THE
DOCTRINE
OF
THE
SCRIPTURES
,
CONCERNING
The
Original
of
Dominion
.
The
state
of
the
Question
.
THat
the
power
of
Dominion
upon
earth
,
(
which
I
shall
crave
leave
,
without
prejudice
to
its
Fountain
,
for
distinction
sake
,
to
call
[
earthly
Dominion
]
)
is
originally
and
primarily
in
the
people
,
hath
passed
from
many
mens
tongues
and
pens
,
into
the
general
practice
,
and
is
now
used
as
if
it
were
so
indeed
.
Notice
also
may
be
taken
,
how
some
(
but
it
seemes
)
to
the
same
end
,
laid
the
foundation
in
more
moderate
termes
(
but
from
the
same
source
,
(
i
)
the
derivation
of
the
power
of
the
people
to
the
King
,
)
pretending
(
at
first
,
but
)
Co-ordination
,
which
brought
forth
Subordination
,
which
is
the
mother
of
non-ordination
of
Regal
Supremacy
,
by
the
GOD
of
Order
.
The
first
expression
is
down-right
;
the
second
more
covert
:
but
both
deny
,
that
Kings
were
immediately
constituted
administrators
of
the
divine
power
over
the
people
,
all
and
singular
,
by
GOD
,
from
the
beginning
,
for
so
long
as
the
world
shall
continue
.
That
which
I
endeavour
to
prove
,
is
,
That
all
power
is
originally
GODS
,
according
to
his
name
of
Elohim
;
the
first
that
he
expressed
himself
by
unto
man
.
That
in
particular
,
the
power
of
earthly
Dominion
,
was
,
and
continues
the
divine
power
of
GOD.
That
not
all
or
any
of
mankind
,
may
assume
any
particle
of
divine
power
,
but
according
to
the
donation
of
GOD
,
warranted
upon
record
,
in
the
Covenant
of
Grace
,
contained
in
the
holy
Scriptures
.
That
the
divine
power
of
earthly
Dominion
,
is
in
the
Scriptures
,
by
the
expresse
donation
of
GOD
,
conferred
upon
Kings
,
(
as
his
immediate
deputies
)
and
not
upon
the
people
,
(
as
by
,
or
with
them
)
but
over
them
:
and
this
by
constitution
,
to
continue
unto
the
worlds
end
,
which
had
its
beginning
,
from
the
beginning
of
the
world
.
These
things
,
and
the
consequences
thereof
,
to
wit
,
Supremacy
,
irresistibility
,
and
all
other
the
jura
Majestatis
,
or
rights
of
Majesty
,
at
this
day
controverted
:
I
doubt
not
,
but
(
by
the
assistance
of
Elohim
)
I
shall
make
proof
of
in
the
ensuing
discourse
,
following
,
that
method
,
which
I
shall
be
forthwith
engaged
in
,
CHAP.
I.
The
Contents
.
A
discovery
of
the
four
causes
of
Man
and
his
Dominion
,
from
Gen.
1.
26.
The
exposition
of
the
words
thereof
.
Of
Elohim
,
the
sole
Efficient
of
all
that
is
Soveraignty
,
and
perpetual
proprietary
thereof
.
The
Sacrilege
of
arrogating
the
Originality
of
the
least
particle
of
Power
;
And
the
method
of
the
ensuing
discourse
.
THe
truth
of
the
Scriptures
being
out
of
all
question
;
and
particularly
,
in
the
point
of
the
Creation
of
the
world
,
and
all
therein
,
by
GOD
:
In
mine
haste
unto
the
maine
of
the
controversie
,
I
shall
pretermit
the
establishing
of
this
foundation
,
(
which
I
shall
doe
in
the
second
part
of
this
Tract
,
)
That
,
that
which
was
once
nothing
,
cannot
have
original
power
over
any
thing
,
(
not
so
much
as
over
its
very
selfe
)
but
by
the
charter
of
him
,
who
made
it
something
:
so
likewise
,
intending
to
speak
of
all
the
four
causes
of
man
,
and
mans
Dominion
,
I
shall
here
but
point
at
the
final
cause
of
both
;
reserving
that
likewise
for
its
opportunity
.
And
this
it
appears
to
be
,
When
GOD
had
built
the
world
in
such
absolute
sort
,
that
there
was
no
degree
of
possible
perfection
wanting
to
the
beauty
of
the
Vniverse
,
but
it
had
a
seat
in
some
creature
or
other
;
save
only
,
that
to
make
the
Earth
a
resemblance
of
Heaven
,
(
which
I
shall
justifie
when
I
come
to
speak
of
the
Lords
Prayer
)
there
was
not
a
creature
to
represent
him
,
for
the
managing
of
the
earth
,
to
make
it
a
representation
of
this
glorious
kingdome
in
heaven
;
where
the
multitudes
of
celestial
Angels
account
it
their
Joy
and
Freedom
,
to
promote
the
Majesty
,
and
to
do
the
Royal
will
of
him
,
that
intends
thus
to
be
Glorified
on
Earth
,
which
was
the
End
of
mans
Creation
.
2.
Wherefore
,
my
first
Record
shall
be
Gen
1.
26.
where
all
the
Four
Causes
are
included
;
and
it
shall
prescribe
my
Method
,
and
have
its
Influence
upon
the
whole
Series
of
this
Discourse
:
It
is
GODS
Consultatien
about
mans
Creation
,
and
is
early
enough
to
warrant
a
Prescription
,
from
time
out
of
mind
;
Beginning
from
before
the
beginning
of
the
first
man
.
The
words
are
,
And
GOD
said
,
Let
us
make
man
,
in
our
Image
,
after
our
Likenesse
;
and
let
them
have
dominion
,
&c.
The
times
(
as
well
as
the
Printer
,
calling
for
brevity
)
require
the
Political
and
Practical
,
rather
then
the
Physical
,
and
speculative
Divinity
herein
included
.
3.
And
therefore
,
I
will
not
stand
upon
the
powerful
extent
of
that
Operative
Amar
,
[
he
said
]
used
,
as
the
only
Matter
of
the
whole
Creation
,
throughout
the
whole
Chapter
.
Nor
will
I
so
much
as
name
(
because
I
may
not
determine
)
the
Controversies
emergent
from
it
;
I
presse
to
the
next
.
4.
[
Elohim
]
it
is
one
of
the
ten
names
of
the
Deity
;
but
,
which
alone
is
holy
Writ
,
as
his
Judiciary
name
of
managing
and
preserving
,
by
Justice
and
Judgement
,
that
world
,
which
under
that
stile
he
created
:
so
Deut.
1.
17.
Mishpat
,
(
to
wit
,
Judgement
)
is
GODS
,
our
Saviour
being
upon
the
Crosse
,
in
point
of
satisfaction
of
his
Fathers
Justice
,
cals
out
unto
him
,
Eli
,
Eli
;
not
Jehovah
,
the
stile
of
his
mercy
.
Elohim
,
here
is
the
Plural
number
of
El
,
or
Eloah
,
which
signifieth
the
Strong
or
Powerful
:
it
is
here
placed
between
two
Verbs
,
one
of
the
Singular
,
the
other
of
the
Plural
number
:
one
of
the
two
Reasons
whereof
,
is
to
declare
the
Mystery
of
Vnity
in
the
Trinity
,
and
of
the
Trinity
in
unity
.
The
Vnity
of
three
,
with
relation
to
[
Said
;
]
the
Trinity
of
the
same
One
,
in
reference
to
[
Let
us
make
.
]
5.
The
word
for
[
Let
us
make
]
is
[
Naghnase
,
]
which
also
signifies
,
Adornemus
,
Adaptemus
,
Exaltemus
;
to
make
comely
,
to
make
fit
for
its
place
,
and
to
make
glorious
over
others
.
This
word
is
also
further
paraphrased
by
GOD
himself
;
first
,
in
the
next
Verse
,
where
Adam
is
actually
made
,
and
that
is
by
the
word
[
Bara
]
to
expresse
his
virtual
creation
,
whereas
his
body
was
formed
Vajitsar
,
Chap.
2.
7.
where
his
making
is
recounted
.
Paraeus
saith
,
the
learned
Hebrews
affirm
that
word
to
be
[
there
]
written
with
a
double
Jod
,
in
evidence
of
his
composure
of
dust
,
and
of
the
breath
of
GOD
;
of
Earth
and
Heaven
,
to
ennoble
and
allay
his
thoughts
:
since
by
his
makers
indulgence
,
he
had
good
title
to
both
;
though
by
his
pride
or
unworthinesse
,
he
might
come
to
enjoy
neither
.
6.
The
Monarch
(
for
whom
all
of
the
inferiour
world
was
intended
)
is
next
called
by
his
name
,
Adam
:
and
we
read
of
the
two
single
Adams
,
both
looked
first
Adam
,
was
from
Adama
the
Earth
;
the
second
was
Adam
from
Dam
,
which
signifies
Bloud
.
From
the
first
,
(
as
from
the
conduit
)
we
had
an
inconsistent
being
:
from
the
second
,
and
from
the
fountaine
of
his
bloud
,
we
have
the
reparation
of
our
escheated
being
:
both
were
alone
,
and
singulars
,
to
make
happy
our
Spiritual
and
Political
▪
union
,
in
,
and
under
one
.
The
Spirit
of
GOD
himself
having
declared
,
that
his
making
but
of
one
man
at
the
first
,
(
whereas
he
did
otherwise
,
in
the
other
parts
of
his
creation
)
was
the
demonstration
of
his
mind
for
all
times
;
that
where
the
power
of
Government
,
should
(
from
him
)
be
established
,
it
should
be
invested
but
in
one
;
as
is
justified
,
Chap.
7.
The
next
word
is
Betsalmenu
,
[
in
the
image
of
us
,
]
Tselem
,
signifies
also
,
a
image
of
God
may
be
obscured
,
but
not
lost
,
as
it
fell
out
,
as
shall
be
made
clear
:
whereas
,
of
Chidmuthenu
,
[
after
the
likenesse
of
us
,
]
the
root
is
Dama
,
signifying
(
as
to
be
like
,
so
)
to
be
destroyed
.
The
likenesse
of
GOD
in
man
,
having
worse
fate
,
but
fore-told
likewise
in
the
name
,
which
the
wisdome
of
GOD
himself
made
for
it
;
it
was
indeed
quite
extinguished
,
and
that
irreparably
,
but
for
him
,
who
to
make
our
atonement
,
was
made
in
the
likenesse
of
sinful
flesh
.
8.
That
the
image
,
and
the
likenesse
of
God
in
us
,
are
not
both
one
,
but
specifically
distinct
,
shall
be
proved
in
its
due
time
;
also
,
that
the
throne
of
GODS
image
,
is
in
the
gubernative
part
,
where
ever
it
is
placed
:
and
that
there
be
several
degrees
of
it
,
or
portions
,
shall
be
proved
out
of
expresse
Scripture
.
In
private
persons
,
it
is
seated
in
the
regal
faculty
of
the
will
:
In
the
family
,
(
consisting
of
divers
incorporated
into
one
body
,
)
it
is
in
the
master
thereof
:
In
the
kingdome
,
(
composed
of
many
families
,
into
one
houshold
)
it
is
in
the
King
;
the
representer
of
Elohim
therein
.
And
that
while
we
are
upon
earth
,
it
is
superiour
to
the
likenesse
which
is
placed
in
the
deliberative
part
;
and
is
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
publike
persons
of
the
sons
of
Levi
,
there
are
some
who
have
the
double
portion
of
it
,
in
respect
of
the
others
;
and
by
it
,
have
Ecclestastical
Dominion
over
them
:
as
in
things
appertaining
unto
GOD
they
should
have
(
under
the
Christian
Prince
)
over
all
others
.
9.
The
last
word
is
Vejerdu
,
[
And
let
them
have
dominion
,
]
the
root
is
Rada
,
which
with
dominari
,
to
bear
rule
,
signifies
also
,
accipere
idque
ab
alto
,
to
receive
,
to
receive
from
above
:
expressing
,
that
no
man
can
have
the
least
particle
of
Dominion
,
by
vertue
of
the
image
of
GOD
;
but
,
he
must
have
the
warranty
also
of
expresse
donation
from
Elohim
,
whose
image
he
bears
:
be
it
,
as
here
,
but
over
birds
,
beasts
,
and
fishes
;
much
more
,
over
mens
proprieties
,
liberties
,
and
lives
.
This
word
is
again
used
,
Psal.
72.
8.
to
declare
the
amplitude
of
the
Charter
,
Territories
,
Power
,
and
Glory
of
Christian
Kings
,
far
beyond
that
of
the
son
and
sons
of
David
:
as
shall
be
made
evident
from
the
17.
Verse
.
Chapt.
10.
10.
Having
thus
briefly
set
forth
the
signification
of
the
words
,
I
re-begin
with
Elohim
,
the
Creator
,
and
the
efficient
cause
of
Dominion
;
and
here
,
that
the
Potter
hath
power
over
his
clay
,
I
shall
not
need
to
prove
:
onely
,
I
shall
give
a
second
reason
for
the
use
of
the
Plural
number
(
in
this
name
)
frequently
in
holy
Scripture
.
And
the
Masters
of
the
language
unanimously
teach
,
that
it
is
in
honor
of
the
plurality
of
his
Powers
;
yea
,
the
most
prudent
Rabbi
,
Aben-Esra
(
though
he
discovered
,
and
acknowledged
the
mystery
of
the
Trinity
,
yet
he
)
Rabbi
Bechai
in
plain
termes
,
that
it
is
here
and
elsewhere
set
down
Elohim
,
not
El
,
or
Eloah
;
for
,
that
all
the
Powers
that
are
,
are
in
him
,
and
of
him
:
and
,
that
whosoever
hath
any
just
title
to
any
manner
of
Jurisdiction
,
hath
it
of
him
,
the
onely
fountain
of
all
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
intire
cause
,
both
of
the
cause
causing
,
and
the
thing
caused
;
and
this
he
is
of
Monarchical
Power
.
Of
other
forms
,
he
is
not
the
solitary
,
and
thorough
cause
.
Of
these
I
shall
speak
Chap.
7.
and
Chap.
8.
11.
This
great
name
of
Regal
Prerogative
over
the
works
of
his
creation
,
(
which
seems
more
incommunicable
,
then
his
most
reverend
name
of
Jehovab
)
he
hath
imparted
to
all
those
,
unto
whom
he
hath
entrusted
his
Power
,
for
the
government
and
preservation
of
what
(
under
the
same
)
he
did
create
;
yet
so
,
as
no
man
hath
any
interest
in
this
(
neither
in
the
Power
of
GODS
image
and
likenesse
)
but
from
and
under
(
not
against
)
any
who
are
superiors
to
them
,
in
the
order
which
GOD
hath
established
:
as
shall
be
proved
,
Chap.
5.
and
Chap.
11.
And
this
name
(
as
an
attestation
,
whose
their
Power
over
the
people
is
,
)
with
this
relation
,
was
the
grand
Additament
of
honor
to
Kings
;
untill
the
visible
establishment
of
his
Power
amongst
his
former
people
,
received
from
him
a
visible
Character
of
the
Divinity
of
that
Power
they
were
entrusted
with
:
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
irreconcileable
.
-
But
the
people
that
challenge
unto
themselves
the
Original
Power
of
earthly
Dominion
,
challenge
unto
themselves
,
that
Power
,
which
is
universally
,
and
perpetually
peculiar
to
the
GOD
of
all
Power
.
-
Therefore
the
people
,
that
challenge
unto
themselves
the
Original
Power
of
earthly
Dominion
;
are
of
all
the
earthly
robbers
of
GOD
,
the
most
Fond
,
Desperate
,
and
Irreconcileable
.
13.
And
so
proportionably
,
they
,
who
Arrogate
unto
themselves
,
or
ascribe
unto
others
,
this
great
Name
of
Elohim
,
or
the
Royalty
thereof
,
(
otherwise
then
himself
hath
communicated
it
)
are
Violators
of
Elohim's
high
Majesty
.
14.
For
the
Major
,
or
first
Proposition
,
it
it
cleer
in
it self
;
for
evidently
,
it
is
the
fondest
of
all
Attempts
,
to
go
about
to
rob
the
strong
GOD
before
they
have
bound
him
,
who
cannot
be
bound
:
it
is
the
desperatest
of
all
Fool-hardinesss
,
to
goe
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
robbed
in
smaller
matters
,
then
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
it self
the
Original
of
any
just
Dominion
over
his
fellow
Creatures
,
is
not
to
acknowledge
the
Dispensation
in
that
of
Gen.
1.
26.
[
Let
them
have
Dominion
]
:
without
whose
Commission
,
Adam
himself
could
not
have
had
any
Power
over
that
which
Adam
created
not
:
Or
to
deny
,
that
Adam
was
a
Creature
,
and
all
Mankind
to
be
created
in
him
.
For
of
Created
things
,
there
can
be
but
one
Original
;
and
the
reasonable
Creature
must
needs
acknowledge
the
Original
of
his
Power
to
be
from
him
,
from
whom
he
had
the
Original
of
his
Being
.
In
whom
Originally
,
from
and
for
ever
(
according
to
his
Name
)
were
all
the
Powers
that
are
,
and
from
whom
(
by
a
Peculiar
and
second
Act
,
in
time
)
are
derived
all
the
Powers
that
are
Just
:
For
there
cannot
be
two
Originals
,
no
more
then
two
Creators
.
16.
Secondly
,
that
the
Power
of
Earthly
Dominion
,
being
Originally
GODS
,
when
it
is
in
Actu
exercito
,
produced
to
External
use
;
then
it
is
immediately
by
GOD
,
derived
to
the
King
,
(
as
it
hath
been
ever
)
and
not
unto
the
People
:
notwithstanding
which
Derivation
,
it
remaines
(
for
ever
,
and
every
where
)
GODS
Regal
Peculiar
,
or
Prerogative
.
This
is
the
Subject
of
this
Discourse
,
and
appears
in
multitudes
of
Texts
,
not
as
yet
produced
,
(
for
that
divers
of
them
,
shall
by
the
help
of
GOD
,
in
the
following
Tract
,
be
explained
in
their
own
order
;
)
wherein
,
all
Power
,
all
Dominion
,
in
and
over
all
the
Men
and
Kingdoms
of
the
World
,
is
by
him
,
as
sole
Monarch
,
challenged
;
and
to
him
alone
as
due
,
Ascribed
for
ever
and
ever
.
17.
And
here
,
I
doe
not
wilsully
and
captiously
make
present
advantage
of
of
the
Terms
[
Originally
and
Primarily
,
]
which
would
presently
be
lost
when
the
Authors
of
them
come
to
expresse
themselves
;
for
I
cannot
perceive
,
but
,
that
(
to
avoid
the
making
and
pleading
of
a
Charter
from
GOD
,
no
wherein
his
Book
to
be
found
,
)
they
are
necessitated
to
make
this
short
work
,
pretending
natural
Inherency
,
or
title
from
the
Law
of
Nature
:
which
is
greater
boldnesse
,
then
Christ
himself
used
,
as
followeth
in
the
next
Chapter
;
he
being
the
first
in
Elohims
Parent
,
for
all
the
Dominion
that
is
Elohims
.
18.
In
the
succeeding
Chapters
,
I
shall
first
speak
of
the
Power
of
earthly
Dominion
,
entrusted
by
Elohim
to
Monarchs
,
exempt
from
being
accountable
to
any
,
but
himselfe
.
And
how
Dominion
hath
been
derived
from
the
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
imployed
extraordinarily
,
though
with
the
ordinary
Power
(
or
part
thereof
)
of
a
Just
Monarch
;
such
were
Moses
and
the
Judges
,
while
,
amongst
his
own
People
,
he
sate
King
himself
.
Afterwards
I
shall
speak
of
Dominion
,
settled
and
entailed
upon
GODS
further
Recesse
,
(
he
being
wearied
from
this
Helm
)
and
the
Magisterial
Orders
which
he
hath
constituted
for
the
Continuance
thereof
,
so
long
as
the
World
shall
endure
.
CHAP.
II.
The
Contents
.
No
man
may
presume
further
then
Christ
.
Christs
eight
Titles
to
the
Dominion
of
the
World
.
His
Titles
and
Kingdome
destroyed
,
if
the
People
have
Power
over
Kings
.
The
second
Psalm
explained
.
The
modesty
of
Christ
insisteth
onely
upon
the
Formal
Donation
of
God
.
The
Devil
himself
adventureth
not
upon
the
claime
of
Originality
.
The
Exposition
of
St
John
18.
36.
My
Kingdom
is
not
of
this
World
,
&c.
of
St
Pet.
1.
2.
13.
Submit
your selves
to
every
Ordinance
of
men
.
Of
the
Kingdom
of
Heaven
in
the
Gospels
.
And
the
Summe
of
Christian
liberty
.
1.
NOw
that
it
may
appear
,
how
desperate
,
the
Presumption
of
any
meer
Creature
is
,
in
taking
to
it self
any
part
of
that
which
is
Elohims
Prerogative
;
(
which
is
,
to
be
the
Original
or
Fountam
of
all
Power
)
or
otherwise
ventilating
the
Glory
thereof
,
then
by
Elohims
expresse
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
then
meerly
humane
)
his
Deputed
,
Immediate
,
and
Visible
Assignes
,
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
wisdome
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
Likenesse
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
disclaime
for
him
and
his
,
all
Dominion
.
The
first
shall
be
that
of
Heb.
1.
2.
(
where
they
are
all
expresly
set
down
together
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Quem
constituit
,
Whom
he
appointed
Heir
of
all
things
;
by
whom
also
he
made
the
worlds
;
who
being
the
Brightnesse
(
or
Morning-light
)
of
his
Glory
;
and
the
Character
(
or
Image
)
of
his
Person
;
and
bearing
up
all
things
by
the
Word
of
his
Power
:
hath
himself
purged
our
sins
,
and
is
set
down
at
the
right
hand
of
Majesty
,
in
the
high
Places
.
3.
In
this
Text
,
the
Apostle
being
(
in
behalf
of
the
Church
,
and
against
the
Jewes
or
Judaizing
Christians
)
to
Clear
and
Vindicate
both
the
Kingship
and
Priesthood
of
Christ
;
sets
forth
his
Titles
to
them
both
,
promiscuously
together
,
(
for
that
they
neither
are
,
nor
ought
to
be
reputed
Strangers
,
at
that
distance
,
which
the
Fancifull
world
imagines
.
)
The
first
,
(
in
Honor
of
his
despised
Humility
)
is
his
Fathers
Donation
;
he
arrogated
them
not
to
himself
,
Heb.
5.
4.
No
man
(
alasse
!
it
is
otherwise
in
these
dayes
)
taketh
this
honor
to
himself
,
but
he
that
is
called
(
externally
)
of
GOD
;
as
was
Aaron
.
So
likewise
(
in
the
next
Verse
)
Christ
(
who
externally
called
Aaron
)
glorified
not
himself
,
to
be
made
an
High
Priest
,
(
or
a
Consecrator
of
inferiour
Priests
)
But
He
(
did
it
)
that
said
unto
him
,
Thou
artmy
Son
,
this
day
have
I
begotten
thee
;
(
where
appears
by
the
way
,
that
under
the
rule
of
Nature
,
the
Priesthood
,
as
well
as
the
Regality
,
was
the
Prerogative
of
the
First-born
:
and
if
this
inferiour
Dignity
be
not
takeable
,
but
by
the
evidence
of
GODS
Donation
,
then
certainly
,
not
the
Superiour
of
King-ship
;
for
)
It
followeth
(
Verse
6.
)
Thou
art
a
Priest
for
ever
,
after
the
Order
of
Melchisedec
:
who
also
was
King
of
Salem
.
Him
then
,
the
onely
Son
of
GOD
,
the
First-born
of
every
Creature
;
in
honour
of
whose
Primogeniture
,
(
indeed
for
his
sake
)
the
First-born
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
He
shall
have
Dominion
from
the
one
sea
to
the
other
,
and
from
the
Floud
unto
the
Worlds
end
.
Thus
Psal.
110.
2.
He
shall
send
the
rod
of
thy
Power
out
of
Sion
,
(
the
place
of
GODS
,
and
the
Kings
palaces
Royal
)
[
Rede
be-kerev
]
Dominare
in
interiori
,
Have
thou
Dominion
in
the
Privy
Councel
of
thine
Enemies
:
to
wit
,
of
those
,
who
will
not
not
submit
unto
the
Order
of
thy
just
Power
,
but
will
disorderly
erect
other
forms
;
or
not
acknowledge
Thee
in
Thine
.
5.
In
the
third
place
is
set
down
the
third
of
his
Titles
,
and
the
Justification
of
his
Fathers
impartiality
,
in
these
words
,
[
By
whom
he
made
the
worlds
,
]
thus
John
1.
1.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
GOD
,
and
that
Word
was
GOD
:
(
yea
,
the
very
self
same
Word
it
is
,
which
was
heretofore
Humbled
in
his
Incarnation
,
and
Magnified
in
his
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
Inferiour
or
Earthly
,
as
well
as
that
Superiour
and
Heavenly
.
6.
Next
is
expressed
the
particular
Causa
causata
,
or
Immediate
cause
of
Priestly
Power
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Who
being
the
bright
easterly
Beams
of
GODS
glorious
Perfection
,
&c.
to
wit
,
that
which
is
indeed
the
[
Likenesse
of
Elohim
]
implyed
in
the
word
Demuch
,
Gen.
1.
26.
(
according
to
which
all
sanctified
men
are
,
)
which
Likenesse
was
destroyed
in
the
first
Adam
,
looking
for
New
Light
,
and
revived
by
the
second
,
the
perfection
of
whose
Love
,
was
his
Death
;
consisting
(
as
hath
been
said
,
and
shall
be
proved
)
in
the
Rayes
of
enlightned
understanding
,
and
in
the
warmth
(
or
life
thereof
)
in
Cha●itative
accomplishment
,
which
is
that
expressed
John
1.
4.
In
it
(
to
wit
,
the
Word
)
was
Life
,
and
the
Life
was
the
Light
of
men
.
He
being
the
Loving
and
Quickning
Spirit
,
and
the
true
Light
,
that
lighteth
every
man
into
either
of
the
Worlds
:
for
which
cause
,
(
the
Object
of
Priest-hood
,
being
the
enlivening
of
GODS
Likenesse
in
man
,
in
order
unto
Spiritual
Peace
and
Prudence
)
the
High
Priest
had
engraven
in
his
Breast-plate
,
[
Vrim
and
Thummim
,
]
which
signifie
,
Light
and
Perfection
.
7.
Fifthly
,
is
set
forth
the
particular
Causa
causata
,
or
Secundary
Cause
of
his
earthly
Dominion
,
in
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
expresse
and
substantial
Form
of
his
Personal
Essence
:
and
this
is
GODS
own
Paraphrase
of
his
first
word
Tselem
,
(
in
that
of
Gen.
)
as
shall
in
its
own
place
be
justified
.
As
also
,
that
this
Image
of
GOD
is
the
Fountain
,
and
Foundation
of
mans
Dominion
here
,
consisting
(
as
hath
been
said
)
in
Private
men
,
in
the
Soveraignty
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
publike
Representations
of
Elohim
,
according
to
their
distinct
degrees
of
Command
;
but
all
under
Christ
:
of
whom
saith
S.
Augustine
,
Omnes
homines
facti
sunt
ad
imaginem
Dei
,
solus
Christus
est
ipsa
Imago
,
All
men
whatsoever
are
according
to
the
Image
of
GOD
,
or
made
in
his
Image
;
but
onely
Christ
is
the
very
Image
of
him
.
And
therefore
onely
he
hath
universal
Dominion
,
whereof
they
have
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
GODS
Image
in
Mankind
,
for
the
establishing
of
the
Throne
of
Reason
and
Law
,
in
,
and
amongst
men
,
according
to
the
Rules
prescribed
by
GOD
and
Nature
:
the
End
of
both
the
Likenesse
and
Image
conjoyned
,
being
the
universal
Conforming
of
the
Government
of
Earth
,
unto
the
Pattern
,
by
GOD
set
and
intended
for
it
in
Heaven
;
that
in
Light
and
Integrity
,
his
(
now
understood
)
Name
may
be
hallowed
here
,
as
there
.
That
answerably
unto
each
Kingdom
of
his
,
in
the
Greater
or
Lesser
World
,
the
exemplary
Form
of
his
most
just
Kingdom
in
Heaven
,
may
thence
come
in
,
to
the
Assistance
of
the
Sacerdotal
part
;
that
here
on
Earth
,
his
Supreme
and
Regal
will
may
be
so
done
,
as
it
is
by
his
Children
and
Subjects
in
Heaven
:
Of
which
more
fully
in
its
own
place
.
Where
will
also
appear
,
that
the
now
Despised
Church
is
(
what
ever
the
world
thinks
of
it
)
of
the
Elder
House
.
9.
His
sixt
Title
,
is
his
[
Supporting
all
things
by
the
Word
of
his
Power
,
]
it
being
an
act
,
no
lesse
Noble
,
nor
of
lesse
Might
to
sustaine
the
World
,
then
to
Create
it
;
for
other
Pillars
then
the
Word
of
his
Power
,
it
hath
not
to
underprop
it
:
Elohim
,
it
had
for
its
Maker
,
and
requires
no
lesse
then
Elohim
for
its
Preserver
.
And
therefore
,
whom
he
takes
in
unto
himself
for
the
managing
of
earthly
Dominion
,
he
invests
with
this
most
honourable
stile
of
his
Majesty
;
to
wit
,
Elohim
:
and
that
in
the
Plural
number
,
which
is
the
reason
of
their
writing
of
themselves
[
We
]
&
[
Vs
,
]
in
as
much
as
GOD
hath
assumed
them
into
a
Subordinate
Society
with
himself
;
and
so
their
Soveraign
Commands
go
forth
in
a
joynt
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
Jesu-ship
,
as
countenancing
them
for
Terrestrial
Saviours
,
and
disavowing
those
for
sons
of
Belial
,
who
say
of
a
Saul
,
(
whom
he
hath
Anointed
)
How
shall
this
man
save
us
?
Who
despise
him
,
and
bring
him
no
Presents
.
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
,
unlesse
the
world
were
better
;
but
in
his
wisdome
,
hath
taken
the
most
just
order
,
and
constituted
the
fittest
Deputies
,
for
the
severall
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
againe
,
with
the
inestimable
value
of
his
own
most
precious
bloud
.
[
Having
by
himself
purged
our
sins
,
]
he
hath
bought
our
whole
Selves
,
Soules
and
Bodies
;
and
that
too
,
if
we
have
any
thing
of
our
own
which
we
may
justly
call
ours
.
And
though
this
may
seem
(
as
the
Apostle
hath
here
set
it
down
)
chiefly
,
if
not
solely
,
to
concern
his
Priesthood
,
yet
(
if
we
mind
it
with
Saint
Augustine's
,
Vis
scire
quid
emerit
?
vide
quanti
emerit
:
If
you
would
know
what
he
Bought
,
consider
what
he
Payed
,
)
he
laid
down
in
the
Grave
,
(
taking
Possession
of
what
he
Earnested
in
his
Incarnation
,
Payed
for
in
his
Passion
)
his
whole
Earthly
Part
:
and
the
whole
Price
will
tell
us
,
that
in
case
he
had
no
other
Claime
,
he
hath
laid
out
upon
the
Purchase
,
more
then
the
value
of
innumerable
worlds
.
The
Soveraignty
of
this
One
,
(
both
Spiritual
and
Temporal
)
is
the
Price
of
Bloud
:
Put
it
not
then
[
Oh
man
]
(
with
more
then
Judaical
Irreligion
)
into
thine
own
Treasury
.
11.
An
eighth
Title
,
is
of
present
Possession
;
he
is
actually
Seised
,
and
is
Sitten
down
as
Bishop
for
ever
and
at
the
right
hand
of
Majesty
,
as
King
:
both
a
King
and
a
Priest
,
to
Reign
and
Intercede
,
till
time
shall
be
no
more
.
Where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
necessity
he
must
be
King
,
untill
he
hath
put
all
his
Enemies
under
his
feet
,
1
Cor.
15.
25.
and
untill
he
hath
gathered
all
his
Friends
from
the
Four
Corners
of
the
World
.
And
certainly
,
those
are
not
his
most
inconsiderable
Enemies
,
who
not
only
use
amisse
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
onely
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
Stile
importeth
,
that
there
is
a
direct
Line
of
Subordination
of
high
Ones
under
him
,
and
of
Inferiours
under
them
;
and
that
he
(
in
Inaccessible
Majesty
)
is
the
Governour
of
those
,
who
govern
them
in
the
lower
Rooms
the
Miscarriage
of
whom
,
he
is
bound
in
Justice
,
and
also
by
particular
Promises
to
Vindicate
.
Who
is
able
and
willing
to
be
responsible
for
any
Injury
done
by
such
,
whose
higher
Place
makes
(
answerably
)
Inaccessible
to
their
Inferiours
.
His
Almighty
Immensity
sitting
in
so
high
a
Prospect
,
that
he
can
at
once
see
all
that
is
done
upon
the
Earth
;
reach
the
Doers
,
and
punish
the
evill
Doers
.
13.
These
are
Christs
just
Titles
to
Universal
Soveraignty
,
asserted
by
holy
Scripture
;
if
the
People
have
more
,
it
is
more
then
yet
appears
,
but
better
they
cannot
have
.
Then
his
Right
of
Primogeniture
;
they
are
too
young
for
that
.
Then
his
Right
of
Efficiency
;
they
can
mar
,
not
make
worlds
.
Then
his
Right
of
Similitude
;
their
Light
is
too
new
;
a
late
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
Bloud
too
wantonly
.
Then
his
Right
by
Possession
,
they
are
at
a
wrong
Door
,
and
go
out
of
Gods
House
to
take
Possession
of
it
.
They
seek
first
the
Kingdom
of
Earth
,
and
so
begin
their
work
at
the
wrong
End
,
and
lose
both
.
14.
So
then
in
the
first
place
it
appears
,
that
the
Original
of
all
Soveraignty
,
(
whether
Spiritual
or
Temporal
)
is
in
the
Deity
.
In
the
Second
,
that
the
grand
Charter
thereof
,
is
unto
Immanuel
,
the
second
Person
of
the
Trinity
:
now
most
Meritoriously
,
and
more
Eminently
conferred
upon
his
Person
(
both
God
and
Man
)
since
his
Incarnation
,
Passion
,
and
Asoension
;
which
is
avowed
by
the
Prophets
,
(
some
of
whose
Prophesies
shall
be
produced
in
due
time
)
and
attested
by
the
holy
Apostles
in
the
New
Testament
.
15.
Thus
Rev.
1.
5.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
Begotten
of
the
Dead
,
and
the
Chief
Prince
,
or
King
of
the
kings
of
the
Eearth
.
So
Rev.
19.
16.
And
he
hath
on
his
Vesture
,
and
on
his
Thigh
a
Name
written
,
King
of
kings
,
and
Lord
of
lords
.
Thus
also
Saint
Paul
,
1
Tim.
6.
15.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Blessed
and
onely
Potentate
;
the
King
of
kings
,
and
Lord
of
lords
.
So
that
if
he
be
the
[
Onely
]
King
of
kings
,
certainly
the
People
have
no
Joynt-Commission
with
him
in
any
Power
over
them
;
and
if
they
have
,
then
is
he
no
King
;
for
he
is
not
King
,
who
is
not
alone
in
Power
.
And
if
Christs
Power
be
diffused
amongst
the
People
,
(
as
is
pretended
;
for
they
who
strive
to
pull
down
the
King
,
cry
alond
for
the
establishing
of
Christs
Kingdom
,
but
they
mean
it
to
themselves
)
an
Impossibility
is
affirmed
.
For
then
Christs
Power
must
be
Democratical
,
which
is
a
contrary
distinct
Member
to
Monarchical
:
and
so
Christ
must
be
robbed
of
his
Kingdom
:
while
he
hath
it
,
his
Subjects
Kings
must
be
responsible
only
to
him
Let
them
try
what
fair
sense
it
could
carry
,
should
they
send
their
Ordinances
(
of
Excise
,
if
they
please
)
to
the
Subjects
but
of
a
King
,
much
inferiour
unto
the
King
of
kings
,
it
were
easily
guessed
what
kind
of
Answer
would
be
returned
.
16.
That
,
this
is
the
Prerogative
of
Christ
;
to
be
the
sole
Visitor
of
Kings
,
and
Propriet
or
of
their
Kingdoms
,
is
clear
from
the
second
Psalm
:
and
that
it
was
[
of
a
truth
]
meant
of
Christ
,
is
as
clear
,
Acts
4.
27.
The
first
therein
is
a
Derisive
Execration
of
Popular
Tumults
,
(
which
will
condemn
Christ
himself
)
and
the
Vanity
of
the
multitude
,
whether
prophane
Pagans
,
or
Jewish
Pretenders
to
Religion
,
that
oppose
it
.
The
second
,
is
the
more
advised
Fury
,
and
proud
Policy
of
Semi-pagan
Kings
,
and
their
Achitophels
or
Rabsheka's
,
who
designe
the
engrasping
of
it
from
Christ
:
The
one
,
GOD
will
Laugh
into
the
Pit
,
the
other
,
he
will
send
Broken
or
Bruised
into
it
;
yet
shall
the
Kingship
of
Christ
,
and
his
Throne
,
be
established
over
them
,
doe
what
they
can
,
Ver.
6.
And
in
the
7.
his
Prerogative
;
[
I
will
Preach
,
Declare
,
or
Celebrate
,
[
El-ch●k
]
(
saith
Christ
)
The
very
Law
itself
of
Prerogative
,
or
the
Fundamental
Law
thereof
,
contained
in
these
words
,
Thou
art
my
Son
,
(
by
eternal
Generation
,
and
also
to
bebrought
forth
into
the
world
in
time
,
)
Aske
of
me
,
and
I
will
give
thee
(
viz.
into
that
Prerogative
Royal
)
all
the
Nations
of
the
World
,
and
the
Dominion
of
the
whole
Earth
for
thy
peculiarity
.
And
those
who
will
not
acknowledge
this
,
shall
Dash
themselves
upon
the
Rock
;
and
these
who
shall
Oppose
it
,
shalt
thou
grinde
to
Powder
.
17.
The
Learned
know
and
acknowledge
,
that
whereas
Thorah
,
implyeth
all
the
whole
Doctrine
of
GOD
,
whether
Law
or
Gospel
,
Imposition
or
Exposition
,
of
all
Prophetical
,
Political
,
Ethical
,
Historical
Divinity
,
which
(
to
be
Enjoyned
or
Explained
)
was
to
come
into
the
Temple
of
God
,
which
was
to
be
built
upon
the
Holy
Hill
;
which
(
from
the
same
Root
)
was
called
Mount
Moriah
.
And
whereas
Mishmereth
signifies
the
Penal
Sanctions
,
and
Mishpat
,
GODS
generall
Law
of
Equity
for
mankind
:
chok
signifieth
the
peculiar
Lawes
of
Prerogative
,
issuing
from
Power
,
not
Accountable
to
them
,
to
whom
it
▪
prescribes
.
Thus
the
Municipal
and
Religious
Lawes
of
the
Jewish
Nation
were
Sacerdotal
Portion
,
Gen.
47.
22.
Onely
,
he
bought
not
the
Lands
of
the
Priests
,
(
who
there
are
called
Princes
)
for
this
cause
,
That
it
was
Chok
to
the
Priests
,
theirs
from
Prerogative
;
thus
Mic.
7.
11.
it
implies
the
Kings
Tribute
,
&c.
18.
The
Conclusion
of
the
Psalm
is
Monitory
advice
to
those
who
shall
succeed
Administrators
of
this
Prerogative
,
Ver.
10.
viz.
And
now
,
O
you
Kings
,
Haschilu
]
understand
you
this
,
(
to
wit
,
that
this
Power
and
Prerogative
is
Christs
and
not
yours
:
And
you
that
be
earthly
Judges
,
[
Havasru
]
Chastise
,
or
Restrain
your selves
herein
;
serve
the
Lord
with
Feare
,
and
let
your
very
Exaltations
tremble
,
when
you
consider
the
beight
of
your
Place
.
And
you
who
have
received
his
Kisse
of
Consecration
at
your
Anointing
(
according
to
the
Mysterious
custome
)
from
the
Commissioner
of
Christ
;
Vnderstand
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
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
Swel
,
and
proud
popular
Waves
come
in
,
even
into
their
soules
;
if
they
Steer
a
a
constans
course
,
according
to
the
Compasse
set
before
them
,
they
shall
not
faile
,
it
being
a
wicked
Vanity
for
the
Creature
to
affect
to
turn
Creators
;
especially
,
(
since
they
cannot
Create
so
much
as
one
Comefor
the
bodily
Sustenance
,
nor
Colour
for
one
Haire
of
their
Heads
)
to
Arrogate
to
create
Power
,
and
to
rob
Elohim
the
Creator
,
of
his
Prerogative
.
19.
Now
the
Assumption
of
the
precedent
Argument
in
the
former
Chapter
being
Asserted
,
and
the
whole
Stock
of
Elohims
Power
established
on
the
Man
Christ
Jesus
,
by
such
Titles
,
as
none
can
have
the
like
;
it
remaines
to
be
shewed
,
which
of
these
had
the
Right
of
Primogeniture
over
the
rest
.
And
evident
it
is
,
that
it
was
the
first
,
to
wit
,
The
Donation
of
GOD
the
Father
,
which
our
Saviour
wholly
Apprised
and
Insisted
upon
,
accounting
the
rest
but
as
Aptitudes
●●
Dominion
;
wherefore
,
Mat.
28.
18.
laying
aside
all
the
Glories
of
the
other
,
he
Triumpheth
onely
in
his
Fathers
Gift
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
Inferiour
and
Earthly
part
.
But
with
more
manners
then
to
say
,
that
the
Power
thereof
is
Originally
his
,
Luke
4.
6.
The
Devil
tooke
Christ
into
an
high
mountaine
,
and
shewed
him
all
the
Kingdoms
of
the
World
in
a
moment
of
time
,
and
the
Devil
said
unto
him
,
All
this
Power
will
I
give
thee
,
and
the
Glory
of
those
Kingdomes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
that
this
[
(i)
Power
and
Glory
]
is
given
or
delivered
into
me
.
21.
In
which
Parley
,
the
Father
himselfe
of
Falshood
and
Impudence
,
with
some
indifferent
out-side
of
modesty
,
mentions
no
Originality
,
but
makes
Donation
his
Plea
;
which
,
with
more
sobriety
,
he
goes
not
about
to
prove
:
he
had
Scripture
perfect
,
but
finds
no
colour
throughout
the
whole
Bible
;
and
therefore
in
wise
Civility
,
in
this
manifest
Particular
,
he
Abuseth
no
Text
,
Counterfeits
no
Constantine
,
Falsifies
no
Charter
;
but
he
nimbly
slides
over
his
shamefaced
Lye
,
never
avouching
this
Power
to
be
absolutely
his
own
;
nor
daring
impudently
to
adventure
on
the
words
[
Originally
or
Primarily
,
]
onely
he
runs
away
(
at
the
most
)
with
an
unproved
Concession
or
Permission
for
the
Disposal
thereof
,
as
a
Trustee
,
pretending
onely
to
the
Advowsion
;
not
Sacrileglous●
to
the
Impropriation
;
or
Simoniaeally
to
the
Fruits
.
He
but
gives
it
to
whom
he
thinkes
fit
;
he
knowes
it
so
much
anothers
,
that
he
dares
not
challenge
it
to
his
own
use
,
so
as
he
might
seem
to
reflect
upon
himselfe
,
thereby
to
make
himselfe
either
the
Greater
or
the
Better
:
all
the
Propriety
he
aimes
at
,
is
to
pleasure
others
not
himselfe
.
-
These
Considerations
,
produce
my
second
Quaere
.
-
How
the
People
may
without
high
Sacrilege
challenge
that
without
Book
,
which
Christ
waved
so
many
just
Titles
unto
?
And
the
Devil
himselfe
durst
not
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
,
then
the
Vniversal
Lord
of
Nature
,
(
viz.
Christ
)
who
pretended
not
to
the
Originality
of
Dominion
,
(
either
Spiritual
or
Temporal
)
but
to
the
Donation
of
his
Father
:
may
not
Arrogate
to
have
those
Powers
Originally
in
themselves
.
-
But
the
People
are
such
,
that
in
them
there
is
an
impossibility
in
Nature
,
that
they
should
be
Qualified
with
such
or
better
Titles
,
then
the
Vniversal
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
,
then
it
appears
the
Devil
did
;
are
in
that
point
more
Sacrilegious
then
the
Devil
appears
therein
to
be
.
-
But
they
that
take
unto
themselves
the
Originality
of
Dominions
;
take
unto
themselves
more
of
that
which
belongs
to
God
and
his
Christ
,
then
it
appears
the
Devil
did
.
-
Therefore
,
they
that
take
unto
themselves
the
Originality
of
Dominions
;
are
in
that
point
more
Sacrilegious
,
then
the
Devil
appears
therein
to
be
.
22.
The
Premises
are
evident
from
that
which
hath
been
already
said
,
and
need
no
further
proof
.
GOD
grant
,
that
we
may
see
the
danger
of
the
Consequences
,
both
alike
desperate
;
to
make
the
People
better
then
Christ
,
or
worse
then
the
Devil
.
But
this
is
not
all
that
is
affirmed
in
that
their
Principle
;
It
takes
away
the
Kingly
Title
of
Christ
,
as
will
appear
in
this
third
Argument
.
-
That
Power
which
is
absolutely
Regal
or
Monarchical
,
cannot
be
in
a
collective
Body
of
the
People
,
(
for
that
which
is
in
that
,
is
Democratical
)
but
is
over
them
.
-
But
the
Power
of
Christ
for
the
Government
of
the
World
,
is
most
absolutely
Regal
or
Monarchical
.
-
Therefore
,
the
Power
of
Christ
for
the
Government
of
the
World
,
cannot
be
in
a
collective
Body
of
the
People
,
but
is
over
them
;
(
which
Doctrine
by
consequence
Affirms
,
that
Christ
is
no
King
.
)
23.
