terminatively (though more Gloriously) contain his Immensity, than 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 increase) to be more and more Munificent, in making his Earthly Habitations; to approach as near as may be in Glory unto his Heavenly Seat. 21. The Pattern of which Temple (as unto Moses for the Transitory Tabernacle) 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 general; so more particularly of Constantine the Great, who forthwith upon the final dissolution 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 younger son of Abraham; into the Primogeniture of whose Covenant, the younger People of the Gentiles, and their Kings were Adopted, according to the Promise of God. Though during the nonage of Christianity, God was content (as under Moses and the Judges, to dwell under Curtains; so) to inhabit in the Tops of men's Houses, until he sent a complete Monarch (answerable unto Solomon amongst Christians. 22. And yet our Saviour was so zealous for the Type, that only in the cause thereof (throughout his whole life) the Lamb of God fell to blows; asserting that, that which was indeed his Father's 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 entered by any, but those of the Circumcision. And Saint Paul, 1 Cor. 3. made (for Christians) the Temple of God, the principal Analogatum of Holiness; a model to teach all those who expected the Inhabitancy of God in the more minute Temples of their Bodies; in semblable Holiness to preserve their Sanctity: affirming that God would destroy him, that but defiled his Temple. But Saint Paul's holy Material Temple, if the Father hindered 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 GOD'S, certainly it is Supreme on Earth, and Irresistible; and that King solomon's (I suppose it so set down, to express GOD'S more valuable interest in the Christian Throne then any other) was the Throne of God, is showed in the forecited words of 1 Chro. 28. 5. He hath chosen Solomon to sit upon the Throne of his Kingdom; (per Eminentiam) yea, the Kingdom of Jehovah, for the more Religion's 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 Axiom in Logic; 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) sat upon the Throne of [Jehovah] (by all that pretended to Religion, to be acknowledged) [as King] in stead of David his Father, (the Type of Christ, as he was the medium Participationis of both the Covenants, Legal 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 Blood) submitted themselves unto Solomon the King: as the exemplary Pattern for all Typified Christians. Answerable hereunto was that of the Queen 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 david's) to be King [for the Lord thy God] (not for thyself, or for the People.) 24. So that manifest it is, that the Kind's Throne upon Earth (especially amongst Christians) is to be reputed GOD'S 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 obeisance towards the King's Throne, or chair 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 Material Temple; where we are sure that he always dwelleth, and never can be from home. Of which hereafter, when I come to unfold the meaning of worshipping towards his Footstool. 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 GOD'S; little will need to be said concerning that Prerogative, which belongeth unto the King's King; in the hand of him that administereth 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 uncensured, cannot come within the reach of man to censure. Accordingly did Solomon in the highest of all our controverted Points, by his sole Regal 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 Highpriest 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 faithful Priest, (to wit, as hath been showed) [Zadok in stead of Abiathar] and I will build him a firm House, (in stead of the insirme Legal Priesthood) and he (in his Successors) shall walk before mine Anointed for ever. (Those Typified under Zadok, before those Typified under Solomon) and he the Type of the one, shall walk 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 died in full possession of his Temporalties, though he was indeed a Traitor. Only 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 Original, both Text and Context. For it is evident, that (in that Prophecy) was foreshowed; the dissolution of the Tabernacle erected by Moses, and the Succession both of firm Priesthood and Temple, under an established anointed Monarch: which was performed in the persons of Solomon and Zadok, the two Sons of Oil, 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 Original) 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 firm or established Priest, (which we render Faithful) 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 walk 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 firm House, succeeding unto the ambulatory Tabernacle. And this was (in the Type) to fulfil this Prophecy; as 1 King. 2. 