From
whence
(
briefly
,
for
the
present
)
appears
,
That
by
the
Doctrine
of
the
Scriptures
,
no
Power
of
Dominion
is
Originally
in
the
People
,
but
,
that
all
such
Power
is
absolutely
in
Christ
;
and
this
in
Relative
Opposition
to
them
.
Now
,
though
my
chiefe
aime
be
not
to
be
an
Answerer
of
particular
Objections
,
(
especially
those
not
grounded
upon
my
Principle
,
the
Word
of
God
)
but
to
take
them
away
in
general
,
by
dissolving
that
Principle
whereupon
they
are
built
:
And
though
this
that
followeth
,
properly
belongeth
to
the
eleventh
Chapter
,
yet
for
a
timely
and
faire
Compliance
with
those
,
to
whom
this
Brotherly
Concertation
is
directed
,
I
shall
(
here
)
endevour
to
prevent
the
misunderstanding
of
that
Text
of
Saint
John
18.
36.
My
Kingdome
is
not
of
this
World
;
if
it
were
,
then
would
my
Servants
surely
fight
,
&c.
First
,
it
cannot
be
meant
against
the
Analogy
of
Scripture
,
that
Christ
hath
no
Kingdome
in
this
World
;
for
in
the
next
Verse
it
is
expressed
,
That
for
this
End
,
viz.
that
he
might
be
a
King
,
(
to
wit
,
in
this
world
)
he
came
into
the
World
.
24.
Secondly
,
the
Words
cannot
be
so
understood
;
as
if
they
implyed
,
that
there
are
in
this
world
Kingdoms
,
which
are
Originally
of
this
World
;
though
that
which
belongeth
unto
Christ
should
not
prove
so
:
For
(
consonant
to
the
Scripture
Doctrine
every
where
,
in
this
point
)
the
Faithfull
and
True
Witnesse
,
replyed
unto
the
Roman
General
,
(
in
the
next
Chapter
Verse
11.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Thou
couldest
not
have
any
Power
at
all
against
me
,
unlesse
it
were
given
thee
from
above
.
Now
,
there
is
in
this
World
no
Just
and
Legal
Power
of
Dominion
over
others
;
the
Name
whereof
in
the
New
Testament
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
one
Word
rightly
understood
,
would
put
an
end
to
this
Controversie
;
in
as
much
as
the
very
Name
tels
us
,
it
is
derived
from
him
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
wit
,
Jehovah
,
who
is
not
the
People
.
)
But
this
Power
must
be
Originally
and
Alone
in
the
Deity
,
and
such
as
cannot
be
taken
without
Gods
especial
Donation
;
which
no
Record
hath
derived
to
any
,
but
to
his
Anointed
,
and
from
him
to
his
Anointeds
.
And
to
them
it
is
Communicated
(
far
be
it
here
from
any
,
whose
breath
is
in
his
Nostrels
,
to
talke
of
Co-ordination
)
in
a
direct
Line
of
Subordination
to
Christ
;
unto
whom
(
of
themselves
)
none
can
be
Co-ordinate
:
and
from
him
,
none
are
with
those
whom
he
hath
set
over
them
,
who
(
for
themselves
and
of
themselves
)
claime
Co-ordination
in
that
Power
which
is
from
Above
,
not
from
amongst
them
.
25.
Thirdly
,
the
words
themselves
(
as
shall
appear
by
some
few
of
the
multitudes
of
Texts
which
might
be
produced
)
cannot
bear
out
this
Construction
;
That
any
Just
Power
should
be
Originally
of
this
World
.
The
Words
are
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
Kingdom
which
is
mine
,
is
not
of
this
world
.
Answerably
hereunto
,
read
S.
Joh.
15.
19.
If
you
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
this
World
,
the
World
would
love
its
own
;
but
because
you
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
World
,
in
as
much
as
I
have
chosen
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
the
World
;
therefore
the
World
hateth
you
.
My
choyce
being
that
which
differenceth
you
from
those
who
could
not
be
of
the
World
Originally
,
which
was
not
Originally
of
it self
,
but
yet
so
think
and
live
,
as
if
they
knew
of
no
other
Original
:
so
are
now
the
Christian
Kingdoms
of
this
World
,
severed
and
sacred
through
,
to
,
and
for
Him
;
though
before
,
they
might
more
congruously
have
been
said
to
have
been
of
the
World
,
though
indeed
in
exact
Propriety
they
never
were
.
26.
Thus
1
Cor.
15.
47.
The
first
Adam
(
who
also
was
of
Celestiall
Descent
;
The
Son
of
God
,
Luke
3.
38.
And
of
the
Breath
of
God
,
Gen.
2.
7.
)
was
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
the
Earth
,
earthy
;
as
the
Second
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
of
,
and
from
Heaven
,
notwithstanding
that
he
had
taken
Flesh
from
the
first
Adam
.
And
it
followes
in
the
next
Verse
,
And
as
is
the
Earthy
,
such
are
they
that
are
Earthly
;
and
as
the
Heavenly
,
such
are
they
that
are
Heavenly
;
which
I
hope
Christians
pretend
to
be
:
so
that
it
is
the
Suchnesse
that
here
Denominates
.
But
I
forbear
further
Proofs
in
a
point
so
plaine
.
27.
So
then
it
appears
,
that
it
is
(
now
especially
)
an
unchristian
Speech
,
to
say
that
Kingdome
in
Abstracto
,
considered
in
it selfe
(
as
it
is
false
and
Traiterous
to
say
that
the
Kings
Person
is
Filius
Populi
,
or
begotten
by
the
Multitude
)
is
of
the
World
;
to
wit
,
of
the
Men
thereof
,
or
People
,
if
GOD
and
his
Christ
have
or
ever
had
the
Regiment
of
this
round
World
,
and
all
therein
.
The
Disciples
were
not
of
this
World
,
after
that
by
Christs
Commission
from
Above
it
,
they
were
Called
out
of
its
Community
,
not
Compasse
;
and
differenced
thereby
from
such
who
held
of
the
common
Usages
of
the
World
,
whether
Legal
or
Illegal
:
and
yet
before
,
were
not
(
themselves
)
Absolutely
and
Originally
of
the
World
,
in
as
much
,
as
they
were
the
sons
of
Adam
,
who
was
the
son
of
God
;
who
in
regard
of
his
Biass
(
shortly
after
his
Origination
)
deserved
justly
the
Personal
Diminution
and
Motto
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
the
Earth
,
earthly
,
notwithstanding
that
from
the
Original
of
his
Being
,
(
and
therefore
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Power
,
)
and
that
in
his
principal
Part
,
he
was
of
the
Breath
or
Spirit
of
God
;
so
that
since
Kings
have
now
their
Calling
and
Commission
from
GOD
and
his
Christ
,
that
which
was
alwayes
Improper
,
is
here
Unchristian
;
to
wit
,
to
Affirm
,
that
any
Christian
Kingdome
is
held
of
the
World
or
People
.
28.
And
now
to
look
back
to
the
Text
of
Saint
John
;
since
no
Power
of
Dominion
could
ever
properly
and
truly
be
said
to
be
of
the
World
,
in
re
ipsu
,
it
must
be
understood
of
the
Modus
;
and
that
it
is
either
of
the
Worlds
Vsage
,
or
Misusage
:
it
is
too
narrow
for
Christ
to
restraine
it
to
the
latter
,
as
if
there
were
no
more
(
therein
)
said
for
him
,
then
that
his
Kingdom
should
(
onely
)
not
be
according
to
the
Corrupt
thinkings
of
the
World
,
founded
upon
that
false
Principle
,
that
Men
were
the
Makers
of
Kings
;
mankind
being
then
generally
gone
astray
from
that
first
Truth
,
(
which
cooled
but
by
degrees
)
looking
down
onely
to
the
Fruit
on
the
Ground
,
and
not
to
the
Tree
that
bare
it
;
rather
magnifying
of
,
and
rendering
their
Thankes
to
the
unruly
Winde
that
blew
it
downe
amongst
them
,
then
to
the
Branch
that
brought
it
forth
.
29.
That
it
must
be
meant
also
of
the
lawfull
Usage
of
this
World
,
is
plaine
by
that
Note
of
Distinction
,
which
himselfe
(
in
the
next
words
)
set
upon
that
which
was
his
own
severall
,
wherein
he
stands
not
upon
the
Amplitude
and
Bounds
of
his
Dominion
,
nor
upon
the
Celsitude
and
Glory
thereof
,
but
differenceth
it
from
those
of
the
best
usage
of
the
World
,
by
the
contracted
Humility
and
Peaceablenesse
of
it
:
If
my
Kingdome
were
of
this
World
,
then
would
my
Servants
surely
fight
,
that
I
should
not
be
delivered
up
into
Jewish
hands
:
From
whence
it
followes
,
that
it
is
the
duty
of
all
Subjects
who
will
not
(
for
company
)
turn
Jewes
unto
the
Kings
of
this
World
,
to
fight
for
them
in
this
Case
.
And
also
,
that
no
man
may
fight
for
that
which
is
Christs
Kingdome
,
disparate
from
that
which
is
his
Deputies
,
with
,
and
under
him
;
which
is
the
Chiefe
false
colour
of
these
dayes
,
for
our
present
Wars
.
In
this
great
Point
,
Christ
will
magnifie
himself
by
his
Patience
,
in
that
which
his
Vicegerents
may
not
suffer
,
nor
their
Subjects
ought
to
endure
;
for
that
which
is
onely
his
,
those
who
are
his
,
must
Suffer
,
not
Fight
;
for
that
which
concerneth
his
Deputies
(
according
to
the
Doctrine
of
the
Scriptures
)
they
shall
surely
fight
or
suffer
from
him
.
30.
And
it
cannot
be
doubted
of
,
but
that
in
due
time
,
he
will
in
his
own
Cause
make
triall
of
that
his
Power
,
which
in
the
plenitude
of
his
Justice
he
denyed
not
to
the
Devil
,
Judg.
6.
31.
Let
Baal
plead
his
own
Cause
,
will
you
save
him
?
If
he
be
a
God
,
let
him
plead
for
himself
.
GOD
is
dishonoured
,
if
there
be
pleading
by
the
Sword
for
that
Power
,
which
he
hath
not
communicated
to
Man
;
He
is
dishonoured
,
if
there
be
not
pleading
by
the
Sword
for
that
Power
,
which
he
hath
imparted
to
his
Vicegerent
.
The
Material
Sword
is
too
Material
,
to
cut
out
Spiritualties
;
it
is
made
to
protect
Temporalties
,
and
especially
the
Protectors
thereof
.
In
this
particular
,
for
what
he
hath
constituted
in
Man
,
amongst
Men
,
and
for
Mankind
,
he
hath
declared
that
he
will
be
helped
by
all
Men
;
and
those
(
in
this
case
)
who
come
not
out
to
help
the
Lord
,
are
children
of
the
Curse
:
Those
,
to
a
man
,
(
of
what
condition
soever
)
who
upon
the
setting
up
of
the
Standard
and
Proclamation
Royal
,
Array
not
themselves
with
their
best
abilities
to
aid
the
Lords
Anointed
(
as
shall
be
proved
,
Chap.
6.
Par.
31.
&c.
)
the
Spirit
of
GOD
brandeth
with
the
Stile
of
sons
of
Belial
,
and
giveth
it
forth
as
a
mark
of
Religion
,
upon
those
who
come
forth
to
Assist
him
;
they
that
Resist
him
being
the
Authors
of
their
own
Damnation
:
as
hath
been
proved
to
mine
hands
.
31.
But
for
the
Propagation
of
his
Religion
,
the
true
GOD
never
yet
raised
a
War
,
if
the
Scriptures
be
all
of
his
mind
that
we
may
presume
to
know
,
and
his
mind
now
immutably
that
which
was
his
former
;
accordingly
for
the
Instauration
of
the
new
Covenant
,
not
the
Mighty
men
of
this
World
were
by
Christ
employed
for
that
End
,
but
he
chose
the
weake
things
to
confound
the
strong
:
So
that
evidently
,
War
for
Religion
(
for
any
thing
that
GOD
hath
manifested
)
is
Irreligious
,
yea
himselfe
(
A
Lamb
without
blemish
)
would
not
have
his
own
Person
blemished
,
by
having
it
defended
by
the
Sword
;
though
he
could
have
commanded
more
then
twelve
Legions
of
Angels
for
his
guard
:
but
he
left
us
his
example
,
and
bequeathed
us
men
,
that
should
doe
it
by
Suffering
,
whose
Precepts
and
Examples
have
been
hitherto
precious
unto
all
those
,
who
have
made
the
Word
of
GOD
their
Guide
,
and
Heaven
their
Goale
.
32.
GOD
grant
that
we
who
are
now
(
by
him
)
thought
worthy
to
suffer
,
for
and
like
our
Master
and
his
Schollers
,
may
not
pusillanimously
distaine
the
glorious
Patience
,
and
Self-deniall
,
whereby
our
(
One
)
Religion
hath
formerly
,
and
for
ever
Out-shined
and
Extinguished
the
Gayest
and
Activest
,
of
all
the
Creations
of
humane
Fancy
,
or
diabolicall
Chymistry
.
And
that
in
this
Agony
,
we
may
be
strengthned
and
comforted
,
for
the
parting
with
All
,
rather
then
with
our
Allegiance
,
without
which
,
there
never
was
,
nor
can
be
Religion
;
as
shall
be
proved
.
That
in
this
Cause
,
we
may
be
accomplished
with
Courage
,
not
onely
to
be
willing
to
dye
more
gloriously
then
some
can
be
willing
we
should
;
but
also
,
to
dare
to
live
more
miserable
,
then
many
dare
to
look
upon
:
Looking
unto
Jesus
,
the
Captain
and
Finisher
of
our
Salvation
,
made
Perfect
through
his
sufferings
:
And
into
his
[
Father
forgive
them
,
for
they
know
not
what
they
doe
.
]
Unto
the
glorious
company
of
the
Apostles
and
Bishops
,
—
Animaeque
magnae
—
Prodigum
Paulum
:
And
into
his
,
[
I
could
wish
my selfe
to
be
an
Anathema
for
my
Brethren
.
]
Unto
the
goodly
Fellowship
of
the
Prophets
and
Doctors
;
and
into
their
sundry
Teaching
Deaths
,
and
Living
Writings
.
Unto
the
noble
Army
of
Martyrs
and
Confessors
;
and
into
the
Protomartyrs
,
[
Lord
lay
not
this
sin
to
their
charge
.
]
Unto
the
numerous
Primitive
Legionaries
;
and
into
their
[
Steterunt
Torti
,
Torquentibus
Fortiores
.
]
Unto
our
own
most
Reverend
Heads
;
—
Abscidit
vultus
ensis
uterque
sacros
—
Hoc
tibi
,
&c.
And
into
their
Cygneae
cantiones
,
—
dolorque
fessus
,
—
Quicquid
fleverat
ante
,
nunc
adoret
.
And
lastly
,
unto
unto
the
greatest
of
all
Confessours
,
our
Living
Martyr
,
the
likest
of
all
Mortals
,
to
him
who
was
Dead
,
and
is
alive
;
—
Vt
solus
stat
puppe
magister
—
Pervigil
,
angustáque
Deus
qui
navigat
alno
!
—
Meruitque
timeri
—
Nil
metuens
!
and
into
his
two
great
Faults
,
Innocency
,
and
Over-merit
.
And
then
,
let
us
repent
our
abhorring
of
this
present
evill
World
,
if
we
can
,
and
let
fall
our
most
Christian
scorn
of
enjoying
our
Possessions
,
before
he
doth
his
,
if
we
be
able
:
and
thinke
of
securing
of
our
lives
,
before
his
,
whom
the
Spirit
of
GOD
hath
taught
us
to
account
the
Breath
of
our
nostrils
,
if
we
meane
to
lose
them
,
and
more
.
33.
But
the
chiefe
,
and
most
hopefull
of
our
Endeavours
in
this
case
,
must
be
regulated
according
to
the
advise
of
Saint
Paul
,
1
Tim.
2.
1.
And
that
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Before
all
things
is
to
be
done
;
to
wit
,
in
order
to
the
Peace
of
mankind
,
That
Supplications
,
Prayers
,
Intercessions
,
be
made
for
Kings
,
and
all
that
be
in
place
above
us
;
yea
,
Thankesgivings
also
:
And
if
for
such
as
lived
in
those
dayes
,
how
great
is
our
Debt
!
for
the
most
incomparable
Vertues
of
our
most
happy
King
!
whose
very
Unhappinesses
shall
Blesse
and
Renown
him
for
ever
!
But
principally
those
which
are
most
Christianly
Royal
,
his
Courageous
Patience
,
and
his
most
Humble
Constancy
.
And
(
here
)
the
Weapons
of
this
Warfare
being
not
Carnall
,
cannot
be
ineffectuall
,
but
mighty
through
God
,
to
the
casting
downe
of
strong
holds
,
&c.
2.
Cor.
10.
4.
from
whence
the
Comforts
of
my
soule
(
in
all
extremities
)
have
ever
beene
renewed
;
now
as
ever
to
prosesse
the
same
,
that
since
I
never
read
of
a
good
King
,
and
a
good
Cause
conjoyned
,
(
though
severed
,
divers
have
miscarried
)
that
ever
were
deserted
by
GOD
;
I
dare
not
think
him
but
to
be
the
same
immutably
for
evermore
.
34.
From
this
that
hath
been
here
delivered
,
appears
also
the
Misprision
of
divers
in
these
dayes
,
upon
that
of
Saint
Peter
,
1.
2.
13.
Submit
your selves
unto
every
Ordinance
of
man
:
and
that
according
to
the
Originall
(
for
Adjectives
in
[
inos
]
doe
not
Connotate
Efficiency
in
the
Subject
,
but
its
Passivity
,
)
that
it
is
not
meant
of
any
Ordinance
created
by
man
,
but
established
in
,
or
amongst
men
;
to
wit
,
(
in
this
particular
)
by
the
Constitution
of
GOD
And
this
is
the
constant
Doctrine
of
the
Scriptures
,
answerable
to
that
of
Saint
Paul
,
Rom.
13.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
there
is
nothing
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
just
Power
,
but
it
proceedeth
from
GOD
,
(
who
is
not
the
People
)
and
all
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
just
Power
,
is
set
in
Order
by
GOD
,
and
no
other
.
35.
Saint
Peters
words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
subordinate
unto
every
Constitution
amongst
men
,
for
,
or
according
to
the
Lord
;
for
so
the
Praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
with
an
Accusative
Case
)
signifies
in
the
Scripture
;
to
wit
,
the
Lords
orderly
Disposition
of
Superiour
and
Inferiour
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
it
be
to
the
King
as
to
the
Supreme
;
to
wit
,
in
this
Substitution
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
or
unto
those
by
whom
his
mind
is
declared
,
as
unto
men
that
have
his
,
viz.
the
Kings
Commission
;
Which
cannot
be
understood
of
their
immediate
Mission
from
GOD
;
for
then
the
GOD
of
Order
,
must
be
the
Author
of
Confusion
necessarily
attending
many
Supremes
ad
idem
,
for
the
same
Act
;
for
whosoever
is
sent
by
the
most
High
,
is
quoad
hoc
,
Supreme
,
in
relation
to
that
Commission
where
with
he
is
sent
.
The
Conjecturals
of
the
Opposers
of
this
manifest
truth
,
are
inferiour
to
a
serious
Answer
;
and
neither
the
present
times
,
normy
Genius
are
for
the
Disport
which
such
Leaps
would
make
,
from
out
of
every
Book
that
is
written
.
36.
Concerning
those
many
places
in
the
Evangelists
,
wherein
the
Kingdome
of
Heaven
,
or
the
Kingdome
of
GOD
are
mentioned
;
it
appears
in
part
(
but
shall
be
made
clear
hereafter
)
that
as
sometimes
they
are
to
be
understood
of
that
his
Kingdome
,
which
is
in
the
highest
Heavens
;
so
most
frequently
are
they
to
be
construed
of
the
Dominion
in
private
men
,
which
the
Repaired
Image
of
GOD
(
seated
in
the
reasonable
Appetite
,
enlightned
by
the
Sacerdotal
Vrim
and
Thum●in
,
of
GODS
infused
Likenesse
)
exerciseth
over
the
seventeen
Provinces
of
the
unruly
Lusts
and
Passions
;
the
Aborigenes
and
native
Inhabiters
in
every
particular
man
.
Notwithstanding
which
Kingship
and
Priesthood
,
they
are
and
remaine
but
private
men
with
Relation
to
the
publike
Regality
and
Sacerdotality
,
whereon
Christs
publike
Soveraignties
are
enthroned
in
externall
Power
and
Glory
.
As
it
was
amongst
the
former
Israel
,
Exod.
19.
6.
You
shall
be
unto
me
a
Kingdom
of
Priests
,
an
holy
Nation
:
and
yet
they
had
over
them
Kings
and
Priests
,
unto
whom
,
they
were
to
be
obedient
,
or
dye
for
it
.
37.
So
those
whom
Saint
Peter
had
honoured
(
in
the
forecited
Chapter
,
Ver.
9.
)
with
the
Appellation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
Royall
Priesthood
:
(
as
Saint
John
had
called
them
Kings
and
Priests
unto
GOD
,
Rev.
1.
6.
)
he
enjoyneth
from
the
Preceptive
example
of
him
,
who
is
the
onely
King
of
kings
,
to
vaile
their
Honour
unto
those
who
are
that
over
all
other
men
,
which
they
are
or
should
be
over
their
rebellious
Passions
.
So
Saint
Paul
to
Bishop
Titus
,
3.
1.
as
also
concerning
those
entrusted
with
the
Priesthood
of
the
Gospel
,
Heb.
13.
17.
Obey
them
that
have
the
Rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
soules
,
as
they
who
must
give
an
account
for
you
.
So
that
the
Kingship
and
Priesthood
of
private
Christians
is
so
far
from
exempting
them
from
their
Bonds
unto
the
Publike
,
that
they
impose
a
greater
Obligation
upon
them
,
to
be
Obedient
for
Conscience
sake
;
which
Beam
was
undiscerned
,
till
Christianity
unclouded
it
.
So
that
no
such
injury
can
be
done
unto
it
,
as
to
make
it
a
Stale
for
Disobedience
,
which
(
as
will
appear
)
is
the
greatest
breach
of
true
Christian
Liberty
and
the
strongest
Gives
and
Fetters
for
the
wicked
ones
Tyranny
:
who
(
as
most
Rebels
)
pretends
for
the
King
,
that
may
un-king
him
with
applause
;
or
for
Liberty
,
that
he
may
be
sole
King
,
and
exclude
Christ
.
But
I
will
herein
forbeare
to
Charge
,
till
I
come
to
Prove
.
38.
And
for
those
places
which
concerne
the
Liberty
which
Christ
hath
purchased
for
us
,
they
cannot
be
understood
of
wild
Freedome
,
to
do
what
evill
we
please
;
nor
of
phreneticall
Immunity
from
the
Law
of
Reason
,
Nature
,
and
Morality
.
For
the
Law
of
the
Gospel
hath
in
the
particulars
thereof
,
(
as
appears
by
our
Saviours
Sermon
in
the
Mount
,
and
elsewhere
)
laid
severer
Bonds
upon
us
,
then
those
which
are
expressed
in
the
former
Covenant
,
for
the
Nonage
of
the
Children
thereof
;
but
they
are
to
be
understood
as
of
universall
Freedome
,
(
yet
conditionall
,
viz.
upon
performance
of
the
Articles
of
the
Covenant
of
Grace
)
from
the
Sentence
of
Adam
;
so
from
the
painfull
and
chargeable
Services
of
the
first
Testament
,
and
of
the
Impediments
which
lie
in
the
way
of
the
sons
of
Obedience
,
in
order
to
Heaven
;
which
ought
to
be
the
Earth's
patterne
for
the
accomplishing
of
the
will
of
both
,
that
after
our
probation
of
Subjection
here
,
we
may
be
Monarchs
hereafter
.
There
Free
,
as
himselfe
and
his
blessed
Angels
are
;
all
Power
of
Rebellion
being
taken
away
,
which
is
the
greatest
Freedom
which
now
we
want
.
39.
Free
,
according
to
Saint
Bernards
three-sold
Freedom
;
1.
At
Liberty
from
the
Liberty
of
Sin
;
which
is
the
Liberty
of
liberties
.
2.
From
Misery
,
where
every
one
shall
have
all
,
yet
none
shall
want
what
another
hath
;
where
none
shall
envy
anothers
Greatnesse
,
but
the
greatnesse
of
any
ones
Glory
shall
encrease
the
greatnesse
of
every
one
.
3.
From
Coaction
,
where
though
Gods
will
shall
be
our
Law
;
yet
it
shall
be
as
to
himself
who
is
most
Free
:
though
he
be
our
King
,
yet
it
shall
be
our
greatest
Honour
,
to
serve
for
his
Honour
.
And
therefore
,
it
should
be
so
here
,
to
promote
the
Glory
of
his
Representer
on
earth
,
and
not
to
lessen
his
Prerogative
;
for
feare
of
him
who
can
discerne
,
whether
it
be
Himselfe
or
his
Deputy
that
is
diminished
.
And
hence
also
appears
the
Excellency
of
Monarchy
,
in
that
,
it
alone
is
to
continue
,
in
that
which
is
our
true
Countrey
.
But
I
proceed
.
CHAP.
III.
The
Contents
.
A
briefe
Digression
,
that
the
Power
entrusted
to
Kings
cannot
but
be
Divine
,
by
the
unquestionablenesse
thereof
.
Job
34.
16.
Expounded
,
and
the
Exposition
justified
by
parallel
Texts
.
The
Question
answered
,
What
if
the
King
turne
Tyrant
?
An
Answer
to
a
Scotch
Topick
.
1.
BEfore
I
proceed
in
the
Sacred
Story
,
the
generall
Importunity
of
the
times
cals
for
a
short
Digression
,
for
the
Justification
of
GOD
,
when
he
shall
set
up
in
that
Place
and
Power
which
is
his
Christs
,
a
Tyrannous
violator
of
his
People
and
Religion
:
who
loves
both
better
then
we
deserve
;
but
will
not
have
us
to
teach
him
.
Whereas
the
People
should
be
taught
,
that
if
he
could
doe
(
that
which
he
cannot
)
against
the
rule
of
Justice
,
they
have
no
authority
to
lay
their
hand
upon
his
neck
;
and
to
bring
and
hold
him
to
that
Rule
;
but
that
whatsoever
he
doth
,
he
doth
alwayes
that
which
is
either
best
or
fittest
for
the
Generality
;
upto
which
,
particular
mens
cases
and
humors
must
stoop
;
all
Religious
mens
,
will
.
Where
I
shall
lay
down
this
Principle
,
That
the
Power
which
is
by
mankind
Vnquestionable
and
Irresistible
,
must
needs
be
Divine
.
Et
è
converso
.
2.
The
place
which
I
shall
chiefly
(
herein
)
insist
upon
,
was
(
before
the
Law
given
by
Moses
)
uttered
as
a
Truth
,
which
no
understanding
man
was
then
ignorant
of
,
Job
34.
16
,
17
,
18.
If
thou
hast
understanding
,
hear
this
;
and
hearken
to
the
voyce
of
my
words
:
[
Shall
he
that
hateth
Judgement
,
Governe
?
]
(
or
Irresistibly
oblige
?
)
And
wilt
thou
make
him
wicked
who
is
most
Just
?
Wilt
thou
say
unto
a
King
,
thou
art
wicked
?
or
to
Princes
,
you
are
ungodly
?
]
Were
such
a
Prince
the
peoples
Deputy
,
the
People
might
question
their
own
;
but
in
as
much
as
he
is
the
Viceroy
of
the
only
Potentate
,
(
The
King
of
kings
,
and
Lord
of
lords
)
he
is
onely
Questionable
by
him
.
Did
they
conferre
his
Power
,
and
that
upon
Articles
between
them
,
before
a
competent
Superiour
Power
,
they
might
Implead
him
,
and
peradventure
Divest
him
:
but
in
as
much
as
His
is
his
Power
,
who
is
all
Power
,
it
must
be
onely
he
that
must
Dispower
him
,
or
give
bounds
to
it
.
3.
Man
may
be
well
content
to
heare
that
GOD
is
not
unjust
,
if
he
give
his
just
Title
to
the
Best
of
things
unto
the
Worst
of
men
,
and
the
Worst
unto
the
Best
;
unto
whom
he
knowes
very
well
how
to
make
amends
:
and
knows
as
wel
,
that
the
Best
of
the
world
deserve
not
the
worlds
Worst
things
.
This
(
in
this
particular
case
)
hath
the
Prophet
Jeremy
from
the
Lord
,
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
Nebuchadnezzar
my
Servant
,
(
though
both
a
Tyrannicall
and
Idolatrous
one
)
and
the
Beasts
of
the
field
have
I
given
him
to
serve
him
.
This
is
GODS
Prerogative
,
and
man
must
submit
;
his
Betters
have
ever
(
in
all
Ages
which
knew
what
belonged
to
Religion
)
done
so
;
yea
the
Son
himself
.
4.
But
to
come
neerer
unto
this
place
of
Job
under
our
hands
;
This
,
Isa.
45.
9.
the
Prophet
celebrateth
for
one
of
the
Lords
Glories
;
Woe
be
to
him
that
striveth
with
his
Maker
,
(
or
)
The
Potsheard
(
when
he
but
striveth
)
with
the
Potsheards
of
the
Earth
.
(
Or
as
our
last
Translation
,
Let
the
Potsheard
strive
with
the
Potsheards
of
the
Earth
,
)
Shall
the
Clay
say
to
him
that
formeth
it
,
[
Ma
Taghnase
]
What
doest
thou
?
This
(
when
GOD
was
upon
the
Thoughts
of
setting
up
the
Heathen
Cyrus
,
for
the
Monarch
of
the
World
)
was
the
Prophets
Vindication
of
the
Lords
Prerogative
.
And
that
it
may
be
known
(
by
his
God-like
exemption
)
whose
Minister
the
King
is
;
the
Spirit
of
GOD
sayes
the
like
of
the
King
,
Eccles.
8.
4.
Where
the
Word
of
a
King
is
,
there
is
Power
;
(
which
belongeth
onely
to
Elohim
)
and
who
may
say
unto
[
Him
]
in
the
selfe
same
letters
and
syllables
,
wherein
the
heavenly
Elohims
Prerogative
is
asserted
,
[
Ma
Taghnase
]
What
doest
thou
?
5.
But
is
a
Question
to
him
unlawfull
?
Suppose
he
be
doing
weakly
!
Suppose
wickedly
!
He
standeth
or
falleth
to
his
owne
Master
;
who
knoweth
(
if
man
will
let
him
alone
)
what
he
hath
to
doe
with
him
,
and
hath
given
Commission
to
some
to
Informe
him
,
but
to
none
to
Resist
him
;
or
to
Restraine
him
against
his
will
:
This
is
the
Prerogative
of
the
most
High
;
as
,
Psal.
76.
12.
He
shall
Restraine
the
Spirit
of
Princes
,
and
is
wonderfull
amongst
(
or
dreadfull
to
)
the
Kings
of
the
Earth
;
but
hath
given
liberty
to
none
to
dishonour
them
before
the
People
,
though
they
will
not
be
Informed
,
but
persist
in
their
destructive
wayes
,
even
to
the
Bloud
of
GODS
Anointed
Priests
,
and
the
prophaning
of
Religion
:
Prophaned
,
Injured
Religion
cryes
out
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
,
then
it
was
heretofore
,
nor
we
better
,
then
he
that
led
,
and
they
that
followed
thus
the
way
to
Heaven
;
neither
can
we
(
for
my
part
,
I
sincerely
beleeve
it
)
excuse
our selves
to
GOD
,
or
them
(
at
the
last
day
)
if
we
flatter
the
People
,
(
though
but
through
our
silence
)
in
not
accounting
to
them
,
that
these
and
the
like
places
of
GODS
Word
,
have
ever
carried
this
sense
,
throughout
the
whole
Christian
Church
ever
since
they
were
uttered
and
received
,
until
these
Antichristian
Times
.
That
Christ
laid
down
his
life
in
this
Profession
,
hath
beene
followed
by
many
thousands
of
Martyrs
;
unto
whose
Bloud
(
as
to
the
Efficient
and
Instruments
)
we
owe
the
Religion
that
we
have
.
7.
Our
experience
may
teach
us
,
that
there
have
been
some
evill
Princes
,
whom
GOD
and
time
have
amended
;
none
that
have
been
ill
,
that
have
been
Immortall
;
nor
any
that
have
been
very
ill
,
that
have
lived
very
long
;
and
none
so
ill
and
long
,
but
the
World
hath
deserved
worse
.
But
from
the
evils
that
such
have
done
to
particular
men
,
GOD
hath
extracted
good
;
the
greatest
good
that
might
be
unto
the
Church
in
generall
:
and
hath
given
the
Injured
parties
such
Compensation
,
that
they
would
not
for
the
whole
world
have
been
without
their
Sufferings
.
8.
But
suppose
so
wretched
a
Tyrant
as
yet
never
hath
been
,
worse
then
the
Roman
Nero
,
the
worst
that
Story
can
produce
;
of
whom
yet
we
can
hardly
imagine
,
that
he
hated
that
which
was
good
,
because
it
was
good
;
which
if
he
did
not
,
we
will
readily
imagine
that
none
ever
did
:
Yet
Saint
Peter
and
Saint
Paul
who
suffered
under
him
,
in
this
Point
,
pleaded
his
Cause
to
the
whole
world
,
and
to
all
posterity
;
and
enjoyned
the
(
then
)
present
world
to
plead
in
Heaven
for
him
,
unto
the
Lord
of
Heaven
;
and
in
them
,
all
generations
(
though
for
the
like
Princes
)
to
send
up
the
like
Prayers
.
9.
But
(
as
I
said
)
many
Tyrants
have
done
wickedly
,
yet
we
may
conceive
,
rather
for
Inordinate
love
of
wicked
Ends
,
then
for
the
Hatred
of
Justice
,
as
it
is
Justice
;
so
far
forth
,
that
they
should
hate
it
in
the
Root
and
Law
that
enjoyneth
it
.
Yet
grant
we
,
that
GOD
should
permit
to
a
wicked
people
,
a
wicked
King
,
who
should
openly
and
ex
Professo
,
hate
that
which
is
right
,
because
it
is
right
;
yea
,
the
very
Law
of
common
Equity
,
(
for
so
Mishpat
signifieth
in
this
place
used
)
yet
saith
that
Text
,
[
Shall
such
a
one
Govern
?
]
and
the
word
for
Governing
signifieth
Irresistible
to
Oblige
or
Bind
.
Is
it
fit
to
say
to
such
a
King
,
(
that
hateth
Mishpat
,
the
very
Head
and
Fountaine
of
Justice
)
Thou
art
wicked
?
And
to
such
Princes
,
you
are
ungodly
?
10.
The
Reason
is
after
assigned
(
if
we
can
with
Christian
Patience
wait
till
GOD
see
his
time
)
in
the
24.
Verse
;
GOD
shall
breake
in
pieces
mighty
men
without
number
,
and
set
others
,
in
their
stead
.
And
concerning
GODS
permittance
of
such
Kings
,
Ver.
23.
[
He
hath
laid
no
more
upon
man
then
is
right
,
to
wit
,
then
man
hath
deserved
,
whensoever
he
setteth
up
such
)
[
That
man
should
enter
into
Judgement
with
GOD
,
]
that
is
(
as
much
as
in
man
lieth
)
to
appeale
from
his
Justice
,
and
to
try
an
Action
with
GOD
before
his
betters
,
as
with
an
Oppressour
;
which
is
done
by
mans
casting
off
of
the
yoke
of
those
who
Sit
in
the
place
of
GOD
yea
,
by
casting
aspersions
upon
their
Persons
and
Actions
,
even
when
they
doe
wickedly
,
to
the
dishonour
of
GOD
,
who
is
able
to
defend
his
owne
▪
Cause
,
where
he
will
not
be
defended
but
by
himselfe
.
11.
Who
,
when
he
hath
effected
the
worke
of
his
own
secret
Counsell
,
the
Ends
for
which
he
raised
them
up
;
then
(
as
in
the
20.
Verse
)
They
shall
in
a
moment
be
taken
away
without
hands
,
whom
no
humane
hands
may
so
much
as
touch
.
Upon
whom
(
by
reason
of
the
holy
Oyle
in
their
Anointing
)
no
man
whatsoever
may
lay
his
hands
,
and
be
Guiltlesse
:
against
whom
no
tongue
may
bark
;
but
is
Blasphemous
:
and
whom
no
man
in
his
secret
imaginations
may
vilifie
,
but
his
winged
▪
Thoughts
shall
make
haste
to
Him
whose
Dignity
he
sustaineth
.
It
being
a
part
of
GODS
Prerogative
,
to
be
the
Searcher
of
hearts
,
and
to
see
into
the
darkest
Cells
of
the
secretest
places
thereof
;
for
this
cause
he
will
not
endure
,
that
any
to
whom
he
hath
imparted
any
portion
of
his
Prerogative
,
should
be
violated
in
mans
secretest
mis-thoughts
;
for
the
Reverence
due
unto
him
whose
Throne
he
possesseth
;
and
who
hath
undertaken
,
that
he
wil
turne
his
Deputies
heart
which
way
himselfe
shall
judge
most
fit
.
These
particulars
will
further
appear
in
the
ensuing
Discourse
,
upon
this
that
hath
been
proved
.
My
third
Quaere
is
,
How
any
Acknowledger
of
the
holy
Scriptures
can
justifie
,
that
the
Power
of
Kings
is
Originally
in
the
People
?
-
My
Argument
shall
be
concerning
Elihu's
Principle
;
justifying
à
minori
,
ad
majus
,
the
unquestionablenesse
of
GODS
Power
.
-
That
,
which
(
as
a
known
Principle
from
the
Beginning
,
before
any
written
Law
of
GOD
)
was
Opposed
against
the
wisest
of
the
sons
of
the
East
;
and
which
such
a
respondent
,
could
not
,
or
did
not
contradict
;
and
which
hath
been
received
into
the
written
Word
of
GOD
,
and
hath
received
no
contradiction
therein
,
throughout
the
whole
Series
thereof
,
but
is
according
to
the
Analogy
of
the
Doctrine
of
the
Scriptures
every
where
in
the
same
Point
:
May
not
now
the
Canon
of
the
Booke
of
GOD
is
sealed
,
be
called
in
Question
,
but
must
stand
as
a
Principle
for
ever
.
-
But
(
as
a
Proofe
of
the
Vnquestionablenesse
and
Irresistibility
of
GOD
)
the
Vnquestionablenesse
and
Irresistibility
of
all
Kings
,
the
Deputies
of
GOD
,
(
because
the
worst
of
all
Kings
)
was
Opposed
(
as
a
knowne
Principle
from
the
Beginning
,
before
any
written
Law
of
GOD
)
against
Job
,
the
wisest
of
the
sons
of
the
East
,
which
he
could
not
,
or
did
not
contradict
;
and
which
is
Recorded
in
the
written
Word
of
GOD
,
and
hath
received
no
Contradiction
therein
(
through
the
whole
Series
thereof
)
and
is
according
to
the
Analogy
of
the
Scripture
Doctrine
everywhere
in
the
same
Point
.
-
Therefore
,
the
Vnquestionablenesse
and
Irresistibility
of
all
Kings
whatsoever
,
(
whereby
the
Vnquestionablenesse
and
Irresistibility
of
GOD
is
proved
)
may
not
(
now
the
Canon
of
the
Booke
of
GOD
is
sealed
)
be
called
in
Question
;
but
must
stand
as
a
Principle
for
ever
.
-
Secondly
,
concerning
the
condition
of
Regall
Power
.
-
That
Power
on
Earth
,
over
the
People
thereof
,
which
(
according
to
the
Doctrine
of
the
Scriptures
)
is
responsible
onely
to
GOD
,
and
is
by
man
unquestionable
;
(
is
and
continues
the
very
Power
of
GOD
,
derived
Onely
and
Immediately
from
the
Deity
)
the
Fountain
of
all
Power
,
according
to
the
said
Doctrine
.
-
But
the
Regal
Power
of
Kings
on
Earth
over
the
People
thereof
,
(
according
to
the
Doctrine
of
holy
Scriptures
)
is
Responsible
onely
to
GOD
,
and
by
man
unquestionable
.
-
Therefore
,
the
Regall
Power
of
Kings
on
Earth
over
the
People
thereof
,
is
,
and
continues
the
very
Power
of
GOD
;
Derived
immediately
and
onely
from
the
Deity
,
the
Fountaine
of
all
Power
,
according
to
the
Doctrine
of
holy
Scriptures
.
-
Thirdly
,
concerning
the
Derivation
of
the
Power
of
Kings
.
-
That
Power
which
cannot
be
made
unjust
,
by
being
unjustly
used
;
is
not
Derived
from
man
,
but
from
GOD
.
-
But
the
Power
of
Kings
cannot
be
made
unjust
by
being
unjustly
used
.
-
Therefore
,
the
Power
of
Kings
is
not
Derived
from
man
,
but
from
GOD
.
-
Fourthly
,
concerning
GODS
disposall
of
his
Power
of
earthly
Dominion
.
-
That
Power
,
which
(
from
mans
Beginning
)
was
by
an
everlasting
Law
otherwise
disposed
of
,
then
to
the
People
;
and
is
so
disposed
of
,
that
the
People
must
submit
unto
it
though
it
be
exercised
by
wicked
men
:
is
over
,
not
in
,
or
from
the
People
.
-
But
the
Power
and
Dominion
,
by
an
everlasting
Law
from
mans
Beginning
,
was
otherwise
disposed
of
then
to
the
People
;
and
so
disposed
of
,
that
the
People
must
submit
unto
it
,
though
exercised
by
wicked
men
.
-
Therefore
,
the
Power
of
Dominion
,
is
over
,
not
in
,
or
from
the
People
.
12.
For
that
Pretext
heretofore
much
spoken
of
,
concerning
Co-ordination
,
and
Radicall
mixture
with
the
King
in
the
Power
of
Dominion
;
I
find
(
as
hath
been
said
)
neither
ground
nor
foot-step
thereof
in
holy
Scripture
:
and
therefore
I
shall
not
bend
my selfe
against
it
severally
on
purpose
,
but
as
twisted
with
the
other
,
and
occasionally
,
as
it
shall
fall
in
my
way
.
Indeed
,
in
the
Evidence
of
Reason
,
Kingdome
and
Co-ordination
in
the
Subjects
cannot
stand
together
;
where
there
is
Co-ordination
,
there
can
be
neither
under
nor
over
,
King
nor
Subject
:
And
with
Gods
Power
,
over
(
and
with
relation
to
)
them
,
they
cannot
mix
;
for
it
is
they
that
are
under
Elohim
;
and
it
is
Elohims
Power
,
which
the
King
exerciseth
over
them
.
And
no
Power
of
his
is
to
be
arrogated
by
man
,
without
his
speciall
Grant
;
and
no
Record
of
any
such
Patent
,
can
we
find
in
his
revealed
will
;
but
the
contrary
.
13.
By
this
Digression
appeareth
the
Answer
to
the
usuall
Question
,
What
if
the
King
turn
Tyrant
?
It
might
be
answered
by
another
Question
;
But
,
can
God
turne
Tyrant
too
?
And
it
is
easily
returned
,
that
he
cannot
.
He
hath
promised
to
turne
the
Kings
heart
which
way
is
pleasing
to
him
;
he
hath
declared
,
that
if
the
King
doe
turne
Tyrant
,
the
People
doe
deserve
it
;
and
when
they
turne
good
,
acknowledging
the
Rod
of
his
wrath
:
(
as
Isa.
10.
5.
Nebuchadnezzar
was
)
He
(
to
whose
Prerogative
it
belongeth
)
will
himselfe
turne
the
Tyrant
out
of
[
His
]
Throne
,
which
men
must
bow
before
;
as
Verse
the
15.
Shall
the
Axe
boast
it selfe
against
him
that
heweth
therewith
?
Shall
the
Saw
magnifie
it selfe
against
him
that
shaketh
it
?
As
if
the
Rod
should
shake
it selfe
against
them
that
lift
it
up
!
Or
,
as
if
the
staffe
should
lift
up
(
it
selfe
,
as
if
it
were
)
not
wood
!
But
while
they
are
(
being
so
long
his
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
it selfe
of
Nature
,
and
common
Equity
)
is
Divine
.
14.
And
for
any
that
are
oppressed
thereby
,
he
hath
promised
to
take
their
matter
into
his
own
hands
;
or
to
requite
it
with
his
hand
,
Psal.
10.
14.
For
that
he
is
King
for
ever
and
ever
,
Ver.
16.
So
that
if
he
be
as
good
as
his
Royal
Word
,
they
who
are
restrained
from
making
Resistance
themselves
,
are
in
never
the
worse
case
,
while
his
Might
is
used
to
doe
them
Justice
,
in
stead
of
their
own
weaknesse
.
Thus
(
if
his
word
may
be
taken
)
Psal.
22.
6.
I
will
up
(
saith
the
Lord
)
and
will
help
:
whom
?
Every
one
without
exemption
:
From
whom
?
From
every
him
,
(
be
he
,
or
swell
he
,
never
so
big
)
that
swelleth
against
him
.
And
if
it
be
Elohims
Prerogative
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vengeance
belongs
to
me
,
and
I
will
repay
it
,
saith
the
Lord
:
If
it
be
his
peculiar
Royall
to
get
up
,
all
others
had
best
keep
down
:
If
Vengeance
be
his
Regal
Exemption
,
they
who
take
the
Sword
,
must
know
,
that
his
Crown
lies
at
the
stake
;
and
if
they
be
not
able
to
hold
up
the
Sword
against
him
,
must
make
sure
of
perishing
by
it
.
And
if
any
man
in
obedience
to
this
Doctrine
(
the
touch-stone
of
true
Christian
Religion
)
shall
lose
life
or
any
thing
else
,
he
shall
gaine
an
hundred
fold
in
the
Kingdome
of
Heaven
,
Mat.
19.
29.
15.
Concerning
the
Scottish
Topick
,
a
Simily
;
That
the
Souldiery
may
lawfully
hold
the
hands
of
that
General
,
who
will
turn
his
Cannon
against
his
Army
on
purpose
to
destroy
them
;
(
But
where
can
he
get
a
new
one
then
?
)
And
the
Seamen
,
the
hands
of
that
Pilot
,
who
wilfully
runs
his
ship
against
the
Rock
:
therefore
,
the
Proceedings
of
that
Nation
against
the
King
,
are
lawfull
.
16.
Supposing
even
Impossibilities
probable
,
yet
would
the
Inference
faile
.
And
were
the
Argument
put
into
Form
,
it
would
sufficiently
display
it self
.
But
I
doe
not
love
to
urge
any
mans
Arguments
except
mine
own
;
I
feare
to
prejudice
my
friends
,
and
dare
not
wrong
mine
adversaries
:
therefore
,
I
take
it
as
it
is
;
whereof
were
the
Antecedent
true
,
yet
the
Consequence
is
foule
.
For
,
first
,
there
is
Disproportion
between
the
King
and
the
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
affirme
.
Thirdly
,
therein
,
is
Fallacia
dictionis
;
for
holding
of
hands
,
is
all
that
in
the
Antecedent
is
presumed
against
the
said
General
or
Pilot
;
but
it
is
not
all
that
is
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
publikely
Triable
before
man
,
in
Foro
Exteriori
:
The
Commission
of
the
King
is
immediately
given
by
GOD
,
and
so
far
as
concerneth
the
Cognisance
of
the
Subject
,
unlimited
by
God
himself
,
who
gives
Lawes
unto
his
Deputies
Conscience
,
and
will
Try
him
in
his
proper
Court
,
before
Himself
and
his
holy
Angels
,
which
man
may
not
presume
to
doe
.
The
King
(
for
ought
that
any
externall
Law
of
God
holdeth
his
hands
in
)
can
(
without
any
Processe
)
put
to
death
his
General
;
the
General
,
for
the
life
of
every
of
his
Souldiers
,
is
responsible
to
the
King
,
to
be
openly
Tryed
,
or
as
the
King
shall
appoint
.
But
,
put
the
case
that
a
King
should
issue
forth
a
Commission
to
his
General
,
which
should
limit
his
Consultations
and
Actions
to
the
pleasure
of
his
Souldiers
;
it
were
too
evident
,
that
he
had
as
good
have
given
him
no
Commission
:
for
amongst
'
the
many
,
there
will
ever
be
too
many
,
Qui
mallent
Jussa
Ducum
interpretari
,
18.
For
the
second
,
(
the
Charge
of
Petitio
Principii
)
it
should
have
been
first
proved
before
the
Production
of
this
Argument
,
that
the
Kings
purpose
was
to
destroy
his
Subjects
;
which
is
a
conjecture
(
if
possible
,
yet
)
lesse
probable
then
the
Generals
intention
against
his
Army
.
Purposes
we
leave
to
the
Judge
of
hearts
,
but
we
are
able
to
justifie
for
matter
of
Fact
,
that
the
Scriptures
have
justified
the
King
in
those
particulars
wherein
he
hath
excused
19.
For
the
third
;
holding
of
the
Generals
or
Pilots
hands
,
seems
but
to
keep
them
from
doing
hurt
to
others
;
and
(
if
the
Sacramentum
Militare
will
permit
this
)
this
is
all
that
may
be
done
by
the
Army
,
untill
they
bring
him
to
Triall
(
where
he
ought
to
be
judged
)
before
his
Prince
,
whose
Commission
he
hath
.
But
,
they
hold
the
Kings
hands
against
their
sworn
Allegiance
,
that
they
may
despoile
him
of
all
,
that
both
the
Lawes
of
God
and
man
have
invested
him
with
;
and
say
he
is
doing
hurt
,
that
they
might
doe
him
hurt
:
never
thinking
of
the
great
Kings
Bench
,
who
is
his
onely
Superiour
▪
and
who
is
robbed
of
the
Power
of
his
just
Prerogative
,
by
the
Peoples
medling
with
his
Commissions
;
who
will
himself
come
(
for
them
)
soon
enough
,
to
Judge
both
him
and
them
.
As
Saint
Peter
2.
3.
8.
Beloved
,
be
not
ignorant
of
this
one
thing
,
that
one
day
with
the
Lord
,
is
as
a
thousand
years
,
and
a
thousand
years
as
one
day
.
The
Lord
is
not
slack
concerning
his
Promise
(
as
some
men
count
slacknesse
)
but
is
long-suffering
to
us-ward
;
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
But
the
day
of
the
Lord
will
come
as
a
Thief
in
the
night
,
&c.
In
the
meane
time
he
hath
given
warning
unto
all
,
(
which
all
men
are
bound
upon
[
once
]
speaking
,
to
take
notice
of
at
their
perils
;
though
for
their
sakes
who
are
not
Refractary
,
that
which
Peremptorily
he
once
spake
,
is
twice
heard
;
as
Psal.
62.
11.
)
Elohim
hath
spoken
[
Once
]
Twice
I
have
heard
this
,
that
(
whatsoever
is
)
Power
belongeth
to
Elohim
.
20.
For
the
fourth
;
if
the
English
of
holding
his
hands
,
be
as
Matth.
26.
45.
(
for
Money
)
to
deliver
him
into
the
hands
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
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
doe
I
ever
find
this
expression
(
of
Lay-Elders
)
but
I
find
there
Christ
in
Persecution
.
If
it
be
before
he
be
Convicted
in
Foro
Proprio
,
to
take
away
(
not
only
the
Power
which
He
hath
from
[
Above
,
]
witnesse
that
of
General
Pilate
,
John
19.
11.
but
also
)
the
Right
of
Inheritance
,
which
as
he
is
a
Free-born
man
,
is
his
Birth-right
:
if
to
Divest
him
of
the
Liberty
of
a
Subject
,
and
to
put
him
into
a
Condition
below
the
more
free
Birds
of
the
Aire
,
and
the
noysome
Foxes
of
the
Earth
,
not
leaving
him
an
House
of
his
own
to
put
his
head
in
:
If
to
Crown
him
with
Thorns
,
and
to
put
a
Reed
in
his
hand
,
in
stead
of
his
(
Scepter
,
or
)
Staffe
of
Command
,
and
to
Spit
(
Blasphemies
)
in
his
Face
,
be
the
holding
of
the
hands
of
a
General
or
Pilot
;
this
is
against
the
Lawes
of
God
and
man
;
and
the
Antecedent
is
false
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
22.
53.
21.
For
the
fifth
;
God
,
who
hath
promised
to
doe
Right
to
all
that
suffer
Wrong
,
hath
by
the
Signal
of
his
holy
Oyle
,
laid
a
peremptory
Command
upon
all
men
,
not
so
much
as
(
harmfully
)
to
touch
the
Person
of
any
whom
he
hath
separated
unto
himselfe
by
Anointing
,
Psal.
105.
15.
which
some
will
understand
of
the
Community
of
the
Religious
:
but
it
is
evident
by
the
Context
,
that
what
was
principally
meant
of
Abraham
,
took
in
no
more
then
Isaak
and
Jacob
into
the
Letter
thereof
,
who
were
all
three
Invested
with
Regal
and
Sacerdotal
Power
,
yea
,
Prophetical
;
and
who
hath
declared
,
That
no
man
can
lay
hands
upon
the
Lords
Anointed
and
be
guiltlesse
,
1
Sam.
the
skirt
of
his
Royal
Garments
,
1
Sam.
24.
5.
then
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
Nebuchadnezzar
,
who
serves
him
,
while
he
thinkes
,
he
is
serving
his
own
Proud
,
Avaricious
,
and
Cruel
Ends
,
Isa.
10.
7.
Who
hath
promised
unto
Christians
,
Isa.
49.
23.
that
Christian
Kings
shall
be
their
nursing
Fathers
,
and
Queens
their
nursing
Mothers
.
Yea
,
if
the
People
will
be
his
People
,
Ezek.
45.
8.
That
his
Princes
shall
no
more
Oppresse
them
:
which
,
I
am
sure
(
if
God
as
certainly
he
hath
,
hath
any
meaning
in
his
words
)
must
be
understood
of
Christian
Kings
and
People
;
as
the
whole
Vision
for
eight
Chapters
cannot
be
justified
of
any
other
,
then
the
Christian
Kingship
,
Priesthood
,
Religion
,
and
Temple
.
22.
That
the
Cannon
hath
been
turned
against
the
People
,
and
the
Vessell
hath
been
split
upon
the
Rock
(
to
the
shipwrack
even
of
Conscience
it selfe
)
is
most
apparent
;
but
the
People
(
most
vainly
intending
to
create
their
own
Power
)
were
they
who
have
done
this
,
while
they
presumed
they
were
doing
it
against
the
Powers
Established
(
indeed
)
by
God
himself
.
But
let
it
be
seriously
considered
,
1.
Whether
those
things
which
were
cryed
out
against
(
as
Invasions
of
the
Peoples
Liberties
and
Proprieties
)
be
any
where
prohibited
unto
the
King
(
in
case
of
his
necessity
)
throughout
the
whole
Law
of
God
?
2.
Wherein
hath
the
King
been
accused
of
any
thing
,
whereunto
the
Pride
and
Avarice
of
others
have
not
necessitated
him
?
3.
What
hath
necessity
enforced
him
to
,
which
causelesse
wantonnesse
in
them
hath
not
exceeded
,
as
far
as
Pelion
heaped
upon
Ossa
(
for
the
storming
of
Heaven
)
doth
a
Wart
?
4.
What
have
they
exceeded
him
in
,
which
they
doe
not
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
Gods
Patent
for
more
Power
then
he
hath
made
use
of
,
over
them
.
5.
Whether
there
be
in
Scripture
any
Toleration
for
People
,
who
desire
Heaven
and
fear
Hell
,
to
Resist
the
worst
of
Kings
?
6.
Whether
there
be
any
colour
in
Reason
,
that
God
should
not
most
heavily
Vindicate
the
Violations
of
such
a
King
,
whose
Vertues
are
scarce
inferiour
to
his
Divine
Authority
?
23.
But
there
will
come
a
time
when
the
holy
One
of
Israel
,
shall
at
length
Consult
for
the
doubling
of
his
Dear
Dread
Servants
Honor
,
as
well
as
of
his
Blisse
.
And
when
the
Story
of
these
dayes
shall
be
impartially
Recounted
and
Received
,
when
the
onely
harm
his
Chronicle
shall
doe
,
must
be
to
tell
succeeding
Princes
,
how
dangerous
a
thing
it
is
,
in
evill
times
to
be
too
good
;
when
(
for
the
future
)
our
Annals
shall
justifie
the
Justice
,
and
vindicate
the
Providence
and
Goodnesse
of
the
great
King
and
Governor
of
Heaven
and
Earth
;
if
hereafter
(
upon
his
Terrestrial
Throne
)
he
shall
place
sharp
Governors
,
whose
Acrimony
shall
cure
those
,
whom
Sweetnesse
(
though
as
an
inordinate
cause
)
would
have
corrupted
.
And
such
,
whose
very
Faults
should
make
them
Good
,
whom
Goodnesse
would
make
Bad.
CHAP.
IIII.
The
Contents
.
Both
the
Regal
and
Sacerdotal
Powers
,
were
(
in
the
Beginning
)
the
Inheritance
of
the
First-born
.
The
Colloquy
between
God
and
Cain
,
(
Gen.
4.
7.
)
Explained
.
Also
,
that
of
God
with
Evah
,
(
Gen.
3.
16.
)
by
the
Commentary
of
Saint
Paul
,
1
Tim.
2.
12.
and
1
Cor.
14.
34.
No
Co-ordination
in
the
Family
,
the
Model
and
Nursery
of
Kingdome
.
The
seed
of
the
Commandement
for
Kingdome
and
Priesthood
,
sowen
in
the
Family
from
the
very
Beginning
of
the
World
,
in
the
perpetual
Law
of
Nature
.
1.
COncerning
the
Goverment
of
the
World
,
before
in
his
revealed
Law
,
God
described
and
set
the
Copy
of
Just
Monarchy
,
I
shall
not
need
to
say
much
;
briefly
,
it
is
without
Contradiction
,
that
in
the
Beginning
of
time
,
both
the
Regal
and
Sacerdotal
Powers
were
Conjunctively
the
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
remembred
,
that
this
Conference
,
and
the
Preeminence
therein
afforded
to
Cain
,
was
after
God
had
manifested
his
dislike
of
Cain's
Offering
,
and
his
acceptance
of
Hebels
Sacrifice
;
notwithstanding
which
(
in
right
of
his
Primogeniture
)
he
declares
for
him
.
2.
First
,
[
Vnto
thee
his
desire
shall
be
subject
]
indeed
the
faculty
of
his
reasonable
Obedience
,
Fealty
,
and
Allegiance
,
used
to
be
sworne
.
As
afterward
,
Vpon
,
or
Before
Gods
Altar
,
(
as
his
Throne
or
Seat
)
was
the
Solemnity
of
Religious
Oathes
,
Vowes
,
and
Leagues
,
(
as
under
the
Thigh
of
the
Universal
King
)
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
Soule
,
(
to
wit
,
his
reasonable
Appetite
or
Will
)
he
was
to
repaire
to
the
others
Vnderstanding
:
from
it
to
light
his
Candle
,
to
direct
him
in
his
wayes
;
and
upon
his
Direction
,
to
Convert
and
Turn
from
his
going
astray
;
whose
Lips
were
to
preserve
his
knowledge
,
he
being
to
seek
the
Law
of
his
God
at
the
others
mouth
.
4.
This
is
the
effect
of
the
double
Portion
of
Gods
[
Likenesse
]
with
which
(
as
in
right
of
his
Primogeniture
)
after
the
death
of
his
Father
he
was
to
be
honoured
.
Semblable
unto
which
Duplicity
is
the
Power
of
Order
,
and
Christian
Church
.
And
that
there
is
[
Pi
Shenaim
]
a
double
Portion
in
the
Likenesse
(
as
shall
be
further
manifested
)
as
well
as
in
the
Image
,
appears
by
Elisha's
request
to
Elijah
,
2
King
.
2.
9.
[
I
pray
thee
let
thy
Spirit
be
double
upon
me
]
viz.
(
saith
one
)
Vt
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
askes
for
,
that
he
might
have
the
double
Portion
(
as
in
right
of
the
First-born
)
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
,
Dominari
,
3.
Parabolice
loqui
:
so
that
,
1.
Hebel
must
acknowledge
Kain's
Superiority
of
Order
,
and
doe
him
Reverence
.
2.
His
Superiority
of
Power
,
and
doe
his
Commands
.
3.
His
Superiority
of
Judgement
,
in
great
or
dark
Cases
,
not
making
his
own
Interpretation
of
Edicts
or
Lawes
given
by
him
,
but
applying
himselfe
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
Gods
Prerogative
,
which
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
feare
,
that
whosoever
should
meet
him
,
would
kill
him
.
7.
For
fuller
satisfaction
concerning
this
Interpretation
of
the
foresaid
words
,
be
pleased
to
look
back
unto
the
doom
of
Evah
,
Gen.
3.
16.
where
Tim.
2.
12.
[
I
permit
not
a
Woman
to
Teach
,
nor
to
Vsurp
Authority
over
the
man
,
but
to
be
in
silence
.
]
And
he
gives
these
Reasons
;
The
man
was
first
Formed
;
and
the
Woman
was
first
in
the
Transgression
:
from
which
,
the
Transgression
,
she
may
seem
to
be
made
incapable
of
Priesthood
.
From
her
last
Forming
,
of
the
Soveraignty
of
the
Family
,
where
she
hath
an
Husband
:
otherwise
,
the
ruled
Case
of
Zelophehads
daughters
,
Num.
27.
(
of
which
hereafter
Chap.
7.
)
which
(
in
defect
of
Issue
Male
)
permits
her
to
inherit
;
gives
her
Power
to
Governe
in
her
owne
Inheritance
:
but
from
the
Priesthood
she
is
utterly
debarred
.
8.
The
Sentence
against
her
(
in
Genesis
)
is
[
Her
Will
shall
be
to
her
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
speake
.
And
in
the
35.
Verse
,
If
they
will
learn
any
thing
,
Let
them
aske
their
own
Husbands
at
home
,
&c.
9.
Secondly
,
in
Genesis
,
[
He
shall
bear
rule
over
thee
;
]
Answerably
hereunto
saith
Saint
Paul
,
[
She
shall
not
Vsurp
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
shewed
)
meaning
the
place
of
Genesis
afore-cited
.
10.
Thirdly
,
that
we
may
be
sure
the
Apostle
relateth
to
this
place
of
Genesis
,
it
is
evident
by
the
third
part
of
her
Sentence
,
[
In
sorrow
shalt
thou
bring
forth
,
]
to
which
he
returneth
,
though
she
be
excluded
from
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
)
Child-bearing
:
which
words
are
to
be
understood
,
as
those
of
Gal.
3.
16.
He
speaketh
not
of
Seeds
as
of
many
,
but
as
of
one
,
thy
Seed
;
which
is
Christ
:
that
by
the
Child-bearing
of
One
of
that
Sex
,
(
without
the
help
of
Man
,
as
mankind
was
lost
by
the
Insinuation
of
One
Woman
)
woman-kind
shall
be
restored
into
a
Capacity
of
Heavenly
Blisse
.
11.
Whence
appeares
also
,
that
(
for
the
Government
of
the
Family
)
the
double
Portion
both
of
[
Elohims
Likenesse
and
Image
]
is
wholly
without
Radicall
mixture
or
Co-ordination
in
the
Master
of
that
his
Family
:
where
if
the
Wife
be
debarred
those
Powers
,
much
more
the
Children
and
Servants
,
(
as
shall
be
proved
Chap.
7.
)
and
where
(
to
wit
,
in
the
Family
)
the
Rudiments
are
laid
,
both
for
the
Order
and
Weale
of
the
Publike
:
Which
is
an
Vnion
of
divers
Persons
under
one
Head
,
(
or
Petite
Monarch
therein
)
as
that
is
of
divers
Families
,
under
the
most
Powerfull
and
Glorious
of
Elohims
earthly
Representers
;
unto
whom
the
Fathers
of
Families
are
Sons
;
and
Sons
therein
are
Servants
.
Both
of
which
in
their
severall
places
,
are
(
proportionably
to
them
)
Invested
with
Divine
Power
;
for
whosoever
hath
(
lawfull
)
Power
,
that
Power
is
Elohims
;
and
not
the
others
,
but
by
Donation
,
and
according
to
the
Patent
Recorded
in
the
sole
Covenant
,
that
GOD
hath
made
with
Man
;
to
wit
,
his
revealed
Word
.
12.
In
Private
Families
men
are
Made
;
in
Publike
Kingdomes
they
are
Tryed
:
in
the
former
,
Honesty
,
Justice
,
and
Religion
are
,
as
in
their
Nursery
;
in
the
Publike
Kingdome
they
are
to
be
planted
:
upon
their
bearing
Fruit
,
or
the
contrary
,
they
are
[
thence
to
be
Transplanted
,
either
into
the
Kingdome
of
Heaven
,
or
the
contrary
place
.
The
Families
Vertues
or
Vices
,
are
they
that
Invegitate
or
Empoyson
a
Kingdome
,
which
must
fall
upon
them
if
they
undermine
it
;
wherefore
,
in
the
Family
(
where
men
are
not
to
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
Honor
of
the
Divine
Power
they
are
entrusted
with
over
others
,
(
which
without
Prophanenesse
cannot
be
submitted
)
so
to
be
most
fearful
of
Exacting
the
Reverence
due
unto
them
from
their
Inferiours
,
if
they
be
conscious
of
their
not
performance
of
their
Duty
towards
their
Superiours
,
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
then
he
,
should
invade
his
estate
,
because
they
are
better
,
wiser
,
or
more
then
he
)
that
by
the
nurture
of
them
in
this
petty
Schoole
,
to
doe
their
just
Homage
unto
him
,
that
beares
the
place
of
God
therein
,
how
ever
they
may
thinke
him
unfit
for
it
:
they
may
gradually
be
intrusted
to
honour
him
,
that
is
,
his
Enthroned
in
the
Vniversity
,
that
so
they
may
(
by
Degrees
)
be
Indoctrinated
to
serve
at
distance
,
him
whose
Throne
is
over
the
Universe
,
not
onely
when
he
seems
to
doe
them
good
,
but
also
when
to
strike
and
ruine
them
:
and
not
onely
are
the
Vertues
and
Vices
therein
,
the
Obedience
and
Disobedience
thereof
,
Diffusive
in
Latitude
over
all
;
but
Extensive
unto
Posterity
after
all
.
The
third
and
fourth
Generation
smart
for
the
Aberrations
of
One
man
;
and
upon
the
Uprightnesse
of
One
,
is
Blessing
promised
unto
Many
.
14.
For
these
Reasons
,
the
fifth
Commandement
(
which
as
the
greater
good
,
and
more
concernent
of
the
Glory
of
GOD
,
must
respect
the
Publike
in
the
highest
Place
)
in
Order
to
the
Kingdom
,
is
directed
to
the
Family
,
where
Nature
began
;
and
whence
Nurture
is
to
be
derived
,
for
the
weale
of
the
Generality
;
where
there
is
hope
of
,
or
endeavour
for
happinesse
,
present
or
future
:
So
that
as
well
for
Political
as
Theological
Ends
,
care
is
to
be
taken
for
Order
to
be
conveighed
from
the
Cradle
to
the
Chariot
;
according
to
the
approved
Axiome
,
Minima
sunt
minimè
negligenda
,
The
Least
of
all
things
,
are
of
all
things
Least
to
be
neglected
.
15.
That
no
Inferiour
can
have
any
Power
from
GOD
against
his
Superiour
,
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
Kingdome
(
to
wit
,
the
Family
)
it
may
not
be
so
.
And
since
the
Commanding
Powers
in
both
,
have
direct
and
immediate
influence
upon
the
soule
,
in
its
prime
Faculty
.
-
Mine
Arguments
are
,
First
,
-
Those
Powers
which
flow
from
GOD
and
his
Christ
,
as
from
their
Efficient
,
by
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
ought
to
be
used
,
as
if
they
were
.
-
But
the
Regal
and
Sacerdotal
Power
,
doe
flow
from
GOD
and
his
Christ
,
as
from
their
Efficient
,
by
particular
,
distinct
,
and
immediate
formal
Causes
;
viz.
the
double
Portion
of
the
Image
and
Likenesse
of
Elohim
,
which
the
People
can
neither
give
nor
hinder
.
-
Therefore
,
the
Regal
and
Sacerdotal
Powers
,
are
not
in
the
People
,
either
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
GODS
Power
in
our
private
Houses
.
-
That
which
in
point
of
Dominion
is
unsufferable
in
the
Family
,
where
the
Power
for
the
Government
thereof
,
is
Divine
,
in
the
one
Head
of
that
House
,
by
reason
of
the
Glory
of
the
Image
of
GOD
in
him
Impressed
:
Is
more
unsufferable
in
the
Kingdome
,
where
the
greater
Power
is
proportionably
Divine
;
for
the
same
Reason
;
and
the
Glory
thereof
more
neerly
concerning
the
Glory
of
GOD
.
-
But
,
in
the
point
of
Dominion
,
that
the
Power
of
Governing
should
be
in
the
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
Kingdome
(
then
in
the
Family
)
where
the
Power
of
a
King
is
greater
;
(
viz.
then
of
the
Head
of
the
Family
)
and
proportionably
Divine
by
reason
of
the
Image
of
GOD
;
and
the
Glory
thereof
more
nearly
concerning
the
Glory
of
GOD
.
-
Thirdly
,
that
all
the
aforesaid
Powers
are
Divine
.
-
Those
Powers
which
have
direct
and
immediate
influence
upon
the
Soule
of
Man
,
are
not
Humane
,
but
Divine
.
-
But
all
the
Powers
abovesaid
,
viz.
Regal
,
Sacerdotal
,
Oeconomical
,
have
direct
and
immediate
influence
upon
the
Soule
of
man
.
-
Therefore
,
all
the
Powers
abovesaid
,
viz.
the
Regal
,
Sacerdotal
,
and
Oeconomical
Powers
,
are
not
Humane
,
but
Divine
.
16.
By
the
foresaid
[
Law
]
(
as
Saint
Paul
calls
it
)
was
Dominion
at
first
derived
both
into
the
Kingdome
and
Family
from
the
Deity
,
directly
contrary
to
the
Originality
and
Co-ordination
(
but
of
yesterday
)
pretended
.
And
this
I
have
briefly
set
down
,
pretermitting
many
Proofs
which
are
obvious
in
the
Word
of
GOD
,
in
mine
haste
unto
the
clearer
exemplifications
of
what
GOD
had
more
darkly
expressed
in
his
first
given
Rules
for
Dominion
.
GODS
recorded
Examples
being
the
surest
Commentaries
for
the
certain
meaning
of
his
owne
Precepts
.
17.
And
therefore
,
I
shall
not
here
trouble
my selfe
nor
my
Reader
to
prove
,
that
upon
the
Deduction
of
Colonies
for
the
peopling
of
the
World
by
degrees
,
the
Transferring
of
the
Supreme
Power
from
the
First-born
of
the
severall
Families
(
if
at
the
first
any
such
conjunction
was
)
unto
the
undertaker
of
the
Plantations
,
was
by
the
certaine
direction
of
GOD.
Enough
shall
be
said
in
this
particular
,
Chap.
9.
and
by
the
way
(
in
the
mean
while
)
will
appear
the
Act
of
GOD
,
dispensing
his
Divine
Name
of
Power
,
(
to
wit
,
Elohim
)
even
unto
Pagan
Princes
.
18.
This
for
the
present
I
shall
content
my selfe
to
say
,
That
it
is
cleare
,
that
Heathen
Light
acknowledged
the
two
grand
Powers
,
Regal
and
Sacerdotal
,
to
be
Divine
;
if
not
otherwise
,
yet
by
their
Superstitious
over-doings
herein
;
and
particularly
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
several
of
their
Princes
,
who
in
aftertimes
proved
to
be
all
the
GODS
they
knew
of
.
19.
But
now
(
alas
)
the
World
is
run
upon
the
other
Extreme
,
so
far
from
making
of
false
GODS
,
that
they
will
despoile
the
true
GOD.
Those
whom
he
appointed
to
be
Ruled
,
wil
Rule
.
The
People
whom
GOD
made
to
be
the
Material
Object
of
Dominion
Passive
,
make
themselves
Active
,
to
be
Efficients
of
that
which
GOD
made
before
hand
,
to
make
them
Subject
unto
:
Efficients
,
said
I
?
Alas
,
Destroyers
of
that
which
GOD
intended
for
their
Preservation
.
Their
Preservation
:
which
being
an
Act
no
lesse
Divine
then
that
of
their
Creation
,
they
are
no
more
able
to
performe
to
themselves
,
then
they
were
when
they
were
nothing
,
to
Create
themselves
:
and
may
as
well
endeavour
to
appoint
them
new
GODS
,
as
to
appoint
GOD
new
Deputies
;
who
onely
hath
Power
to
appoint
those
,
who
shall
Execute
his
Power
;
and
onely
hath
Title
to
give
them
Lawes
for
the
Execution
of
that
Power
which
is
onely
His
;
and
whose
care
is
not
the
Least
,
for
that
which
is
on
Earth
the
Greatest
.
20.
These
his
Lawes
,
his
own
Reports
most
justly
and
truly
will
Expound
.
The
first
of
my
Particulars
shall
be
the
Case
of
Moses
and
Aaron
;
the
first
that
appeared
,
with
GODS
Authorities
,
by
his
Commission
diverted
from
the
First-born
.
CHAP.
V.
The
Contents
.
A
Recapitulation
of
what
had
been
formerly
proved
.
Kingship
,
while
we
are
on
Earth
,
Superior
to
Priesthood
.
Exod.
4.
16.
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
judgment
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
.
Aarons
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
Gods
particular
Donation
:
which
way
that
is
already
passed
,
by
that
God
,
who
is
not
double-tongued
,
I
have
proved
.
Also
[
by
the
largenesse
of
his
Patent
]
whose
very
immediate
Power
the
King
hath
.
That
,
that
must
be
Divine
;
which
is
by
man
unquestionable
;
which
cannot
be
made
unjust
,
though
unjustly
used
:
unto
which
man
must
submit
,
though
it
be
unjustly
used
.
That
in
the
Beginning
,
both
the
High
Powers
(
Regal
and
Sacerdotal
)
descended
(
not
by
Virtue
or
Election
,
but
)
by
Right
of
Primogeniture
;
which
Descent
,
the
Spirit
of
GOD
cals
Mishpat
,
or
the
General
and
Just
Law
.
The
meane
of
Conveighance
(
to
be
further
manifested
hereafter
)
I
pointed
at
,
to
wit
,
the
Likenesse
of
Elohim
and
his
Image
;
and
the
different
Proportions
of
their
Communication
.
Also
,
the
signification
of
the
words
Shuk
and
Mashal
;
in
which
,
by
the
Law
of
God
(
as
the
Apostle
calls
it
)
attested
in
the
unalterable
Gospel
,
both
the
said
Powers
were
decyphered
,
and
mine
Interpretation
asserted
.
That
in
the
Epitome
both
of
the
Church
and
Kingdome
,
(
to
wit
,
Family
)
other
Forms
of
Government
are
intolerable
;
much
more
in
that
wherein
the
Glory
of
Gods
Image
is
more
highly
concerned
.
That
both
the
Powers
abovesaid
,
are
Gods
,
and
not
Mans
,
by
the
Impression
which
they
make
upon
the
Soule
,
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
Lawes
from
none
but
Him
.
2.
I
proceed
to
this
Name
of
Power
,
(
to
wit
,
Elohim
)
which
also
is
untakable
by
any
,
without
Gods
Donation
;
without
his
operative
word
[
Amar
]
Elohim
hath
said
,
they
are
Elohim
;
then
forthwith
,
so
said
,
so
done
:
Gods
Justice
amongst
other
men
,
who
were
virtually
Created
by
God
under
this
Name
of
Elohim
.
3.
My
first
Record
shall
be
(
as
I
said
,
of
)
Moses
and
Aaron
.
When
Reuben
was
abdicated
from
the
Benefit
and
Privilege
of
this
universal
Law
,
by
God
(
the
absolute
Father
of
Mankind
,
who
(
onely
)
hath
no
Superior
to
Account
unto
for
this
Disherison
)
inspiring
to
this
end
his
Father
Jacob
:
and
the
Dividing
and
Scattering
of
Simeon
and
Levi
,
in
Jacob
and
Israel
,
was
by
the
same
unquestionable
Justice
decreed
:
yet
so
,
that
Levi
(
for
Causes
not
apparent
)
was
designed
(
for
both
the
Privileges
for
a
while
,
but
)
to
the
Priesthood
for
ever
.
God
first
resolves
the
Regal
Power
to
Moses
,
to
shew
,
that
he
will
have
that
esteemed
the
greater
,
by
the
said
Firstnesse
:
and
afterwards
the
Sacerdotal
to
Aaron
,
who
was
the
elder
Brother
;
to
signifie
,
that
indeed
the
Priesthood
is
of
the
Elder
House
;
but
while
we
are
here
on
Earth
(
where
that
is
not
first
which
is
Spiritual
,
but
that
which
is
Natural
)
where
Dominion
was
not
designed
for
GODS
Likenesse
,
but
for
his
Image
,
(
as
shall
be
proved
)
it
is
to
be
in
subjection
to
the
more
proper
Power
;
in
as
much
as
it
is
Earth
(
and
not
Heaven
)
where
(
as
yet
)
we
enjoy
an
(
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
GODS
:
]
which
(
as
concerning
the
Rational
Angels
)
is
as
much
as
to
say
;
Performe
your
Reasonable
Service
to
him
,
who
is
the
Original
Elohim
,
you
Spirits
who
are
under
him
,
adopted
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
GODS
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
onely
by
her
Husbands
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
spake
against
Moses
(
unto
whom
he
was
Angel
,
that
is
,
as
Saint
Peter
calls
Inferior
Magistrates
,
[
Sent
]
of
him
,
from
whom
he
received
his
Commission
)
though
Moses
had
done
against
the
Law
of
GOD
in
marrying
an
Ethiopian
:
yet
was
Aaron
faine
to
confesse
his
sin
(
for
censuring
of
the
Marriage
of
his
Prince
)
and
to
beseech
the
Sinner
Moses
his
Intercession
,
to
stand
between
him
and
the
wrath
of
GOD
,
Numb
.
12.
For
Moses
was
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
Aarons
Posterity
were
for
ever
to
enjoy
it
by
Aarons
Patent
.
Concerning
which
,
how
the
[
for
Ever
]
thereof
is
to
be
understood
(
to
wit
,
of
the
Typified
,
though
it
faile
in
the
Type
)
shall
be
justified
in
its
own
Acts
23.
5.
[
Elohim
lo-tekallel
,
Nasi
lotaor
]
6.
To
this
in
the
place
above-cited
,
Saint
Paul
hath
relation
;
it
is
written
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
shalt
not
Vilifie
the
chief
Ruler
of
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
appertaines
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
himselfe
)
did
ascribe
unto
the
Priestly
Office
.
7.
I
Record
it
not
,
that
(
in
my
secret
thoughts
)
I
would
have
it
now
passe
into
Example
.
It
is
Registred
by
Saint
Gregory
the
Great
,
in
an
Epistle
Greg.
Mag.
Lib.
2.
Jud.
13.
6.
75.
of
his
(
far
from
Papal
pride
)
to
the
Emperour
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
,
&c.
Go
,
and
amongst
your selves
judge
those
things
,
for
it
is
not
fitting
that
we
should
judge
those
,
whom
GOD
hath
twice
in
the
one
22.
Chapter
of
Exodus
called
Elohim
:
choosing
for
that
time
to
depart
from
his
own
just
Power
,
rather
then
to
hazard
into
Contempt
their
sacred
Order
.
8.
If
this
be
indeed
too
much
:
yet
bring
with
you
the
worst
of
your
thoughts
against
the
late
Prelates
of
this
Church
;
and
with
those
thoughts
consider
of
the
Answer
of
Saint
Paul
,
now
under
our
hands
;
which
(
Oh
be
it
not
the
worse
thought
of
)
I
expresse
by
the
Spirit
of
that
holy
Bishop
and
Martyr
Saint
Cyprian
;
who
,
for
Opposing
the
Bishop
of
Rome
,
was
by
him
Excommunicated
,
and
so
dyed
for
ought
that
to
me
appears
.
When
Saint
Paul
(
saith
he
)
might
have
bearded
the
High
Priest
,
and
that
most
justly
,
with
his
Injustice
and
Tyranny
,
for
cruelly
putting
to
death
the
most
Just
One
;
and
might
have
taken
the
more
liberty
,
in
that
it
was
not
so
much
his
own
as
his
Masters
cause
,
when
he
might
have
replyed
that
he
was
no
High
Priest
;
yet
for
the
manners
due
to
the
Spritelesse
Trunk
of
his
Priesthood
,
Ep.
96.
ad
Pupianum
.
that
was
,
he
returned
not
;
but
Nesciebam
Fratres
,
I
wist
not
Brethren
,
that
he
was
the
High
Priest
:
for
it
is
written
,
Thou
shalt
not
Blaspheme
those
who
are
Elohim
;
nor
Dedignifie
him
that
is
the
Chief
Prince
of
thy
Nation
;
which
the
High
Priest
was
at
that
time
.
So
saith
the
same
Father
(
in
the
same
Epistle
)
our
Saviour
likewise
himself
,
when
he
was
wronged
by
the
High
Priest
,
(
who
sate
but
in
Moses
his
Chair
)
was
content
with
the
bare
Purgation
of
his
own
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
,
Goe
shew
your selves
unto
the
Priests
,
and
as
they
went
they
were
cleansed
.
Which
certainly
is
not
the
Religion
of
these
dayes
.
9.
But
to
proceed
:
That
the
King
(
by
the
Spirit
of
GOD
)
is
honoured
with
the
name
of
Elohim
,
none
can
deny
.
That
he
is
not
the
Supreme
on
Earth
,
who
is
endowed
with
this
Title
,
none
can
justifie
.
That
none
on
Earth
hath
it
against
him
;
and
that
all
on
Earth
,
that
have
any
Temporal
share
thereof
,
if
they
have
any
,
must
have
it
from
,
or
under
him
,
shall
be
more
fully
proved
,
Chap.
11.
Par.
11.
That
this
Stile
is
not
given
to
the
King
,
by
reason
of
required
Sanctity
in
him
(
which
is
the
effect
of
GODS
Likenesse
;
not
of
his
Image
,
by
which
Dominion
comes
)
is
evident
by
the
Spirit
of
GOD
his
applying
of
it
to
Heathen
Kings
(
enemies
to
the
Church
of
GOD
)
as
well
as
Moses
;
who
not
as
Moses
,
but
as
King
in
Jesurun
,
had
this
high
Privilege
.
10.
Moses
was
Israels
Law-giver
,
Numb.
21.
18.
So
were
all
the
Kings
of
Judah
,
Gen.
49.
10.
Moses
,
in
all
Civil
cases
(
for
the
Priest
was
to
judge
between
things
Holy
and
Unholy
,
Bloud
and
Bloud
,
Deut.
17.
8.
accordingly
Zech.
3.
7.
)
was
the
Ordinary
Supreme
,
and
Judge
of
the
Judges
;
to
reserve
Cases
,
and
to
receive
Appeals
;
in
whom
was
the
final
determination
of
all
Controversies
arising
from
the
Judicial
Law
.
So
were
all
the
Kings
of
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
goe
out
before
them
,
or
to
send
them
to
Battel
:
and
as
of
imposing
Taxes
;
so
the
Power
of
Life
and
Death
was
in
his
hands
.
So
had
Joshua
,
Josh.
1.
16.
All
that
thou
commandest
we
will
doe
;
and
whither
thou
sendest
us
we
will
goe
;
as
we
obeyed
Moses
[
in
all
things
]
so
will
we
obey
thee
:
whosoever
will
not
obey
thy
[
Words
]
in
all
that
thou
commandest
him
,
[
Let
him
dye
the
death
.
]
And
this
had
Saul
,
and
all
the
Kings
of
Judah
:
this
Name
of
Elohims
Ordinary
Power
,
belonging
indifferently
to
them
all
;
as
to
all
lawfull
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.
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Judges
;
his
Privy
Councel
;
yea
,
and
to
those
who
are
employed
as
Actors
of
the
Kings
Councels
,
so
long
as
they
goe
along
with
the
Kings
Authority
,
and
continue
under
his
Command
.
But
(
as
shall
be
proved
)
He
judgeth
in
the
secret
chamber
of
Elohim
,
or
the
Kings
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
out
of
the
82.
Psalm
,
(
the
ordinary
mistake
of
men
)
otherwise
then
they
are
assumed
into
the
[
Kerev
]
the
secret
Closet
or
Privy
Councel
of
him
that
is
their
earthly
Elohim
:
according
to
that
of
the
first
Verse
of
the
Psalm
,
where
the
word
[
Kerev
]
so
signifieth
.
As
also
Psal.
110.
2.
Jehovah
shall
send
the
Rod
of
thy
strength
out
of
Sion
;
[
Rede
be-kerev
]
Dominare
in
Interiori
:
Rule
thou
in
the
Secretie
of
thine
Enemies
:
to
wit
,
of
those
Kings
,
whom
GOD
himself
shall
destroy
,
who
will
not
embrace
the
Doctrine
which
should
come
forth
of
Sion
,
and
raise
up
such
as
should
doe
it
in
all
Nations
.
12.
That
none
upon
earth
can
partake
of
this
Power
of
Elohim
,
but
such
as
are
endowed
with
it
from
the
Spirit
of
GODS
Prince
;
the
Spirit
of
GOD
endeavoured
to
make
plain
for
all
succeeding
Generations
,
from
the
Moses
,
I
will
come
downe
(
said
GOD
)
and
talk
with
thee
,
and
will
take
of
the
[
Spirit
]
which
is
upon
[
Thee
,
]
and
put
it
upon
[
Them
.
]
And
his
Witnesse
was
the
Cloud
,
(
from
whence
evident
Testimony
was
afterwards
called
,
a
Cloud
of
Witnesse
)
that
it
is
thy
Spirit
and
Power
,
not
immediately
mine
,
by
which
they
are
separated
from
the
common
Inferiority
of
other
men
;
that
they
might
ever
own
,
and
never
disobey
thee
,
from
whom
they
have
all
the
Power
they
have
:
and
from
Thee
will
I
look
for
an
Account
of
any
thing
that
they
shal
do
under
Thee
.
13.
And
thus
was
Joshua
inaugurated
for
Moses
his
Successor
,
though
he
was
accomplished
with
the
private
Spirit
of
GOD
before
hand
,
Numb.
27.
18.
And
the
Lord
said
unto
Moses
,
(
petitioning
that
,
after
him
,
the
People
might
not
be
left
to
their
casual
selves
,
as
sheep
without
a
Shepheard
)
Take
unto
thee
Joshua
,
in
whom
[
is
the
Spirit
]
and
put
thine
hands
upon
him
,
and
give
him
of
thy
Glory
,
that
all
the
Congregation
of
Israel
may
obey
him
.
And
he
shall
stand
before
Eleazar
the
Priest
,
and
he
shall
aske
counsel
for
him
by
the
judgment
of
Vrim
,
before
the
Lord
:
at
his
Word
they
shall
goe
out
,
and
at
his
Word
they
shall
come
in
;
both
he
and
all
the
Children
of
Israel
with
him
.
14.
In
after
times
,
the
Spirit
of
this
Power
was
conveighed
by
the
holy
Oyle
,
which
published
them
(
upon
whom
it
was
powred
)
for
the
Lords
Commissioners
unto
all
men
:
Consecrating
the
Anointeds
Person
to
Inviolability
,
and
Sacring
from
prophane
Rust
and
Worms
,
their
Swords
,
Scepters
,
and
Crosier
Staves
.
And
so
,
that
the
Father
was
Anointed
for
his
First-born
for
ever
;
and
the
Children
were
reputed
the
Lords
Anointed
,
though
the
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
Priest-hood
,
was
not
otherwise
solemnly
Anointed
,
(
though
by
way
of
Eminency
he
hath
that
Name
above
his
Fellowes
;
as
being
Anointed
in
the
Persons
of
all
those
,
who
are
Anointed
for
and
under
him
)
then
as
before
in
his
Predecessors
,
in
both
his
Offices
,
and
as
at
this
day
he
is
in
his
Successors
,
or
present
Substitutes
.
15.
And
his
merits
have
obtained
a
new
Additament
of
Honour
to
them
,
annexing
to
that
of
Elohim
;
this
his
name
of
Christ
or
Anointed
:
they
being
now
to
be
esteemed
the
Lords
Christs
,
as
he
the
Lord
Christ
.
By
whom
onely
,
publikely
,
and
visibly
,
he
administreth
his
Powers
for
the
Externall
Government
of
the
world
;
himself
being
Sitten
down
at
the
right
hand
of
Majesty
in
the
Heavens
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
must
Reign
as
King
,
and
Sit
as
Bishop
of
Soules
,
untill
he
hath
put
down
all
his
Enemies
under
his
feet
;
who
will
not
have
him
thus
to
Reign
over
them
.
And
their
Proscription
(
Jude
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
unto
Destruction
,
was
Legibly
written
out
of
old
;
and
their
Crime
(
in
the
generall
)
described
to
be
their
denying
GOD
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
onely
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
Jude
plainly
tels
us
,
That
they
who
despise
Dominions
,
(
Verse
8.
)
and
speake
evill
of
Dignities
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Verse
11.
have
already
perished
in
the
gain-sayings
of
Korah
.
So
sure
makes
of
their
Destruction
,
as
if
they
who
were
then
(
in
their
like
)
condemned
,
were
also
executed
in
Korah
.
17.
But
now
to
survay
this
now
Lasting
Crime
,
and
it
s
for
Everlasting
Judgement
.
The
Sons
of
Reuben
,
in
hope
(
it
seems
)
to
regaine
their
Birth-right
,
and
Korah
with
his
Complices
grieved
to
see
Aaron
overlook
them
,
combine
together
against
those
whom
GOD
had
set
over
them
;
to
Make
the
People
,
(
as
all
Innovators
use
)
they
pretend
their
Liberty
,
that
the
might
bring
them
to
Servitude
.
To
this
End
,
are
provided
to
Dispute
the
Case
,
and
to
incense
the
Multitude
.
250.
Captains
,
famous
Assembly
men
.
Korah
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
your selves
against
the
Congregation
of
the
Lord
?
Moses
sees
further
into
them
,
that
Korah's
aime
was
at
a
Presbytery
,
or
certain
Priesthood
,
which
he
(
as
Superintendent
)
would
Marshall
.
And
therefore
replyes
(
Ver.
10.
)
Seeke
you
(
without
being
called
of
GOD
as
was
Aaron
)
the
Priests
Office
also
?
And
Ver.
9.
Seemeth
it
a
small
thing
to
you
,
that
the
GOD
of
Israel
hath
separated
you
from
the
multitude
of
Israel
,
to
take
you
to
himselfe
,
to
doe
the
service
of
the
Tabernacle
of
the
Lord
,
and
to
stand
before
the
Congregation
to
minister
unto
them
?
He
hath
also
taken
thee
to
him
,
and
all
thy
Brethren
the
sons
of
Levi
with
thee
;
and
seek
you
the
Priests
Office
also
?
For
the
which
cause
,
both
thou
and
all
thy
Company
are
gathered
together
[
against
the
Lord
:
]
and
what
is
Aaron
that
you
murmur
against
him
!
And
let
it
be
observed
,
that
all
this
was
done
after
Aaron
had
made
the
golden
Calf
,
which
Korah
durst
not
Object
;
nor
against
Moses
his
Marriage
against
the
Law
.
18.
From
whence
appears
that
GOD
Almighty
is
violated
(
of
which
he
is
sensible
eveu
unto
Jealousie
)
when
any
Power
of
his
Constitution
is
touched
but
for
Alteration
;
and
however
the
People
may
be
easily
deluded
to
beleeve
,
that
Changing
,
is
bettering
,
yet
GOD
justly
abhors
the
putting
of
this
dishonour
upon
his
Wisdome
.
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
speake
of
the
Likenesse
of
GOD.