27. So Solomon thrust out Abiathar from being Priest unto the Lord, that he might fulfil the Word of the Lord, which he spoke 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 sworn 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 administered by Christian 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 own earthly Throne, over them. My first Argument is from the Analogy of the Counsel of God, in his preferring the younger before the elder in several 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 overrule the Universal 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, recourse 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 Solomon's preferment unto the Birthright: God used his Prerogative to overrule his Universal Law of Nature. Therefore, in the case of Solomon's preferment unto the Birthright: 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 Abraham's and Ishaks Children; and in both the particulars, the one reason is assigned, that it was done for a Type, to express the preferment of the younger People of the Gentiles, advanced above the elder of the Jews, 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 express the preferment of the Kings of the Gentiles, above GOD'S firstborn Succession of Jewish Princes.) Secondly, that Solomon was the express Type of Christian Kings. Those things which only can fill up the whole Latitude of any Promise from God, or Prophetical Prediction of God, and justify the Truth of God in the said Promises, or Prophecies: Are to be accounted the chief and ultimate Object of every such Promise or Prophesy; 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 Solomon's Kingdom; and the Prophetical Prediction of Psalm 72. the Interpretation of them, for the Perpetuity, Power, and Glory of the Earthly Kingdom of Christ, in the Christian Kings of the Gentiles, and of Christian Kings in Christ: Are the things Expository, which only can fill up the whole Latitude of the Promise of God; (viz. for the perpetuity of Solomon's Kingdom in the Typified) and the Prophetical Prediction of God in that Psalm, (which evidently was more than was performed to him in Person,) and are those which only can justify the Truth of God in the said Prophecy. Therefore, in the Promise of God, for the perpetuity of Solomon's Kingdom, and the Prophetical Prediction of Psalm 72. the Interpretation of them for the Perpetuity, Power, and Glory, of the Earthly Kingdom of Christ, in the Christian Kings of the Gentiles, and of the Christian Kings in Christ: Are to be accounted the chief and ultimate Object of the said Promise and Prophesy; 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 conveyed to Typified Christian Kings. Whosoever by the appointment of God, in the sworn 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 Communality (that are in the Covenant of the Israel of God) all the Lords of the Land; all the Princes of the Blood; do so owe their Allegiance, that no Power in any, or all of them; or any other from without it; may set Bounds unto it; may be accounted to it, Superior or Equal; may resist it in what it doth; or set up, or assist any other on Earth to Resist it; much less to usurp, or lessen, or destroy it. But all Christian Kings, with Solomon as King; and in him as their Type: Did and do (by the appointment of God, in the sworn 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 Blood; do 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 Equal to it; may Resist it in what it doth; or set up, or assist any other on earth to Resist it; much less destroy, usurp, or lessen it. CHAP. X. The Contents. King's are Gods chief Debtors for the sins of the People; not the High Court, or Highpriest. The King to command others, what he may not execute himself. 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 Kingship. This was accounted Argument enough, while we had to do but with the Faction of Rome. Reverence to the incomparable Works of Bishop Andrew's, restrains the needless pressing of this invincible Argument. His irrefragable Exemplification of Jehoshaphats severalizing the matters of Ecclesiastical and Political Cognizance: And his constitution of the High Priest, his chief Commissioner in Ecclesiasticals. 1. THat which needeth not to be, shall be short; it being sufficiently proved, that the Power of the King, is the (Irresistible Supreme) earthly Power of GOD. Which Power, Religion is so fare from lessening, that it adds both Honour and strength thereunto: and is the strongest of Obligagations to reinforce 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 sins of the Times; and never unto the Sanbedrin, the highest of all Courts, established (as hath been showed) from the first beginning of any such, with Power derived from the Prince; and that merely for the ease of the Prince's burden: no, nor yet unto the Highpriest; the visible Head of a distinct Subordinate Power, (answerable unto the Maternal) without which helper (meet for him) the Christian King cannot be well alone: and whose Office is, to train up the Children (begotten in Political Nature, in his Image) by Religious nurture, for the making them morigerously conformable unto their Father's Likeness: whom the Husband is to command, though not to repudiate; to enjoin that she do that, which he is enjoined not to do himself; witness the Exauctorating of King Saul by GOD, and the Leprosy of Vzziah, 2 Chron. 26. 21. 3. Neither of these (to wit, the High Court, or Highpriest) were ever blamed by God for their Nonresistance, or not stirring up the People to make Resistance: nor yet the People, for sitting still, and suffering the King uncontrollably to run his wicked race into Superstition and Idolatry; so far forth, that the change of the King's mind, was still the cause of the change of the People's Religion; and the People's sin herein (throughout the whole Sacred Story) was ever laid upon the King. Which is an invincible Demonstration from the Effect, that the King was the only 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 only Supreme Ordinary Power, by God set up to pull down 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 do but with the opposing Roman Party; in the more colourable Non-Supremacy of the King in ecclesiasticals. The other part, (to wit, in Temporals) being never denied by men accounted serious, till now. But this being proved, will also carry the other along with it: for fear 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 Precedents of good Kings, recorded in the Book 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 affirm and appear in it, when he hath so done; that we challenge more for Christian Kings (who had the better part of the Charter) than what (in matter of Fact) was apparently exercised (either in Individuo, or in Specie) by the commended Kings of that Nation: which is so discernible by all men, that I will spare my Proofs till I see some need of them. 6. Especially, since (in the main concludent Part) the work 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 sorrows, 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 Book, as most worthy of the Public view; so no less with Scholarlike insight (might it find admittance) made ready for it in our English Tongue. 