And
that
he
was
the
distinguisher
of
the
Power
of
Order
,
and
the
Power
of
Jurisdiction
,
first
between
the
Priest
and
the
Levite
;
secondly
,
between
the
Priests
and
the
Chiefe
Priests
;
thirdly
,
between
the
High
Priest
,
and
the
Chiefe
Priests
.
Answerable
whereunto
(
unto
which
Perpetuity
was
Promised
,
and
Sworn
to
,
as
shall
be
proved
,
Chap.
8.
)
was
the
Priesthood
of
the
unalterable
Evangelical
Covenant
,
Constituted
,
By
,
and
From
Christ
,
and
his
Apostles
,
in
the
Primitive
Church
.
19.
Now
when
Dominion
is
any
where
Established
(
as
shall
be
made
more
cleare
hereafter
)
according
to
the
Heavenly
Platforme
(
which
is
copied
out
in
GODS
Word
,
as
mans
perpetual
Rule
)
man
ought
to
tremble
at
each
thought
against
it
;
as
they
did
who
ran
away
when
the
Earth
(
in
this
Story
)
opened
her
mouth
.
GODS
Approbation
,
being
to
be
presumed
to
be
no
Iesse
inviolable
,
where
his
direction
is
followed
,
then
if
himselfe
,
for
the
Constituting
of
Regal
Power
,
had
come
amongst
us
;
whose
Precept
and
Example
are
come
into
the
severall
Kingdomes
of
the
one
Catholique
Church
.
For
Saint
Jude
hath
told
us
,
that
they
doe
no
better
now
,
then
Korah
did
at
that
time
,
who
ever
doe
against
the
present
Powers
;
what
ever
they
shall
doe
against
us
.
And
the
Power
that
then
was
supreme
,
(
to
wit
,
of
the
Heathen
Roman
Emperour
)
had
not
the
Circumstantials
of
that
which
was
conferred
upon
Moses
and
David
:
in
whose
Person
our
Christian
Kings
were
more
perfectly
Established
,
then
himselfe
;
as
shall
be
proved
,
Chap.
8.
20.
But
to
give
the
Narrative
of
their
whole
apparent
guilt
;
Moses
sent
(
Verse
12.
)
to
call
unto
him
and
Aaron
,
their
Competitors
;
they
resuse
,
with
,
Is
it
a
small
thing
,
that
thou
hast
brought
us
out
of
a
Land
,
that
floweth
with
milk
and
honey
,
to
kill
us
in
the
Wildernesse
?
Except
thou
make
thy selfe
Lord
and
Ruler
over
us
also
!
Wilt
thou
put
out
the
eyes
of
these
men
?
We
will
not
come
up
.
We
see
here
no
act
of
Hostility
;
we
hear
onely
words
;
and
they
are
here
Recorded
;
that
the
like
upon
the
like
perill
,
should
never
more
be
presumed
.
See
what
followes
;
Elohim
was
constrained
to
stir
up
agaome
his
Almightinesse
,
for
the
But
if
the
Lord
Create
a
new
Creation
,
and
the
Earth
open
her
mouth
,
and
swallow
them
up
,
and
they
goe
down
alive
into
Sheol
;
then
you
shall
understand
,
that
these
men
(
however
they
pretend
to
clash
onely
against
us
)
have
violated
the
Lord
.
21.
And
certainly
,
the
Government
Established
amongst
us
,
hath
as
certainly
GOD
for
the
Author
of
it
,
as
he
was
of
this
under
Moses
and
Aaron
:
and
no
lesse
certainly
,
they
,
who
with
no
lesse
violence
impugne
the
present
Constitution
of
GOD
,
shall
(
if
they
persist
therein
)
with
no
lesse
seriousnesse
be
punished
,
then
Korah
was
;
if
later
,
then
heavier
.
For
no
man
can
thinke
it
probable
,
that
if
Korah
had
had
another
Korah
to
have
entered
the
same
Lists
before
him
;
this
Korah
would
have
been
his
Second
in
this
Quarrell
.
And
most
assuredly
,
we
may
conceive
,
that
the
greatnesse
of
our
warning
(
which
Korah
wanted
)
must
Aggravate
the
greatnesse
of
our
sinne
,
who
would
not
take
warning
by
him
.
And
they
that
adventure
to
go
further
in
the
same
way
that
he
went
,
must
looke
to
fall
deeper
into
the
same
Pit
,
then
he
fell
.
GOD
grant
that
they
who
pretend
to
Clear
all
eyes
,
doe
not
indeed
put
out
ours
.
22.
For
my
part
,
(
in
the
sincerity
of
a
charitable
soule
,
I
say
it
)
I
do
not
see
how
any
man
can
distinguish
any
(
who
go
on
that
way
)
into
any
hopes
of
comfort
,
while
they
so
doe
;
but
,
that
amongst
Professors
of
Christianity
,
Resistance
of
,
and
Rebellion
against
the
lawfull
Prince
and
Priest
,
are
far
more
flagitious
,
then
was
that
against
Moses
and
Aaron
.
For
,
that
their
Power
,
although
extraordinarily
given
;
yet
when
given
,
it
was
ordinary
:
it
being
the
Divine
Power
of
the
same
GOD
,
for
the
same
ends
with
ours
.
Thus
in
Aaron
,
the
same
Power
that
was
in
him
,
was
afterwards
in
Eledzar
;
and
is
(
at
the
least
)
no
lesse
in
the
Christian
Priest
.
2
Cor.
3.
10.
For
even
that
which
was
made
glorious
,
viz.
the
ministration
of
Death
,
Ver.
7.
and
the
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
lesse
in
Joshua
then
in
him
;
and
indeed
larger
in
the
Jewish
Kings
then
either
;
whose
Patent
is
exceeded
rather
then
otherwise
,
in
the
Commission
of
Christian
Kings
;
as
shall
be
proved
,
Chap.
8.
23.
Now
,
since
the
dreadfull
Condemnation
of
Korah
doth
indeed
reach
down
unto
these
dayes
;
and
since
those
Powers
which
are
Divine
(
though
Executed
by
mortall
men
)
are
themselves
immortall
.
And
since
the
Application
of
GODS
everlasting
Name
of
Elohim
,
and
his
adding
thereunto
of
his
great
Seale
of
Unction
,
to
both
the
Orders
(
Regal
and
Sacerdotal
)
doth
attest
the
everlastingnesse
of
both
the
Powers
,
though
the
Persons
die
.
And
since
they
were
both
before
the
Law
,
which
might
Conclude
them
no
partakers
of
the
Lawes
reputed
frailty
;
but
that
they
must
end
,
as
(
indeed
)
they
did
begin
,
with
the
world
.
Yet
since
a
multitude
of
men
(
led
on
by
those
who
with
most
applause
,
subtily
strike
at
Moses
through
Aarons
sides
)
who
are
in
themselves
more
equall
to
the
Regal
Power
,
doe
not
at
all
take
into
their
thoughts
the
poor
despised
Priesthood
;
or
if
they
doe
,
they
thinke
it
rotten
together
with
Aarons
in
the
same
grave
.
Let
me
have
leave
,
onely
to
lay
downe
few
Grounds
,
for
that
,
whose
fuller
proofe
belongs
unto
another
place
.
24.
That
the
Platforme
of
that
Government
which
should
be
in
the
Church
on
Earth
,
is
set
us
in
the
Church
in
Heaven
;
and
the
onely
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
Vnction
,
and
withall
,
with
the
Promise
of
Perpetuity
,
in
sundry
places
of
Scriptures
.
Particularly
these
two
last
conjoyned
together
,
Num.
18.
8.
And
againe
the
Lord
spake
unto
Aaron
,
Behold
,
I
have
given
thee
the
keeping
of
my
Offerings
,
of
all
the
Hallowed
things
of
the
Children
of
Israel
;
I
have
given
them
unto
thee
[
for
the
Anointings
sake
,
]
and
to
thy
Sons
,
by
an
[
everlasting
Ordinance
.
]
Since
also
Priesthood
was
a
Twin
of
the
same
womb
with
Regality
;
Born
with
the
World
it self
;
and
went
along
with
the
First-born
in
all
Successions
;
untill
GOD
thought
sit
to
separate
them
,
by
selecting
a
peculiar
Tribe
in
stead
of
the
First-born
,
Num.
3.
45.
before
which
time
,
it
is
apparent
unto
all
that
is
Understanding
,
that
they
were
united
;
as
in
the
Person
of
Melchisedec
.
26.
In
whose
Priesthood
,
briefly
and
onely
,
was
the
Precellency
of
the
Christian
Deputy
of
Christ
therein
,
but
pointed
at
;
in
its
perpetuall
Patrimony
(
to
wit
,
Tythes
)
in
his
Benediction
of
him
,
who
was
the
Father
of
He
brought
forth
Bread
and
Wine
,
for
(
for
Vau
is
causal
there
,
as
necessarily
elswhere
in
Scripture
)
he
was
a
Priest
of
Ghnelion
,
the
most
High
God
:
27.
The
Preceptive
Exemplification
of
personall
Order
for
the
Church
of
God
on
Earth
,
(
derived
from
the
Constitution
of
his
Church
in
Heaven
)
is
no
where
described
,
but
in
the
three
Orders
of
Aarons
Priesthood
:
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
Churches
Foundation
(
the
Materials
being
provided
)
nothing
could
be
so
necessary
,
as
the
choyce
of
Builders
,
and
the
Application
of
them
to
their
severall
Taskes
;
the
Master
Builder
being
the
eternall
God
,
one
and
the
same
for
ever
;
whose
Ends
were
the
same
when
he
built
the
private
Synagogue
,
which
now
are
for
the
Catholick
Church
;
whose
Wisdom
is
no
elder
now
then
it
was
at
that
time
:
whose
Workmanship
(
in
this
particular
of
these
three
Orders
)
hath
stood
till
this
Age
throughout
all
Christendome
,
without
either
Renovation
or
Innovation
.
Nor
did
the
Primitive
Church
(
arriving
at
a
flourishing
Subsistency
)
designe
a
new
Order
,
when
answerable
to
Aaron
,
who
Typified
Christ
before
he
came
;
they
decreed
semblably
to
represent
him
being
come
,
by
Archbishops
or
Patriarchs
:
which
was
onely
to
keep
in
Order
what
the
Apostles
had
ordered
.
-
Whereupon
my
fifth
Quaere
is
.
-
How
(
without
the
danger
of
Korah's
Punishment
)
the
People
,
or
Inferior
Magistrates
,
or
Ministers
,
may
assume
unto
themselves
,
or
Violate
,
the
Power
of
the
Name
of
Elohm
;
given
away
from
them
,
to
the
Ordinary
,
Supreme
,
Gods
immediate
Deputy
overy
them
,
in
relative
Opposition
to
them
?
I
confesse
that
the
Power
which
Moses
had
,
with
relation
to
Pharaoh
,
was
indeed
Extraordinary
;
and
that
in
respect
of
the
Power
it self
:
for
,
that
God
had
given
the
Name
of
Elohim
(
and
by
consequence
the
Ordinary
Supreme
Power
thereof
unto
Pharaoh
.
)
I
confesse
secondly
,
that
the
Power
of
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
it self
,
it
was
ordinary
.
Which
I
thus
prove
.
-
That
Power
which
Moses
(
by
the
virtue
of
Gods
Donation
,
and
the
Name
of
Elohim
)
had
over
Aaron
,
over
his
seventy
and
two
Inferior
Judges
,
and
all
the
People
of
Israel
,
in
commune
with
all
other
Kings
,
who
have
indifferently
that
Name
of
Power
communicated
unto
them
,
by
the
Donation
of
God
,
over
all
their
Liege
Subjects
:
Was
in
regard
of
the
Power
it selfe
,
Ordinary
and
not
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
Gods
Donation
,
and
the
Name
of
Elohim
)
had
over
Aaron
,
over
his
seventy
and
two
Inferior
Judges
,
and
all
the
People
of
Israel
;
in
commune
,
with
all
other
Kings
who
have
indifferently
that
Name
of
Power
communicated
unto
them
,
by
the
Donation
of
God
,
over
all
their
Liege
Subjects
.
-
Therefore
,
the
Power
of
not
to
be
Invaded
,
or
Resisted
Jurisdiction
,
with
all
other
the
Rights
of
Majesty
,
now
in
Question
amongst
us
,
which
Moses
had
,
&c.
was
in
regard
of
the
Power
it selfe
,
Ordinary
,
and
not
Extraordinary
.
-
Secondly
,
from
the
Inferiority
of
the
High
Priests
Power
and
Title
.
-
That
Power
and
Title
which
the
High
Priest
,
the
next
under
the
Prince
,
though
Head
of
a
distinct
Order
,
had
from
God
,
with
relation
to
those
under
his
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
hainousnesse
of
deserting
our
station
,
&c.
-
That
kind
of
sin
which
made
Angels
Divels
;
no
man
,
though
never
so
high
,
may
attempt
.
-
But
aspiring
to
parity
with
their
immediate
Elohim
,
was
that
kind
of
sin
which
made
Angels
Divels
.
-
Therefore
,
aspiring
to
parity
with
his
immediate
Elohim
,
is
a
kind
of
sin
which
no
man
(
be
he
never
so
great
)
may
attempt
.
-
Fourthly
,
that
no
Inferior
may
intermeddle
with
,
or
censure
the
Marriage
of
Princes
as
unlawfull
,
though
against
the
Law
;
which
all
others
are
obnoxious
to
:
and
so
in
other
the
like
cases
.
-
That
which
was
sinfull
Boldnesse
in
the
High
Priest
against
his
Prince
,
though
offending
against
the
Law
of
God
;
had
been
a
worse
sin
in
any
other
Magistrate
or
Subject
,
and
is
proportionably
sinfull
in
the
like
case
at
this
day
.
-
But
,
censuring
of
the
Marriage
of
the
Prince
,
(
to
wit
,
Moses
)
when
he
had
indeed
offended
against
the
Law
of
God
;
(
viz.
by
his
Marriage
of
a
Ethiopian
woman
)
was
sinfull
boldnesse
in
the
High
Priest
.
-
Therefore
,
censuring
of
the
Marriage
of
the
Prince
,
(
&
sic
in
similibus
)
when
indeed
he
offendeth
against
the
Law
of
God
therein
,
which
had
been
a
worse
sin
in
any
other
Subject
or
Magistrate
,
then
in
the
High
Priest
:
Is
proportionably
sinfull
in
the
like
case
at
this
day
,
in
any
man
whatsoever
.
-
Fifthly
,
concerning
the
Kings
Political
Marriage
,
and
the
Oeconomy
of
the
Kingdom
.
-
That
Obedience
,
which
in
the
Family
is
due
unto
him
whom
God
hath
placed
in
the
highest
roome
thereof
,
(
though
he
be
not
honoured
with
the
Name
of
Elohim
,
or
Anointing
)
from
all
that
appertaine
unto
it
;
yea
,
from
her
that
is
next
in
Dignity
to
him
,
(
i.
e.
)
the
Wife
of
his
bosome
,
who
is
one
Flesh
with
him
:
Is
much
more
due
in
the
Kingdome
to
him
,
whom
God
hath
honoured
with
both
,
(
viz.
the
Name
of
Elohim
,
and
the
Character
thereof
,
Vnction
)
from
all
the
People
;
yea
,
from
those
who
are
next
in
Dignity
to
him
.
-
But
Obedience
,
as
unto
Christ
:
Is
in
the
Family
due
unto
him
whom
God
hath
placed
in
the
highest
roome
thereof
,
(
though
not
honoured
with
the
Name
of
Elohim
,
or
Vnction
)
from
all
that
appeartains
unto
it
;
yea
,
from
the
wife
of
his
bosome
,
who
is
one
flesh
with
him
.
-
Therefore
,
Obedience
,
as
unto
Christ
,
is
much
more
due
unto
him
,
whom
God
hath
placed
in
the
highest
roome
in
the
Kingdome
,
and
hath
honoured
,
&c.
from
all
that
appertaine
unto
it
;
yea
those
that
are
next
in
Dignity
to
him
.
-
Sixthly
.
Those
who
have
all
the
Power
which
they
have
from
any
One
;
have
no
Power
against
him
.
-
But
Inferior
Magistrates
have
all
the
Power
of
Dominion
,
which
they
have
;
from
him
who
is
their
mediate
Elohim
.
-
Therefore
,
Inferior
Magistrates
have
no
Power
of
Dominion
,
against
their
mediate
Elohim
.
-
Seventhly
.
They
who
violate
either
of
those
Orders
of
men
,
in
whom
onely
Christ
(
who
Sitteth
in
Heaven
,
as
the
great
Bishop
of
soules
,
at
the
right
hand
of
Majesty
;
as
King
of
all
the
Kings
and
Kingdomes
of
the
world
)
was
,
or
is
Anointed
:
Had
need
be
sure
of
a
new
Christ
.
-
But
they
who
violate
the
two
Orders
of
Kings
and
Priests
,
doe
violate
those
Orders
of
men
,
in
whom
onely
Christ
(
who
Sitteth
,
&c.
)
was
,
and
is
Anointed
.
-
Therefore
,
they
who
violate
the
two
Orders
of
Kings
and
Priests
;
had
need
be
sure
of
a
new
Christ
.
-
Eighthly
.
Those
who
sin
as
Korah
did
:
Are
sure
to
find
as
sore
punishment
as
Korah
found
.
-
But
—
But
,
I
tremble
to
make
up
this
Argument
.
-
Therefore
—
I
beseech
the
God
of
the
Spirits
of
all
flesh
,
that
the
Minor
may
be
false
,
of
all
those
who
but
love
truth
.
CHAP.
VI.
The
Contents
.
Monarchical
Power
,
Instituted
under
Theocraty
it selfe
.
Upon
Gods
Recesse
from
the
immediate
Exercise
of
Kingship
,
he
never
was
the
Author
of
Popular
Election
.
The
Exemplification
of
Gods
mind
herein
;
in
and
by
the
particulars
of
his
appointing
of
Saul
to
the
Kingdome
of
Israel
.
Wherein
consisted
the
sinfulfulnesse
of
the
Israelites
Petition
,
for
a
King
.
The
Law
of
Kingdome
,
1
Sam.
10.
25.
The
word
Mishpat
,
and
divers
its
great
Importances
.
Unction
,
Gods
Demonstration
,
for
the
Communication
of
Divine
Power
,
1
Sam.
8.
11.
&c.
The
Authors
gleanings
from
the
Story
of
King
Saul
.
All
summed
up
in
the
Conclusion
of
this
Chapter
.
1.
THat
Moses
had
Regal
Power
,
the
Scripture
attesteth
;
though
not
so
large
(
while
God
immediately
exercised
his
own
Power
,
by
his
own
self
;
issuing
from
himselfe
,
his
Imperial
Edicts
,
and
receiving
Appeales
)
as
upon
the
withdrawing
of
himselfe
,
he
made
over
to
Kings
,
for
avoyding
the
violations
of
his
own
Sanctimony
;
and
giving
ungovernable
man
respite
of
bethinking
himself
;
till
Himself
should
come
to
Judge
both
King
and
Them
.
In
the
meane
time
,
while
he
performed
that
Royal
part
himselfe
,
(
as
prudent
Monarchs
doe
from
his
Example
)
he
gave
no
Commissions
,
but
during
Life
or
Pleasure
;
and
never
entrusted
the
Multitude
,
but
ever
one
man
with
the
Charge
of
his
Authority
;
and
perpetually
(
as
a
King
)
had
the
choyce
of
his
own
Officers
.
Thus
it
was
during
the
time
of
the
Judges
;
whose
Government
(
though
Monarchical
,
God
never
enstamping
his
Image
upon
a
Plate
of
many
pieces
)
yet
being
but
for
terme
of
life
,
appertaineth
not
properly
to
this
Dispute
in
this
place
.
2.
This
Patterne
he
set
unto
Kings
,
for
the
after-times
of
his
Receding
from
the
immediate
Administration
of
his
Regality
;
as
he
was
forthwith
enforced
even
from
the
Beginning
of
the
World
,
in
mercifull
Compassion
of
the
generall
unfitnesse
of
mankind
,
to
endure
the
Purity
of
his
Soveraignty
over
them
in
all
the
rest
of
the
Nations
:
yet
so
,
as
when
he
should
Divolve
and
Entail
his
Authority
,
(
which
he
never
left
Elective
)
he
would
himselfe
make
choice
of
the
Stock
,
upon
which
he
would
Engraffe
his
perpetuall
Authority
;
to
teach
all
those
(
for
ever
)
who
will
call
themselves
by
his
Name
,
or
be
accounted
his
People
,
that
Primogeniture
is
his
Ordinary
way
of
Election
,
which
he
hath
promised
under
Christianity
shall
not
faile
,
(
as
will
appeare
,
Chapters
8.
and
9.
)
Thus
it
was
Constituted
from
the
Beginning
,
and
Mankind
was
not
to
disturb
it
,
unlesse
he
sent
his
Extraordinary
Commission
.
It
was
at
the
first
placed
in
Adam
,
designed
unto
Kain
,
(
as
the
extent
of
the
words
before
handled
,
doe
demonstrate
)
and
afterwards
(
in
the
Ordinary
course
)
to
descend
to
the
First-born
,
by
the
Eternall
and
Universall
Law
of
Nature
,
(
to
wit
,
Mishpat
)
as
Deut.
21.
17.
For
he
is
the
first
of
his
strength
,
(
as
having
the
Tide
of
the
strong
God
,
)
and
therefore
,
the
Right
of
the
First-born
is
his
.
3.
This
is
the
Doctrine
of
the
Scriptures
,
in
this
great
Point
:
they
that
will
doe
otherwise
,
must
look
otherwise
to
Justifie
it
,
then
by
the
Word
of
God
;
which
,
I
dare
not
admit
a
thought
,
that
all
Mankind
may
presume
.
I
shall
therefore
passe
over
the
time
of
the
Judges
,
who
were
as
high
Stewards
unto
him
the
King
;
while
for
about
foure
hundred
yeares
he
was
in
teaching
Kings
,
and
also
all
those
,
who
for
ever
will
be
his
People
,
that
the
Kingship
,
which
in
Mercy
he
would
afterwards
settle
,
in
,
and
over
Mankind
,
should
be
and
remaine
for
ever
his
own
;
notwithstanding
,
that
for
the
Ends
displayed
in
the
last
Chapter
,
he
was
content
to
recede
from
the
immediate
Exercise
of
that
which
was
his
,
and
no
ones
else
;
and
of
our
own
Bone
and
Flesh
,
to
establish
in
his
own
place
,
those
who
might
most
conveniently
Administer
his
Power
.
4.
So
that
now
I
come
to
Treat
of
that
setled
Forme
of
Government
,
which
God
(
who
onely
hath
Right
to
dispose
of
that
which
is
so
peculiarly
his
own
)
Established
for
ever
amongst
his
owne
People
;
and
that
was
Just
,
and
perfect
Monarchy
.
Of
which
onely
(
and
of
no
other
Form
any
where
,
or
at
any
time
)
he
was
Author
;
(
the
Reason
will
come
to
our
hands
hereafter
)
Samuel
,
1
Sam.
8.
5.
5.
The
sinfulnesse
of
which
Petition
,
men
much
mistake
:
it
lay
not
in
the
Quid
,
or
Matter
of
it
,
(
according
to
that
of
Deut.
18.
17.
The
Lord
said
,
They
have
well
spoken
,
in
all
that
they
have
spoken
:
)
but
it
lay
first
in
the
Quando
,
the
circumstance
of
time
,
when
it
was
desired
;
which
since
the
times
of
Moses
and
Joshua
,
could
never
have
been
so
wretched
:
for
during
the
meane
space
,
no
man
had
done
,
or
could
administer
the
place
of
God
,
with
greater
Prudence
,
Uprightnesse
,
and
Successe
,
then
Samuel
had
done
it
.
But
their
grave
Pretexts
of
their
foolish
Feares
and
Jealousies
,
when
they
had
such
a
Prince
whom
Envy
it selfe
could
not
distaine
;
when
they
ought
rather
to
have
gone
beside
themselves
with
Dutifull
Gratitude
,
then
with
Scandalous
Providence
;
was
that
,
which
was
a
prime
part
of
the
sin
of
their
Petition
.
6.
Secondly
,
adde
unto
this
Circumstance
the
personall
Frowardnesse
(
more
or
lesse
)
of
each
of
mankind
,
against
being
Governed
;
which
at
that
time
Epidemically
possessed
the
whole
multitude
of
Israel
.
They
thought
,
(
which
is
ever
the
Wisdome
of
Fooles
,
and
of
the
Multitude
)
that
to
be
Changed
,
was
to
be
Bettered
:
and
pity
it
was
they
should
have
found
it
otherwise
,
then
ordinarily
befalleth
such
;
it
was
(
indeed
)
Government
,
which
their
Impatience
would
cast
off
,
while
their
transparent
Subtilty
would
be
seen
,
but
against
the
Governors
:
Which
God
saw
,
and
answered
,
It
is
not
Thee
but
Me
,
that
they
have
Rejected
.
They
shall
have
what
they
Pretend
,
though
not
what
they
Intend
.
7.
For
to
cast
off
Elohims
Government
,
so
long
as
Elohims
Creation
stands
,
is
a
thing
impossible
;
there
can
be
in
his
Worlds
by
him
Created
,
no
Dominion
but
His
;
where
ever
there
is
any
Power
of
any
Government
,
in
Heaven
or
Earth
,
in
Kingdome
or
Church
,
it
must
be
Divine
.
And
therefore
,
God
saith
,
Hearken
unto
them
,
in
all
that
they
say
unto
thee
:
but
withall
,
shew
them
[
Mishpat
Hammelech
,
]
or
the
Eternall
and
Just
Law
of
Monarchical
Dominion
:
Onely
Gods
;
and
that
since
he
hath
ever
from
the
Beginning
,
disposed
of
it
after
this
manner
▪
and
hath
ratified
this
his
Constitution
in
his
Eternall
and
Unalterable
Gospel
:
that
this
is
the
unchangeable
way
of
the
Immutable
God
,
which
they
that
are
weary
of
,
may
turne
out
of
,
and
take
a
fall
in
their
own
.
8.
Otherwise
,
then
with
the
Circumstances
and
Considerations
abovesaid
;
the
Petition
for
this
glorious
Favour
of
God
(
to
give
them
a
King
)
had
not
been
sinfull
.
It
was
one
of
the
Highest
of
Gods
Promises
to
Abraham
,
Gen.
17.
when
he
changed
his
Name
,
and
renewed
his
Covenant
with
him
;
to
wit
,
that
of
Gen.
12.
2.
I
will
make
thee
a
great
Nation
;
and
thou
shalt
be
for
a
Blessing
.
I
will
Blesse
▪
them
that
Blesse
thee
;
and
Curse
them
that
Curse
thee
:
and
in
thee
shall
all
the
Families
of
the
Earth
be
Blessed
.
To
this
(
here
)
God
addeth
,
That
he
shall
be
a
Father
of
many
Nations
,
and
(
as
the
Glory
hereof
)
Kings
shall
come
of
thee
:
(
and
the
Top
of
all
is
,
the
Perpetuity
of
this
Covenant
,
)
More-ever
,
I
will
Establish
this
my
Covenant
between
Me
and
Thee
,
and
thy
Seed
after
thee
▪
in
their
Generations
,
for
an
everlasting
Covenant
.
9.
Of
which
Promise
,
this
is
the
Crown
;
that
Kings
(
to
wit
,
of
the
Converted
Gentiles
unto
the
Christian
Faith
)
should
spring
out
of
him
;
implyed
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
looke
not
seriously
into
the
mirrour
of
Gods
Word
,
can
hardly
distinguish
from
ordinary
Statures
,
being
viewed
by
the
old
eyes
of
this
World
)
but
in
the
Impresse
of
Gods
Image
in
them
.
10.
That
which
makes
every
particular
man
a
little
World
,
containing
(
in
a
more
precious
Cabinet
)
all
the
perfections
of
the
(
lesse
Artificial
)
greater
,
is
Elohims
private
Image
.
And
so
,
that
which
ennobles
the
King
above
all
others
,
is
the
publike
Character
of
the
Image
of
God
in
him
;
which
ought
of
us
,
for
that
Reason
,
to
be
more
sacredly
valued
,
then
all
the
Lives
and
Livelihoods
in
the
lesser
Worlds
of
a
whole
Kingdome
.
Man
himself
being
as
a
thing
of
nought
,
in
himselfe
not
worth
the
preserving
,
(
much
lesse
that
for
him
the
Inanimate
World
,
or
that
of
Vegetables
and
Sensibles
,
should
be
preserved
onely
for
him
)
but
onely
for
the
Preservation
of
the
Creators
Image
in
man
:
which
is
that
which
gives
Aptitude
unto
Dominion
.
Let
that
be
preserved
(
as
it
should
)
and
man
hath
title
to
the
World
,
and
the
benefits
thereof
;
that
being
lost
,
he
loseth
it
and
them
.
Of
so
great
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
12.
And
this
is
further
manifest
,
Deut.
17.
14.
whence
may
be
concluded
,
more
then
a
bare
Permission
for
the
asking
of
a
King
;
for
therein
is
implyed
a
Prediction
,
that
they
should
be
so
governed
:
and
Rules
are
set
down
for
the
same
,
containing
all
the
Limitations
,
which
his
onely
King
(
the
Lord
of
Hosts
)
is
pleased
to
lay
upon
him
.
And
if
it
be
madnesse
and
folly
to
attempt
after
a
Prince
,
(
as
Eccles.
2.
12.
)
For
what
can
the
man
doe
that
cometh
after
the
King
?
Certainly
,
it
is
more
desperate
to
doe
it
after
God
:
to
dare
to
bound
him
that
holdeth
the
place
of
God
,
further
then
his
God
hath
bounded
him
.
So
likewise
are
their
directions
,
concerning
the
Election
of
Him
,
which
the
People
of
Israel
well
remembred
;
and
therefore
,
they
went
not
about
to
make
a
King
themselves
,
but
came
unto
the
Lords
Prophet
,
with
a
,
Give
thou
us
a
King
to
Judge
us
,
like
all
the
Nations
about
us
,
1
Sam.
8.
5
,
6.
As
also
there
is
a
particular
Injunction
laid
upon
him
concerning
this
Book
of
Deuteronomy
;
to
write
it
out
,
and
to
meditate
in
it
all
the
dayes
of
his
life
,
Verse
18.
13.
Which
gives
me
the
boldnesse
to
conjecture
,
that
if
that
which
was
delivered
,
1
Sam.
●
.
11.
&c.
(
was
not
it
or
the
briefe
of
it
,
as
might
with
great
probability
be
asserted
out
of
the
words
)
This
particular
Book
of
Deuteronomy
,
was
that
which
was
mentioned
,
1
Sam.
10.
25.
which
Samuel
wrote
out
,
and
happily
finding
the
King
respectlesse
of
it
,
laid
it
up
ad
facies
Domini
,
before
the
Faces
of
Jehovah
;
to
wit
,
in
the
Sanctuary
.
But
if
it
were
of
that
purport
,
which
a
man
of
this
last
Olympiad
pretends
,
(
who
never
saw
it
,
sayes
it
is
lost
,
and
yet
can
tell
what
was
in
it
)
probability
would
difficultly
admit
that
God
should
suffer
it
to
perish
,
unlesse
he
meant
the
perishing
of
the
Peoples
Liberty
with
it
.
At
least
wise
we
cannot
imagine
,
but
that
recourse
would
have
been
had
to
it
,
or
mention
made
of
it
,
upon
differences
between
the
Prince
and
the
Subject
;
and
particularly
in
Rehoboams
case
with
the
ten
Tribes
:
for
in
all
that
time
between
Samuel
and
Rehoboam
,
the
Sanctuary
had
not
been
violated
.
But
without
all
doubt
,
the
Book
that
&c.
And
it
shal
be
that
when
he
shal
sit
upon
the
Throne
of
his
Kingdom
,
he
shal
write
[
this
Deuteronomy
]
into
a
Book
,
&c.
Chap.
17.
18.
the
King
was
required
to
Transcribe
and
Study
,
was
no
other
then
this
:
for
the
words
are
[
Mishne
Hatorah
azzoth
,
]
which
the
Septuagint
renders
,
he
shall
write
[
this
Deuteronomy
]
into
a
Book
.
And
without
all
question
,
this
was
it
,
which
Joshua
read
in
the
eares
of
all
the
People
,
Josh.
8.
32.
for
it
is
expresly
so
by
Name
set
down
in
that
Text.
14.
From
whence
it
is
abundantly
evident
,
where
the
sin
of
the
Israelites
lay
,
in
asking
of
a
King
.
The
Kings
Power
is
set
downe
from
Gods
owne
mouth
,
1
Sam.
8.
9.
&c.
Hearkén
unto
the
voyce
of
this
Prophet
;
howbeit
,
shew
them
[
Mishpat
Ha-melech
,
]
The
manner
of
the
King
,
say
you
?
[
Mishpat
comes
from
Shaphat
,
which
signifies
to
Decree
,
or
Pronounce
a
righteous
Law
or
Sentence
:
and
is
in
its
Latitude
,
the
universall
Law
of
Just
Reason
,
for
the
regulating
of
all
men
and
their
actions
.
Of
this
,
onely
God
is
the
Adequate
Law-giver
,
as
Deut.
1.
17.
and
the
onely
high
Dispenser
of
,
and
with
it
;
which
(
whosoever
have
to
doe
with
it
)
is
and
remains
Gods
,
and
not
mans
for
ever
.
And
thus
it
is
applyed
in
multitudes
of
places
in
holy
Scripture
;
so
Psal.
50.
6.
Elohim
Shophet
His
:
Elohim
is
Judge
himself
,
or
alone
.
And
Gen.
Shall
not
the
Judge
of
all
the
world
doe
Mishpat
?
And
certainly
,
if
there
were
a
word
of
greater
Exactnesse
for
the
Expressing
of
true
Justice
,
by
Divine
or
Humane
Wisdome
to
be
found
out
;
Gods
Title
to
the
Judicature
of
the
World
would
deserve
it
.
And
Mishpatav
,
his
Judgements
are
in
all
the
15.
Here
then
it
comes
out
of
Gods
own
mouth
;
Shew
them
my
just
and
eternall
Decree
▪
concerning
the
Power
▪
of
the
King
.
Some
(
as
if
it
were
here
,
onely
set
down
for
fashion
sake
)
will
have
it
to
import
onely
Manner
;
but
where-ever
in
Scripture
it
signifies
Manner
or
Custome
,
it
ever
signifies
at
the
least
such
good
Manners
or
Customes
,
as
have
passed
into
the
Nature
of
Laws
;
it
is
stil
according
to
its
own
nature
,
Actus
rationalis
,
ritè
judicantis
:
and
in
such
indifferent
cases
as
Custome
hath
Power
to
determine
about
,
wherein
pettish
singularity
is
sinfull
.
Thus
2
King
.
1.
7.
the
Prophets
using
to
weare
rough
or
hairy
Garments
,
Custome
transferred
it
into
the
condition
of
a
Law
;
and
by
this
their
Garb
,
their
Profession
was
Externally
and
Reverentially
differenced
from
other
mens
:
which
was
the
Reason
why
Ahaziah
(
in
that
Text
)
enquired
of
his
Messengers
concerning
the
Garb
(
which
he
calls
Mishpat
)
of
the
Man
they
met
with
:
and
upon
their
Answer
to
that
his
Question
,
he
knew
that
it
was
Elijah
.
And
in
this
signification
also
,
this
hath
beene
the
Garb
of
the
Supreme
Power
ever
since
the
World
began
.
The
word
(
as
used
in
divers
places
)
importeth
divers
particulars
,
but
all
flowing
from
Legal
and
Rational
Power
.
He
that
desireth
the
truth
,
let
him
(
with
me
)
take
them
all
into
his
consideration
;
and
the
Result
will
be
the
Truth
,
and
the
whole
Truth
.
16.
Sometimes
,
the
thing
that
it
directly
pointeth
at
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
so
it
is
in
this
place
;
as
the
Septuagint
(
whose
Translation
Christ
and
his
Apostles
honoured
,
by
their
most
frequent
use
thereof
)
here
render
it
.
Sometimes
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Justification
,
or
Absolution
,
given
by
the
Law
,
or
by
Him
whose
Word
is
Law
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Righteousnesse
,
the
Requisite
of
this
Law
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ordination
,
or
Composure
according
to
Law
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
advised
Prudence
of
Law
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Operation
of
Law
.
Sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Execution
of
Law
,
or
Punishment
issuing
there-from
.
Which
(
neglecting
all
the
rest
)
divers
snatch
at
in
this
place
,
as
if
there
were
nothing
else
in
it
,
but
the
Execution
of
Gods
Curse
upon
the
People
for
thus
desiring
a
King
.
I
deny
not
,
but
that
God
did
looke
into
,
and
intend
(
with
other
the
Importances
of
this
word
)
this
particular
Judgement
;
but
(
according
to
the
rule
of
his
owne
Wisdome
)
he
tooke
in
all
the
rest
also
.
17.
That
which
here
in
the
place
is
aimed
at
,
(
with
the
most
Authoritative
Septuagint
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
ancient
Latines
rendered
by
Jus
,
which
in
English
importeth
Just
Right
.
And
Just
Right
he
(
and
no
man
else
)
must
needs
have
,
who
is
assumed
by
the
righteous
Lord
,
into
Communication
and
Communion
of
that
Power
which
is
Gods
,
and
not
any
mans
,
or
all
mens
.
18.
In
a
Secundary
way
also
,
it
designeth
Manner
or
Custome
;
but
it
was
not
Manner
or
Custome
which
made
this
a
Law
:
but
it
was
Law
that
made
it
a
Custome
.
It
was
a
Custome
as
old
as
the
world
;
Sic
fuit
ab
initio
,
Thus
it
was
from
the
Beginning
:
witnesse
all
Humane
and
Divine
Records
thereof
.
All
Nations
having
so
much
of
the
Ancient
Religion
in
them
,
as
to
embrace
this
Mishpat
.
So
in
the
20.
Verse
,
We
will
be
like
all
other
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
owne
Donation
.
It
is
Gods
Power
,
and
therefore
must
be
unlimited
,
but
by
God
:
and
the
King
himselfe
cannot
be
justified
from
Prophanenesse
,
if
(
with
Esau
)
for
the
necessity
of
Pottage
,
he
part
from
his
(
for
ever
by
GOD
justified
)
Birth-right
:
of
his
owne
,
he
may
and
should
indulge
;
but
of
that
which
is
GODS
,
man
may
not
Sacrilegiously
take
,
nor
he
Pusillanimously
give
.
20.
In
the
next
place
,
there
is
in
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Righteousnesse
;
and
the
greatest
Righteousnesse
that
may
be
,
that
this
Power
should
be
(
as
here
)
Unbounded
:
for
that
Power
which
is
(
otherwise
then
by
GOD
)
tyed
up
from
doing
evill
,
must
also
of
necessity
(
upon
accessary
emergencies
)
be
straightned
from
doing
of
good
,
when
there
is
most
need
of
good
;
then
will
a
narrow
Commission
spoile
all
:
as
is
easily
seen
by
such
a
one
,
given
to
a
Generall
at
Warre
,
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
Patterne
of
Celestiall
Governance
;
where
onely
indeed
is
the
Beauty
of
Perfect
Monarchy
:
unto
which
,
Earth
ought
to
conform
,
as
man
unto
GOD
,
whose
Private
Image
he
beares
;
as
the
King
unto
him
whose
double
Representer
he
is
;
as
he
is
GOD
,
and
the
King
of
the
World
:
whose
Power
,
the
Angels
his
Magistrates
desire
to
Obey
,
not
to
Limit
:
whose
Glory
,
they
account
it
their
Glory
to
Encrease
,
not
to
Diminish
;
and
rejoyce
to
see
us
like
themselves
:
doing
his
Regal
will
on
Earth
,
as
they
doe
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
meanes
(
to
the
dishonour
of
the
GOD
of
Unity
)
it
must
be
subject
to
Bandies
and
Divisions
,
and
be
imbased
by
communicating
it
to
many
.
Many
Counsellors
,
as
many
Angels
,
may
doe
well
;
but
One
King
as
one
GOD
,
must
command
all
;
and
freely
dispense
the
Spirit
of
his
Power
,
to
whom
,
and
as
he
pleaseth
▪
whose
Angels
none
can
be
,
but
as
they
are
sent
by
him
.
23.
Here
likewise
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Judiciary
Power
of
this
Law
;
as
in
the
place
of
GOD
to
give
Being
unto
Lawes
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
himselfe
,
and
entrusted
to
him
:
as
Magisterially
to
lead
the
People
in
,
and
in
Peace
to
Judge
them
;
so
to
denounce
Warre
,
and
to
enjoyne
them
to
Assist
him
.
24.
In
Mishpat
also
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
vaine
.
These
are
GODS
Prerogatives
,
and
cannot
be
in
a
fellow
Creature
,
but
by
GODS
Donation
;
and
if
he
gives
these
away
from
himselfe
,
he
leaves
himselfe
no
Subjects
;
and
if
he
keep
them
in
his
owne
hands
,
he
must
for
more
then
forty
yeares
●e
grieved
with
our
manners
;
and
enforced
to
sweare
in
his
wrath
,
that
none
of
us
shall
enter
into
his
rest
:
or
else
by
holding
his
Peace
,
be
esteemed
like
one
of
us
;
and
an
approver
of
our
wickednesses
.
But
whether
he
will
execute
his
Dominion
,
by
good
or
bad
Princes
,
he
is
not
bound
to
account
:
the
World
is
not
great
enough
▪
to
question
him
;
nor
good
enough
to
encline
him
;
nor
wise
enough
to
suffer
what
they
cannot
hinder
:
onely
,
knowing
enough
to
pull
down
ruine
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
wonderfull
importance
,
Psal.
36.
6.
Mishpatecha
Tehom
Rabba
,
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
evill
men
in
Saint
Peters
a
witnesse
of
Belial
[
will
scorne
]
Mishpat
,
Pro.
19.
28.
26.
Secondly
,
concerning
the
Latitude
thereof
;
all
the
Acceptations
abovesaid
,
are
knowne
significations
of
the
Word
;
and
by
these
hath
the
Learned
Septuagint
occasionally
expressed
it
,
according
to
the
prime
and
particular
Aspect
and
Interest
of
the
severall
Texts
,
wherein
the
Spirit
of
GOD
hath
made
choice
of
it
.
But
in
this
particular
I
shall
spare
my
Reader
,
unlesse
Particulars
be
called
for
;
then
to
the
advantage
of
this
Cause
it
shall
be
seen
in
fifteen
more
.
27.
Thirdly
,
Mishpat
is
the
peculiar
and
Honourary
Law
of
Elohim
,
the
Creator
of
all
things
,
for
the
reasonable
Ordering
of
the
world
:
for
the
manifestation
whereof
,
enough
hath
been
said
;
but
might
further
be
evidenced
by
the
production
of
above
an
hundred
severall
places
of
holy
Scripture
;
Whereof
some
few
will
necessarily
appeare
in
the
progresse
of
this
Discourse
.
And
as
the
thing
it selfe
,
so
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
setting
in
order
,
of
one
over
another
;
of
those
,
by
whom
this
his
owne
Power
is
under
him
to
be
executed
,
is
also
of
his
Prerogative
:
the
Positive
part
whereof
,
is
properly
called
Chok
.
28.
Fourthly
,
he
(
who
may
chuse
his
owne
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
Crowne
of
Glory
,
and
a
Diadem
of
Beauty
,
unto
the
residue
of
his
People
;
and
for
a
Spirit
of
Mishpat
unto
[
Him
]
that
sitteth
in
Judgement
:
and
for
Strength
unto
them
that
drive
the
Battell
unto
the
gate
.
So
that
Mishpat
is
no
particular
designe
for
the
rigorous
Execution
of
GODS
Judgements
upon
a
sinfull
people
,
(
as
they
say
in
the
case
of
Saul
)
but
the
Generall
and
Naturall
Right
of
all
Gods
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
GODS
direction
)
he
designed
his
Successor
,
Psal.
72.
1.
Give
thy
Mishpats
,
Oh
Elohim
,
unto
the
King
;
and
thy
Justice
unto
the
Kings
Son
:
and
so
in
Justice
he
shall
judge
thy
People
,
and
deliver
the
Afflicted
in
Mishpat
.
Then
the
Mountaines
shall
bring
down
Peace
unto
the
People
,
and
the
Hills
in
Righteousnesse
.
He
shall
give
Justice
unto
the
afflicted
People
;
he
shall
be
a
Saviour
to
the
sons
of
the
Poore
,
and
shall
breake
in
pieces
the
Oppressor
.
And
so
,
all
shall
feare
thee
so
long
as
there
is
a
Sunne
;
and
the
Generation
of
generations
,
so
long
as
the
Moone
shall
shew
her
face
.
And
this
(
in
this
Point
)
is
GODS
onely
Eternall
,
and
Perpetuall
Constitution
,
for
the
Government
,
Peace
,
and
Prosperity
of
the
World
.
30.
And
this
his
Prerogative
is
visibly
derived
unto
Kings
,
in
their
being
made
the
Lords
Christs
in
their
Anointing
;
as
Saul
,
1
Sam.
15.
7.
When
thou
wast
little
in
thine
own
eyes
,
wast
not
thou
made
the
Head
of
the
Tribes
of
Israel
?
For
(
it
is
causally
set
down
)
the
Lord
Anointed
thee
King
over
Israel
.
And
this
was
it
,
which
when
he
turned
Tyrant
,
kept
all
his
Subjects
hands
in
awe
of
him
.
And
this
Name
of
Anointed
,
(
as
an
addition
to
the
Name
of
Elohim
)
was
(
in
honour
of
him
)
communicated
to
all
the
Administrators
of
the
Dominion
,
of
the
second
Person
of
the
Trinity
,
then
declared
(
in
due
time
)
to
be
made
man
,
who
are
called
his
Fellowes
,
Psal.
45.
8.
31.
So
were
all
they
,
who
came
in
,
in
former
times
by
GODS
Extraordinary
Donation
:
so
are
all
they
who
come
in
now
by
the
Ordinary
way
of
Legall
Descent
.