7. But I desire not to urge other men's Arguments; and dare not (out of Reverence, which also will restrain mine hands in the next Chapter) do injury unto his by my weakness: I shall only produce an observation of his, 2 Chron. 19 upon which Kings ought to look, 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 People's. So also Ver. 8. his appointing of the sons of Levi for the dispatch of all differences in Points of Religion; Between blood and blood, (as Deut. 17. 8.) between Law and Commandment, Statutes and Judgements. And in Ver. 11. his distinguishing of their charges, and s●tting Amariah the Highpriest over all, in all matters concerning the Lord; and Zebadiah the Ruler of the House of Judah, for all the King's matters. There being in Ecclesiasticals, some things, wherein all mankind besides have not so much to do as the King alone: and others, wherein the King hath nothing at all to do, but only to see them done: as shall be justified in the second Book, when I come to speak of the sin of Jeroboam, in the handling the Power of God's Likeness. CHAP. XI. The Contents. No new Light after the New Testament. What was both before and under the Law, died not with the Law, but was confirmed by the Gospel. Evangelicall Rules and Examples in this particular, followed by Primitive Doctrine and Practice, abundantly 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 Psalm 82. 6. [I myself have said, You, yourselves are Gods, and all of you the sons of Gnelion] further cleared. Our Saviour's own Argument from that Text. Further manifestations amply performed elsewhere, not needed here. Christ's own Assertion, that Tributes and Customs were paid unto God in Caesar. Neither Livelihood nor Life itself, can countenance Self-preservation by Resistance of lawful Princes, in those who assume the name of Christians; if the Doctrine and Example of Christ, be only that which can denominate christian's. 1. ANd now having given a brief 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 model 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 Candlestick, or holy Bush of the sacred Scriptures ever burning, but never consuming either himself or it. Who himself came down from Heaven, unto the last alive of his blessed Secretaries (his beloved Saint John) and set his conclusory Seal 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 add (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, died not with the Law, but is of the perpetual 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, than that most incomparable forementioned Tract, against Resistance of the lawful Magistrate under colour of Religion, with the Appendents thereof. Unto which, some have (now) for a long time been indebted, for aught that I could hear; I being a man, who (for these late years) have still lived in the greatest throng of the Disturbances of this world; and in the greatest solitude of Books; as having ever been out of their acquaintance, or ●ode▪ — Quando fie● (A●ite) Liber? 4. In the New Testament invincible it is, and clearly deduced thence, That Monarchical Power is immortal, as being the Power of GOD; and that in opposition to any other Form. As also, that paid Obedience is perpetually from all due unto that One▪ both by the Injunction of the everliving Evangelicall Precepts of Christ himself, and his Apostles; and by the ratification of the dying, never dying Examples of Christ himself, and of his Apostles. 5. Which was received for Catholic Doctrine in the purer Ages (which he hath proved) and hath continued in all times (which are worth a Livelihood, in any vindicative Record) by the Religious therein; who accordingly have embraced Death itself, rather than for quick ending Ends, They would make abatement in either those Rules or Examples, by their Resistance of that Power: which Doctrine had its instauration when the Roman Monarchy, was both Pagan, and by force newly erected: while the Senate was ready upon every overture, to pull down the Monarchy. Yet then, neither they nor we have ever found any Appeal 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 talk of Precedents, and forget Didactically to bring one Proof of mine own; I shall justify 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 played fast and lose with at any time; or dissolved while there is time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is the Principle whereby our Saviour proveth his Divinity: to wit, the known Divinity of those which have Regal Power: not as vainly now sequestered by distinction from their Persons; which if it were admitted, would destroy the Universality of our Saviour's Medium: take away the strength thereof, whereby he proved his own Personal Deity: and make the best Logicians that ever were (Christ and his Apostles) inferior in that Art, to this afterbirth newly enlightened into the world: who might better have distinguished for their lives, against the Pagan persons of Tiberius and Nero; but either knew not, or abhorred this knack. The least of all that hath been said in the cause, deserving an Answer. 7. Which upon the search of the Record will further appear; it is (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been showed) Psal. 82. 6. Any Amarti, Elohim Atem: Ipse dixi, Dii vos. I myself have said it (in mine own Person) you are Gods (in your Persons, or) yourselves. First, I myself [Any] exclusively of all others, (for none but he himself could create man, or any thing else; much less, only by saying the word) and it is not barely expressed thus by the forming of the Verb, but by particular Article: I myself. So is the other by Article also, [Atem,] vos ipsi, you yourselves, exclusively of all others, (those who tell you, you are seduced by evil Counsel, and unfit to govern) are (in respect of them) Elohim, as in your Persons. 8. And this was done (as hath been showed) by the operative Word, which effected every thing that was made; and that so soon as it was uttered. And again [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 himself, 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 himself, Let us make Man in our own Image, after our Likeness, and let them have Dominion: the just Right of Elohim. 9 Both these, the Articles, and the Power of this word [Amarti,] our Saviour took care to express in the Greek, John 10. The accusation of the Jews was Ver. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That thou being a man makest (not barely thee, but) thyself (in thy Person to be) GOD. He returneth upon them, that Divinity is annexed (not solely to the Office, but also) to the Persons of those, to whom this Effective Word of GOD was imparted: therefore, certainly he was such in his Person really, who was the Word that made them so truly in their Persons; and so, that this Act cannot be abstracted or distinguished away by Sophistry, from their very Persons. For his words (upon which he inferreth, that no robustuous ignorance or strength, can lose this Scripture from them) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If he calleth them Gods, to whom the (making) Word of God was [made;] for this is the English of the word: and not (barely) came, as a stranger to a stranger; 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 own thereby. And therefore he takes care for this in the very first words of his Answer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies illos ipsos; them in their very selves or Persons. So that plain it is, that abstracting (to separation) of Divinity from the Persons of Kings (barely) to their Office, takes away this Proof of our Saviour's Godhead. 10. So wretched is the proud poverty of those, who without the treasures of the Gold and Silver of the Hebrew and Greek Texts, will think themselves rich: and with the tumult and noise of an Assembly, of a little Logic (worse than none) and the Latin and Copper of Scripture Translation, will make themselves bold against GOD and his Christ's. And so much need have men to pray for, and pay for a learned Clergy, of the Institution of God himself; unto whom he hath promised his Spirit of Interpretation, according to his Covenant made with his peculiar Tribe, for the duration of the Sun and Moon. Which he recounteth by this last of the Legal Prophets, (to show, 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 belief, that any others are invested with this Name and Power of Elohim besides the King, and against him; I shall go a little further in the unfolding of our Saviour's present Text. For the next words [Vbne Gnelion Chulchem,] And every of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yourselves (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 die like men, etc. 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 die like (whom? Invincibly it must be) those who are not Elohim: from whose common condition (in this particular) this shall not exempt you. Who those are, who are not Elohim: first, the democratical aggregate body of the People; the words are, Achen Che-Adam Temuthun: (Achen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly and indeed (Temuthun) you (all before specified by your names of Elohim and Ghnelion) shall die. (Che-Adam) not only like single men in the individuals; but mankind, in the whole Aggregate thereof included in Adam: from whom, none can be exempted; in whom, all, and every one were included. So that clearly from hence, the People, yea, in their whole Aggregate capacity, are excluded from the Name and Power of Elohim. 12. Secondly, the Aristocratical Senate, is apparently (in the next words) shut out also: And you shall die (notwithstanding that you are Elohim, like one of those who are not so; to wit) like one (Hasarim) of the Princes. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are no otherwise Elohim, then as (in the first Verse) they are taken into the Kerev or closet of him that is (though mortal, 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 Elohim, but in relation to those whom Ghnelion hath constituted (in Subordination) 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 known Principle) to prove, that Divinity was not in him as in the former Prophets, to whom it came, as to its Inn, not as to its proper Habitation; there being many times when the Word of GOD came not to them. Therefore, he prefers 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 perpetual 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 eternal and known truth. 