Since
the
Heathen
Cyrus
was
by
GOD
himselfe
declared
to
be
of
this
Society
;
though
it
be
known
,
that
amongst
the
Persians
there
was
no
such
Custome
at
all
,
as
Anointing
their
Kings
;
the
Royall
Dignity
,
(
without
the
visible
Ceremony
)
enrolled
him
into
the
Name
and
Fellowship
of
Christ
▪
Messiah
in
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greeke
,
Christ
in
English
;
all
signifying
but
Anointed
.
Neither
need
I
to
enlarge
my selfe
(
here
)
to
prove
,
that
what
was
(
here
)
extended
to
King
Saul
,
was
Royal
Power
,
indifferently
on
all
Kings
conferred
.
Thus
saith
one
who
well
knew
,
Prov.
8.
15
,
16.
By
the
second
Person
in
Trinity
;
the
Eternall
Wisdome
and
Word
of
the
Father
,
Kings
Reign
;
and
Princes
[
Shophte
]
shall
be
Judiciarily
set
over
the
Earth
.
32.
But
to
proceed
in
the
Story
of
King
Saul
;
concerning
his
Arbitrary
,
Occasionall
,
Irresistible
Power
,
delivered
in
the
eleventh
and
the
succeeding
Verses
of
the
1
Sam.
8.
I
desire
not
to
recount
,
but
rather
that
others
would
use
their
own
eyes
,
and
sadly
examine
by
those
which
are
there
expressed
,
the
pretended
Usurpations
,
which
have
cost
so
much
Bloud
among
us
.
But
here
mistake
me
not
,
as
if
I
went
about
to
make
a
colour
,
that
what
the
Prince
may
doe
in
case
of
Necessity
,
he
may
doe
at
pleasure
:
where
the
King
onely
against
the
People
,
not
against
GOD
,
is
made
Judge
of
his
own
Necessities
,
when
to
make
use
of
his
Subjects
Persons
and
Estates
;
which
they
may
not
with-hold
or
withdraw
,
when
he
calls
for
them
.
As
upon
perill
of
Elohims
high
displeasure
,
he
may
not
call
for
them
,
but
when
indeed
he
hath
need
of
them
;
nor
make
use
of
them
,
but
as
he
will
be
accountable
to
his
King
;
who
hath
Power
over
him
,
as
he
hath
over
the
People
.
As
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
lesse
endure
,
that
his
Power
(
as
unjustly
used
)
should
deserve
to
be
Questioned
.
And
GOD
(
who
is
never
unjust
,
when
his
Deputy
may
be
)
will
be
sharper
in
his
Returnes
unto
the
King
,
then
the
King
can
be
in
his
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
discerne
,
when
to
doe
good
,
by
good
or
bad
Princes
.
For
People
may
be
so
bad
,
that
good
Kings
(
whom
they
deserve
not
)
may
make
them
worse
,
which
he
desires
not
;
they
can
never
be
so
good
,
but
wicked
Kings
may
burne
out
their
drosse
,
and
make
them
better
:
which
is
the
chief
aime
of
him
who
is
Goodit
selfe
.
34.
Most
ordinarily
,
the
worse
men
are
,
the
more
impatient
they
are
of
35.
Neither
need
I
,
neither
will
I
put
him
that
differeth
from
me
,
to
prove
,
that
this
of
1
Sam.
8.
18.
viz.
And
you
shall
cry
out
at
that
day
,
because
of
your
King
;
and
the
Lord
will
not
heare
you
,
(
which
was
the
last
remedy
that
was
left
unto
the
People
,
and
certainly
needed
not
,
if
they
might
have
made
Resistance
)
was
GODS
requitall
of
their
(
Circumstantiall
)
wickednesse
,
in
asking
a
King
(
at
that
time
)
as
if
there
lay
no
Appleale
from
the
King
,
since
it
lieth
onely
unto
GOD
,
who
will
in
no
case
permit
Resistance
of
that
Power
which
is
His.
Who
will
give
us
leave
to
pray
against
the
Temptation
of
Persecution
;
but
so
,
that
he
strictly
requireth
us
(
as
to
submit
in
our
Bodies
and
Estates
,
so
in
our
Soules
)
to
pray
for
our
Persecuters
:
against
whom
(
out
of
his
Justice
)
he
will
Vindicate
us
.
Who
delighteth
most
in
his
Children
(
and
then
with
speediest
effect
,
will
answer
them
in
what
they
need
,
but
may
not
presume
to
aske
)
when
with
absolute
Obedience
,
they
pray
according
to
his
Direction
,
though
it
be
against
his
Resolution
.
36.
Thus
for
the
Life
and
Prosperity
of
the
Pagan
Tyrant
Nebuchadnezzar
;
and
of
his
Lascivious
Prophane
Sonne
Baltasar
,
(
whom
GOD
was
resolved
to
destroy
)
his
People
were
directed
to
pray
.
Thus
when
Saul
was
(
indeed
)
in
GODS
Decree
cast
off
from
the
Kingdome
,
for
invading
the
Function
of
the
Priest
,
(
where
observe
that
Intrusion
upon
the
Office
was
more
notoriously
censured
by
GOD
,
then
killing
of
the
innocent
Priests
)
1
Sam.
13.
13.
and
afterwards
positively
Abdicated
,
for
his
sparing
of
the
Amalokites
,
1
Sam.
15.
26.
Samuel
continued
his
Mourning
sor
him
,
untill
the
Lord
restrained
him
,
and
sent
him
to
Anoint
another
.
37.
Nor
doe
I
see
how
man
may
make
triall
,
either
with
his
owne
,
or
other
mens
Money
or
Bloud
,
(
since
GOD
hath
given
us
his
revealed
will
,
for
the
Decision
of
all
our
Controversies
)
what
is
the
secret
will
of
GOD
,
(
who
dwelleth
in
the
Cloud
,
whither
no
eye
can
reach
,
nor
ought
to
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
Prophesie
I
can
discerne
in
former
times
;
but
I
thinke
it
the
Spirit
of
Presumption
in
these
.
But
I
hasten
.
38.
But
in
the
History
of
Saul
(
the
two
grand
Businesses
being
by
others
,
with
exact
Wisdome
and
Piety
transacted
)
there
remaines
nothing
for
me
but
the
gleanings
.
My
first
place
thereof
shall
be
,
1
Sam.
9.
16
,
17.
To
morrow
;
I
will
send
thee
a
man
out
of
the
Land
of
Benjamin
:
Him
shalt
thou
Anoint
to
Governe
over
my
People
Israel
:
He
shall
[
Save
]
them
out
of
the
hands
of
the
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
spake
unto
thee
;
He
shall
[
Rule
]
my
People
.
Whence
it
is
evident
,
First
,
He
shall
39.
Secondly
,
when
Saul
was
chosen
by
the
Lords
Lot
;
the
People
were
of
three
conditions
.
The
Generality
(
for
they
were
called
All
the
People
)
shouted
for
Joy
;
and
cryed
,
GOD
save
the
King
;
or
let
GOD
be
his
Saviour
,
that
he
may
be
ours
,
he
being
over
us
,
that
which
GOD
is
over
him
.
The
Few
were
of
two
sorts
,
and
contrary
minded
;
as
being
touched
by
two
contrary
Magnetick
Attractives
,
they
moved
towards
the
two
Opposite
Poles
:
the
one
to
the
right
hand
,
the
calme
South
;
the
other
to
the
left
,
the
unruly
North
;
in
the
sides
whereof
,
their
Lucifer
sitteth
.
40.
Those
who
immediately
upon
the
designation
of
Saul
to
the
Kingdome
;
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
Filiall
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
owne
,
they
would
part
with
no
Coat
and
Conduct
Money
,
to
appoint
him
,
as
became
a
King
.
That
which
my
soule
desires
to
have
observed
hence
;
is
a
serious
consideration
of
what
begets
for
Satan
and
Hell
;
and
what
are
differentiall
Notes
of
Heavens
Generation
;
whose
hearts
GOD
toucheth
here
,
that
he
may
Glorifie
them
hereafter
.
41.
Thirdly
,
when
(
as
Chap
11.
)
Nahash
the
King
of
Ammon
besieged
Jabesh
Gilead
,
and
it
went
sore
with
them
;
upon
the
tydings
(
as
he
was
bringing
home
his
Cattell
)
like
a
private
man
,
without
the
thoughts
which
the
Holy
Oyle
might
have
infused
into
him
;
and
without
the
Habiliments
of
Majesty
,
which
the
Peoples
Allegiance
should
have
Tributed
to
GODS
Elect
,
Verse
6.
The
Spirit
of
GOD
came
upon
him
,
and
(
with
an
Internall
Commission
of
Array
)
mustered
up
the
Forces
of
his
Royall
Zeale
:
and
he
tooke
a
yoke
of
Oxen
,
and
hewed
them
in
pieces
,
and
sent
them
throughout
all
the
Coasts
of
Israel
,
by
the
hands
of
his
Messengers
;
and
Proclaimed
,
Whosoever
cometh
not
out
after
Saul
and
Samuel
,
so
shall
his
Oxen
be
served
.
And
this
was
no
more
And
the
feare
of
Jehovah
fell
upon
all
the
People
;
and
they
came
out
as
one
man
.
42.
The
Spirit
of
GOD
(
here
)
sayes
,
it
was
the
Feare
of
Jehovah
,
not
Elohim
;
lest
it
might
be
construed
of
King
Saul
:
or
else
to
be
the
proper
act
of
GODS
Prerogative
and
Power
;
not
the
influence
of
Religion
and
Piety
.
And
further
,
it
was
an
holy
Feare
of
GOD
,
not
a
thrifty
Feare
for
their
Oxen
;
that
made
all
the
People
come
in
,
to
the
setting
up
of
the
Kings
Standard
.
And
here
,
may
it
passe
into
observation
,
what
are
the
effects
of
true
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
Subjects
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
Oathes
,
as
in
the
same
Chapter
.
43.
But
I
forbear
to
urge
this
Argument
,
(
as
I
said
)
for
that
it
is
already
,
and
Invincibly
done
by
my
betters
:
onely
thus
much
I
recount
;
That
if
it
were
true
(
which
is
not
proved
)
that
the
People
had
put
on
a
resolution
,
with
Armed
violence
,
to
pursue
the
Rescue
of
Jonathan
;
whom
GOD
himselfe
(
notwithstanding
that
the
matter
of
his
Fathers
Vow
was
unadvised
)
picked
out
for
his
Fathers
condemnation
;
and
whom
GOD
did
(
in
the
end
)
find
out
for
the
Philistims
Bows
;
though
no
other
Fault
was
found
of
him
Recorded
in
the
Booke
of
GOD
,
but
Vertues
so
gloriously
eminent
,
as
amongst
all
the
celebrated
Princes
therein
,
there
is
scarce
one
to
be
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
untill
the
Peoples
Warrant
,
for
so
doing
,
be
produced
and
justified
,
I
cannot
but
wonder
at
that
Logick
,
which
can
quiet
Conscience
in
this
so
dangerous
a
case
.
44.
Fourthly
,
concerning
neglect
of
Office
towards
Him
,
1
Sam.
26.
15.
When
David
had
(
as
an
Argument
that
from
his
soule
,
he
abhorred
an
Irreligious
thought
against
his
Persecuter
)
found
Saul
asleep
,
and
all
his
Guard
;
and
but
tooke
from
him
(
to
restore
immediately
)
his
Speare
and
Cruse
of
Water
;
He
forthwith
called
out
to
Abner
,
Art
not
thou
a
man
?
And
who
is
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
usuall
Expression
of
GOD
himselfe
)
loosely
or
unseriously
he
tooke
the
Name
of
GOD
in
vaine
:
but
that
knowingly
,
considering
the
greatnesse
of
the
Fault
,
he
presumed
(
what
otherwise
he
durst
not
have
done
)
with
this
grand
Attestation
to
unload
his
soule
herein
:
charging
home
the
Neglecters
of
the
Holy
Oyle
of
GOD
,
and
of
their
own
Military
Station
.
Yet
so
did
he
acquit
himselfe
,
that
by
a
tacite
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
46.
Neither
dare
I
thinke
,
that
the
Inspired
Pen-man
of
that
Funerall
Song
(
concerning
Saul
and
Jonathan
)
called
Keshath
,
or
the
Bow
,
2
Sam.
1.
18.
which
he
commanded
to
be
taught
to
the
Children
of
Judah
,
as
a
memoriall
for
ever
)
did
court
therein
,
either
man
or
men
,
and
least
of
all
himselfe
.
Not
reflecting
at
all
upon
himselfe
with
Politick
consideration
,
that
the
case
might
be
his
owne
in
after
times
;
though
some
have
not
so
much
Religion
,
as
to
bury
in
more
godly
silence
such
unadvised
thoughts
of
him
,
whom
the
Spirit
of
GOD
(
who
is
no
flatterer
)
made
choice
of
,
thus
to
celebrate
their
vertues
,
whose
Aberrations
he
(
to
whom
such
Cogniscences
solely
doe
belong
)
himselfe
did
severely
punish
.
47.
In
which
Hymne
,
out
of
truth
of
heart
(
otherwise
the
Spirit
of
GOD
would
never
have
owned
it
)
David
wept
his
passionate
Raptures
;
Execrating
the
very
Mountaines
of
Gilboa
,
from
ever
receiving
either
Rain
or
Dew
from
Heaven
,
which
should
(
in
any
Oblation
,
as
a
Perfume
and
Savour
of
rest
)
be
returned
thither
againe
.
His
Reason
is
,
For
there
the
Shield
of
the
Mighty
was
cast
down
;
the
Shield
of
Saul
,
as
if
he
had
not
been
[
Anointed
with
Oyle
,
]
Verse
21.
And
in
the
24.
Ver.
You
Daughters
of
[
Israel
]
weep
you
for
Saul
,
who
cloathed
you
in
Scarlet
,
with
other
Delights
;
and
adorned
you
with
Habiliments
of
Gold
.
So
that
it
is
not
probable
,
that
the
forecited
words
of
the
1
Sam.
8.
from
the
10.
Verse
to
the
19.
did
containe
the
particular
Excesses
of
King
Saul
;
but
were
indeed
,
the
generall
Irresistible
Prerogative
of
all
Monarchs
.
48.
Since
it
is
Truth
(
not
Poeticall
Fancy
)
which
the
Spirit
of
GOD
vouchsafed
to
authorise
:
Since
it
is
set
down
in
generall
,
for
the
Daughters
of
Israel
,
not
the
Daughters
of
his
owne
Tribe
of
Benjamin
;
or
of
his
own
,
or
his
Fathers
house
;
Since
the
Scripture
hath
expressed
more
of
his
Faults
,
then
those
for
which
he
was
(
in
his
Posterity
)
Dethroned
.
49.
But
I
desire
not
to
build
upon
Conjecturals
;
this
I
may
with
confidence
affirme
,
that
David
was
no
Hypocrite
,
either
in
this
Song
;
or
in
the
forementioned
Oath
;
or
in
his
Professions
,
against
an
oblique
Thought
,
against
his
Soveraigne
,
when
he
cut
off
the
skirt
of
Sauls
Robe
.
I
am
sure
the
Holy
Ghost
was
none
;
and
he
it
was
that
testified
of
David
,
(
not
David
that
bore
witnesse
of
Himselfe
)
that
his
heart
smote
him
for
it
,
(
1
Sam.
24.
6.
)
And
the
Spirit
of
GOD
it
was
,
who
recorded
this
Expression
for
us
.
50.
And
this
I
may
be
bold
to
conceive
,
that
David
knew
the
causes
why
Saul
was
Repudiated
;
and
other
his
Miscarriages
,
which
were
not
done
in
a
corner
:
but
David
had
so
much
Religion
,
(
I
might
say
Christianity
)
as
not
to
discover
,
though
in
his
Persecuter
,
the
spots
of
that
Skin
,
whereupon
the
Lords
Oyle
had
been
powred
;
much
lesse
durst
he
cast
dirt
upon
that
Oyle
.
Whereas
(
with
willing
Piety
)
he
recorded
his
Vertues
for
all
Generations
,
and
left
GOD
(
his
King
)
to
doe
the
other
.
And
Oh
,
may
Christians
,
(
who
have
Christs
more
precious
example
)
for
ever
,
doe
no
otherwise
.
51.
Lastly
,
Concerning
the
act
of
David
,
in
taking
up
Armes
without
Commission
from
Saul
;
and
particularly
about
the
businesse
of
Keilah
:
as
also
of
others
,
endowed
with
Extraordinary
Commissions
from
GOD
;
who
onely
hath
Power
to
dispose
of
Dominion
;
and
in
whom
alone
,
all
Extraordinaries
are
Ordinary
;
so
much
hath
been
said
,
that
it
were
a
generall
wrong
to
say
any
more
.
Onely
give
me
leave
(
with
due
acknowledgements
of
Honour
,
and
particularly
towards
the
Author
of
that
most
Christian
Tract
against
Resistance
of
the
Lawfull
Magistrate
,
)
briefly
to
interpose
this
my
Levis
Armatura
,
before
ever
the
matter
come
,
either
ad
Triarios
,
or
ad
Principes
.
By
whom
it
hath
been
Invincibly
Established
,
that
if
the
Resistance
in
Question
had
been
tolerable
in
former
times
;
yet
now
by
Christ
(
under
Christianity
)
it
is
declared
damnable
.
52.
It
is
well
knowne
,
that
David
from
the
Lord
,
was
by
the
Lords
Prophet
Anointed
sor
that
Kingdome
;
and
so
had
GODS
Title
(
if
that
be
worth
any
thing
)
unto
the
same
:
as
also
,
that
Saul
was
from
the
mouth
of
GOD
rejected
,
and
so
had
it
not
.
And
yet
David
presumed
not
to
goe
about
his
Deposition
,
or
to
take
away
his
life
,
when
it
was
in
his
power
.
Whereas
Jehu
(
with
the
approbation
of
GOD
)
so
soon
as
he
was
Anointed
,
made
hast
,
and
marched
fiercely
to
the
Deposition
and
Death
of
Joram
,
2
King
9.
13.
So
that
evidently
,
there
is
(
concerning
the
present
Case
)
no
more
Analogy
in
this
(
which
I
forbeare
to
dissect
)
then
in
the
one
former
Scottish
Fallacies
.
53.
But
(
alas
)
nothing
now
Extraordinary
will
be
seen
in
David
;
whereas
he
was
evidently
Extraordinary
in
his
Vnction
:
yea
,
it
was
Extraordinary
in
him
,
that
being
Anointed
,
he
did
no
more
then
he
did
.
But
it
being
GODS
Prerogative
to
Plant
and
Plucke
up
Kingdomes
;
he
that
will
goe
as
farre
as
David
did
,
must
be
sure
of
as
good
Commission
as
David
had
:
and
they
who
will
goe
further
,
must
shew
better
;
or
else
abide
the
Doom
of
Christ
the
Universall
King
.
If
in
the
meane
time
(
however
they
may
scape
others
)
they
Judge
not
themselves
before
the
Great
and
Terrible
Day
of
the
Lord
.
54.
For
Answer
to
that
Question
,
how
it
appears
that
Christian
Kings
(
of
these
times
)
are
the
Lord
Christs
?
It
is
the
Task
of
the
ensuing
Chapter
.
The
Conclusion
.
Now
(
for
Conclusion
hereof
)
to
summe
up
what
hath
been
delivered
in
this
larger
Discourse
;
wherein
is
set
forth
GODS
faire
Impression
,
of
what
was
in
his
short
written
Copy
from
the
Beginning
of
the
World
,
concerning
his
Power
of
Dominion
:
whereof
,
this
(
constituted
by
himselfe
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
sinfull
in
its
Nature
,
but
Circumstance
;
in
as
much
as
the
Prayer
of
the
Petition
,
was
by
GODS
Providence
predetermined
:
and
the
Rules
thereof
described
,
Deut.
17.
54.
When
thou
art
come
into
the
Land
,
which
the
Lord
thy
God
hath
given
thee
;
and
wilt
(
that
is
,
thou
mayest
if
thou
wilt
)
set
a
King
over
thee
,
[
like
all
the
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
;
onely
,
thou
(
who
hast
reason
to
know
whose
the
Power
of
Dominion
is
,
better
then
they
)
Shalt
in
no
wise
presume
to
chuse
my
Deputy
;
as
it
is
,
Verse
.
15.
And
accordingly
,
they
bespoke
Samuel
to
make
them
a
King
,
like
all
the
Nations
.
2.
That
in
this
Apogaeum
,
or
Retreat
of
GOD
,
from
the
more
immediate
Exercise
of
his
owne
Dominion
,
to
have
a
King
(
as
his
Publike
Image
)
to
Sustaine
his
Power
and
Represent
his
Glory
;
is
on
Earth
the
most
Heavenly
Gift
,
which
GOD
can
give
,
or
Man
receive
:
promised
unto
Abraham
(
before
the
Law
)
as
his
grand
Blessing
,
and
in
Him
to
all
the
Heires
of
Blessing
.
Whence
,
and
in
regard
of
the
Represented
,
The
King
is
Vniversis
Major
,
and
of
more
value
then
all
the
People
,
and
all
theirs
.
3.
That
the
Universall
and
Eternall
;
High
and
Holy
;
Prudent
and
Just
Prerogative
of
GOD
,
is
over
all
,
whom
Christ
hath
Redeemed
,
or
Elohim
Created
.
Whether
conversant
above
Lawes
,
and
their
Enacting
,
their
Interpreting
,
or
Suspending
;
Continuing
or
Abrogating
:
or
concerning
Persons
and
their
Functions
;
whether
Ecclesiasticall
or
Civill
;
Superior
,
or
Inferior
:
and
the
Regulating
of
them
in
their
severall
Orders
and
Employments
;
for
Peace
,
or
War
;
for
Life
,
or
Death
:
or
in
relation
to
things
,
Holy
,
or
Common
;
Publike
,
or
Private
;
in
Heaven
,
or
Earth
:
or
concerning
Seasons
;
when
to
goe
the
ordinary
way
,
when
to
use
his
Prerogative
;
when
this
is
convenient
;
when
necessary
;
when
neither
:
for
all
times
,
and
time
it selfe
:
for
Continuing
or
Shortning
;
Hallowing
,
or
leaving
Free
thereof
for
ever
.
All
these
are
included
for
GOD
,
in
the
Longitude
and
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
onely
Power
in
all
Temporall
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
severall
places
wherein
it
is
used
.
That
Error
about
it
is
dangerous
;
and
the
frequent
Interpretations
given
of
it
in
these
Dayes
,
are
Erroneous
.
6.
That
the
Names
of
Elohim
and
Christ
,
Communicated
indifferently
to
all
Christian
Kings
,
(
they
having
also
the
Title
of
the
Lords
Anointed
,
upon
whom
the
Ceremony
is
not
used
)
doe
Attest
together
with
the
word
Mishpat
,
whose
Power
they
have
;
both
for
Perpetuity
and
Intangibility
,
both
betokened
in
the
Holy
Oyle
.
7.
That
it
is
most
just
,
that
he
that
is
most
Just
,
should
be
at
Liberty
for
the
Exercise
of
his
Justice
;
and
that
he
that
is
most
Wise
,
should
not
have
his
Wisdome
bounded
by
fond
Man
:
and
He
who
is
altogether
Good
,
by
those
who
are
altogether
Evill
;
but
that
he
should
be
left
free
to
Glorifie
himself
,
by
bringing
Good
out
of
Evill
:
and
when
in
his
Wisdome
he
thinks
good
,
to
doe
good
by
good
meanes
:
or
to
punish
a
wicked
People
by
a
wicked
King
,
when
it
concerneth
his
Justice
.
Since
to
those
who
are
his
,
he
can
doe
as
great
good
,
by
the
bad
,
as
by
the
good
;
and
the
bad
are
ordinarily
made
worse
by
the
goodnesse
of
their
Princes
;
and
as
ordinarily
the
best
Kings
are
the
worst
used
.
Therefore
,
he
neither
will
,
nor
may
trust
man
to
Question
any
;
for
then
either
from
the
Good
or
from
the
Bad
,
none
would
be
endured
.
But
in
Conclusion
,
he
will
make
all
to
find
,
that
he
hath
beene
most
Just
;
and
them
in
the
first
place
,
who
have
Abused
the
Power
he
gave
them
;
or
Usurped
the
Power
he
gave
them
not
.
8.
That
it
is
one
of
GODS
Secrets
,
(
above
humane
Inquisition
)
for
what
Ends
he
setteth
up
him
that
will
be
a
Tyrant
,
in
his
owne
place
:
it
is
of
his
Revealed
Will
,
that
none
in
that
place
should
be
Resisted
;
for
whose
Lives
and
Happinesse
,
all
are
bound
(
for
ever
)
to
pray
,
though
they
be
their
particular
Persecuters
.
9.
That
unto
the
King
belongeth
the
Power
of
the
Militia
;
Power
over
the
Subjects
goods
,
in
case
of
necessity
,
whereof
the
King
(
with
relation
to
the
People
)
is
sole
Judge
.
Power
of
Imposition
of
Taxes
,
and
granting
of
Free
Charter
:
Power
of
Commanding
in
the
Duties
of
Religion
:
Power
of
enjoyning
Publike
Covenants
and
Oathes
Obligatory
for
all
the
People
,
even
him
that
is
Heire
of
the
Crowne
.
And
inclusively
,
in
or
with
these
,
all
other
the
Points
in
Question
now
amongst
us
,
concerning
Regality
.
10.
That
to
undervalue
Life
and
Livelihood
,
that
we
may
follow
and
serve
Him
,
whom
GOD
hath
Constituted
over
us
,
is
an
Act
of
Religious
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
onely
Supreme
,
commandeth
not
the
contrary
,
)
and
Resistance
,
(
which
God
hath
commanded
against
)
and
Opposition
,
which
God
hath
professed
himselfe
to
abhorre
;
deserveth
death
though
in
the
greatest
of
Subjects
.
The
least
of
those
:
therefore
certainly
the
greatest
.
12.
That
the
Spirit
of
God
hath
ascribed
the
Prosperity
of
his
People
,
and
the
Plenty
which
they
enjoyed
,
to
him
who
was
a
Tyrant
;
whom
himselfe
justly
destroyed
,
to
show
that
Gods
Power
cannot
but
be
beneficiall
;
and
hath
recorded
this
acknowledgement
by
Him
,
who
of
all
men
living
was
most
injured
by
the
Tyrant
;
to
teach
us
,
that
all
men
are
bound
to
Celebrate
the
Vertues
(
though
)
of
such
;
and
that
no
man
may
so
much
as
Libell
their
Vices
.
-
Whereupon
my
sixth
Quaere
is
founded
.
-
How
,
since
this
Exemplification
of
Gods
mind
in
this
particular
,
Man
may
presume
to
challenge
contrary
to
this
Expresse
of
God
?
-
Mine
Arguments
in
Forme
are
these
.
-
First
,
that
the
sin
of
the
Israelitish
People
,
in
asking
for
a
King
,
was
not
Substantiall
,
but
Circumstantiall
.
-
That
,
which
God
in
his
Secret
Will
had
fore-appointed
and
promised
in
his
Revealed
Will
,
and
had
(
in
this
)
given
directions
how
it
should
be
done
:
Circumstances
abated
was
no
sinne
to
aske
.
-
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
sinne
to
aske
.
-
Secondly
,
that
to
have
a
King
,
neither
was
,
nor
is
a
Curse
,
(
as
if
he
were
only
an
Executioner
of
Gods
wrath
)
but
the
contrary
:
as
Chap.
last
.
-
That
which
was
the
promised
Glory
of
Abraham
,
when
his
Name
was
changed
;
which
was
the
promised
Glory
of
Christ
also
,
Abraham's
Seed
:
Neither
was
,
nor
is
a
Curse
upon
any
People
,
but
the
highest
of
all
earthly
Blessings
.
-
But
,
to
have
Kings
(
to
succeed
as
out
of
him
)
was
the
Glory
of
Abraham
,
when
his
Name
was
changed
:
And
that
the
Kings
of
the
Gentiles
as
his
adopted
Seed
should
administer
the
Power
of
his
Throne
,
so
long
as
the
Sunne
should
endure
;
was
the
promised
Glory
of
Christ
.
-
Therefore
,
to
have
Kings
that
should
succeed
out
of
Abraham
,
and
as
the
adopted
Seed
of
Christ
to
administer
the
Power
of
his
Throne
,
neither
was
,
nor
is
▪
a
Curse
,
but
the
highest
of
all
earthly
Blessings
.
-
Thirdly
,
that
the
King
is
in
Power
greater
,
and
in
value
more
considerable
,
then
all
the
People
.
-
He
that
hath
the
Power
of
God
over
the
People
,
their
Lives
and
Livelihoods
;
is
(
in
respect
of
Power
)
greater
then
all
the
People
;
And
he
that
hath
(
in
respect
of
them
)
the
double
Portion
of
Gods
Image
,
is
of
more
value
then
all
they
and
theirs
.
-
But
the
King
,
as
King
,
hath
the
Power
of
God
over
the
People
,
their
Lives
and
Livelihoods
:
And
the
double
Portion
of
Gods
Image
,
in
respect
of
them
.
-
Therefore
,
the
King
,
as
King
,
is
in
respect
of
Gods
Power
and
Image
,
greater
,
and
of
more
value
,
then
all
the
People
,
and
all
theirs
.
-
Fourthly
,
concerning
the
Procession
of
Regall
Power
,
from
the
Beginning
,
untill
,
and
since
the
times
of
Saul
.
-
That
onely
Forme
of
Government
,
which
the
onely
Wise
,
Powerfull
,
and
Immutable
God
,
Constituted
from
the
Beginning
;
which
was
received
by
all
Nations
;
which
was
petitioned
for
by
his
own
People
;
and
by
God
assented
unto
in
all
that
they
asked
;
which
in
no
particular
from
the
Beginning
of
▪
Genesis
,
to
the
latter
end
of
the
Revelation
,
He
(
without
whom
,
none
can
)
hath
Reversed
,
but
in
many
places
of
both
the
Testaments
hath
Ratified
and
Confirmed
:
Is
that
Forme
,
which
for
the
Administration
of
Gods
owne
Power
,
all
Nations
and
Men
ought
for
ever
to
,
submit
unto
.
-
But
,
the
Irresistible
Regall
▪
Supremacy
of
the
King
over
all
the
People
,
and
next
under
God
:
Is
that
onely
Forme
which
God
hath
constituted
from
the
Beginning
,
which
all
Nations
,
&c.
and
which
Himselfe
never
reversed
;
but
;
&c.
-
Therefore
,
the
Irresistible
Regall
Supremacy
of
the
King
over
all
the
People
,
and
next
under
God
:
Is
that
Forme
,
which
for
the
Administration
of
Gods
owne
Power
,
all
Nations
and
Men
ought
for
ever
to
submit
unto
.
-
Fifthly
,
That
the
Interests
of
the
word
Mishpat
,
are
indifferent
to
all
Kings
.
-
That
Power
,
which
out
of
the
Generall
Prerogative
of
God
(
the
Originall
of
all
Prerogatives
)
over
the
whole
world
,
(
viz.
for
giving
of
Lawes
for
the
Regulating
of
all
Persons
and
Personals
,
at
all
times
,
in
all
places
,
and
over
the
Lawes
themselves
)
which
is
included
in
the
Word
Mishpat
;
which
is
communicated
indifferently
unto
all
Kings
,
and
Exemplified
in
King
Saul
:
Is
(
or
ought
to
be
)
the
just
Right
of
all
Kings
of
the
Earth
,
for
the
Regulating
thereof
in
Gods
stead
.
-
But
the
Irresistible
Supremacy
of
Kings
:
Is
that
Power
which
out
of
the
Generall
Prerogative
of
God
,
&c.
for
the
said
Intents
and
Purposes
,
&c.
which
is
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
ought
to
be
for
ever
)
their
Just
Right
,
for
the
Regulating
of
the
Earth
in
Gods
stead
.
-
Sixthly
,
concerning
the
Commentary
which
God
hath
given
upon
the
Word
Mishpat
;
in
,
and
by
which
we
may
discover
the
Importances
contained
in
the
Latitude
thereof
.
-
Those
Orders
which
God
hath
Expressed
in
the
Exemplifications
of
his
mind
,
concerning
the
severall
Acts
of
his
Power
of
Dominion
,
contained
under
the
word
Mishpat
,
upon
the
putting
thereof
first
into
Practice
:
Are
(
against
the
contrary
thereof
)
to
be
presumed
to
be
Gods
perpetuall
Rules
for
Mans
submission
to
that
Power
of
Government
which
is
Gods
.
-
But
,
that
the
Prince
should
be
Judge
of
his
own
Necessities
;
that
he
should
Rule
the
People
,
not
the
People
Him
;
that
he
should
not
be
Resisted
,
should
he
turne
a
Prophane
Violater
of
Religion
;
an
Exhauster
of
Innocent
Blond
;
an
Invader
of
Mens
Proprieties
:
Are
those
Orders
which
God
hath
Expressed
in
the
Exemplifications
of
his
mind
,
concerning
the
severall
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
owne
Necessities
,
that
he
should
Rule
the
People
,
not
the
People
him
;
that
he
should
not
be
resisted
,
should
he
turne
a
prophane
Violater
of
Religion
;
an
Exhauster
of
Innocent
Bloud
;
an
Invader
of
mens
Proprieties
:
Are
(
against
the
contrary
thereof
)
to
be
presumed
to
be
Gods
perpetuall
Rules
,
for
mans
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
,
Cruell
,
Irreligious
Princes
,
onely
for
his
own
Judgement
;
and
hath
restrained
his
People
in
such
Cases
from
being
their
own
Justiciaries
:
Hath
thereby
bound
himselfe
in
Justice
to
be
a
severe
Revenger
upon
the
one
,
and
a
bountifull
Recompencer
of
the
other
.
-
But
,
he
that
is
Justice
it selfe
:
Is
that
God
who
hath
reserved
Exacting
,
Cruell
,
Irreligious
Princes
,
onely
for
his
own
Judgement
,
and
hath
restrained
his
People
in
such
cases
from
being
their
own
Justiciaries
.
-
Therefore
,
he
that
is
Justice
it selfe
,
hath
bound
himselfe
to
be
a
severe
Revenger
upon
the
Oppressor
,
and
a
bountifull
recompencer
of
the
Oppressed
.
-
Eighthly
,
that
the
pretended
liberty
of
the
Subject
desperately
takes
away
the
liberty
of
the
King
of
kings
.
-
That
Doctrine
which
restraineth
the
liberty
of
the
King
of
kings
;
and
which
tendeth
to
the
subversion
of
Gods
onely
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
thinkes
fit
by
wicked
Kings
to
Refine
or
Scourge
a
Nation
)
and
also
it
tendeth
to
the
subversion
of
Gods
onely
Constitution
for
the
Government
of
mankind
:
viz
▪
Kingdome
-
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
marke
(
indeed
)
of
true
Religion
.
-
That
which
God
hath
published
for
a
marke
of
his
Sons
;
and
the
contrary
,
as
a
note
of
the
Devils
Children
:
Is
of
all
those
who
hope
to
see
the
Face
of
God
with
comfort
,
Religiously
to
be
performed
;
and
the
contrary
to
be
seriously
detested
.
-
But
to
come
in
,
to
honour
and
serve
the
King
,
with
Life
and
Livelihood
:
God
hath
published
for
a
marke
of
his
Sons
;
and
the
contrary
thereof
,
as
a
note
of
the
Devils
Children
.
-
Therefore
,
to
come
in
with
Life
and
Livelihood
,
to
honour
and
serve
the
King
:
Is
of
all
those
,
who
hope
to
see
the
Face
of
God
with
comfort
,
Religiously
to
be
performed
;
and
the
contrary
,
seriously
to
be
detested
.
-
Tenthly
,
from
Gods
Character
of
Religious
Feare
.
-
That
Feare
which
God
in
any
Exemplification
of
his
mind
hath
expressed
by
the
Feare
of
Jehovah
,
(
not
of
Elohim
)
or
any
other
particular
:
Is
an
Act
of
Religious
duty
,
equally
and
perpetually
obliging
all
men
in
the
like
case
,
to
the
like
performance
.
-
But
in
the
Exemplification
of
setting
up
the
Kings
Standard
,
and
Proclamation
for
all
Subjects
to
repaire
unto
him
upon
paine
of
losing
all
their
Oxen
:
It
is
by
God
expressed
,
that
the
Feare
which
made
them
all
Obedient
as
one
man
,
was
the
Feare
of
Jehovah
,
not
of
Elohim
,
or
their
Oxen
,
or
any
other
particular
.
-
Therefore
,
in
like
cases
;
viz.
of
setting
up
of
the
Kings
Standard
,
and
Proclamation
for
all
Subjects
to
repaire
unto
him
,
&c.
It
is
an
Act
of
Religious
duty
,
perpetually
obliging
all
men
to
performe
the
same
.
-
Eleventhly
,
concerning
Remisnesse
in
those
entrusted
by
the
Prince
.
-
That
which
,
As
the
Lord
liveth
;
deserved
Death
at
any
time
:
Deserveth
death
at
all
times
,
while
the
Lord
liveth
,
(
and
much
more
that
which
is
worse
.
)
-
But
neglect
of
Allegiance
,
and
Trust
towards
a
Prince
while
he
was
in
unjust
wayes
:
As
the
Lord
liveth
,
deserved
death
at
some
time
.
-
Therefore
,
neglect
of
Allegiance
and
Trust
,
towards
a
Prince
,
though
he
be
in
unjust
wayes
:
Deserveth
death
at
all
times
while
the
Lord
liveth
.
And
therefore
,
much
more
,
Disobedience
,
Resistance
,
and
armed
Opposition
.
-
Twelftly
;
concerning
the
Beneficiality
of
Gods
Dominion
,
though
in
the
hands
of
a
Tyrant
;
and
what
thoughts
thereof
Religion
requireth
.
-
That
which
the
Spirit
of
God
directed
David
to
doe
,
and
put
it
into
the
Canon
of
the
Scripture
,
with
a
Command
that
it
should
he
taught
to
the
Children
of
God
:
by
the
Record
thereof
,
the
same
Spirit
directeth
every
man
after
Gods
heart
,
in
the
like
case
to
doe
the
like
.
-
But
,
to
passe
over
in
silence
the
Vices
of
a
Tyrant
▪
and
to
celebrate
the
Vertues
of
ones
owne
Tyrannous
Persecuter
;
and
to
ascribe
the
Peoples
Plenty
and
Prosperity
to
their
common
Tyrant
:
was
that
which
the
Spirit
of
God
directed
David
to
doe
,
and
put
it
into
the
Canon
of
the
Scripture
,
with
a
Command
that
it
should
be
taught
the
Children
of
God
.
-
Therefore
,
to
passe
over
in
silence
the
Vices
of
a
Tyrant
;
and
to
celebrate
the
Vertues
of
ones
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
Gods
heart
in
the
like
case
to
doe
.
CHAP.
VII
.
SECT.
1.
The
Contents
.
A
Digression
in
Answer
to
the
Question
,
How
a
man
may
know
whether
his
Prince
be
(
indeed
)
the
Lords
Anointed
.
Certaine
Praecognoscenda
for
the
manifestation
thereof
.
The
three-fold
Acts
and
Donation
of
the
three
Persons
of
the
Trinity
,
conveighing
severall
Rights
to
man
.
Of
Title
to
,
Title
in
,
and
Help
from
the
Creature
.
Considerations
from
Mans
inability
to
command
that
which
is
his
owne
,
to
nourish
him
.
No
Evidence
produced
from
him
who
is
the
Heir
of
all
things
,
for
the
People
to
Assise
mens
Severalties
.
Adam
in
Innocency
had
not
Original
Right
so
much
as
to
Hearbs
and
Fruits
;
much
lesse
can
his
sinfull
Children
have
naturall
Propriety
(
without
Donation
)
in
other
the
things
which
God
(
not
they
)
Created
.
1.
THe
next
particular
in
my
proposed
Method
,
is
,
the
Entaile
of
the
Name
and
Power
of
the
Creator
,
for
the
Government
and
Preservation
of
the
Creature
;
wherein
Elohim
(
in
his
furthest
Recesse
from
the
immediate
Administration
of
his
own
unacquittable
Dominion
)
loseth
nothing
of
his
for
ever
Just
Soveraignty
;
but
gaineth
the
establishment
of
it
from
false
Christs
,
whom
he
hath
not
Anointed
:
and
therefore
,
man
may
not
goe
out
to
seek
Here
or
There
in
the
Wildernesse
of
Pretending
Spirits
,
when
(
once
for
all
)
he
hath
setled
his
owne
.
2.
This
he
did
(
exemplarily
for
his
greater
Church
of
the
Gentiles
)
when
he
settled
his
Title
in
David
and
his
Seed
for
ever
,
according
to
the
Law
of
Nature
or
Nations
:
yet
(
as
the
sequell
will
make
evident
)
transferred
nothing
from
himself
.
And
for
this
cause
(
of
which
,
till
further
manifestation
,
I
bespeake
your
patience
)
he
resolves
(
at
first
)
not
to
goe
the
ordinary
way
,
according
to
the
Rule
of
Primogeniture
;
but
to
let
all
Ages
know
,
that
the
Royalty
still
remained
His
,
though
given
to
David
by
a
Covenant
of
Salt
:
he
will
rather
breake
his
owne
Vniversall
Law
(
though
by
himselfe
fortified
with
strong
Reasons
,
Deut.
21.
17.
and
founded
upon
greater
,
elsewhere
Expressed
)
for
the
Inheritance
of
the
First-born
;
then
that
it
should
not
be
understood
,
that
he
gave
away
nothing
from
himselfe
,
when
(
from
all
others
)
he
gave
the
Kingdome
to
David
and
his
Posterity
.
That
Law
must
(
therefore
)
once
more
suffer
violence
;
and
the
Younger
(
to
wit
,
Solomon
)
must
inherit
:
and
then
for
ever
,
he
intends
the
Ordinary
way
,
leaving
no
warranty
for
Humane
boldnesse
to
adventure
otherwise
.
3.
But
(
not
taking
in
more
into
this
particular
,
then
I
shall
prove
to
have
been
in
David
and
his
Line
)
I
shall
here
make
my
promised
Digression
;
which
is
but
to
bring
it
a
little
before
its
time
,
for
the
more
hasty
satisfaction
of
those
,
who
desire
to
know
,
How
they
may
be
assured
,
that
the
present
Prince
is
invested
with
the
Right
of
Gods
Power
;
and
(
as
the
Lords
Christ
)
by
Gods
effectuall
Vnction
taken
from
amongst
all
other
men
,
and
Dignified
with
the
Lords
Supreme
Earthly
Soveraignty
,
for
the
managing
of
his
Irresistible
Sword
and
Scepter
.
4.
And
(
here
)
I
first
premise
,
that
in
all
places
of
Elohims
Creation
,
himselfe
hath
unquestionable
and
Irresistible
Dominion
;
and
doth
whatsoever
he
pleaseth
in
Heaven
,
in
Earth
,
in
the
Sea
,
and
in
all
deep
places
;
that
is
,
in
Hell
in
selfe
,
and
in
all
other
places
of
Hels
conformity
:
but
requireth
more
regular
and
perfect
Obedience
from
Christians
.
(
the
sons
of
Light
and
Order
)
then
from
others
the
Children
of
Darknesse
and
Confusion
:
amongst
whom
,
without
any
Covenant
of
Grace
,
all
things
are
disposed
by
their
Lusts
,
and
against
their
intentions
;
yet
ever
according
to
his
will
,
though
not
of
his
good
pleasure
,
yet
of
his
just
anger
:
and
they
doe
him
service
,
and
are
in
his
subjection
,
though
not
as
in
his
House
,
yet
as
in
his
Prison
.
From
those
that
will
be
of
his
houshold
,
he
expecteth
their
Order
,
as
well
as
their
Worke
;
and
Obedience
in
both
,
or
else
no
Sacrifice
.
5.
Concerning
the
Question
,
I
answer
,
That
it
behoveth
them
who
▪
make
such
Questions
,
That
we
can
prove
the
Kings
Title
from
God
;
otherwise
they
shall
never
be
able
to
prove
their
owne
,
for
those
Estates
which
confidently
they
call
their
owne
.
For
(
after
the
Kings
and
Priests
Patrimonies
were
described
,
Ezek.
45.
8.
)
God
had
(
certainly
)
some
meaning
in
those
words
;
And
the
rest
of
the
Land
,
shall
they
(
viz.
the
Princes
)
give
unto
the
House
of
Israel
.
So
that
first
(
ad
Hominem
)
I
returne
,
that
by
the
same
way
,
(
though
otherwise
also
,
and
with
Magisterial
demonstration
)
a
man
may
know
the
Royall
Rights
of
Vnquestionable
,
and
Irresistible
Supremacy
,
to
be
his
particular
Princes
;
by
which
he
knoweth
,
his
justly
descended
Fstate
to
be
his
owne
.
6.
In
which
particular
,
it
concernes
him
to
be
well
assured
,
that
he
is
not
an
Usurper
of
that
,
which
(
here
)
for
a
moment
sustaines
him
;
but
to
condemne
him
(
otherwise
)
eternally
:
and
that
without
Gods
Secondary
Donation
(
added
to
his
first
and
generall
Grant
of
the
Dominion
of
the
whole
Earth
to
mankind
)
the
Estate
(
he
saith
)
he
is
Master
of
,
is
no
more
his
,
then
it
is
other
mens
.
This
he
hath
performed
to
all
those
who
are
Children
of
his
House
,
and
Subjects
of
his
Kingdome
;
though
by
himselfe
he
hath
measured
out
no
mans
Specialties
,
nor
given
him
leave
to
take
what
he
can
get
.
Nor
(
in
the
third
place
)
is
any
man
so
the
Dominus
,
that
he
hath
the
Dominion
of
any
part
of
Elohims
Creation
,
by
his
first
and
generall
Grant
;
or
by
his
Secondary
Gift
,
that
without
his
third
,
of
singular
Application
,
he
can
with
due
and
comfortable
security
make
use
of
,
and
take
benefit
by
(
so
much
as
of
)
one
morsell
of
his
owne
bread
.
7.
These
three
Acts
of
God
,
answering
unto
the
three
Persons
of
the
Trinity
,
(
operating
more
nobly
about
our
Spiritualties
)
in
the
habitude
which
man
receives
from
them
,
may
not
inconveniently
be
expressed
by
that
of
the
Schooles
;
Jus
ad
rem
,
Jus
in
re
,
and
Jus
(
or
rather
Adjus
,
or
Adjumentum
)
rei
.
The
first
containes
Mans
Right
from
God
:
the
second
,
his
Right
from
other
men
:
the
third
,
his
Right
for
himselfe
.
The
first
was
of
the
general
Indulgent
Father
(
both
of
our
Bodies
and
Soules
)
the
generall
Gift
of
Right
unto
the
Earth
and
the
Emoluments
thereof
,
immediately
from
the
Creation
and
Floud
.
The
second
is
from
Christ
,
(
the
Heire
of
all
things
in
Heaven
and
Earth
)
by
whom
our
Personall
Conditions
are
severalized
;
and
by
whose
Deputies
,
our
Personall
Estates
are
mounded
from
all
others
the
men
of
the
world
:
this
is
daily
administred
through
the
Government
by
him
on
Earth
Established
,
which
gives
and
protects
unto
us
,
Right
in
the
Creature
.
The
third
,
is
his
most
particular
or
singular
Gift
of
Sustentation
from
his
other
Gifts
;
the
Act
of
the
Holy
Ghost
;
by
whose
operation
we
have
our
Nutritive
and
Consolatory
Preservation
(
being
supported
Temporally
here
,
as
a
pledge
of
Eternity
hereafter
.
)
And
this
may
be
called
the
Right
of
Vse
and
Help
from
the
Creature
:
without
which
,
neither
can
our
owne
Bread
feed
us
,
nor
our
cloathes
keep
us
warme
.
8.
The
second
is
,
that
wherein
the
Controversie
lieth
;
and
therefore
,
I
chuse
to
speak
last
of
that
.
The
last
is
that
,
which
(
duly
considered
)
would
make
smooth
the
Lords
way
before
us
for
the
other
;
and
erect
in
us
,
not
onely
Christian
content
therewith
,
but
also
excite
our
most
thankfull
acknowledgement
of
Gods
most
gracious
Providence
therein
;
which
should
be
as
often
as
our
hand
goeth
to
our
mouthes
with
any
of
his
blessings
in
this
kind
.
And
therefore
,
I
shall
first
speake
briefly
of
the
last
.
9.
The
evidence
of
this
,
is
best
learnt
from
that
which
our
Saviour
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
Barnes
and
Store-houses
,
yet
there
are
Chaldeans
,
there
are
Sabeans
,
and
there
is
the
Fire
of
God
.
Though
he
hath
given
it
us
into
our
Dish
:
yet
Multa
cadunt
,
many
things
fall
our
between
the
Cup
and
the
Lip
:
though
into
our
Stomacks
,
yet
it
may
be
vomited
up
again
:
though
into
the
Liver
,
yet
even
there
(
to
our
destruction
)
it
may
nourish
a
disease
in
stead
of
us
:
yea
,
the
very
strength
it
affordeth
us
,
may
be
unto
us
an
occasion
of
falling
.
10.
So
that
every
man
hath
need
,
and
businesse
enough
,
to
make
sure
of
his
owne
Title
unto
that
which
he
desires
so
to
enjoy
,
that
he
may
reap
benefit
and
not
ruine
by
it
;
and
not
be
inquisitive
about
his
Brothers
:
remembring
that
which
he
who
(
certainly
)
was
Vniversis
major
,
said
in
that
case
,
Who
made
me
a
Judge
?
And
upon
the
remembrance
hereof
to
looke
into
the
Book
of
God
,
what
wayes
he
expects
mans
substance
and
strength
should
be
employed
.
And
especially
to
take
heed
of
such
Questions
,
as
cast
God
out
from
Reigning
over
us
;
from
whose
Dominion
constituted
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
generall
)
Donation
;
and
nothing
otherwise
,
then
under
the
Government
of
his
Vicegerent
,
by
any
expresse
Donation
of
his
;
he
hath
left
that
to
his
Steward
;
whom
(
or
none
)
he
hath
made
Judge
and
Almoner
in
his
roome
for
this
end
.
So
that
without
he
should
come
himselfe
,
no
Evidence
can
be
made
of
this
his
Gift
in
severall
,
from
the
Interests
of
other
men
:
and
no
man
may
invade
this
his
Prerogative
,
wherein
he
never
did
otherwise
dispose
,
(
this
therefore
mankind
may
not
presume
)
whose
Prerogative
onely
,
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
cloatheth
the
Rich
with
their
own
Scarlet
;
from
whom
the
Glorious
have
their
Ornaments
of
Gold
;
and
those
that
are
well
Fed
,
their
Delicacies
,
[
*
](A65218-e42720-b)
*
Which
is
the
Reason
of
our
Commemoration
of
the
King
,
when
we
say
Grace
for
our
Meat
;
and
of
the
Catholique
Church
,
which
cannot
but
teach
us
thankefull
Obedience
for
it
;
and
〈◊〉
to
serve
God
and
Him
in
the
strength
of
it
.
which
in
the
Family
is
evident
.
That
which
is
due
to
the
Servant
,
is
due
unto
him
by
his
Masters
dispensation
;
he
may
not
take
what
,
and
as
he
will
.
Luke
17.
7.
He
hath
right
unto
his
hire
,
but
neither
he
nor
the
Son
may
be
their
own
carvers
.
13.
For
the
first
of
these
Titles
;
nothing
is
ours
but
nothing
:
which
from
mans
beginning
was
,
and
is
evident
,
Gen.
9.
3.
Every
living
thing
that
moveth
,
shall
be
for
Meat
for
you
;
even
as
the
greene
herb
,
[
have
I
given
you
all
things
,
]
but
Flesh
(
with
the
life
thereof
)
which
is
Bloud
,
you
shall
not
eat
.
Man
had
not
Originall
Power
for
his
very
eating
,
but
by
the
Donation
of
God
;
who
to
put
him
daily
in
mind
thereof
,
with
the
Gift
,
gives
him
also
a
memorative
restraint
:
thus
farre
you
shall
goe
,
and
no
further
;
be
sure
you
eat
no
Bloud
.
And
he
sends
them
backe
to
the
greater
restraint
of
Adam
,
(
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
downe
with
an
Ecce
,
of
Consideration
;
that
even
this
was
not
to
be
beheld
in
Adams
Every
Herb
bearing
Seed
;
and
every
Tree
bearing
Fruit
:
and
herein
also
,
Behold
a
restraint
,
recorded
under
paine
of
death
:
yea
,
death
eternall
(
of
such
necessary
circumspection
is
this
Behold
)
but
of
the
Tree
Knowledge
,
you
may
not
eate
.
14.
Now
if
unto
these
things
(
of
lesse
moment
then
the
world's
Government
)
man
had
had
Naturall
Right
,
without
Gods
respective
Donation
;
God
had
been
in
these
severall
Restraints
unjust
;
and
superfluous
in
reporting
his
gifts
.
But
such
after
this
was
the
neglect
of
Gods
Soveraignty
herein
,
that
he
was
constrained
when
he
gave
his
Law
by
Moses
,
to
adde
a
multitude
of
more
Memorandums
to
these
first
given
Cautions
.
Well
,
Christ
is
come
into
the
world
;
and
by
his
coming
,
these
Restraints
are
taken
off
:
but
yet
by
the
liberality
of
God
we
are
tyed
to
more
Gratitude
,
and
to
no
lesse
acknowledgement
of
Gods
high
Interest
,
in
all
that
he
hath
trusted
us
with
;
who
cannot
so
trust
any
,
as
to
exclude
himselfe
from
being
for
ever
the
Chief
Proprietor
of
all
that
he
hath
Created
;
and
from
being
so
Paramount
,
that
without
his
Donation
,
no
meane
Lords
Deed
of
Conveighance
,
can
give
us
sufficient
warranty
,
for
so
much
as
Bread
,
Flesh
,
Fruits
,
or
Herbs
:
but
if
with
Conscience
and
Comfort
,
we
will
enjoy
them
;
we
must
have
his
Demonstrative
Ecce
,
Behold
,
I
have
given
them
you
.
SECT.
2.
The
Contents
.
The
fore-mentioned
Question
Answered
.
Every
mans
assurance
from
God
,
of
his
owne
Title
to
his
owne
Estate
;
asserteth
the
Kings
.
The
Subjects
Right
dependeth
on
the
Kings
.
Humane
Lawes
(
as
Humane
)
cannot
give
away
Gods
Title
to
any
man
.
Humane
Lawes
,
as
enlivened
by
the
Divine
Power
of
the
King
,
can
dispense
Propriety
unto
each
man
.
None
but
the
King
hath
Gods
warranty
(
in
his
revealed
Will
)
as
his
Steward
,
to
set
forth
mans
Severalties
.
1.
NOw
concerning
the
Kings
Title
in
Question
;
every
conscientious
Subject
,
in
Justifying
of
his
owne
,
must
also
Assert
his
.
The
Question
being
put
to
him
,
How
he
can
maintaine
the
Estate
he
holdeth
,
to
be
his
owne
?
He
makes
no
doubt
but
to
satisfie
any
rationall
man
,
that
it
came
to
him
thus
,
and
thus
derived
;
either
by
just
Descent
,
or
else
by
Gift
,
or
Purchase
,
from
those
who
had
that
Right
thereunto
:
and
if
it
hath
quietly
and
happily
passed
the
third
and
fourth
Generation
,
he
that
hath
read
the
second
Commandement
,
will
be
ready
to
yeeld
him
Gods
approbation
for
it
.
But
if
it
be
made
evident
,
that
no
good
Title
can
be
produced
against
it
,
or
that
it
hath
so
continued
time
out
of
mind
without
apparent
Usurpation
;
the
Religious
man
will
goe
along
with
him
in
his
Conclusion
,
that
he
hath
indeed
Gods
Title
to
it
;
and
that
Elohim's
Donation
is
violated
by
any
that
molests
him
in
it
.
And
hitherto
,
the
Kings
Title
stands
upon
as
firme
a
Foundation
,
as
any
of
his
Subjects
.
2.
But
if
we
trace
the
Subjects
Title
up
to
the
height
,
we
may
(
peradventure
)
finde
it
the
Donation
of
such
or
such
a
King
:
and
here
the
King
hath
the
better
,
his
Subjects
Rights
depending
upon
his
.
But
if
any
man
will
be
contentious
,
the
Finall
Determination
is
conceived
to
be
in
the
Law
.
3.
But
againe
,
it
is
cleare
,
that
the
Lawes
of
Man
cannot
oblige
God
,
nor
give
away
his
Title
;
they
may
tie
other
mens
hands
from
medling
,
but
they
cannot
satisfie
Conscience
:
That
what
is
bound
on
Earth
,
is
bound
in
Heaven
;
without
warranty
descended
thence
,
they
can
neither
make
God
to
impart
his
Title
;
nor
hinder
him
from
disposing
of
it
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
downe
in
Scripture
;
for
then
the
world
could
not
containe
the
Books
:
nor
can
it
be
deserved
,
that
the
Fabrick
of
every
particular
Kingdome
,
should
with
severall
Punctilio's
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
men
will
not
take
notice
of
,
they
may
at
their
own
perils
,
miscarry
by
their
owne
dangerous
Wisdomes
.
4.
For
those
,
who
make
Heaven
their
aime
,
(
as
shall
be
made
evident
when
I
come
to
speake
of
the
Lords
Prayer
)
he
hath
decyphered
that
Form
,
by
which
Himselfe
administreth
Heaven
;
and
expressed
it
in
his
heavenly
Word
,
which
he
hath
left
for
mans
venerable
and
perpetuall
Rule
,
till
he
come
from
Earth
to
Heaven
.
And
since
man
cannot
expect
,
that
particular
Mens
,
or
Kingdomes
,
Rights
and
Homages
,
should
be
expresly
in
it
;
he
may
not
but
understand
,
that
God
expects
,
they
should
be
according
to
it
;
and
as
indulged
,
so
paid
.
In
this
Point
therefore
,
concerning
the
Conveighance
of
Gods
Title
to
private
men
,
How
readest
thou
?
Are
the
People
in
Gods
Throne
?
or
the
King
?
Is
his
Scepter
committed
to
them
?
Or
is
he
the
Law-giver
?
Herein
the
King
hath
the
Better
also
.
5.
Againe
,
since
Adam
during
his
Innocency
(
in
whom
alone
was
all
Humane
Power
;
and
more
then
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
Lawes
to
have
the
disposall
,
not
onely
over
these
,
but
greater
matters
?
Yea
,
of
Man
himselfe
!
His
Liberty
or
Restraint
!
His
life
or
Death
!
This
Power
is
evidently
Divine
.
And
as
evident
it
is
,
that
no
Divine
Power
can
be
taken
by
man
,
but
if
he
have
it
,
it
must
be
given
him
from
Above
.
And
no
lesse
it
is
,
that
Elohim
hath
Dominion
in
all
parts
and
places
of
his
Creation
:
and
where
he
hath
not
Regular
and
Voluntary
,
he
will
have
Correptive
and
Irresistible
Soveraignty
.
Direction
and
Correction
,
every
where
are
his
,
and
onely
his
.
6.
How
come
we
then
to
have
this
confidence
,
that
our
Nationall
Laws
should
have
this
his
Power
amongst
us
?
May
we
expect
?
Doe
we
deserve
?
Or
dare
we
endure
?
That
GOD
should
at
all
turnes
come
down
amongst
us
!
(
as
he
did
in
Sinai
,
which
caused
Moses
himselfe
to
quake
and
tremble
)
to
animate
our
Consultations
!
and
give
being
to
our
Devices
!
Look
we
again
into
the
Booke
of
GOD
,
and
there
we
shall
finde
,
that
the
Prince
is
left
in
GODS
stead
to
doe
this
;
lest
the
terrours
of
GOS
Majesty
(
as
shall
be
shewed
)
should
in
this
case
confound
his
People
.
And
that
a
Divine
Sentence
is
in
the
lips
of
the
Kings
,
GOD
having
promised
(
doubtlesse
for
such
People
as
desire
to
deserve
it
)
That
his
mouth
(
in
the
Future
Tense
)
lo-jimgnal
,
shall
not
erre
in
Mishpat
,
or
Judgement
.
But
if
throughout
the
whole
Book
of
GOD
,
the
Lord
hath
given
this
Power
to
any
but
Kings
;
vouchsafe
you
that
can
discover
it
,
to
let
others
heare
from
you
.
7.
In
the
meane
time
,
you
who
willingly
suppose
,
that
you
have
GODS
Right
to
his
Earthly
Bequests
in
this
world
,
under
the
Lawes
of
the
Land
;
be
willing
also
to
understand
,
that
the
Lawes
themselves
have
this
Power
from
the
King
:
otherwise
,
without
an
immediate
Patent
from
Heaven
,
they
could
not
warrant
you
so
much
as
Sallets
,
in
severall
from
other
men
;
He
being
Elohims
Steward
(
no
other
having
ever
been
Constituted
by
GOD
)
Judicially
to
assure
and
dispense
to
every
one
their
Portion
,
out
of
the
Lords
Basket
and
Storehouse
.
SECT.
3.
The
Contents
.
Disobedience
to
the
King
,
forfeiteth
the
Subjects
Titles
.
Soveraignty
Established
in
both
the
Tables
,
before
the
naming
the
Sins
punishable
by
it
.
Obedience
to
the
Supreme
Earthly
Powers
,
to
be
preferred
before
Life
,
Honour
,
and
Livelihood
.
The
fifth
Commandement
the
Guardian
of
all
the
rest
.
The
Publike
Father
hood
of
the
King
,
proved
from
Gen.
9.
5.
A
Repetition
of
some
Passages
elsewhere
Justified
.
1.
WEll
,
through
the
King
,
and
by
your
Obedience
to
him
,
you
have
GODS
Right
to
your
Temporall
Estates
:
Question
not
that
Title
,
whose
very
Questioning
extinguisheth
yours
.
You
must
know
that
yours
are
forfeitable
;
and
Disobedience
is
the
thing
,
which
GOD
from
the
Beginning
hath
forewarned
would
doe
it
.
And
not
onely
that
Title
,
which
by
reason
of
GOD'S
Image
you
have
to
the
Earth
;
but
also
that
,
which
in
regard
of
his
Likenesse
,
you
have
to
Heaven
.
The
first
and
greatest
Considerables
in
GODS
Law
,
demonstrate
the
same
.
In
either
of
the
Tables
,
the
first
thing
that
GOD
provided
for
,
was
the
establishment
of
Soveraignty
,
for
the
Praise
and
Blessing
of
those
that
doe
well
,
and
the
Punishment
of
Offenders
;
before
he
nominated
the
Offences
,
decreed
for
Punishment
.
2.
In
the
first
Table
,
(
whose
Principall
Object
is
the
Restauration
of
GODS
Likenesse
)
He
first
declareth
for
his
owne
Authority
:
I
am
Jehovah
,
Elohim
the
Eternall
Beginning
of
thine
Eternity
;
thy
Creator
in
the
Beginning
of
time
,
who
onely
have
Power
to
give
thee
Lawes
,
to
Governe
thee
all
thy
time
.
Thou
shalt
acknowledge
no
other
Elohim
(
or
Supreme
Power
,
for
the
Governance
of
that
which
I
Created
)
but
Me
:
and
then
descends
to
the
particulars
of
his
Worship
and
Service
.
3.
In
the
second
Table
,
first
,
Honour
thy
Father
and
thy
Mother
;
and
then
,
Thou
shalt
not
Kill
:
Thou
shalt
not
commit
Adultery
,
&c.
To
teach
all
Generations
,
that
Obedience
,
is
to
be
preferred
before
Life
,
Honour
,
and
Livelihood
:
and
that
in
the
Paternity
,
which
is
the
Object
of
this
Commandement
,
was
Established
the
security
of
Life
,
Honour
,
and
Livelihood
.
And
,
that
lest
there
should
be
Killing
,
GOD
hath
given
Power
to
Kill
,
unto
the
earthly
Exerciser
of
his
most
just
and
true
Paternity
,
over
all
his
Children
;
with
which
Power
,
he
that
is
but
mans
,
Brother
,
may
not
for
ever
intermeddle
.
And
he
that
is
in
GODS
Place
the
Generall
Father
,
must
(
for
the
Ends
,
for
which
GOD
hath
placed
him
there
)
have
Divine
Power
,
semblable
to
those
Ends
;
to
wit
,
the
Scepter
and
Sword
of
Elohim
.
4.
But
without
the
Power
of
the
Sword
,
the
Scepter
of
GOD
himselfe
,
barely
Commanding
,
would
be
but
coldly
Obeyed
:
and
for
this
cause
,
He
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
generall
,
GOD
is
our
Father
,
(
and
besides
Him
and
His
,
none
ought
to
be
so
called
)
whilest
his
Prerogative
,
and
our
Allegiance
is
in
this
unshaken
.
But
if
that
whereon
our
Obedience
to
all
the
rest
is
founded
,
come
to
be
ruined
;
the
other
cannot
stand
(
on
high-lone
)
in
the
Aire
.
5.
And
for
this
cause
(
though
GOD
hath
barely
told
him
his
duty
to
him
in
his
Word
,
particularly
what
he
expecteth
from
him
,
Deut.
17.
)
the
Lord
hath
not
tyed
up
his
hands
(
as
hath
been
shewed
,
and
particularly
for
what
concerneth
the
Subject
,
is
legible
,
1
Sam.
8.
11.
&c.
)
with
a
Niggardly
and
Resistible
Commission
,
for
then
they
could
not
be
at
liberty
to
doe
that
good
,
which
particular
and
daily
Exigencies
will
require
.
But
he
is
by
GOD
left
unto
the
generall
good
Nature
of
the
word
Father
;
whose
Children
,
all
other
Fathers
are
:
other
Magistrates
being
his
Lievtenants
,
He
immediately
GODS
:
they
Execute
his
Power
;
He
the
Lord
of
Hosts
:
they
account
unto
Him
;
He
unto
GOD
.
6.
And
here
,
I
could
wish
from
my
soule
,
that
we
loved
our
Temporall
Estates
,
Better
,
that
is
,
more
prudently
then
we
doe
:
for
as
by
our
disunion
with
Christ
from
Heaven
,
we
forfeit
our
Interest
in
Heaven
;
so
by
our
disunion
with
our
Earthly
Christs
,
(
however
we
may
speed
here
for
a
time
)
we
extinguish
(
at
the
least
)
our
just
Title
to
the
Earth
.
For
it
is
,
Honour
thy
Father
and
thy
Mother
,
that
thy
dayes
may
be
long
in
the
Land
,
which
Jehovah
Elohim
hath
given
thee
.
Whilest
we
are
under
the
Covert
but
of
our
private
Parents
,
who
in
comparison
of
the
King
beare
not
the
Image
of
Elohim
over
us
,
(
as
hath
bin
shewed
,
and
will
more
fully
appear
)
by
our
Disobedience
unto
them
;
that
which
we
were
borne
unto
,
lookes
backe
againe
unto
them
,
for
their
better
disposall
of
it
:
so
by
our
Disobedience
unto
him
,
whom
GOD
hath
stated
in
the
Right
of
his
Paternity
,
our
Estates
returne
unto
the
Father
of
our
Countrey
.
Which
Sin
,
from
the
place
that
the
Commandement
holdeth
amongst
the
rest
,
may
be
concluded
worse
then
the
sin
of
Murder
,
and
its
fellowes
;
as
on
the
contrary
,
that
Obedience
is
to
be
preferred
before
Livelihood
,
Honour
,
and
Life
it selfe
:
that
we
are
bound
to
lose
all
,
that
we
may
keep
it
;
which
(
by
Divines
)
is
justly
celebrated
for
the
most
noble
of
all
Morall
Vertues
;
Inferiour
onely
,
and
next
unto
the
three
Theologicall
;
Faith
,
Hope
,
and
Charity
▪
in
as
much
as
it
sacreth
and
secureth
all
the
rest
of
the
Commandements
of
GOD
,
being
the
Arsenall
,
and
middle
Tower
thereof
.
7.
And
here
,
I
shall
not
mis-spend
any
ones
time
against
those
,
who
finding
not
the
Kings
Prerogative
in
this
Commandement
,
make
but
nine
;
for
the
tenth
and
most
considerable
part
of
mankind
,
who
have
on
Earth
no
other
Parents
;
or
spuriously
make
the
People
their
owne
Fathers
.
Give
me
leave
to
looke
backe
unto
the
forecited
,
Gen.
9.
5
,
6.
At
the
hand
of
every
Mans
Brother
,
will
I
require
the
Life
of
Man
:
whosoever
sheddeth
Mans
Bloud
,
by
Man
shall
his
Bloud
be
shed
:
for
in
the
Image
of
Elohim
,
made
he
Man
.
Wherein
is
set
forth
a
discovery
of
the
premised
Prerogative
of
Elohims
Vicegerent
,
that
he
hath
the
foresaid
Title
and
Power
over
mens
Livelihoods
,
by
an
Affirmative
Argument
,
a
Majori
ad
Minus
,
from
the
Greater
to
the
Lesse
:
in
as
much
as
the
height
of
earthly
Power
,
(
to
wit
,
Power
over
mens
Lives
,
by
virtue
of
Elohims
Sword
)
is
clearly
there
recommended
to
him
,
and
none
else
.
For
he
must
be
more
then
Mans
Brother
,
who
may
take
away
the
Life
of
Man
;
and
Life
must
be
taken
away
from
every
Brother
,
that
taketh
away
his
Brothers
Life
.
The
reason
is
,
for
that
all
men
whatsoever
(
accidentally
good
or
bad
)
are
substantially
and
equally
ennobled
(
for
ought
that
man
can
take
unto
himselfe
,
without
GODS
differentiall
Note
upon
them
)
with
the
Image
of
GOD.
And
according
to
the
Communication
of
that
Image
,
they
have
the
particular
Dominions
,
which
by
GOD
are
dispensed
in
the
severall
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
Inferiour
Creatures
,
all
mankind
,
Male
and
Female
,
have
this
Image
of
Elohim
;
and
by
it
,
have
a
generall
Dominion
to
dispose
of
them
at
their
pleasure
,
not
being
contradicted
by
any
who
have
the
double
Portion
thereof
,
in
respect
of
them
.
But
this
double
Portion
none
have
in
relation
to
those
whom
God
hath
ranked
over
them
;
it
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
chiefe
of
his
Magistrates
are
but
as
private
men
,
undignified
with
it
;
yea
,
the
Chiefe
Priest
himselfe
,
(
as
hath
been
shewed
.
)
But
as
the
Female
sex
,
who
are
unto
Man
,
as
unto
GOD
the
Angels
are
,
(
who
veile
their
Faces
before
him
)
though
in
themselves
they
beare
GODS
Image
,
yet
with
reference
to
their
Husbands
,
they
are
not
so
accounted
,
1
Cor.
11.
10.
So
all
others
,
who
have
Commission
from
the
King
,
are
under
him
in
the
like
condition
of
Angels
;
which
Name
of
theirs
,
is
a
Name
of
Office
and
Employment
,
in
as
much
,
as
they
are
employed
,
and
sent
of
GOD
upon
his
Affaires
.
So
1
Pet.
2.
Submit
your selves
,
&c.
to
the
King
,
as
to
the
Supreme
:
to
Rulers
,
as
being
sent
of
him
;
or
as
being
his
Angels
:
who
exclusively
of
all
others
,
is
indeed
Elohims
Image
,
This
is
He
to
whom
the
Power
of
Life
and
Death
,
is
immediately
,
and
onely
by
GOD
himself
imparted
;
and
all
others
under
him
must
know
,
that
He
beareth
not
the
Sword
in
vaine
,
Rom.
13.
4.
in
which
Sentence
virtually
,
as
in
the
adjoyned
passages
formerly
,
the
truth
is
pertinently
to
these
Times
,
and
to
the
Point
in
hand
set
forth
.
SECT.
4.
The
seven
first
Verses
of
Rom.
13.
Expounded
.
Obedience
not
due
to
the
Lower
in
Power
,
when
the
Higher
contradicts
.
Aquinas
his
Definition
of
Order
.
God
the
Invisible
;
the
King
the
Visible
Head
thereof
.
Hell
it self
not
without
an
one
Head
.
No
man
to
presume
out
of
the
Station
,
wherein
the
God
of
Order
hath
set
him
.
They
(
be
they
never
so
great
or
many
)
who
doe
so
,
encamp
themselves
with
Apollyon
,
against
God
.
Inferiour
Magistrates
receive
not
their
Power
from
God
,
but
from
the
King
.
The
King
Gods
Deacon
,
not
onely
dispense
Necessaries
for
our
Livelihood
;
but
also
the
Lord
of
Hosts
Commissary
Generall
for
his
Gold
and
Steel
.
But
one
Sword
in
one
Kingdome
.
The
hard
condition
of
Kings
from
hence
.
Popular
Flattery
most
pestilentiall
:
Robs
them
of
all
they
have
,
while
it
stroakes
them
into
a
Fansie
for
their
Robbing
of
God
.
Eccles.
10.
4.
Expounded
.
1.
THe
place
of
Saint
Paul
I
account
to
be
most
sufficiently
(
by
the
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
maine
Concernments
of
the
Apostle
his
aime
in
this
particular
,
are
chiefly
transacted
in
three
words
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rendred
2.
The
Apostles
Monition
then
in
the
first
Verse
,
Let
every
soule
(
which
carries
something
more
in
it
,
then
if
he
had
barely
said
,
Let
every
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
be
subordinate
unto
the
Highers
Powers
,
in
the
Plural
number
;
which
if
it
doth
not
signifie
the
divers
Kings
which
Christians
shall
live
under
,
(
the
which
if
it
were
affirmed
,
would
hardly
be
refuted
)
but
doth
signifie
the
severall
Administrators
thereof
in
one
Kingdome
;
It
is
then
evident
,
that
it
is
a
Rule
purposely
set
downn
for
our
case
,
when
such
as
are
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
himselfe
an
Anathema
.
3.
And
this
is
(
apparently
)
the
Order
,
of
the
GOD
of
Order
.
Now
,
Order
is
the
Constitution
of
Superiour
and
Inferiour
,
under
▪
one
Head
,
or
from
one
Beginning
.
The
Universall
Head
of
the
Order
,
established
for
the
Government
of
the
whole
World
,
by
God
,
is
He
himselfe
:
His
Visible
Image
,
the
Visible
Head
in
the
particular
Kingdomes
thereof
,
over
all
others
Subordinated
by
him
(
from
God
)
in
Superiority
and
Inferiority
,
left
to
his
disposall
.
And
other
Order
then
this
,
Elohim
hath
Established
none
;
nor
doe
I
yet
understand
,
how
in
a
matter
so
highly
concerning
his
Creator
,
man
may
presume
to
doe
it
.
4.
Disorder
also
,
had
both
a
Beginning
,
and
hath
an
Head
;
and
he
also
is
expressed
by
the
Name
of
King
(
so
solicitous
an
Imitator
of
God
,
is
the
Devil
himselfe
;
and
so
cautious
a
Provider
against
the
Divisions
,
which
(
even
)
in
Hell
,
Aristocraty
or
Democraty
might
produce
to
the
ruine
of
that
Kingdome
.
)
Rev.
9.
1●
.
They
have
a
King
over
them
,
which
is
the
Angel
of
the
bottomlesse
Pit
;
(
the
Executioner
of
GODS
just
wrath
therein
)
his
Name
in
the
Hebrew
tongue
is
Abaddon
,
in
Greek
Apollyon
,
(
i.
)
the
Destroyer
.
And
Saint
Jude
hath
roundly
told
us
(
as
hath
been
said
)
who
are
ranked
and
filed
in
his
Legions
;
Those
who
(
but
)
despise
Dominions
,
and
(
but
)
speake
evill
of
Dignities
;
and
plainly
sayes
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
)
they
came
long
agoe
into
the
Bands
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
perishing
,
when
against
the
Lords
Prince
,
and
the
Lords
Priest
,
(
Moses
and
Aaron
)
Korah
was
Apollyons
Generall
.
And
Mat.
26.
52.
All
they
that
take
the
Sword
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
taking
of
the
Sword
belong
to
Apollyon
.
5.
But
to
goe
on
with
the
Apostles
Injunction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
every
soule
(
with
Reverence
and
Obedience
)
keep
distance
,
and
his
owne
station
in
his
Ranke
and
Order
;
rectifying
himselfe
(
in
case
of
doubt
)
by
the
Commands
of
him
,
who
is
in
this
Subordination
,
(
instituted
by
GOD
)
the
Higher
in
Power
.
For
that
no
man
is
so
great
,
no
men
so
many
,
as
to
create
a
Power
;
or
to
set
those
,
which
are
by
the
Creator
himselfe
Constituted
in
better
Order
,
then
he
hath
disposed
them
.
6.
In
the
next
words
;
For
there
is
no
Power
,
but
it
is
of
God
:
(
i.
)
flowing
from
him
,
and
re-established
by
him
:
and
the
(
very
same
)
Powers
that
are
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
)
Set
in
this
Order
of
Superior
and
Inferior
,
by
God
himselfe
.
Now
,
here
is
altogether
Subordination
;
and
in
no
part
of
Scripture
else
,
any
visible
semblance
of
Co-ordination
at
all
.
This
is
legibly
the
meaning
of
Saint
Pauls
words
;
and
his
practise
shews
,
whom
he
accounteth
Supreme
in
the
Terrestriall
Power
;
when
he
directly
told
the
Magistrate
,
Acts
25.
11.
That
neither
He
,
nor
any
else
,
had
power
to
hinder
his
Appeale
unto
Caesar
.
And
this
,
while
the
Race
of
the
Caesars
was
(
in
mans
eye
)
scarce
well
settled
in
the
Dominion
;
at
every
change
,
the
Senate
(
of
whose
Aristocraticall
claime
,
the
Spirit
of
GOD
never
once
expressed
any
notice
taken
)
endeavouring
to
re-establish
their
former
Government
:
the
Caesars
but
lately
(
and
that
by
force
)
ascending
to
that
Imperiall
Dignity
;
whom
GOD
called
Kings
,
though
no
man
so
durst
.
7.
But
I
proceed
,
in
Saint
Pauls
Doctrinall
part
,
Verse
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
)
Whosoever
is
the
He
(
be
he
never
so
great
,
Magistrate
,
or
whosoever
else
)
that
is
an
Opposer
of
this
Subordination
of
the
[
Power
,
]
(
now
in
Singular
number
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
)
hath
presumed
to
establish
contrary
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i.
)
to
the
Order
of
Gods
own
Constitution
:
and
thereby
hath
put
himselfe
under
Apollyons
Colours
.
And
as
he
(
be
he
never
so
great
)
in
these
words
;
so
(
in
the
next
)
they
,
be
they
never
so
many
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
that
are
under
this
Modell
,
Resisters
of
that
Suhordination
of
Gods
Composure
;
receive
(
what
themselves
pull
upon
themselves
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eternall
Damnation
:
as
to
mine
hand
is
proved
most
powerfully
,
I
could
wish
no
lesse
effectually
,
for
the
Instruction
of
others
.
8.
But
lest
any
man
should
suppose
,
that
they
who
are
appointed
by
GODS
earthly
Vicegerent
,
Subordinates
in
the
Administration
of
this
Power
,
should
have
the
Power
which
they
have
,
immediately
from
GOD
;
on
otherwise
,
then
by
and
from
the
King
:
in
that
the
Plural
number
was
there
necessarily
used
:
to
reclaime
them
from
that
(
in
this
Verse
)
where
he
speakes
of
the
Power
that
is
absolutely
Irresistible
,
(
because
there
is
none
amongst
men
that
is
Higher
)
he
useth
the
Singular
number
;
as
Verse
3.
Wouldest
thou
not
feare
the
(
Ono
)
Power
?
(
where
indeed
,
thou
oughtest
to
be
judged
,
should
Rulers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prove
unjust
;
)
Doe
well
,
and
thou
shalt
have
creditable
Vindication
by
it
;
in
the
Singular
number
.
9.
So
the
fourth
Verse
;
He
(
not
they
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Minister
,
or
Deacon
of
God
:
and
it
is
knowne
what
in
Ecclesiasticals
,
the
proportionable
Office
of
the
Deacon
is
;
viz.
to
receive
and
dispense
the
Churches
maintenance
.
Answerable
thereunto
,
the
meanest
of
the
employments
of
GODS
Deputy
,
is
to
be
the
Distributer
of
GODS
Titles
,
in
mens
severall
Portions
of
the
Revenues
of
the
Earth
.
And
in
the
next
place
,
He
is
(
in
the
Singular
number
)
the
(
onely
)
Deacon
of
the
(
One
)
Lord
of
Hosta
:
the
Lowest
that
he
trusteth
(
as
relying
upon
his
onely
Account
)
with
the
balancing
of
his
Justice
,
and
the
custody
of
his
One
earthly
Sword
.
10.
And
it
is
in
the
Singular
number
too
;
He
beareth
(
but
beareth
)
not
that
One
Sword
in
vaine
.
For
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
barely
)
the
Sword
;
but
hath
the
Character
of
Singularity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
annexed
to
it
:
to
instruct
the
World
,
how
the
God
of
Peace
abhorreth
Unnaturall
Civill
Wars
;
since
He
,
the
Lord
of
Hosts
(
to
necessitate
men
not
to
thinke
of
them
)
will
have
in
one
Kingdome
,
but
one
Sword
;
and
that
he
hath
girt
upon
the
Thigh
of
his
Lievtenant
Generall
.
For
he
,
that
in
the
foregoing
Chapter
,
had
declared
,
Vengeance
to
be
his
peculiar
Prerogative
;
here
(
presently
)
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Avenger
,
gives
it
to
a
Nero
,
though
he
knew
he
would
use
the
Power
thereof
against
his
Saints
;
and
particularly
against
his
Secretary
,
by
whom
he
wrote
this
.
So
that
it
is
not
now
to
be
wondred
at
,
that
he
should
be
GODS
Dispenser
for
mens
Estates
,
whom
he
hath
entrusted
with
Power
over
their
Lives
;
who
is
of
all
men
,
rather
to
be
Pitied
and
Prayed
for
,
then
Envyed
of
any
;
who
is
to
account
for
this
his
Stewardship
,
unto
the
All
seeing
,
most
upright
Judge
.
11.
And
whereas
it
is
now
accounted
flattery
,
to
tell
Princes
that
their
Power
is
Irresistible
,
and
their
actions
by
men
Unquestionable
;
it
is
(
being
rightly
considered
)
the
dreadfullest
Truth
,
that
can
enter
into
their
ears
,
and
which
ought
to
awe
them
most
,
that
their
Miscarriages
are
greater
then
men
may
deale
with
;
as
requiring
an
Almighty
Vindicator
.
Whereas
(
on
the
other
hand
)
it
is
of
all
Flatteries
the
most
desperate
for
the
entertainment
of
any
man
,
and
(
of
all
others
)
the
most
pestilentiall
amongst
the
croud
of
men
,
to
swell
the
credulous
many
,
by
possessing
them
;
That
(
without
the
revealed
dispensation
of
GOD
,
as
in
the
case
of
Jeroboam
,
where
the
Dominion
of
GOD
had
no
injury
,
in
as
much
as
he
so
disposed
of
it
himself
)
they
or
any
for
them
,
have
in
them
Naturall
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
losse
of
that
)
to
blow
them
up
with
fancied
Propriety
;
as
if
they
could
have
any
,
in
any
part
of
his
Creation
,
against
him
,
or
his
disposall
,
or
otherwise
then
under
him
and
it
,
as
Usu-fructuaries
thereof
:
so
,
as
to
make
them
trust
rather
to
their
owne
Arrogant
Vaine
Providence
,
then
to
his
most
Prudent
and
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
(
approveable
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
shewed
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
onely
,
the
onely
Entrusted
Superintendent
,
and
Dispenser
thereof
;
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
thy
beneficiall
Propriety
in
thy
goods
:
not
onely
in
things
Spirituall
,
in
order
to
thy
Celestiall
good
,
but
in
relation
also
to
earthly
Emoluments
in
thy
Temporall
goods
;
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
Gal.
6.
6.
Let
him
that
is
Cor.
9.
11.
Rom.
15.
27.
Cor.
9.
11.
Rom.
15.
27.
Rom.
14.
4.
13.
But
it
is
evident
,
that
in
that
wherein
he
is
GODS
Steward
,
he
is
responsible
onely
to
his
own
Master
,
Rom.
14.
4.
Who
art
thou
(
Oh
man
)
that
judgest
an
other
mans
Servant
?
Who
then
art
thou
,
Dust
and
Ashes
,
who
(
as
an
Invader
of
the
high
Prerogative
of
the
most
High
)
judgest
thy
Lords
Lord
?
whose
Power
over
thee
is
evidently
Divine
,
(
as
hath
been
shewed
)
by
Verse
5.
(
and
Verse
6.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
Workmen
for
the
Peoples
availe
,
)
in
as
much
as
the
Honour
of
his
Scepter
,
the
Feare
of
his
Sword
,
his
Customes
,
for
his
ordinary
Support
;
his
Tribute
for
his
extraordinary
Supplies
,
have
influence
upon
the
Conscience
.
And
(
as
1
Pet.
2.
13.
)
for
the
Lords
sake
,
(
in
the
former
word
of
the
Divine
Subordination
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Submit
your selves
)
and
not
,
as
herein
serving
men
,
but
as
the
Servants
of
GOD
;
who
is
the
Father
and
Lord
of
this
Order
,
wherein
the
King
(
for
the
expression
of
Saint
Pauls
meaning
)
is
declared
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Supreme
on
Earth
:
all
others
that
are
entrusted
for
the
exercise
of
his
Dominion
,
having
their
Power
from
his
Commission
,
as
being
sent
of
Him
;
above
whom
none
have
Power
;
nor
under
whom
,
any
,
but
from
him
;
and
therefore
,
not
one
or
all
against
him
.
14.
So
that
it
is
an
unprosperous
Question
(
with
a
Recusant
stomack
)
to
demand
,
what
Evidence
we
have
for
his
Title
,
under
,
and
from
whom
,
we
have
the
Severalty
and
Security
of
all
the
whole
Interest
which
we
have
in
the
good
things
of
the
Earth
;
unto
which
,
while
we
keep
our selves
in
the
due
Subordination
that
GOD
hath
fixed
,
we
have
good
claime
:
but
by
our
forwardnesse
in
passing
our
Line
,
we
list
our selves
under
the
Enemy
;
and
are
deserters
of
GOD
.
15.
So
Eccles.
10.
4.
If
the
anger
Hamoshel
(
from
Mashal
,
as
before
)
of
him
that
hath
Dominion
,
rise
up
against
thee
,
leave
not
thy
place
.
The
word
is
Mekomcha
,
and
[
*
](A65218-e45960-b)
*
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
signifie
the
Lord
God
himselfe
.
So
,
that
here
is
expressed
the
mysterious
Vbiquity
of
GOD
;
who
is
rather
to
be
said
to
be
ipsum
ubique
,
quàm
ubique
:
to
be
the
every
where
it selfe
,
then
barely
to
be
every
where
:
all
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
Peoples
Apostasie
from
GOD
,
and
the
Order
by
him
circumscribed
them
,
is
their
Curiosity
and
Prying
into
the
Soveraignes
Cabinets
;
where
finding
or
pretending
Errors
,
or
such
things
(
perhaps
their
Vertues
and
Excellencies
)
which
they
make
to
look
like
Errors
;
the
world
comes
to
this
passe
,
That
Vassals
ride
,
and
Princes
walke
:
but
mark
the
sequell
,
He
that
openeth
this
Pit
(
with
Korab
)
shall
fall
into
it
:
and
he
that
pulleth
up
this
Hedge
,
a
Serpent
shall
bite
him
;
as
it
did
Adam
,
presuming
proudly
beyond
his
Order
.
17.
Such
our
unrulinesse
,
constraineth
GOD
(
many
times
)
to
Rule
us
by
such
Princes
who
will
not
be
Ruled
by
him
;
whilest
those
that
be
his
,
and
in
possession
of
their
owne
soules
through
Christian
Patience
,
shall
in
him
be
so
secured
and
sustained
;
that
those
things
,
which
are
by
others
esteemed
the
greatest
of
their
heart-rending
Evils
,
shall
prove
the
highest
Improvements
of
their
soul-dilating
Blisse
:
when
they
who
will
carve
out
their
owne
Liberties
(
if
the
Truth
of
GODS
Word
continue
the
same
it
was
;
and
if
the
Practice
of
the
Sonne
of
GOD
,
and
of
his
Saints
,
be
the
true
and
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
Potters
vessell
.
SECT.
5.
The
Contents
.
The
1
Tim.
2
▪
12.
(
I
permit
not
a
Woman
,
&c.
)
Explained
.
The
Apostles
Argument
for
Monarchicall
Dominion
,
from
Adam
formed
alone
.
The
Case
of
Zelophehad's
Daughters
,
Num.
27.
Their
Plea
considerable
for
these
times
.
Gods
Determination
thereupon
.
1.
COncerning
Supremacy
in
all
the
Jura
Majestatis
,
or
Rights
of
Majesty
,
that
from
the
Beginning
,
Kings
have
had
the
Power
thereof
,
none
can
deny
.
That
by
Divine
Constitution
(
in
the
Revealed
Word
of
God
)
onely
Monarchs
have
had
this
Supreme
Power
,
is
as
undeniable
.
That
God
,
ever
specified
his
Approbation
of
any
other
way
of
Administration
of
it
,
is
more
then
any
man
(
for
ought
I
know
)
hath
demonstrated
.
And
that
GOD
only
hath
right
to
dispose
of
this
high
Prerogative
of
Elohim
,
is
as
evident
,
as
that
GOD
is
.
But
that
from
the
first
houre
of
the
first
Man
,
it
was
thus
positively
,
by
a
perpetuall
Rule
,
Constituted
by
Elohim
,
is
evident
:
in
which
Point
,
if
you
conceive
the
Apostle
knew
how
to
frame
a
Didacticall
Conclusive
Argument
;
accept
of
one
(
in
stead
of
many
)
from
him
.
Which
Argument
of
his
,
must
have
stronger
influence
upon
the
Kingdome
,
then
the
Family
;
as
the
Sword
of
the
one
is
stronger
then
the
Wand
of
the
other
.
2.
It
is
in
the
forecited
,
1
Tim.
2.
12.
I
permit
not
a
Woman
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
have
Dominion
over
the
Man
:
the
Cause
or
Medium
is
,
For
Adam
was
first
formed
,
and
then
Eve
.
So
that
if
GOD
had
made
all
men
at
once
,
or
(
as
in
other
parts
of
his
Creation
)
a
select
number
of
men
;
there
had
been
from
that
act
of
GOD
,
some
colour
for
Democraty
,
or
Aristocraty
:
yet
if
GODS
Will
ought
to
be
so
done
in
Earth
as
it
is
in
Heaven
,
(
wherein
the
Angels
of
God
,
the
Sons
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
Vniversall
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
Forme
the
Apostles
Syllogisme
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
properly
signifies
Arma
quae
corpus
tegunt
,
Defensive
Armes
,
that
cover
a
mans
body
for
the
the.
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
he
that
weares
Armour
(
as
Brest-plate
,
Target
,
&c.
)
made
of
Brasse
;
so
Suidas
,
so
the
most
exact
Athenaeus
,
and
others
.
It
is
also
sometimes
borrowed
from
its
Propriety
,
to
signifie
Armes
Offensive
;
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
selfe-murtherer
.
And
more
diffusedly
yet
;
it
comes
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
notifie
such
a
one
,
who
by
his
owne
Authority
(
without
controll
)
doth
what
soever
he
pleaseth
.
The
Latitude
of
the
Power
in
this
word
(
consisting
in
the
Right
of
Armes
,
Defensive
,
Offensive
,
and
the
Free
guidance
by
ones
own
will
)
is
here
denyed
to
Womanhood
.
The
Minor
Proposition
is
expressed
;
the
Didacticall
Universall
,
is
necessarily
this
that
followeth
.
-
That
which
God
did
at
the
first
making
of
Man
,
was
his
generall
and
perpetuall
Rule
,
for
the
disposall
of
his
Dominion
over
mankind
,
for
all
times
and
places
,
according
to
that
Act.
-
But
,
the
making
of
one
man
alone
,
was
that
which
God
did
,
at
the
first
making
of
Man
.