14. The Argument I take to be this. Pardon Lord Jesus the weakness 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 Likeness of Elohim, and no blasphemy; (employed Ver. 36. For he was both Sanctified, wherein the perfection of the Likeness consisteth: and Sent, wherein the Power of the Image standeth.) But, that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ille ipse) hath Divinity annexed unto his Person: Is much more true of him (to wit, Christ) who is both the Image and Likeness of Elohim; and no blasphemy. 15. Concerning the Divine Unalterable Evangelicall Precept, for obedience unto Princes, though tyrannous Persecuters; and Nonresistance of any who hold the place of GOD: as also what was the received Interpretation thereof in the Primitive times. And concerning the celsitude of Christianity, in the Doctrine of Self-denial, and taking up the Cross, (whereby it visibly triumpheth over the gayest of all Religions, which from the beginning have bewitched the world: as also the contrary Doctrine of the Zealots, and takers 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 declaim how ill it hath been followed; but pray that it may be better. First, concerning his honorary acknowledgement of the Justice of the imposition of Taxes and Tributes, (which hath been made a shift to be made the incentive of our calamities) I forbear that which our Saviour declares to be of the Jura Majestatis, or Rights of Sovereign Prerogative; and the consequences thereof; to wit, the Impression of the Image of Caesar upon the Public Coin. Which (Mat. 22. 21. he makes his Medium to prove Tribute to be due to Caesar. I insist only upon the Illation, Therefore render, (of his,) not give (of yours) the things that are Caesar's: 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 bears, as the Tribute money bears Caesar's. And that this must be the drift of our Saviour in these words, it appears; for that in the Question, there was nothing of doubt moved concerning 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 own, but in the Right of GOD. 17. That all the Right which Caesar hath unto it, he hath from GOD; and that he hath GOD'S Right; our Saviour (in his own case, and when he had not wherewith to pay it) expresseth, Mat. 17. 25. Of whom do the Kings of the earth take Tribute? Of their own Children? or of Strangers? Saint Peter (unto whom the Question was put) answereth, of Strangers. Jesus replieth, Then are the Children free. Concluding from thence his own exemption, as being the Son of Him, in whose Right the Custom and Tribute were due. For it is evident, that Christ was none of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, None of Tiberius 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 Wisdom of God, had been devoid of ordinary Reason; whose Plea was most▪ strong, if he who is the Wisdom of God, knew how to argue for his immunity from the same. 18. But in the next Verse; Though Caesar have no Right to it from (Us) 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 misbecome any times. Where it may be observed, that they who are invested with Power that is Divine; have a little more Privilege than the sons of Adam in common. For it is, lest they should be angry with (Us,) and give it for (thou and Me;) but Capiet qui capere potest. 19 Concerning the demeanour of Christ, submitting himself unto the death; it is that which we all pretend to look for benefit by: and therefore should all consider: when He who was the Founder of Christianity, was to gather to himself all the Kingdoms of the Earth into one Family; while Herod, Pontius Pilate, and the People of the Jews 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 do thus, rather than 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 own Rules. 20. And Saint Peter saith, 1 Pet. 2. 21. This was to leave us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Example for Christian Imitation: this I am sure is recorded for Christian Doctrine to remain for ever. To do thus, by good Logic and true Paronymy, from Christ, I can denominate Christian. But they have the luck of it (if they may escape ) who can conjugate such Oppositions; and make that Christian, to do contrary to the Doctrine and Example of Christ. And that as matter of Religion for Conscience sake, contrary to both; both of Christ and his Apostles. And further yet to erect this, as the chief Ensign and note of Christianity; and to teach and enjoin men to spend their bloods in this Cause, to establish a contrary Foundation; and to enjoin an opposite Covenant. For my part, as yet I know no new Christ, nor no new Gospel to learn the contrary from, and therefore Contentus hoc Catone: I will (as I am bidden) walk on this way. For it is an Article of my Creed, that he who trod 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 than 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 affirming the Divinity of his own Person. And since ', by the Gospel Doctrine and Practice, Obedience even unto Monarchical Tyrants; in Self-denial; and taking up of the Cross; is set forth as the differential note of Christians: And Rebellion (with the Sword, or otherwise) is declared damnable. And paying and yielding Tribute, Life, and Livelihood itself; is that which only (from both Precept and Example) can denominate Christian. By what Logic they can distinguish away their Blasphemy, and Paronymise themselves into the name of Christians? Who against Christ's Gospel-Information, Precept and Practice, affirm the Power of Dominion to be in the People! And that we may oppose those, whom the Gospel-Doctrine teacheth us, rather to die 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 imputation of Blasphemy: Is blasphemous; and the Maintainers thereof had need to be sure of a new Christ. But the Doctrine that asserteth, that the Regal 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 Divinity of his Person, against the imputation of Blasphemy. Therefore, the Doctrine that asserteth, that the Regal 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 several 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 die 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 Similitude, (viz. of death) between two several 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 evil, the first degree of Antichristianisme. They who deny their whole Livelihoods to God when he requires them, and that contrary to Christ's Information, Precept, and Practice: Cannot be Christ's Disciples. But they that deny their Impositions to Kings when they require them: Do (at the least) deny their whole Livelihoods to God when he requires them; and that contrary to Christ's Information, (viz. That God is he to whom in Kings they are due) contrary to Christ's Precept, of rendering 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: Cannot be Christ's Disciples. Fourthly, concerning the denomination of Christians. They who hazard their Livelihoods and Lives, contrary to the Information, Precept, and that Practice of Christ, which he left for all men in the like case, for an Example to imitate: Can by no Logic be denominated Christians, but that which is contrary to that glorious Name. But they, who (when they have strength to do it) do Resist the Regal Power, and will not part with both Livelihoods and Lives, rather than make such Resistance: Do hazard their Livelihoods and Lives, contrary to that Information, 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 do it) do Resist the Regal Power, and will not part with Livelihoods and Lives, rather than make such Resistance: Can by no Logic be denominated Christians, but that which is contrary to that glorious Name. CHAP. XII. The Contents. The Author's Reason for not beginning with the End of Dominion. The Reason why God himself retroceded from the immediate exercise of his just Monarchy; that Man might not by his Justice be consumed. The Reason why Priesthood is not administered by the Angels. God (by thus doing) doth not only accommodate our Persons, but dignify our whole Nature. The Fundamental Axioms (in this Tract) recollected. The unalterableness of God's Ground, for the unalterableness of these Constitutions. This great vouchsafing of God, doth display unto us the Blemishes of our proud frailty, as do our clothes, and the written Word of God. Saint Peter's cautions against wresting of Scriptures. What remaineth to be hereafter treated upon. 1. I Have deduced that which will prove (alone) to be Dominion from the sole Original thereof, unto the full establishment of it, in the unchangeable Covenant of the Gospel; unto which, whosoever adds a divers new one, is ipso Facto (as hath been showed) excommunicated, Gal. 1. 8. though he be an Angel from Heaven. If I had not lived in an age, which denieth Principles; 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 Methodist) for not beginning at the End. Which (as hath been said) is the composure of Earth according to the Image and Likeness of Heaven; for the just, orderly, and lasting preservation of its happiness. This shall be explained and justified in a particular short Commentary on the Lord's 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 self. This is apparent, Exod. 33. 3. I will not go up in the midst of thee, for thou art a stiffnecked People; lest I consume thee. Neither will he quit his Dominion, 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 Conclusion of the precedent Chapter. Both of which, are by the incomparableness of his most merciful vouchsafing, interposed between Him and Us; to keep at a distance the immediateness of our Impiety and his Justice. This manner of the exercising of his Monarchy, being man's security and shelter from GOD; whereby the Terrors of his Majesty visibly reigning over us, do 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 Highness. 3. For this cause hath he put his Temporary Sceptre and Sword into the hands of a Deputy of our own Flesh and Blood; who might more calmly exercise his Power. It is not mine; long ago, Themistus published this Commentary upon this action. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 5. It appears, that for this cause, Kingdom was adjourned from Heaven to Earth, that man might have on Earth a Sanctuary of refuge from the inexorable severity of the Divine Majesty, by the exercise of God's Dominion, by one, whose breath (like other men's) is in his nostrils; That so GOD might not be necessitated each moment, to fill the world with the destructions of sinful, 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 Mountain smoking: when they saw this, they removed and stood afar off; and said to Moses, Speak thou with us, and we will hear; but let not God speak with us lest we die. So likewise for the People's 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 hear again the voice of Jehovah Elohim; 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 hear in stead of the Archangel; unto whom the Promulgation of the Law was delegated. 