-
Therefore
,
the
making
of
one
Man
alone
,
was
Gods
generall
and
perpetuall
Rule
for
the
disposall
of
his
Dominion
over
munkind
,
for
all
times
and
places
,
according
to
that
Act
:
viz.
to
one
man
.
4.
Now
,
that
it
was
no
Naturall
Inferiority
in
that
Sex
,
but
onely
her
lastnesse
in
the
order
of
GODS
Creation
,
that
excluded
Woman
(
for
ever
)
from
these
Prerogatives
,
it
is
evident
:
for
where
she
is
First
and
Alone
in
any
Title
,
there
undoubtedly
she
hath
proportionable
Dominion
;
as
upon
the
decease
of
her
Husband
,
and
where
(
untill
she
hath
engaged
her selfe
to
an
Husband
)
she
is
sole
Inheritrix
of
GODS
Title
;
and
so
hath
answerable
Priviledges
there
unto
.
This
appeares
in
a
case
by
GOD
himselfe
Adjudged
and
Reported
,
(
for
it
was
too
hard
for
Moses
)
it
was
the
(
forementioned
)
Case
of
Zelophehads
Daughters
,
petitioning
for
an
Inheritance
in
Right
of
their
Father
deceased
without
issue
Male.
5.
Their
Plea
is
very
considerable
for
these
times
,
Verse
3.
Our
Father
dyed
in
the
Wildernesse
,
and
was
not
of
Councell
with
those
who
gathered
themselves
together
in
the
Company
of
Korah
;
but
dyed
in
his
own
sinne
.
Such
sin
as
the
nature
of
man
is
daily
liable
unto
,
(
which
the
Fathers
call
Peccata
quotidianae
Incursionis
)
of
Naturall
Humane
Frailty
;
not
of
Forraign
Diabolicall
Arrogancy
:
as
not
being
in
Covenant
with
the
Usurpers
of
Elohims
Soveraignty
;
in
the
Society
of
those
,
who
had
given
their
Names
unto
Apollyon
,
the
King
of
that
Order
,
established
by
him
against
the
Subordination
by
the
Almighty
God
arranged
no
Antichristian
despiser
of
Gods
Anointing
,
upon
the
Heads
of
those
,
whom
Elohim
had
thereby
confecrated
to
himselfe
,
for
the
Administration
of
his
Authority
:
and
therefore
,
had
not
committed
that
Sin
,
which
(
without
a
new
Stipulation
,
Covenant
of
Pardon
)
had
forfeited
his
particular
or
Secondary
Title
,
to
that
Inheritance
which
by
the
First
and
Generall
Grant
of
GOD
,
he
had
interest
in
:
for
a
share
in
the
Promised
Land
.
6.
The
Lord
himselfe
gives
the
Answer
,
Verse
7.
The
Daughters
of
Zelophehad
have
spoken
right
;
to
wit
,
concerning
their
Father
:
it
is
true
that
he
was
no
Rebell
,
and
therefore
,
they
shall
have
their
Petition
:
The
name
of
their
Father
shall
not
be
put
away
from
amongst
his
Family
.
And
where
ever
any
one
dyeth
without
Issue
Male
,
his
Daughters
shall
enjoy
the
same
Priviledge
by
a
Statute
of
Mishpat
for
ever
,
Ver.
11.
7.
The
Creating
then
of
Adam
alone
,
was
the
Apostles
invincible
Argument
for
Monarchicall
Government
,
where
GODS
Ordinance
prevaileth
;
if
in
the
Family
,
much
more
in
the
great
Houshold
of
God
,
where
Gods
Glory
is
more
highly
concerned
,
(
as
hath
been
said
Cap.
4.
Par.
4.
)
and
where
the
words
(
of
Gods
,
and
his
choice
,
to
wit
)
Mashal
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
indeed
containable
:
in
which
words
,
all
the
Jura
Majestatis
,
the
Rights
of
Prerogative
Royall
,
are
included
,
which
in
the
Family
are
not
exercible
:
particularly
,
not
the
Power
of
the
Sword
;
which
is
a
Member
of
Mashad
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Summe
of
the
Chapter
.
1.
The
briefe
hereof
is
,
That
no
man
hath
Originall
Right
to
any
thing
by
God
Created
;
but
the
Capability
thereof
he
hath
by
reason
of
the
Image
of
God
;
and
the
Actuality
from
the
formall
Donations
of
the
Trinity
,
according
to
the
Word
of
God
revealed
.
2.
That
no
man
can
have
Jus
ad
rem
,
Jus
in
re
,
Jus
rei
,
without
Gods
Primary
and
Generall
,
Particular
and
Secondary
,
Singular
and
Applicatory
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
Gods
earthly
Prerogative
;
to
wit
,
the
Government
of
the
World
.
4.
That
Just
Descent
,
which
is
an
undoubted
evidence
of
Gods
Secondary
and
Particular
Donation
,
of
the
benefits
of
the
Earth
,
by
every
severall
man
enjoyed
in
severall
;
is
no
lesse
for
Kings
:
which
in
them
from
the
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
generall
Gift
of
the
Earth
to
mankind
in
generall
;
and
hath
designed
by
Just
Descent
his
Secondary
Donation
,
to
particular
men
,
of
the
Particulars
thereof
;
hath
also
declared
,
that
he
hath
left
in
his
place
his
Viceroy
,
to
actuate
his
Demises
:
by
whom
(
by
his
Laws
or
otherwise
)
are
to
be
Adjudged
and
Applyed
,
Every
mans
Just
Property
and
Portion
;
out
of
that
,
which
(
notwithstanding
the
Titles
and
Surmises
)
still
remaineth
Gods
;
for
that
without
this
third
Donation
,
they
cannot
command
the
benefit
of
the
least
crumme
thereof
.
6.
That
Humane
Lawes
cannot
give
,
nor
assure
Gods
Title
(
which
who
so
wanteth
,
had
better
want
the
Inheritance
)
otherwise
then
they
are
of
his
making
,
who
hath
Gods
Authority
upon
Earth
.
7.
That
Disobedience
to
the
King
is
a
sin
against
that
Commandement
,
which
is
the
visible
Fortresse
and
Security
of
Gods
whole
Law
;
and
forfeiteth
more
then
Life
and
Estate
,
though
it
come
onely
to
,
and
under
the
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
Earths
Government
,
there
is
but
one
Irresistible
Power
in
one
Kingdome
,
(
as
but
one
Sword
,
to
cut
off
Civill
Wars
for
ever
)
and
that
Power
is
Eternally
in
God
and
his
Christ
;
Perpetually
derived
to
the
King
;
Arbitrarily
dispensed
by
the
King
to
all
that
have
any
Power
;
without
whom
,
against
whom
,
none
have
any
at
all
.
And
this
(
for
all
those
who
desire
so
to
enjoy
Earth
,
as
there
to
be
fitted
for
Heaven
)
is
the
scale
of
Subordination
which
God
hath
constituted
;
which
whosoever
violateth
,
puts
himselfe
out
of
all
his
Earthly
Rights
,
and
Heavenly
Hopes
,
into
the
Camp
of
Apollyon
;
and
is
by
the
Doctrine
of
the
Scripture
censured
,
as
a
deserter
of
God
.
10.
That
in
case
of
Difference
,
our
Obedience
is
to
be
rectified
by
the
Higher
in
Power
,
who
(
and
not
the
People
)
is
to
Judge
of
the
Inferiours
;
if
the
Magistrate
offend
,
he
is
onely
liable
to
the
King
,
or
to
such
as
he
shall
authorise
,
and
not
to
any
,
or
all
their
Inferiours
:
if
the
King
offend
,
he
is
onely
responsible
to
his
onely
Superiour
,
the
King
of
kings
.
For
not
one
nor
all
,
have
Power
against
any
their
Superiours
,
all
Power
descending
from
Above
;
none
ascending
from
the
People
.
This
Order
,
Elohim
the
Powerfull
hath
set
;
who
hath
Power
,
and
Will
,
to
see
that
it
shall
not
be
Evill
to
any
that
are
Good
:
since
by
this
,
or
no
(
ordinary
Revealed
)
way
,
he
dispenseth
and
secureth
both
to
the
good
and
bad
,
the
things
of
the
World
,
in
Order
unto
those
of
the
World
to
come
.
11.
That
there
is
owing
unto
God
from
Christians
,
a
more
Regulative
Dominion
,
with
a
more
Free
entertainment
,
and
a
more
Ingenuous
acknowledgement
thereof
,
then
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
Superiour
)
as
they
are
dignified
(
also
)
with
the
Name
of
Elohim
(
as
hath
been
granted
)
so
they
are
here
stiled
Powers
;
yet
it
is
evident
,
that
the
Apostle
(
to
rectifie
mistakes
herein
)
reduceth
the
whole
integrall
Power
of
Dominion
to
its
genuine
Singularity
;
in
that
number
speaking
of
the
Power
that
is
indeed
Irresistible
:
and
this
Singular
He
,
is
the
Deacon
of
God
over
mens
Proprieties
,
and
Gods
Assignations
:
this
Individuall
He
,
beareth
not
the
Sword
in
vaine
:
to
Him
in
the
Singular
number
,
the
Honour
of
Gods
Scepter
;
the
Feare
of
the
Lords
Sword
;
the
Imposts
of
Gods
Rents
,
are
vindicated
,
as
Acts
of
Religion
,
and
Parts
of
Divine
Worship
;
in
as
much
as
they
worke
for
the
People
in
stead
of
God
;
from
whom
alone
descendeth
all
Power
,
having
its
Originall
in
the
Vnity
of
the
Divine
Nature
,
as
the
Name
thereof
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
:
unlesse
the
King
have
his
Being
from
the
People
,
and
they
from
themselves
.
Since
He
,
who
onely
is
,
and
is
altogether
One
;
hath
never
given
this
his
One
Soveraignty
(
which
,
with
the
Dignity
thereof
cannot
be
given
in
common
to
many
,
or
)
to
more
then
to
One.
13.
And
this
the
One
God
specified
from
the
first
mans
Beginning
,
in
his
Creation
but
of
One
Man
at
the
first
;
in
whom
were
all
men
,
and
all
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
)
Gods
demonstration
for
Monarchicall
Dominion
,
to
be
erected
over
all
those
who
should
for
ever
come
out
of
him
,
which
primarily
relateth
to
Gods
great
Houshold
,
the
Kingdome
;
in
as
much
as
there
onely
,
and
not
in
the
Family
.
The
Latitude
of
Gods
first
word
Mashal
,
and
the
Apostles
Paraphrase
thereupon
,
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
onely
extensible
in
the
Kingdome
,
and
not
in
the
-
Whereupon
my
seventh
Quaere
is
.
-
Since
without
Gods
first
Donation
,
mankind
(
in
specie
)
could
have
had
no
Title
at
all
:
without
his
third
Donation
,
man
(
in
Individuo
)
can
have
no
benefit
at
all
,
from
the
daily
Bread
he
eates
.
-
How
it
may
stand
with
Humane
Wisdome
to
Question
:
-
Whether
the
Secondary
Donation
(
without
a
Title
whereunto
Man
in
particular
,
can
have
no
distinct
Propriety
in
that
Bread
he
eats
)
appertaineth
to
God
?
which
the
Scriptures
clearly
affirme
,
and
particularly
the
Lords
Prayer
:
And
that
this
is
done
by
questioning
the
only
Authorised
Deputy
of
God
;
who
will
not
descend
to
Judge
,
or
Severalize
mens
particulars
.
The
Questioning
of
whose
Title
,
forfeiteth
ours
;
and
makes
us
liable
to
Gods
Temporall
Sword
here
,
and
eternall
Death
hereafter
.
-
My
first
Argument
is
concerning
the
Primary
Donation
of
God
the
Father
,
above
specified
;
and
the
Consequents
thereof
,
pertinent
to
this
Point
.
-
That
which
denyes
the
lesser
Power
,
viz.
of
Free
Dominion
over
Herbs
and
Fruits
,
to
make
use
of
them
at
pleasure
,
to
have
been
Originally
in
Man
in
Innocency
;
evidently
denyes
the
greater
Power
,
in
eodem
genere
,
viz.
Dominion
of
generall
Community
,
or
particular
Demeanes
in
the
Soyle
it selfe
;
and
(
which
is
yet
greater
)
over
other
mens
Lives
and
Livelihoods
)
to
be
Originally
in
Man
sinfull
.
-
But
the
Donation
of
God
for
Herbs
and
Fruits
,
and
the
Restraint
of
God
from
the
Tree
of
Knowledge
:
Denyes
the
lesser
Power
,
viz.
Free
Dominion
over
Herbs
and
Fruits
,
to
make
use
of
them
at
pleasure
,
to
have
been
Originally
in
Man
in
Innocency
.
-
Therefore
,
the
Donation
of
God
for
Herbs
and
Fruits
,
and
the
Restraint
of
God
from
the
Tree
of
Knowledge
:
Evidently
denyes
the
greater
Power
in
eodem
genere
,
viz.
Dominion
of
generall
Community
,
or
particular
Demeans
in
the
Soyle
it selfe
;
and
(
which
is
yet
greater
)
Dominion
over
other
mens
Lives
and
Livelihoods
,
to
be
Originally
in
Man
sinfull
.
-
Secondly
,
concerning
the
third
Donation
of
Beneficiall
use
,
effected
by
the
Spirit
of
God
,
upon
the
Word
of
God
and
Prayer
;
from
the
Word
of
God
conferring
the
Title
thereunto
;
viz.
Ecce
dedi
,
Behold
,
I
have
given
you
;
our
Prayer
;
viz.
Give
us
this
day
our
daily
Bread
:
That
which
shall
be
so
ours
,
that
none
else
against
us
have
Propriety
in
,
let
us
have
sustentation
from
;
wherein
are
visible
the
three
Acts
,
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
-
That
Power
,
which
onely
can
administer
the
Beneficiall
use
,
so
much
as
of
a
morsell
of
Bread
(
for
the
preservation
of
each
Individuall
Man
)
which
mankind
had
not
so
much
as
Right
in
commune
unto
,
but
by
the
Donation
of
God
,
the
generall
Father
of
mankind
:
Onely
can
give
the
Propriety
thereof
,
against
the
common
Interest
of
mankind
.
-
But
onely
the
Divine
Power
of
God
:
can
administer
the
Beneficiall
use
,
so
much
as
of
a
morsell
of
Bread
(
for
the
preservation
of
each
Individuall
man
)
which
whole
mankind
had
not
so
much
as
Right
in
Commune
unto
,
but
by
the
Donation
of
the
generall
Father
of
mankind
.
-
Therefore
,
onely
the
Divine
Power
of
God
:
Can
give
the
Propriety
(
so
much
as
of
one
morsell
of
Bread
)
against
the
common
Interest
of
mankind
.
-
Thirdly
,
concerning
the
middle
Power
of
Distribution
,
in
relation
unto
its
proper
Seat
,
in
the
middle
Person
of
the
Trinity
;
now
justly
constituted
King
of
kings
,
and
the
universall
Judge
of
the
whole
World
.
-
All
the
middle
,
and
peculiar
Acts
of
the
second
Person
(
both
for
Commutative
,
and
Distributive
Justice
,
over
and
amongst
whole
mankind
)
giving
Propriety
in
the
Blessings
of
Heaven
and
Earth
:
Are
no
lesse
Divine
,
and
untakeable
by
Man
,
without
Commission
from
him
,
then
the
Act
of
paternall
Indulgence
(
giving
man
Title
to
the
Earth
,
and
the
Fruits
thereof
)
in
the
Father
;
then
the
Act
of
the
Holy
Ghost
,
giving
the
Blessing
of
Help
and
Sustentation
from
the
same
.
-
But
(
as
King
of
kings
)
to
appoint
such
Deputies
for
the
Administration
of
that
his
Power
,
for
the
giving
every
one
his
Portion
;
which
it
is
not
convenient
that
Himselfe
should
(
at
each
turne
)
come
downe
from
Heaven
to
divid
;
(
as
Prov.
8.
15.
)
is
a
peculiar
Act
of
the
middle
Person
in
Trinity
,
(
both
for
Commutative
and
Distributive
Justice
,
over
and
amongst
whole
mankind
)
giving
Propriety
in
the
Blessings
of
Heaven
and
Earth
.
-
Therefore
,
(
as
King
of
kings
)
to
appoint
such
Deputies
for
the
Administration
of
that
his
Power
,
for
the
giving
every
one
his
Portion
;
which
it
is
not
convenient
that
Himselfe
should
(
at
each
turne
)
come
downe
from
Heaven
to
divide
:
Is
no
lesse
Divine
,
and
untakeable
by
Man
,
without
Commission
from
Him
,
then
the
Act
of
paternall
Indulgence
(
giving
Man
Title
to
the
Earth
and
the
Fruits
thereof
)
in
the
Father
;
then
the
Act
of
the
Holy
Ghost
,
giving
the
Blessing
of
Help
,
and
Sustentation
from
the
same
.
-
Fourthly
,
concerning
the
generall
Duty
of
mankind
,
issuing
from
these
Donations
.
-
They
,
who
have
Right
unto
the
Creature
,
Propriety
in
the
Creature
,
and
Sustentation
from
the
Creature
,
onely
by
the
Donation
of
the
Creator
:
Ought
to
use
the
things
they
so
have
,
so
(
and
no
otherwise
,
then
)
as
the
Creator
requireth
;
viz.
as
to
their
owne
,
so
to
the
service
of
Him
,
and
his
Christs
;
and
not
contrary
to
them
.
-
But
the
People
:
Have
Right
unto
the
Creature
,
Propriety
in
the
Creature
,
and
Sustentation
from
the
Creature
;
onely
by
the
Donation
of
the
Creator
.
-
Therefore
the
People
:
Ought
to
use
the
things
they
so
have
,
so
(
and
no
otherwise
,
then
)
as
the
Creator
requireth
;
viz.
as
to
their
own
,
so
to
the
Service
of
Him
and
his
Christs
;
and
not
contrary
to
them
.
-
Fifthly
,
concerning
the
Specification
in
the
Word
of
God
,
(
who
onely
hath
Power
and
Right
,
to
nominate
his
owne
Deputies
)
of
those
whom
he
hath
chosen
Administrators
of
his
Power
.
-
They
onely
,
whom
Christ
(
from
God
the
Father
,
by
the
Holy
Ghost
;
in
,
or
according
to
the
Revealed
Will
of
God
,
contained
in
the
Scriptures
)
hath
(
in
token
of
Superiority
)
Dignified
with
the
Name
of
Christs
,
and
entrusted
(
for
the
Honour
and
Safety
of
Mankind
)
with
that
his
Earthly
Power
,
which
they
dare
not
desire
,
that
he
Himself
should
Administer
:
Can
have
Just
Right
to
Exercise
the
Royall
Authority
of
Christ
,
both
God
and
Man
;
in
the
Throne
of
the
God
of
Heaven
,
over
Man
on
Earth
.
-
But
Kings
:
Are
onely
they
(
and
not
the
People
)
whom
Christ
(
from
God
the
Father
,
by
the
Holy
Ghost
;
in
,
or
according
to
the
Revealed
Will
of
God
,
contained
in
the
Scriptures
)
hath
Dignified
(
in
token
of
Superiority
)
with
the
Name
of
Christs
;
and
entrusted
(
for
the
Honour
and
Safety
of
Mankind
)
with
that
his
Earthly
Power
,
which
they
dare
not
desire
,
that
Himselfe
should
Administer
.
-
Therefore
Kings
:
Are
onely
they
(
and
not
the
People
)
who
can
have
Just
Right
to
Exercise
the
Royall
Authority
of
Christ
,
both
God
and
Man
;
in
the
Throne
of
the
God
of
Heaven
,
over
Man
on
Earth
.
-
Sixthly
,
concerning
the
generall
Claime
unto
Gods
Title
,
through
the
Law
of
Nature
,
by
Descent
.
-
That
which
is
esteemed
(
as
a
branch
of
the
Law
of
Nature
)
an
undoubted
Evidence
of
the
conveighance
of
Gods
Title
to
the
Subjects
,
for
the
enjoyment
of
their
Rights
and
Properties
:
Neither
can
,
nor
ought
to
be
esteemed
a
lesse
warranty
to
the
King
,
for
his
enjoyment
of
the
Rights
and
Properties
of
Kings
.
-
But
Just
Descent
:
Is
(
as
a
branch
of
the
generall
Law
of
Nature
)
esteemed
an
undoubted
Evidence
,
of
the
conveighance
of
Gods
Title
to
the
Subjects
,
for
the
enjoyment
of
their
Rights
and
Properties
.
-
Therefore
,
Just
Descent
:
Neither
can
,
nor
ought
to
be
esteemed
a
lesse
warranty
to
the
King
;
(
viz.
then
to
the
Subject
)
for
his
enjoyment
of
the
Rights
and
Properties
of
Kings
.
-
Seventhly
,
concerning
Humane
Positive
Lawes
,
and
the
acknowledged
Power
thereof
.
-
They
who
affirme
,
that
they
hold
their
Estates
by
the
Lawes
of
the
Land
:
May
not
but
acknowledge
therewith
,
that
they
hold
them
from
him
,
from
whom
the
said
Lawes
have
their
being
;
viz.
the
King
.
-
But
the
People
:
Affirme
that
they
hold
their
Estates
by
the
Lawes
of
the
Land
.
-
Therefore
,
the
People
:
May
not
but
acknowledge
,
that
they
hold
their
Estates
from
the
King
.
-
Eighthly
,
concerning
the
proper
Efficient
of
such
Lawes
,
as
can
dispense
Gods
Title
over
the
Creature
unto
man
.
-
That
Power
(
according
to
the
Doctrine
of
holy
Scriptures
)
which
can
be
the
proper
Efficient
(
Administring
the
Formall
Cause
)
of
such
Lawes
,
as
can
dispose
of
Gods
Rights
to
Man
,
from
Herbs
and
Fruits
,
to
the
Life
and
Death
of
Man
:
Is
evidently
Divine
,
such
as
cannot
be
taken
,
nor
taken
away
by
man
,
nor
administred
without
the
Donation
of
God
,
revealed
in
his
Word
.
-
But
(
according
to
the
Doctrine
of
holy
Scripture
)
the
Kings
Power
onely
(
or
none
on
Earth
,
and
so
man
can
have
no
assurance
on
Earth
,
and
God
no
Kingdome
there
)
is
that
Power
which
can
be
the
proper
Efficient
of
such
Lawes
,
as
can
dispose
of
Gods
Rights
to
Man
,
from
Herbs
and
Fruits
,
to
the
Life
and
Death
of
Man
.
-
Therefore
(
according
to
the
Doctrine
of
the
Scriptures
)
the
Kings
Power
onely
(
or
none
on
Earth
,
and
so
man
can
have
no
assurance
on
Earth
,
and
God
no
Kingdome
there
)
is
Divine
;
such
as
cannot
be
taken
,
nor
taken
away
by
Man
,
nor
administred
,
but
according
to
Gods
Donation
,
recorded
in
his
word
.
-
Ninthly
,
concerning
the
guilt
of
Disobedience
to
the
King
,
and
what
it
forfeiteth
.
-
That
sin
,
which
forfeiteth
mans
Temporall
Estate
;
and
is
(
moreover
)
a
violation
of
that
Commandement
,
which
God
hath
left
as
a
Guardian
for
all
the
rest
,
in
order
to
Earth's
Peace
,
and
Heaven's
Glory
:
Is
most
carefully
to
be
avoided
of
all
those
,
who
dare
not
be
wiser
then
God
,
or
suspect
his
Justice
;
but
with
Obedient
sobriety
,
expect
Earth's
Happinesse
,
and
Heaven's
Blessednesse
.
-
But
Disobedience
to
the
King
:
Is
that
sin
which
forfeiteth
Mans
Temporall
Estate
;
and
is
(
moreover
)
a
violation
of
that
Commandement
,
which
God
hath
left
as
a
Guardian
for
all
the
rest
,
in
order
to
Earth's
Peace
,
and
Heaven's
Glory
.
-
Therefore
,
Disobedience
to
the
King
:
Is
most
carefully
to
be
avoided
of
all
those
,
who
dare
not
be
wiser
then
God
,
or
suspect
his
Justice
;
but
with
obedient
sobriety
,
expect
Earth's
Happinesse
,
and
Heaven's
Blessednesse
.
-
Tenthly
,
concerning
the
Power
of
the
Sword
.
-
Whosoever
is
entrusted
by
God
with
the
greatest
of
the
Rights
of
Majesty
;
viz.
the
Power
of
the
One
Sword
of
the
One
God
:
His
Power
is
more
then
Humane
,
He
is
more
then
mans
Brother
;
is
invested
with
the
Divine
Paternity
of
God
;
and
by
consequence
,
hath
all
other
the
lesser
Rights
of
Majesty
,
now
in
Question
amongst
us
.
-
But
the
King
onely
:
Is
he
that
is
entrusted
by
God
,
with
the
greatest
of
the
Rights
of
Majesty
;
viz.
the
Power
of
the
One
Sword
of
the
One
God
.
-
Therefore
,
the
King
onely
is
he
:
Whose
Power
is
more
then
Humane
;
who
is
more
then
mans
Brother
;
is
invested
with
the
Divine
Paternity
of
God
;
and
by
consequence
,
hath
all
other
the
lesser
Rights
of
Majesty
,
now
in
Question
amongst
us
.
-
Eleventhly
,
concerning
the
Order
that
God
hath
established
for
the
Government
of
the
World
;
the
Disturbers
thereof
,
and
their
danger
.
-
Whosoever
violate
that
Order
,
which
the
God
of
Order
hath
constituted
for
the
Government
of
mankind
;
and
put
themselves
into
the
Bands
of
Apollyon
,
who
himselfe
(
though
he
endeavours
to
bring
Christians
into
this
Antichristianism
)
dares
not
trust
in
Hell
it selfe
any
other
Government
,
but
Monarchicall
:
They
doe
(
proportionably
to
the
Degrees
of
their
severall
Enormities
)
incurre
the
Apostles
Sentence
of
Damnation
,
Rom.
13.
-
But
they
who
presume
,
beyond
their
rank
in
the
Subordination
which
God
hath
fixed
.
-
They
,
who
(
in
case
there
be
difference
amongst
those
who
are
subalternate
Administrators
of
this
Divine
Power
)
will
not
rectifie
their
Obedience
,
by
submission
unto
Him
,
who
is
the
higher
in
the
Subordination
.
-
They
,
who
will
not
acknowledge
the
King
,
to
be
on
Earth
Supreme
;
and
his
Power
to
be
Irresistible
;
by
any
He
,
be
he
never
so
great
;
or
by
any
they
,
be
they
never
so
many
.
-
They
,
who
make
it
not
matter
of
conscience
,
for
Gods
and
Religions
sake
,
to
come
out
of
their
Rebellious
courses
,
and
submit
unto
his
Decisive
Scepter
;
unto
his
Corrective
Sword
;
unto
his
Ordinary
Customes
;
unto
his
Extraordinary
Subsidies
.
-
They
(
as
Transgressours
of
the
Magisteriall
Law
of
God
,
in
the
highest
of
his
earthly
Concernments
)
doe
violate
that
Order
,
which
the
God
of
Order
hath
Constituted
for
the
Government
of
mankind
;
and
(
as
deserters
of
God
)
have
put
themselves
into
the
Bands
of
Apollyon
;
who
himselfe
(
though
he
endeavours
to
bring
Christians
to
this
Antichristianisme
)
dares
not
in
Hell
it selfe
,
trust
any
other
Government
then
Monarchicall
.
-
Therefore
,
they
who
presume
beyond
their
ranke
in
the
Subordination
which
God
hath
fixed
;
they
who
,
&c.
All
of
them
,
doe
(
proportionably
to
the
degrees
of
their
several
Enormities
)
incur
the
Apostles
Sentence
of
Damnation
,
Rom.
13.
-
Twelfthly
,
concerning
the
Apostles
Argument
,
Chap.
7.
about
the
Foundation
of
this
Order
,
laid
in
the
Creation
of
the
first
Man
,
alone
.
-
Wheresoever
in
any
Type
,
or
Epitome
(
wherein
God
hath
no
lesse
Power
and
Propriety
in
the
one
,
then
in
the
other
)
the
Spirit
of
God
maketh
choice
of
words
,
whose
Latitude
is
more
exercible
in
the
one
,
then
in
the
other
:
There
Gods
All-seeing
Spirit
,
intended
chiefly
the
Typified
or
Epitomized
.
-
But
,
in
the
Apostles
Argument
,
1
Tim.
2.
12.
Family-Monarchicall
Government
:
Is
the
Epitome
of
State-Monarchy
,
wherein
God
hath
no
lesse
Power
and
Propriety
,
then
in
the
Family
;
and
the
Latitude
of
the
words
Mashal
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
more
exercible
in
the
Kingdome
,
then
in
the
Family
;
viz.
they
include
the
Power
of
the
Sword
,
which
the
small
Monarch
of
the
Family
may
not
use
therein
.
-
Therefore
,
in
the
Apostles
Argument
,
1
Tim.
2.
12.
the
All-seeing
Spirit
of
God
intended
chiefly
the
Monarchicall
Government
of
the
Kingdome
;
viz.
upon
the
Creation
of
one
Man
(
at
the
first
)
alone
.
-
Lastly
,
concerning
the
Question
it selfe
,
and
Cautions
to
be
used
therein
.
-
Such
Questions
,
which
bring
into
Question
,
the
whole
Title
,
which
Man
hath
from
God
,
to
the
Blessings
of
Heaven
and
Earth
;
and
which
resolved
,
according
to
the
Votes
of
naturall
Man
,
doe
tend
to
the
disentitling
of
God
,
to
that
Dominion
of
the
Earth
which
He
(
the
Creator
of
whatsoever
hath
being
)
cannot
any
any where
lose
;
which
He
will
not
immediately
Exercise
himselfe
;
and
which
He
may
not
endure
to
have
taken
(
unlesse
given
)
by
any
Creature
;
or
which
tend
to
the
making
of
God
,
not
to
have
so
Regular
Soveraignty
amongst
Professing
Christians
,
as
that
he
had
,
and
hath
amongst
Pagans
;
and
little
other
,
then
that
he
hath
in
Hell
it self
;
together
,
with
all
other
the
ill
Consequences
in
the
foregoing
Arguments
:
Are
(
in
regard
of
the
Devils
Malice
and
Vigilancy
,
against
the
Supremacy
of
God
,
and
the
Weal
of
Man
,
promised
unto
his
Humility
and
Obedience
;
and
in
respect
of
the
generall
Vanity
,
of
Proud
and
Vnruly
mankind
,
impatient
of
the
Dominion
of
God
committed
to
one
Man
)
rather
to
be
avoided
with
the
Reverence
of
Religious
Feare
,
then
entred
into
,
with
the
boldnesse
of
confident
Weaknesse
;
then
prosecuted
with
the
dangerous
strength
of
Self-ended
Wisdome
;
or
otherwise
,
then
by
the
justly
Magisteriall
;
evidently
Infallible
;
and
graciously
provident
Oracles
of
the
Creator
,
and
King
of
all
.
-
But
the
particular
Questioning
of
the
Kings
Title
(
who
is
the
Onely
declared
Deputy
of
God
,
throughout
the
whole
Scripture
)
out
of
a
Spirit
of
Opposition
:
Brings
into
Question
the
whole
,
&c.
-
Therefore
,
the
Questioning
of
the
Kings
Title
out
of
a
Spirit
of
Opposition
:
Is
rather
to
be
avoided
with
the
Reverence
of
Religious
Fear
,
then
entred
into
,
with
the
boldnesse
of
confident
Weaknesse
;
then
prosecuted
with
the
dangerous
strength
of
Self-ended
Wisdome
;
or
otherwise
,
then
by
the
justly
Magisteriall
;
evidently
Infallible
;
and
graciously
provident
Oracles
,
of
the
Creator
and
King
of
all
.
CHAP.
VIII
.
SECT.
1.
The
Contents
.
An
Introduction
to
the
ensuing
Chapter
.
The
Adversaries
Principles
unjustly
taken
up
,
but
more
foully
deserted
.
The
Peoples
Liberty
,
the
Word
of
God
,
and
the
Kingdome
of
Christ
,
find
no
such
Enemies
,
as
the
Pretenders
for
them
.
The
written
Word
of
God
,
the
best
Commentary
upon
the
unwritten
Law
of
Nature
.
Gen.
49.
10.
and
1
Sam.
13.
13.
reconciled
.
The
Exemplification
of
Gods
mind
in
the
Institution
of
King
Saul
;
an
Argument
unanswerable
by
the
Adversaries
.
The
acknowledger
of
the
Scriptures
,
must
acknowledge
,
that
in
the
Patent
of
King
David
,
all
Christian
Kings
have
a
joynt
Commission
.
Some
conveniences
through
the
settlement
of
Gods
Power
in
one
Man
,
pointed
at
.
Prov.
21.
1.
Paraphrased
.
1.
BY
this
which
hath
been
said
,
it
satisfactorily
appears
to
every
conscientious
man
,
who
expects
his
Light
from
the
Lamp
of
GODS
revealed
will
,
how
from
the
beginning
,
GOD
hath
disposed
of
his
Power
of
Dominion
.
In
which
Point
,
since
onely
He
hath
Power
to
Constitute
and
Repeale
;
but
hath
Constituted
and
not
Repealed
,
nor
hath
given
Dispensation
to
any
others
whatsoever
to
doe
it
:
Religious
Sobriety
would
abundantly
rest
contented
with
his
bare
exemplification
of
his
mind
,
if
there
were
no
more
to
be
said
in
this
case
,
then
these
Argumenta
ad
rem
.
But
ad
Hominem
,
(
to
the
Opposing
party
)
they
ought
to
be
esteemed
of
double
force
;
since
they
,
who
have
undone
the
People
by
this
plausible
colour
,
That
all
things
whatsoever
,
whether
to
be
beleeved
or
done
;
are
to
receive
the
particular
warrant
of
their
Legality
,
from
the
precise
words
of
expresse
Scripture
;
may
least
of
all
men
be
endured
in
the
Point
of
highest
Concernment
,
to
goe
against
the
onely
exemplifications
of
GOD
in
this
kind
,
contained
in
the
Scripture
.
2.
In
which
particular
(
as
appears
by
the
horrible
and
amazing
excesses
,
wherewith
the
Disciples
of
the
grand
Enemy
of
the
Word
of
God
have
openly
blasphemed
it
,
to
the
infamy
of
the
Age
and
Nation
;
what
his
aime
is
,
even
in
those
,
whom
hee
cannot
unto
that
Hereticall
height
bewitch
)
it
hath
in
these
dayes
fallen
out
,
as
in
all
former
Stories
,
no
great
Evill
hath
appeared
in
its
owne
colours
at
first
,
but
with
a
seeming
Zeale
to
correct
evils
,
and
advance
that
,
which
most
commonly
rather
seemed
,
then
was
good
.
So
most
ordinarily
,
when
the
Pretenders
for
the
Peoples
Liberty
have
by
that
Pretext
destroyed
their
particular
Adversaries
,
Liberty
it selfe
by
the
Pretenders
for
it
,
hath
been
most
desperately
destroyed
.
So
here
,
when
under
pretence
of
Scripture
Zeale
,
the
Disciples
of
the
Angels
of
Darknesse
,
have
(
with
unwary
men
)
discountenanced
(
and
thriven
by
)
their
private
Adversaries
;
the
Scriptures
are
they
who
have
received
the
greatest
foile
.
3.
So
in
the
case
of
setting
up
the
(
Aereall
)
Kingdome
of
Christ
upon
Earth
;
when
under
the
gay
out-side
thereof
,
they
have
despoiled
those
that
stand
in
their
way
;
it
is
evident
the
prize
was
to
lift
[
Him
]
up
on
High
,
that
they
might
part
his
Garments
amongst
them
,
and
to
cast
lots
for
his
Coat
.
This
is
most
evident
,
that
,
that
cannot
be
Kingdome
,
the
Power
whereof
must
be
in
more
then
One
,
much
lesse
in
every
one
.
That
,
that
cannot
be
Christs
,
which
seeketh
its
own
.
That
,
that
cannot
be
Christs
Kingdome
,
which
comes
not
to
fulfill
,
but
to
destroy
any
part
of
the
Eternall
and
Universall
Law
of
Nature
,
Reason
,
or
Nations
;
which
came
from
Christ
into
the
World
before
Christ
came
into
the
World
himselfe
;
who
when
he
came
,
he
came
to
accomplish
,
not
to
destroy
that
which
he
sent
before
him
,
even
to
that
of
Moses
,
Mat.
5.
17.
4.
But
I
take
no
delight
in
displaying
the
vanity
of
those
,
who
divide
what
cannot
be
divided
,
Christs
Kingdome
from
him
,
and
it
within
,
and
against
it selfe
,
and
so
make
many
Nothings
of
it
;
who
place
it
,
loe
here
,
and
loe
there
,
and
so
put
it
in
many
No wheres
.
That
which
I
desire
to
commend
from
hence
unto
the
truly
humble
,
and
obediently
unpertinacious
Christian
,
is
;
that
he
would
not
reject
,
as
meerly
Topicall
,
the
aforesaid
exemplifications
of
GODS
mind
,
(
whose
Rules
and
Examples
certainly
are
not
at
variance
)
but
rather
,
that
he
would
looke
upon
them
,
as
upon
GODS
owne
Commentary
upon
his
own
Precepts
;
and
upon
both
together
,
as
upon
Gods
Declaration
in
this
behalfe
,
against
all
spurious
false
copies
of
mans
lustfull
fancy
;
to
learne
,
what
indeed
is
the
true
and
genuine
meaning
,
and
obligation
of
his
generall
and
perpetuall
Law
of
Nature
,
and
Nations
;
which
,
as
it
was
borne
into
the
World
with
the
World
,
so
must
it
not
dye
before
it
.
For
it
was
Mishpat
Hameluchah
,
the
Just
and
Right
Law
of
Kingdome
(
that
,
5.
Concerning
which
,
GODS
Answer
was
,
Hearken
unto
them
in
all
that
they
say
unto
thee
;
yet
(
lest
they
should
not
throughly
understand
for
the
present
,
or
for
the
future
should
imagine
,
that
they
might
make
what
they
pleased
of
that
unwritten
Law
)
shew
them
truely
what
is
Mishpat
Ha-melech
,
the
Right
of
perpetuall
Prerogative
,
which
Samuel
from
the
mouth
of
GOD
delivered
unto
them
.
Unto
the
Power
whereof
,
David
(
without
any
restriction
from
GOD
)
did
succeed
:
and
Sauls
Posterity
for
ever
(
which
I
forbeare
to
draw
any
Arguments
from
)
might
have
been
entertained
into
the
same
Rights
;
as
appeares
,
1
Sam.
13.
13.
For
now
would
the
Lord
have
established
thy
Kingdome
for
ever
:
(
to
wit
)
that
Royalty
which
at
first
was
given
thee
,
and
described
from
the
mouth
of
GOD
;
whose
Donation
(
since
GOD
never
did
it
)
Man
may
not
limit
.
Which
hence
appeares
not
to
have
been
such
,
as
is
now
pretended
.
6.
If
it
be
demanded
,
how
then
could
Gods
promise
in
Jacob's
Propheticall
Benediction
,
concerning
Judah
and
his
Scepter
,
have
been
made
good
?
I
answer
,
God
Almighty
plainly
shewed
how
this
might
have
been
:
to
wit
,
by
the
giving
of
Michal
Sauls
Daughter
in
Marriage
to
the
Son
of
Judah
;
the
possibility
of
whose
hopes
was
afterwards
frustrated
,
by
her
despising
that
part
of
the
Sacerdotality
,
which
was
truly
inherent
in
the
Regall
Power
;
her
religiously
carefull
Husbands
Humble
Primacy
,
and
Supreme
Service
,
exhibited
before
the
visible
Monument
of
Gods
Royall
and
Spirituall
residence
amongst
his
People
,
(
viz.
)
the
Arke
of
God
.
2
Sam.
6.
23.
For
this
cause
,
Michal
Sauls
Daughter
remained
childlesse
unto
the
day
of
her
death
.
7.
And
to
give
the
more
credit
hereunto
,
it
may
seeme
(
as
it
is
recorded
in
the
next
ensuing
Chapter
to
the
former
story
;
viz.
the
14.
)
that
Jonathan
Booke
of
God
)
was
decreed
by
God
for
a
better
Kingdome
,
when
doomed
by
his
owne
Father
for
a
Son
of
death
:
which
God
executed
upon
him
(
whom
the
People
could
not
then
rescue
)
though
his
rash
Father
was
at
length
willingly
enforced
to
forget
his
Oath
.
This
,
to
teach
all
the
irresistible
Deputies
of
the
faithfull
God
,
how
dangerous
a
thing
to
them
and
thei●s
heady
precipitancy
is
:
and
that
they
may
least
of
all
men
,
vainly
use
the
Power
of
the
serious
Jehovah
Elohim
.
8.
So
that
if
the
Scriptures
be
left
for
mans
perpetual
and
universal
Rule
,
(
which
now
to
deny
,
can
in
no
wise
become
our
Adversaries
)
were
we
destituted
of
further
Proofs
,
the
onely
recorded
Exemplification
of
the
administration
of
Gods
Power
by
Him
,
who
onely
hath
Power
from
Heaven
,
constituted
amongst
his
peculiar
People
upon
Earth
;
for
the
reverence
due
to
him
,
ought
to
be
preferred
before
the
Institutes
of
all
humane
Politickwould-bees
:
to
be
esteemed
the
wisest
,
justest
,
and
safest
modell
of
Precepts
,
for
the
regulating
of
all
particular
Dominions
;
to
be
had
in
honour
,
both
as
Gods
owne
Commentary
upon
his
generall
Law
of
Nations
,
and
also
as
his
owne
Paraphrase
upon
his
owne
Divine
Sanctions
;
plainly
enough
set
downe
in
Scriptures
;
but
which
(
rather
then
he
will
understand
)
the
engaged
,
proud
,
busie
Creature
,
Man
,
will
forgoe
his
true
and
just
Title
to
Heaven
▪
and
Earth
,
catching
at
earthly
shadowes
:
whilest
those
who
hope
to
find
eternall
life
in
the
Scriptures
of
God
,
cannot
but
with
sacred
reverence
behold
the
Jewish
Kingdome
,
as
a
branch
streightned
by
the
hand
of
God
himselfe
,
for
the
rectifying
of
what
(
in
this
particular
)
is
crooked
throughout
the
whole
circuit
of
the
round
world
.
9.
For
that
which
followeth
,
I
professe
no
to
dispute
against
those
,
who
so
farre
deny
the
Providence
of
God
,
as
if
he
had
left
the
world
after
he
had
made
it
,
as
the
Ostrich
doth
her
egges
,
without
care
to
hatch
them
her selfe
.
And
therefore
,
I
goe
not
about
to
prove
,
that
it
concerned
him
to
set
for
man
(
frowardly
impatient
of
his
immediate
Soveraignty
,
but
much
more
proudly
of
his
delegated
Power
)
a
standing
unalterable
Rule
,
for
the
most
considerable
thing
in
the
world
;
(
viz.
)
the
Government
of
the
world
,
before
he
left
him
to
himselfe
,
and
it
:
He
himselfe
,
(
viz.
GOD
)
being
by
degrees
upon
just
grounds
(
which
have
produced
that
which
our
unworthinesse
now
findeth
and
smarteth
for
)
to
retire
from
that
propinquity
of
converse
,
interchanged
at
first
betweene
Himselfe
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
onely
from
Authority
in
materiâ
simili
)
I
have
here
causall
Demonstrations
from
the
sole
powerfull
Efficiency
of
the
Donation
of
God
:
which
whosoever
hath
,
hath
right
unto
Dominion
:
and
which
,
whosoever
hath
not
,
by
pretending
unto
it
,
is
an
Vsurper
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
faile
,
Time
it selfe
must
.
12.
Secondly
,
that
in
this
settlement
,
as
(
which
in
the
former
Chapter
hath
been
shewed
)
no
man
loseth
of
his
Propriety
,
but
hath
it
confirmed
and
evidenced
unto
him
,
by
the
Royall
Power
of
GODS
Deputy
:
so
Elohim
hath
not
lost
any
thing
of
his
Title
to
the
Soveraignty
of
the
Created
World
,
by
imparting
it
to
Christ
and
his
Christs
;
but
retaineth
still
both
the
Name
and
Power
of
King
of
the
Earth
,
as
well
as
of
Heaven
:
and
hath
glorified
and
secured
to
himselfe
this
his
Glory
,
by
communicating
it
to
select
Tribes
,
chosen
out
from
all
others
by
himselfe
,
to
be
so
many
visible
Representers
of
his
invisible
Glory
;
and
so
many
commemorative
Arguments
to
put
unwilling
understanders
in
mind
of
him
they
see
not
;
and
to
be
a
sacred
mound
interposed
betwixt
him
and
unruly
man
,
to
keep
off
stubborne
prophanenesse
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
owne
families
)
ascendeth
upwards
(
with
Religion
be
it
spoken
)
to
the
engreatning
of
him
,
who
is
immensity
it selfe
.
13.
Who
also
might
very
well
be
pardoned
of
his
Creature
,
if
meerly
for
the
expression
of
the
Divine
Vnity
,
he
thought
fit
never
to
constitute
other
Form
of
Government
,
then
Monarchicall
;
the
Grace
and
Glory
of
One
being
best
dispensed
and
represented
by
One
,
and
the
inconveniences
and
mischiefs
of
Dis-union
,
best
thereby
prevented
.
Especially
,
since
He
alone
,
can
as
well
governe
the
heart
of
that
One
,
as
can
many
,
or
all
governe
all
:
of
which
All
,
not
any
one
nor
all
can
so
much
as
see
into
the
heart
of
one
,
which
this
One
can
governe
;
this
being
the
Prerogative
of
his
Power
,
and
the
promise
of
his
Goodnesse
to
governe
the
heart
of
him
,
by
whom
he
governeth
others
.
14.
Thus
Prov.
21.
1.
Palgei
maijm
lev
melech
bejad
Jehovah
,
Seas
of
waters
are
the
heart
of
the
King
in
the
hand
of
▪
Jehovah
.
Gnal-col-asher
jachpots
jattennu
;
upon
all
,
whatsoever
he
willeth
,
he
will
encline
that
heart
.