5. So that in these Dispensations, GOD Almighty doth not only accommodate the personal frailties, but doth dignify the whole nature of mankind. For, if one member be had in honour, all the rest rejoice with it. What said I? with it! Nay, to them only, is the employment thorny and dangerous; to the others, the benefit redounds. For, as said Saint Augustine; They who De Civ. Dei, l. 19 c. 16. are in eminent Place and Power, stand in more need of pity from others, and patience in themselves; then any others, for the relief of their Servitude and Vassalage. Our God is a consuming fire; Man in his place shall be consumed, if he do not shed forth upon us the goodness of GOD, for the end of his placing there: much more if he do consume us, though he be adopted; nay, because he is adopted into the dreadful Power and sacred Name of Elohim. Thus fare hath GOD (with infinite mercy) vouchsafed, and no further. And who may say unto him, What dost thou? 6. But if it may be lawful (and were further needful) to justify him herein; there is much to be said in defence of this his Act. I keep myself within my own Province, and presume not to spoil the just Grounds laid by Politicians, concerning the general Freedom hereby from the danger of Division, the mother of Confusion, etc. But these are the Maxims 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 Monarchical. That if the Creator's Power of Dominion were placed in all, or more than one; it could not be Monarchy, or Kingdom; and Christ's Title of sole King of kings must be extinct. For he that is King, is alone in Power; and there must be Co-ordination with Cbrist, if any have to do with those, who are properly and immediately his Subjects; who neither can have, nor need more than such a King. That Christ's Power is profaned, if it be held in common: That the King is so, if he quit it; and the Usurpers that challenge it. That nothing but the Free and Formal Donation of God, in Terminis, can invest any under him with it; nothing at all from him. That he, who hath most frequently declared himself to be the Universal King of the whole world, hath in express terms Deputed Kings, and only 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 Christians to them. 7. So that this Dispensation is that, which in prudent Justice could be done; and in inexpressible mercy (for the safeguard 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 Government, to make Earth another Heaven, which is established in Heaven. 8. And yet I cannot but acknowledge, that this Monarchical. Law is but beneficial 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 stain upon us. As we are without the warmth which our raiment 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 Kingdom of GOD; and such helps, as neither the Malice of the Jew, nor the Wisdom of the Greek; nor the Subltily of the Heretic; nor the Outrage of the Tyrant; nor the Gnashing of the Fiend; have been able to blast. And of so Sacred and Inviolable Majesty are they, that whosoever shall add to, or detract one tittle from them, shall have his Name blotted out of Heavens, and Kalendred in the Diptychs of Hell. Whosoever, boldly blind (as Saint Peter saith) because unlearned; or timerously yielding, because unstable; dare adventure to themselves (in the high Mysteries thereof) without Science to interpret; or (which is more desperate) with Jeroboams Priests, without lawful Calling; to impose upon others: or who dare not but follow the Bias of potent Greatness; or the Tide of the giddy Multitude; or the Engagements of their own masterfull masterless wills; and thereby do pervert the sacred meaning of that holy Word, (though they cannot destroy its precious sense, yet) shall thereby destroy their own sensual senseless souls. 10. And whosoever for such Ends, shall bring with them, either Saintlike Virtues, or Angelical Science, to countenance a false Gloss 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 withal 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 Patriarches in his ways. Or as afterwards, when an Inundation of Sin had estranged him from this more familiar converse, have raised up, and fitted select Preachers of Righteousness, 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 do with the last of his gracious vouchsafing in this particular; since the shame of our deservings, hath but stirred up the compassionateness of his condescending; that he hath in inestimable goodness, thus stooped unto our sinful frailty, not with his dreadful visibility to Govern us; but to settle his venerable Right of Earthly Dominion, in a glorious Line of our Flesh and Blood. For we cannot suppose, but that we deserve (at least) as little, as his first People, to have immediate Procurators sent from his own bosom, as they had Judges in all their Exigents. Which Government they would not endure, nor we any long, who will not endure 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 conquest of my wants) adventured on the great Demonstrative Efficient of Dominion; according to the entertainment of this first part, I shall address myself for the other causes; as the Final, so the Subjective matter, and the Formal; to wit, the Image of GOD and his Likeness, infused into mankind: 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 Proof of that which I have assumed. That the Image of God is imprinted in the Imperial Faculty of the Will of Man: as the Likeness in the deliberative part of the Understanding; which though it be of the elder House, must not (here) claim its Birthright; but be content to be as Aaron was to Moses, until 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 Ecumenical will of the Kingdom, is the King: and in the included Church, the Understanding is the Bishop. Both which Powers are united now in Heaven, in the Great Highpriest after the Order of Melchisedec, who also is King of Salem. To whom, as it is in Heaven, so also in Earth (which his Portion, he receiveth only 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 fail him (with the Father and holy Ghost) in the for ever of the next. Amen. FINIS.