This
is
the
literall
sense
of
the
words
,
for
his
owne
and
the
Prerogative
of
him
on
whom
he
hath
thus
settled
his
owne
Power
.
Whereby
mankind
is
taught
,
that
untill
the
People
can
say
unto
their
fellow
in
madnesse
,
the
proud
Ocean
,
Hitherto
shalt
thou
come
,
and
no
further
;
and
untill
they
have
arrived
at
this
point
of
Innocency
,
that
they
can
say
,
that
they
have
not
deserved
to
be
punished
by
the
overflowings
of
an
unruly
Prince
;
and
untill
they
can
see
into
the
heart
of
Jehovah
,
and
make
demonstration
thereof
,
that
his
secret
Will
is
contrary
to
his
revealed
Will
,
or
to
Justice
;
and
they
have
power
and
skill
to
dis-power
him
,
and
to
mend
themselves
;
against
him
,
who
taketh
no
care
to
make
good
his
word
:
not
to
endeavour
to
snatch
the
Government
of
the
Kings
heart
out
of
the
hands
of
Jehovah
,
who
hath
thus
disposed
of
the
Dominion
,
which
he
can
prove
to
be
his
owne
.
But
I
proceed
;
and
will
first
shew
the
Reasons
of
GODS
settlement
of
his
Soveraignty
in
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
Kingdome
of
Israel
.
Expressed
in
the
132.
Psalme
.
Its
first
part
containes
Davids
solicitous
care
for
the
building
of
a
materiall
Temple
for
God
.
The
second
Davids
Petition
:
first
,
for
Gods
Inhibitancy
therein
:
secondly
,
for
the
Support
and
Glory
of
the
Priests
thereof
:
thirdly
,
for
the
performance
of
Gods
Leiturgy
:
fourthly
,
for
the
Honour
of
Christ
,
in
and
by
these
.
The
last
expresseth
Gods
Oath
,
in
Answer
to
Davids
Vow
,
for
the
perpetuity
of
the
severall
petitioned
for
particulars
.
Gods
Oath
fulfilled
to
a
Title
in
the
Typified
,
though
not
in
the
Type
.
1.
THe
reason
assigned
in
generall
Termes
,
1
Sam.
13.
14.
was
.
For
that
David
was
a
man
after
Gods
owne
heart
:
particulars
are
expressed
in
the
said
132.
Psalm
.
The
first
was
his
pious
intention
to
build
GOD
the
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
surpasse
in
riches
the
Idols
▪
Temples
,
erected
throughout
the
world
unto
the
no-gods
of
the
Nations
;
and
as
beseemed
his
Tzijon
,
prove
the
glory
of
the
whole
world
.
2.
In
the
first
Verse
,
Lord
remember
unto
David
all
his
affliction
;
how
he
vowed
unto
the
strong
God
of
Jacob
,
I
will
not
enter
into
mine
house
,
and
untill
I
finde
out
a
place
answerable
to
Jehovah
;
according
to
that
of
S.
Matth.
23.
21.
Whosoever
sweareth
by
the
Temple
,
sweareth
by
it
,
and
him
that
dwelleth
therein
.
For
the
words
are
,
Makom
la-Jevah
,
a
place
to
Jehovah
;
and
Makom
is
(
as
hath
3.
Which
significant
Temple
,
though
Almighty
God
longed
for
,
he
patiently
waited
the
good
time
,
(
as
Deut.
12.
11.
)
of
his
Peoples
Plenty
,
Peace
,
Aquin.
1
,
2.
qu.
102.
r.
4.
and
orderly
settlement
under
just
Monarchicall
Government
,
(
as
Aquinas
expresseth
)
for
the
space
of
480.
yeares
.
So
that
he
never
(
all
that
time
)
found
fault
with
his
ambulatory
Tabernacle
under
Curtaines
.
Yea
,
his
goodnesse
tooke
such
pleasure
in
that
his
meaner
Tent
,
that
he
loved
(
even
unto
Jealousie
)
it
,
and
the
sacred
Contents
therein
;
so
far
forth
,
that
what
prophane
hands
soever
,
but
touched
,
what
(
by
Anointing
them
)
he
had
secreted
to
himselfe
;
sorely
smarted
,
if
they
wholly
perished
not
:
as
Documents
,
what
he
expecteth
under
Christianity
,
so
long
as
the
perpetuity
of
it
shall
continue
;
though
during
the
tremblings
and
poverty
of
the
Primitive
Infancy
,
he
thought
not
ill
to
dwell
in
the
tops
of
other
mens
houses
.
Yet
J.
Gregory
his
Notes
upon
some
passages
of
Scripture
.
Cap.
3.
(
as
is
asserted
by
a
man
deserving
the
encouragements
,
and
thankfull
acknowledgement
of
the
whole
Nation
)
ever
in
the
upper
roomes
,
over
them
,
who
under
him
were
the
owners
thereof
;
which
roomes
,
from
the
first
of
their
consecration
,
were
sacred
and
severed
for
the
most
High
,
above
and
from
the
prophanenesse
and
inferiority
of
secular
uses
,
so
much
as
to
eat
and
drink
in
,
their
Christian
Love-feasts
,
1
Cor.
11.
22.
which
for
feare
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
I
doubt
)
damnation
,
the
Apostle
,
Ver.
34.
banisheth
from
these
holy
places
.
4.
The
Religious
and
solicitous
Vow
of
David
was
seconded
(
Verses
the
6.
and
7.
)
by
the
semblable
expressions
of
the
Sons
of
the
Church
,
under
the
name
of
Bethleem-Ephrathites
,
(
the
City
of
Christs
and
Davids
birth
)
in
their
remarkable
Exultation
Hinne
,
Behold
,
we
heard
the
glad
tydings
thereof
in
Bethleem
;
we
found
it
in
the
woods
;
in
their
due
resolution
for
mannerly
Devotion
therein
,
in
the
Externall
,
as
well
as
Internall
Worship
of
GOD
,
in
their
approaches
unto
that
dreadfully
sacred
place
:
We
will
enter
into
his
Tabernacle
,
Nishtacave
lahadom
raglav
,
We
will
(
bow
,
yea
)
prostrate
our selves
to
the
stoole
of
his
feet
.
And
this
is
the
first
part
of
the
Psalme
.
5.
The
second
part
containes
his
Petition
to
GOD
in
the
8
,
9
,
10.
Verses
.
First
,
that
he
would
be
pleased
to
arise
and
take
possession
of
the
House
(
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
mens
eyes
may
have
some
visible
Testimony
of
his
not
readily
beleeved
invisible
Presence
,
and
direction
for
their
due
Incurvations
,
the
Monument
of
the
one
,
and
the
Point
of
the
other
,
(
i.
)
the
Arke
is
thither
invited
,
and
it
is
the
Arke
of
his
strength
;
to
wit
,
the
pledge
of
his
strength
,
to
afford
them
strength
.
Which
Cynosure
,
while
they
reverently
attend
unto
,
in
their
acts
of
Religious
Worship
,
and
obediently
observe
the
Law
therein
included
,
in
the
actions
of
Politicall
,
Oeconomicall
,
and
Morall
life
;
they
shall
not
faile
of
Heaven
in
the
end
,
(
the
end
of
those
,
who
begin
with
seeking
the
Kingdome
of
GOD
,
)
nor
shall
the
Politicall
atchievments
of
the
Publike
State
be
frustrated
,
nor
shall
the
petite
Government
in
▪
their
severall
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
Davids
Petition
unto
GOD
(
upon
this
VOW
)
was
Ver.
9.
for
those
meniall
Servants
of
GOD
,
who
(
for
all
Israel
in
stead
of
the
First-born
)
were
(
as
Mediators
between
GOD
and
Man
,
his
Embassadors
,
and
mans
Proxies
)
by
GOD
designed
for
the
Worship
of
GOD
;
due
from
all
that
owe
homage
unto
GOD
;
to
be
in
chiefe
performed
unto
him
,
in
his
owne
house
;
whence
both
his
Religion
and
Blessing
is
to
be
derived
and
propagated
into
the
Publike
house
of
the
Kingdome
,
the
Private
houses
of
the
severall
Families
,
and
the
more
private
closets
of
the
breast
of
each
particular
man
therein
.
First
,
for
the
Priests
reverentiall
and
glorious
Externall
port
;
Let
thy
Priests
be
cloathed
,
(
be
externally
set
off
with
honour
.
)
7.
Secondly
,
for
their
Internall
contentive
support
;
Let
them
be
cloathed
with
Tzedek
;
that
is
,
let
their
just
Portion
(
from
their
Lord
and
Master
)
supply
them
with
this
honourable
port
.
For
the
learned
know
that
the
word
Tsedek
,
as
in
its
first
,
it
signifies
Internall
Righteousnesse
,
so
doth
it
in
its
secondary
sense
,
connotate
GODS
Eleemosynary
allowance
for
meanes
of
comfortable
subsistency
,
which
the
Righteousnesse
of
man
(
if
he
meane
himselfe
to
be
cloathed
with
the
Righteousnesse
of
GOD
and
his
Christ
)
is
bound
(
as
GODS
Rent
)
to
discharge
.
8.
Thirdly
,
for
Externall
and
Internall
performance
of
GODS
Service
in
the
name
of
the
People
,
properly
and
truly
called
GODS
Liturgy
;
(
for
the
Publike
Worship
of
GOD
was
never
trusted
to
the
weaknesse
or
wickednesse
of
uninspired
men
;
this
very
Psalme
being
a
part
of
the
set
,
solemne
,
and
continuall
Liturgy
,
wherewith
GOD
,
according
to
his
own
directions
from
time
to
time
,
was
from
the
Constitution
of
his
Church
adored
:
)
that
they
might
performe
this
Service
free
from
the
engagements
of
particular
discontents
,
singing
forth
GODS
Praise
,
with
a
melodious
voyce
sent
forth
from
a
cheerfull
heart
:
Let
thy
Sacred
and
Secret
ones
sing
their
Publike
Service
with
joy
.
[
Jerannenu
]
let
them
triumphantly
shout
,
or
externally
sound
9.
And
then
fourthly
,
(
as
the
upshot
of
that
Petition
,
which
had
the
same
beginning
,
intimating
that
the
Publike
Worship
of
GOD
must
expect
both
its
Introduction
,
and
its
Coronis
from
the
Regall
Power
)
For
thy
Servant
Davids
Religious
care
,
both
of
thy
House
and
House-keepers
;
let
no
face
that
is
Anointed
(
by
thee
,
Regall
or
Sacerdotall
)
be
ashamed
.
For
the
word
is
Penei
,
10.
The
last
part
,
is
GODS
Answer
to
Davids
Petition
:
and
it
is
with
a
Nishbagn
Jehovah
;
David
had
first
vowed
and
sworne
to
Jehovah
,
here
Jehovah
Emeth
,
unalterable
truth
,
such
as
nothing
shall
make
him
depart
from
;
(
who
may
dare
to
misdoubt
all
,
or
any
of
this
?
)
The
substance
of
his
Oath
is
,
first
,
Of
the
fruit
of
thy
body
will
I
set
upon
thy
Throne
;
and
if
thy
Children
will
walke
worthy
of
it
,
their
Children
shall
enjoy
it
[
Gnadignad
]
as
long
as
perpetuity
shall
last
.
And
the
reason
[
*
](A65218-e52490-b)
*
Vide
Mr
Gregory
cap.
25.
when
Abraham
was
commanded
there
to
Sacrifice
his
onely
Son
;
and
before
that
,
it
was
the
seat
of
the
King
and
Priest
of
Gnelion
,
the
most
High
GOD
,
Melchisedec
;
whence
our
grand
Christian
Sacrament
(
as
the
Fathers
unanimously
teach
)
is
recorded
to
have
been
Celebrated
,
Gen.
14.
18.
before
there
had
gone
out
any
Decree
for
the
Legall
Circumcision
.
Concerning
which
place
,
more
might
be
said
,
but
it
is
sufficient
that
it
is
here
set
down
,
Ver.
14.
For
Jehovah
hath
chosen
Tsijon
(
from
before
this
VOW
)
to
be
his
Habitation
;
He
longed
to
be
in
possession
of
it
,
had
resolved
there
to
set
up
his
rest
,
to
inhabite
,
Gnadignad
,
for
ever
.
And
againe
it
is
repeated
,
Ver.
15.
He
longed
for
it
.
11.
Now
for
the
second
part
of
Davids
Petition
,
He
answers
that
also
with
overflowing
Bounty
,
and
doubles
his
Blessing
on
the
Provision
of
the
Priests
:
Tsedah
barech
averech
,
Blessing
,
I
will
blesse
her
meat
.
The
poorest
Levite
shall
have
his
fill
of
bread
,
(
which
in
Scripture
is
a
large
word
containing
all
other
necessary
viands
)
and
for
her
Priests
,
I
will
adorne
them
with
more
then
Tsedek
,
it
is
,
Jeshangh
,
Salvation
,
or
Jesu-ship
:
they
shall
put
on
the
Lord
Jesus
,
both
upon
themselves
and
others
.
And
for
the
latter
clause
,
there
also
his
Bounty
bringeth
forth
twins
;
those
her
Holy
ones
,
(
i.
)
her
Priests
,
Ranen
jerannenu
,
cheerfully
and
triumphantly
singing
out
,
shall
cheerfully
and
triumphantly
sound
out
the
Praises
of
God
in
the
daily
Liturgy
,
metrically
prickt
out
before
their
eyes
.
This
was
GODS
Oath
in
answer
unto
Davids
;
for
a
perpetuall
Temple
,
a
perpetuall
Priesthood
,
and
a
perpetuall
Kingship
:
which
if
they
failed
in
Judaisme
,
we
are
to
seek
for
in
Christianity
,
for
Gods
Oath
cannot
faile
;
but
in
the
Typified
(
if
not
in
the
Type
)
it
hath
beene
and
shall
faithfully
be
performed
unto
the
end
of
the
world
.
12.
And
concerning
the
Conclusion
of
the
Petition
,
the
Commemoration
of
Davids
solicitous
care
,
God
answereth
accordingly
:
That
out
of
the
materiall
Temple
shall
come
the
Blessing
of
the
pious
King
,
which
by
him
shall
descend
upon
all
his
Subjects
,
according
to
multitudes
of
plaine
Texts
:
as
,
Psal.
20.
2.
Psal.
48.
8.
and
53.
6.
and
68.
16.
&
87.
2
,
7.
And
Psal.
76.
3.
There
(
in
that
numericall
place
)
when
he
giveth
victory
(
howsoever
it
may
seeme
to
be
atchieved
on
the
ground
where
the
battell
is
fought
)
doth
God
breake
the
arrowes
and
the
bow
.
And
so
here
in
this
present
18.
Verse
,
There
,
in
that
very
place
which
Davids
piety
had
vowed
for
me
,
and
the
Arke
of
my
strength
to
dwell
in
,
will
I
(
saith
God
)
make
the
Horne
of
Davids
strength
to
bud
.
And
further
God
answers
in
pursuance
of
his
zeale
to
his
owne
peculiar
Tribe
,
Gnarachti
,
I
have
prepared
,
ordered
,
and
trimmed
a
perpetuall
Lamp
,
Thummim
:
Light
for
the
Service
of
mine
Anointed
,
to
be
unto
him
and
his
for
ever
,
as
Aaron
was
to
Moses
,
Eleazar
to
Joshua
,
Jehoshuah
to
Zerubbabel
,
to
enquire
of
GOD
by
,
and
to
offer
up
his
and
their
Devotions
.
13.
And
yet
further
it
may
imply
,
That
when
my
Christ
shall
come
to
make
his
entrance
upon
both
his
Offices
,
He
the
Typified
David
shal
not
want
his
Sons
of
Oyle
to
stand
before
him
for
ever
:
for
so
(
viz.
Sons
of
Oyle
)
the
Prophet
,
Zech.
4.
14.
calls
both
Zerubbabel
the
Prince
,
and
Jehoshuah
the
High-priest
,
(
who
but
a
little
before
,
Chap.
3.
3.
had
his
filthy
garments
changed
,
and
was
gloriously
clad
,
contrary
to
that
which
our
eyes
have
seen
,
)
Then
said
the
Angel
,
these
be
the
two
Sonnes
of
Oyle
,
(
or
as
we
ordinarily
read
it
,
the
two
Anointed
ones
)
that
stand
by
the
Lord
of
the
whole
earth
:
this
is
his
due
and
expectation
,
so
long
as
the
Earth
and
his
Lordship
over
it
standeth
.
And
this
is
the
due
and
honourable
place
of
Prince
and
Priest
,
(
however
humane
boldnesse
may
presume
to
step
in
betwixt
him
and
them
,
and
they
may
be
in
dishonourable
Captivity
,
yet
then
,
when
he
seemeth
not
so
much
as
to
stand
by
them
)
to
stand
by
Jehovah
;
and
to
stand
by
him
as
Administrators
(
with
him
)
of
both
his
Divine
Powers
.
14.
This
is
their
Office
,
even
when
the
exercise
thereof
is
hindered
;
in
his
eye
(
because
he
hath
appointed
them
thereunto
,
though
man
will
not
give
way
to
his
appointment
)
they
are
honourable
,
as
the
two
Olive
branches
,
(
Ver.
15.
)
which
through
the
two
golden
pipes
empty
out
of
themselves
(
not
out
of
the
People
)
the
golden
Oyle
of
Gods
Spirituall
and
Politicall
Directions
and
Sanctions
.
And
without
these
,
we
have
no
evidence
out
of
the
Word
of
God
,
that
God
hath
a
visible
Church
or
Kingdome
amongst
us
:
for
Aristocracy
,
or
Democracy
,
we
read
not
that
he
constituted
any
.
But
lastly
,
however
the
clothes
of
the
Enemies
of
King
and
Kingdome
,
may
by
false
Lights
seem
glorious
for
a
time
,
at
a
blush
;
yet
in
the
end
shall
the
Enemies
of
the
King
and
Kingdome
be
clothed
with
shame
,
but
upon
himselfe
shall
his
Crowne
flourish
.
When
I
see
the
period
of
this
,
either
by
popular
Antichristianisme
,
or
otherwise
,
supposing
the
Judge
to
be
at
dore
,
I
expect
the
end
of
all
.
15.
This
is
the
summe
of
Gods
faithfull
Oath
unto
David
the
Type
:
for
the
perpetuity
of
his
Temple
,
his
Priesthood
,
and
(
which
is
the
Crown
of
both
)
his
Kingship●
:
and
therefore
God
answers
twice
in
his
Declarative
Responsary
,
concerning
the
King
,
at
the
beginning
,
and
at
the
end
of
it
.
Thus
in
the
Vision
of
Ezechiel
,
45.
7.
and
48.
21.
the
possession
of
the
Prince
is
appointed
,
as
holy
Mounds
and
Bulwarkes
on
both
sides
of
the
holy
Portion
in
the
last
of
Covenants
,
that
man
must
expect
for
ever
.
But
the
Covenant
of
the
Typified
(
which
certainly
Ezekiels
Vision
did
concerne
)
is
of
larger
extent
then
that
former
:
which
died
onely
as
the
corne
is
sowed
into
the
earth
,
that
it
might
live
and
flourish
againe
;
and
is
therefore
in
sundry
passages
of
Scripture
called
perpetuall
,
because
it
liveth
in
a
better
condition
by
its
death
.
So
Psal.
89.
(
where
both
the
Covenants
are
evidently
set
out
)
in
the
3.
Verse
,
(
where
there
is
no
doubt
,
but
this
former
unto
David
the
Successor
of
Saul
is
meant
)
I
have
made
a
Covenant
with
my
chosen
one
,
I
have
sworne
unto
David
my
Servant
,
thy
Seed
will
I
establish
,
Gnad-gnolam
(
in
both
for
ever
,
for
ever
;
lest
the
for
ever
of
the
Law
,
should
seeme
to
be
all
that
GOD
bound
himselfe
for
,
even
in
his
first
and
Typicall
contract
.
16.
The
tenour
of
GODS
Obligation
is
precisely
this
.
Thou
O
David
intendedst
to
build
me
an
House
,
(
of
eternall
Cedar
)
therefore
will
I
establish
thy
Seed
,
Gnal-gnolam
,
for
eternities
;
Vvanithi
,
and
will
build
thy
Throne
,
in
generation
and
generation
.
Selah
.
First
Legall
,
then
Evangelicall
.
Notwithstanding
17.
But
if
it
be
answered
,
that
upon
the
words
before
cited
,
If
thy
Children
will
keep
my
Covenant
,
&c.
that
the
Promise
of
GOD
was
meerly
conditionall
,
and
therefore
,
that
mans
failing
disengaged
GOD
;
I
receive
the
answer
so
farre
as
concerneth
the
Type
,
but
dare
not
thinke
,
that
the
All-foreknowing
GOD
would
vainly
put
himselfe
upon
an
Oath
,
which
he
foresaw
would
be
utterly
ineffectuall
;
but
that
there
was
something
(
for
Prince
,
Priest
,
and
Temple
)
worthy
to
be
the
Object
of
GODS
Oath
of
perpetuity
,
shadowed
in
the
transitory
Type
of
the
first
Covenant
of
GOD
,
concerning
all
those
three
particulars
.
18.
For
the
present
,
I
shall
speake
chiefly
of
the
King
,
upon
whom
it
lies
to
take
care
for
the
other
two
.
And
here
I
shall
examine
,
whether
the
second
Covenant
under
Immanuel
,
be
of
no
firmer
alloy
,
then
the
first
under
Elohim
:
And
particularly
,
whether
Christian
Kings
adopted
(
as
hath
beene
shewed
)
into
the
Name
and
Promise
of
Abrahams
Sons
,
into
the
Name
and
Power
of
Christ
,
(
by
whom
alone
,
if
he
have
any
such
thing
,
he
administreth
his
Temporall
earthly
Dominion
)
and
also
into
the
Name
and
Covenant
of
David
,
(
as
appeareth
,
Jerem.
30.
9.
Ezek.
34.
24.
and
37.
24.
Hos.
3.
5.
)
Be
they
unto
whom
perpetuity
was
sworne
under
the
Veile
of
the
former
Covenant
of
David
,
expressed
,
Psal.
132.
and
2
Sam.
7.
16.
upon
his
resolution
of
building
unto
GOD
a
materiall
Temple
?
For
the
proofe
of
the
Affirmative
part
,
(
desirous
not
to
be
unnecessarily
tedious
)
I
make
choice
of
the
89.
Psalm
,
where
both
those
Covenants
are
apparently
set
downe
(
one
after
the
other
)
both
in
the
same
Psalm
.
SECT.
3.
The
Contents
.
A
Paraphrase
upon
the
89.
Psalm
;
which
Celebrateth
the
Promise
of
the
World's
Administration
by
Kings
;
as
the
gloriousest
of
all
Gods
earthly
Favours
;
and
the
faithfulnesse
of
Gods
Performance
herein
.
Gods
Covenants
with
Jewish
and
Christian
Kings
;
One
and
Two
;
as
are
the
Stocke
and
the
Graffe
.
Kings
onely
the
Sons
of
Gnelion
,
or
the
most
High
.
Christian
Kings
taken
in
into
a
better
Covenant
then
the
Naturall
Line
of
David
.
They
the
ultimate
Object
of
the
Mercifull
and
Faithfull
Oath
of
God
.
No
misdemeanors
in
them
,
or
their
Seed
▪
can
Dethrone
either
.
Mischiefes
attending
the
contrary
Doctrine
.
Former
Proofs
abated
,
enough
here
asserted
.
The
Sunne
and
Moone
Gods
Witnesses
of
the
Perpetuity
of
both
the
Powers
Regall
and
Sacerdotall
.
1.
THe
Prophet
in
his
Proeme
to
this
89.
Psalme
,
professeth
to
sing
,
both
the
eternall
Mercies
of
Jehovah
,
in
this
particular
,
(
the
greatest
and
most
glorious
of
his
earthly
favours
;
viz.
his
vouchsafing
to
Administer
his
Dominion
of
the
World
by
Kings
,
as
shall
be
shewed
)
and
to
Celebrate
GODS
effectuall
Truth
,
[
Emunatheha
]
in
the
said
particular
,
for
generation
and
generation
:
2.
In
the
second
Verse
,
is
GODS
Proeme
to
this
his
Sanction
,
[
Amarti
]
I
have
said
,
This
Mercy
shall
be
built
up
[
Gnolam
]
for
perpetuity
it selfe
:
and
thou
my
Christ
shalt
ratifie
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
governe
it
.
2.
Then
in
the
third
Verse
,
as
hath
been
said
in
the
former
Section
,
I
have
made
a
Covenant
with
my
chosen
One
,
I
have
sworne
unto
David
,
who
intended
and
prepared
to
serve
me
,
by
building
unto
me
a
House
,
and
in
taking
order
,
that
with
himselfe
all
others
might
serve
me
,
in
and
by
the
Priesthood
which
I
had
established
;
that
I
would
establish
[
Gnad
gnolam
]
his
Seed
;
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
,
himselfe
teacheth
us
Meditations
upon
the
gracious
vouchsafings
of
GOD
in
this
particular
:
that
howsoever
vaine
man
thinke
coldly
hereof
,
yet
Cherubim
and
Seraphim
do
,
and
ever
shall
celebrate
it
with
amused
admiration
,
unto
the
glory
of
his
goodnesse
.
O
Jehovah
,
(
Ver.
5.
)
the
Heavens
shall
glorifie
Thee
for
these
thy
inscrutable
wonders
of
most
gracious
favour
:
and
the
Church
on
Earth
of
thy
secret
ones
shall
be
made
to
understand
(
with
joy
)
the
(
mysticall
)
truth
of
thy
faithfull
performances
herein
.
For
who
(
in
the
next
Verse
)
amongst
the
Angels
in
Heaven
could
with
such
Justice
and
Wisdom
,
have
so
prudently
invented
for
the
honour
of
lost
mankind
!
And
amongst
the
Potentates
of
Heaven
and
Earth
,
could
with
such
Providence
have
disposed
for
the
security
of
mankind
,
liable
to
fall
continually
?
In
the
seventh
Verse
,
The
prudent
and
Religious
Servants
of
God
throughout
the
whole
world
,
shall
understand
and
acknowledge
with
feare
and
reverence
,
the
wonderfull
Mercy
of
this
dispensation
:
and
that
(
as
Ver.
8.
)
none
but
He
had
Power
to
dispose
thus
,
nor
none
but
He
the
gracious
Patience
to
continue
in
the
faithfull
performance
of
the
favour
▪
which
he
had
so
disposed
of
.
4.
In
the
ninth
Verse
,
However
the
foaming
madnesse
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
Aegyptian
Enemies
,
(
who
used
the
ingenious
activity
,
wherewith
GOD
above
other
Nations
had
enriched
them
,
and
diabolicall
Arts
to
out-vie
both
his
Power
and
Wisdome
,
which
)
he
made
to
faile
and
gasp
under
him
.
To
him
(
Ver.
11.
)
the
Heavens
owe
and
pay
Allegiance
,
dropping
downe
fatnesse
;
and
so
doth
the
sullen
earth
sending
upwards
Encrease
and
Plenty
at
his
pleasure
for
others
use
.
And
the
reason
is
assigned
,
For
God
is
the
Founder
▪
and
Creator
of
them
.
This
to
teach
stubborne
man
,
in
reason
to
understand
GODS
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
5.
In
Ver.
13.
That
the
Wisdome
and
Power
of
God
Almighty
are
strong
,
but
not
the
onely
Arguments
for
mans
submission
to
this
Regall
Constitution
.
For
in
Ver.
14.
Justice
and
Judgement
(
for
the
praise
of
those
that
doe
well
,
and
for
the
punishment
of
those
that
doe
ill
)
are
in
this
modell
of
his
Dominion
,
Mechon
chisecha
,
the
prepared
receptacle
of
his
Throne
.
And
not
onely
waite
for
their
Light
and
Directions
from
the
face
or
mouth
of
God
.
6.
Then
in
Ver.
15.
Oh
the
blessednesse
of
the
People
[
Jodgne
]
which
can
comprehend
or
understand
the
Jubilee
hereof
.
They
shall
walke
in
the
light
[
Panecha
]
of
thy
faces
;
that
is
,
in
the
Religion
Constituted
in
his
Temple
administred
from
his
,
by
the
mouth
of
the
lawfull
Priest
by
him
appointed
.
And
Ver.
16.
shall
spend
their
lives
in
peace
and
joy
;
enjoy
the
just
propriety
which
they
have
from
him
,
with
honour
.
For
Ver.
17.
God
is
the
Glory
of
such
a
Peoples
Protector
.
And
it
is
Jehovah
,
who
is
the
strength
of
him
,
that
is
the
Peoples
strength
.
And
who
this
is
,
is
expressed
in
the
next
Verse
;
Chi
la-jovah
Maginninu
:
which
indeed
must
be
To
the
Lord
(
we
owe
him
that
is
)
our
shield
,
and
to
the
holy
One
of
Israel
(
we
owe
him
that
is
)
our
King
.
Or
according
to
the
Margin
of
our
last
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
evill
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
appeare
)
yet
so
as
the
former
may
be
resembled
to
the
blossome
now
fallen
:
the
second
,
to
the
fruit
which
succeedeth
to
this
flower
.
And
that
as
the
Religion
and
Priesthood
,
so
the
manner
of
the
Politicall
Government
ought
to
be
esteemed
one
,
as
the
same
Heir
a
Child
and
a
Man
are
different
and
one
.
8.
This
appeareth
from
the
first
syllable
of
the
second
Covenant
,
Ver.
Then
]
thou
spakest
in
Vision
to
thine
Holy
or
Mercifull
One
;
and
[
Then
]
when
thou
diddest
discover
unto
thy
Man
of
Mercy
,
(
whether
Abraham
,
Jacob
,
Moses
or
Nathan
,
I
will
not
dispute
)
that
out
of
the
Root
of
Jesse
should
spring
a
Legall
Stocke
,
which
for
a
time
should
beare
Royall
fruit
,
and
afterwards
should
have
an
adopted
or
engraffed
Cien
inserted
into
it
,
(
as
Dan.
14.
14.
)
which
should
afford
fruit
and
shelter
for
all
the
Nations
under
Heaven
,
which
would
embrace
the
Faith
of
Abraham
.
Not
onely
Christ
himselfe
,
but
also
every
Christian
King
being
taken
into
the
name
of
David
,
here
found
out
(
in
this
Verse
)
to
be
a
helpfull
Instrument
of
GOD
,
for
the
Administration
of
his
earthly
Dominion
;
and
Anointed
in
the
Oyle
of
GODS
inviolable
Holinesse
.
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
Exegeticall
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
expresse
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
Higher
then
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
GODS
high
Celsitude
unto
Kings
,
the
Highest
upon
Earth
:
as
being
the
onely
Sons
of
GOD
,
under
the
notion
of
Gnelion
,
which
is
one
of
GODS
ten
Names
;
and
indeed
is
in
the
Superlative
(
which
the
Hebrew
hath
not
)
incommunicable
absolutely
unto
man
.
But
so
farre
herein
I
dare
onely
goe
,
as
the
Scripture
warrants
me
,
and
no
further
.
My
Sea-mark
in
this
particular
is
,
that
(
as
hath
been
said
)
which
Christ
himselfe
hath
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
First-born
(
as
in
the
precedent
words
of
this
Verse
)
for
the
exercise
of
his
Jurisdiction
.
Of
which
Primogeniture
for
all
mankind
,
GOD
hath
said
,
Timshal
,
Thou
shalt
have
Dominion
:
and
of
the
younger
Teshukatho
,
He
shall
seek
the
Law
at
thy
mouth
:
this
Sonship
is
peculiar
onely
to
those
who
sit
in
his
Throne
.
All
the
Israel
of
GOD
are
truly
by
Adoption
the
Children
of
GOD
,
but
not
one
of
all
,
but
onely
the
King
hath
(
in
Scripture
)
the
honour
of
that
Name
.
So
that
evidently
the
meaning
of
the
words
is
,
I
have
taken
of
his
height
,
and
given
to
the
Kings
of
the
Earth
;
(
who
,
the
liker
they
are
to
him
whose
Image
they
beare
,
the
higher
they
shall
be
in
esteeme
,
and
in
their
own
Order
the
more
glorious
.
)
10.
Now
which
way
the
Spirit
of
God
looketh
in
this
particular
,
may
appeare
by
the
next
Verse
,
(
as
before
in
the
24.
)
My
mercy
will
I
keep
for
him
for
evermore
.
Which
mercy
to
understand
terminative
in
his
Person
,
and
not
communicative
to
those
who
represent
his
Person
,
(
as
if
He
should
for
ever
stand
in
need
of
mercy
for
himselfe
)
were
no
lesse
then
blasphemy
.
But
what
this
mercy
is
,
is
exprest
in
the
next
words
;
My
Covenant
shall
be
faithfully
performed
to
him
.
And
this
it
is
(
in
the
next
Verse
)
I
will
establish
his
Seed
,
le-gnad
for
perpetuity
,
and
his
Throne
(
to
wit
,
in
their
possession
)
for
all
the
dayes
of
Heaven
;
(
which
for
feare
of
failing
,
is
more
then
once
expressed
.
)
11.
But
that
it
may
appeare
,
that
the
Covenants
(
with
David
the
Type
,
and
Typified
)
were
two
,
(
so
as
hath
been
said
)
the
exception
of
the
former
Davids
Posterity
(
quamdiu
se
benè
gesserint
)
is
plainly
cut
off
,
Ver.
30.
For
if
the
second
Davids
Children
forsake
the
Law
of
God
,
&c.
God
himselfe
will
chasten
them
with
his
fatherly
rod
;
(
which
the
Jewes
understood
Sterility
or
Sicknesse
)
and
therefore
they
who
take
up
Armes
against
them
,
(
at
their
Joseph
.
Ant.
7.
4.
owne
perils
)
usurp
upon
God
.
But
he
himselfe
will
not
disinherit
them
,
and
therefore
none
else
may
:
and
they
who
goe
about
it
,
endeavour
(
alas
!
they
are
his
owne
expressions
)
to
make
him
a
liar
,
a
perjured
liar
,
and
a
prophaner
of
his
Holinesse
both
in
Word
and
Oath
,
Ver.
35.
12.
Once
have
I
sworn
by
my
holinesse
,
that
I
will
not
lie
unto
David
.
Acath
nishbangti
bekadshi
.
Once
have
I
sworne
,
and
that
once
for
all
and
ever
,
by
mine
Holinesse
.
And
all
this
upon
the
first
Davids
holy
resolution
to
build
me
a
Temple
,
and
to
provide
for
my
Priests
.
Upon
this
holy
resolution
of
his
,
then
(
in
answer
to
his
)
I
swore
by
mine
owne
Holinesse
(
which
I
will
not
falsifie
by
mine
Untruth
,
dishonour
by
my
Perjury
,
nor
prophane
my
Holinesse
by
either
,
but
so
(
observe
all
this
)
that
his
Seed
shall
continue
for
ever
,
and
his
Throne
,
(
which
certainly
was
a
Temporall
Throne
on
Earth
)
Ver.
36.
shall
be
as
the
Sun
before
me
,
in
the
day
of
the
honour
thereof
.
And
Ver.
37.
It
shall
be
established
for
ever
,
[
gnolam
]
as
the
Moon
,
and
as
the
faithfull
witnesse
in
Heaven
.
13.
Which
clause
,
if
it
concerne
not
Christ
,
(
whose
indeed
that
Name
is
)
but
the
Moon
,
I
conceive
it
to
imply
the
esteem
which
the
Cimmerian
part
of
the
world
holdeth
of
this
Ordinance
of
God
;
and
especially
to
relate
to
the
Ecclesiasticall
Power
(
the
Church
being
often
pourtrayed
by
the
Moon
)
the
Regall
Power
being
before
expressed
by
the
greater
Glory
of
the
Sunne
.
But
however
,
that
these
Ordinances
are
(
both
in
Ecclesiasticals
and
Politicals
)
to
dispense
the
glory
of
Light
,
and
Light
for
Darknesse
:
by
their
Motion
to
be
for
the
Times
and
Seasons
of
humane
Affaires
:
by
their
Influence
,
to
enrich
or
impoverish
,
to
send
abroad
Gods
Stormes
or
Calmes
,
so
long
as
those
pledges
thereof
(
the
Sun
and
Moon
)
shall
stand
fast
in
their
seats
,
out
of
the
reach
of
bold
humane
fingers
.
14.
So
that
it
appears
,
first
,
that
the
first
and
second
Covenant
were
one
and
the
same
,
save
onely
,
that
the
Graces
of
the
second
(
for
the
stability
of
Christian
Princes
)
are
enlarged
.
14.
Secondly
,
whereas
it
is
the
Prophets
scope
in
this
Psalme
to
celebrate
both
the
Infinity
of
GODS
Mercy
,
and
the
immutability
of
his
Oath
concerning
his
Anointed
,
for
the
continuance
of
his
Throne
,
and
Kingship
,
for
the
for
ever
of
the
Law
and
of
the
Gospel
;
for
the
generation
and
generation
.
And
whereas
throughout
the
fourteen
last
Verses
he
passionately
bewaileth
or
deprecateth
,
(
to
wit
,
in
the
foure
last
of
all
)
the
cutting
off
of
Davids
Line
,
which
dereliction
of
GOD
hath
now
lasted
about
two
thousand
yeares
,
and
the
three
last
parts
thereof
,
(
viz.
since
the
Incarnation
of
the
Creator
,
Redeemer
,
and
true
Heir
of
the
world
)
being
the
most
considerable
part
of
the
time
,
which
the
world
hath
lived
:
it
is
hence
evident
,
that
the
Israelitish
Throne
and
Kingship
was
but
the
fidentiall
and
significant
,
not
the
formall
and
ultimate
Object
of
GODS
Mercifull
,
Faithfull
,
and
Eternall
Oath
unto
David
;
and
therefore
,
that
the
Covenants
were
two
,
but
as
the
Testaments
are
two
,
as
the
Stock
and
the
Graffe
,
the
Fulfilled
and
the
Fulfiller
.
16.
Thirdly
,
that
this
branch
of
the
grand
universall
Covenant
of
GOD
,
concerning
the
Temporall
Dominion
of
the
World
by
Kings
,
the
Sons
of
Gnelion
;
the
adopted
Seed
of
David
,
was
the
ultimate
Object
of
the
sacred
One
Oath
of
God
:
and
therefore
,
that
to
looke
for
a
new
Forme
of
Government
(
besides
the
making
GOD
prejured
)
is
in
effect
to
looke
for
a
new
Covenant
or
Gospell
,
and
for
a
new
Saviour
;
this
part
of
the
grand
Covenant
being
by
man
as
unalterable
as
the
whole
,
and
by
the
contract
of
GOD
to
continue
as
long
as
the
Sun
and
Moon
;
so
irreversibly
,
that
they
(
viz.
Christian
Kings
)
are
declared
(
from
the
mouth
of
GOD
)
altogether
undisinheritable
:
neither
for
their
dereliction
of
the
generall
Thorah
,
or
Law
of
God
,
nor
for
their
perverting
of
Mishpat
,
the
Judgements
of
God
,
wherewith
for
mankind
they
are
entrusted
:
nor
for
their
prophaning
of
[
Chok
]
or
Lex
Regia
,
the
Law
of
Prerogative
,
(
which
is
Gods
)
and
the
municipall
Priviledges
of
man
contained
also
therein
:
nor
for
their
not
keeping
others
within
the
Mishmereth
,
the
penall
Sanctions
,
which
God
hath
constituted
.
All
this
in
the
30.
and
31.
Verses
.
17.
This
,
it
may
seeme
to
avoid
a
greater
mischiefe
,
(
most
incompatible
with
truly
Christian
lowlinesse
)
in
imitation
of
Christs
Example
,
and
in
honour
of
his
place
,
to
suffer
those
above
us
,
whom
Christ
suffereth
next
unto
him
;
who
himselfe
chose
rather
to
suffer
under
them
,
then
that
those
who
visibly
bore
the
place
of
Elohim
(
whose
Dominion
he
came
to
establish
)
should
be
resisted
.
For
if
the
best
of
men
might
Resist
the
worst
of
Princes
,
the
worst
(
who
would
account
themselves
the
best
,
and
those
the
worst
whom
they
could
make
a
shift
to
hate
)
would
expect
the
same
liberty
to
ruine
the
best
:
and
so
God
should
never
have
any
,
whom
his
owne
place
could
secure
.
18.
And
plaine
it
,
that
in
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
secret
haters
,
or
desirous
of
change
of
their
Government
,
or
causers
of
intestine
Divisions
by
Civill
Wars
(
however
they
may
as
Absolom
,
prosper
for
a
time
)
shall
be
smitten
with
Plagues
;
in
as
much
as
in
them
despight
is
done
unto
him
,
into
whose
Throne
and
Primogeniture
(
by
the
Oath
of
God
)
from
Eternity
into
Perpetuity
,
they
are
adopted
.
19.
So
that
(
as
hath
been
said
)
abatement
being
made
of
the
former
Arguments
concerning
Gods
Exemplifications
of
the
Administration
of
his
owne
Power
,
(
which
to
each
awfull
Christian
heart
,
were
there
no
Precept
given
,
ought
to
be
in
place
of
Obligatory
Law
;
but
most
severe
Bonds
unto
those
,
who
beguiled
the
People
into
a
Belief
,
that
the
Scriptures
only
ought
to
regulate
even
the
things
indifferent
,
which
God
ever
left
to
the
Kings
and
Priests
occasionall
disposall
.
)
Here
(
in
the
first
Patent
that
God
from
himself
gave
of
a
setled
Dominion
,
recorded
in
his
Word
)
is
an
Eternall
Law
set
down
for
all
Christian
Kings
,
which
untill
the
Lights
of
the
Sun
and
Moon
be
put
out
,
all
they
who
take
benefit
,
by
or
from
their
Light
,
must
account
Magisteriall
and
unalterable
.
And
the
Sun
and
Moon
(
according
to
many
places
of
holy
Scripture
,
where
most
ordinarily
by
the
Light
of
the
Sun
the
Regall
Glory
,
as
by
the
Moon
,
the
Sacerdotall
is
represented
)
ought
by
all
that
see
them
,
or
by
them
,
to
be
esteemed
as
Gods
Witnesses
herein
,
and
mans
Remembrances
hereof
.
20.
Thus
Jer.
31.
35.
Thus
saith
the
Lord
,
who
giveth
the
Sun
for
a
Light
by
day
,
and
the
Ordinances
of
the
Moon
and
Stars
for
a
Light
by
night
,
&c.
If
these
Ordinances
shall
depart
,
&c.
And
that
the
drift
hereof
may
be
understood
,
see
the
33.
20.
Thus
saith
the
Lord
,
if
you
can
breake
my
Covenant
of
the
day
,
and
my
Covenant
of
the
night
,
so
that
there
should
not
be
day
and
night
in
their
seasons
,
then
may
my
Covenant
be
broken
with
David
my
Servant
:
[
That
He
should
not
have
a
Son
to
reigne
upon
his
Throne
,
and
with
the
Levites
the
Priests
my
Ministars
.
]
And
before
this
,
Ver.
17.
Thus
saith
the
Lord
,
David
shall
never
want
a
man
to
sit
upon
the
Throne
of
the
House
of
Israel
;
neither
shall
the
Priests
the
Sons
of
Levi
,
want
a
man
before
me
—
to
doe
Sacrifice
continually
.
And
this
I
doubt
not
,
but
that
it
was
attested
and
exemplified
by
the
golden
and
silver
Lamps
,
in
the
model
of
Heaven
,
the
materiall
Temple
:
the
God
of
Light
taking
pleasure
in
this
glorious
and
diffusive
Expression
.
Neither
doe
I
doubt
,
but
that
herewith
also
was
signified
the
two
grand
Covenants
themselves
,
the
Law
and
the
Gospel
;
yea
,
and
the
two
Languages
that
contained
the
Oyle
of
Grace
,
the
compacted
riches
of
the
Hebrew
,
and
the
copious
graces
of
the
Greeke
tongue
.
And
truly
I
cannot
conceive
,
that
our
Seekers
,
and
boasters
of
new
Lights
could
have
displayed
themselves
in
a
more
unhappy
Expression
,
then
that
affectation
:
whose
turns
,
Moses
and
the
Prophets
now
brought
to
light
,
will
not
serve
.
SECT.
4.
The
Contents
.
A
Recollection
of
certaine
Proofs
:
That
as
well
Temporall
earthly
Kingship
over
the
whole
Creature
,
as
Spirituall
(
properly
Priesthood
)
was
,
and
is
Christs
,
unto
the
end
of
the
World
:
then
he
must
resigne
.
Christ
,
the
Primary
Object
of
Gods
sworne
Covenant
with
David
;
Christian
Kings
the
Secondary
.
Antichrists
by
Saint
John
,
1.
2
,
22.
described
.
What
is
denying
of
the
Father
,
and
the
Son
.
The
People
may
be
Antichrists
.
Saint
Johns
markes
of
Antichristianisme
.
Perpetuity
sworne
(
together
with
the
other
two
)
unto
the
Temple
,
which
could
not
sin
;
manifesteth
that
the
performance
of
that
Oath
of
God
must
be
expected
in
the
Typified
,
which
cannot
be
in
the
Type
.
The
change
of
the
Priesthood
before
the
Temple
might
be
built
,
attesteth
the
same
.
1.
IF
need
here
be
of
recollecting
a
briefe
of
the
Evidence
for
Christ
,
who
as
Davids
Son
hath
here
the
whole
Dominion
of
the
World
laid
upon
his
shoulders
,
it
shall
in
this
place
in
short
be
performed
:
this
being
hence
most
evident
,
that
it
is
He
,
that
was
in
the
first
place
designed
(
under
the
Person
of
David
)
for
the
Temporall
Dominion
,
and
Visible
Thrones
of
the
Vniverse
,
over
the
People
;
who
never
had
Commission
with
,
from
,
or
under
him
.
2.
To
Him
(
upon
the
meritorious
fulfilling
of
the
Ends
of
his
Incarnation
)
it
was
,
that
Elohim
put
in
subjection
all
things
whatsoever
by
him
,
and
for
him
(
who
is
his
perfect
Image
and
Likenesse
)
he
had
made
:
who
is
able
(
being
the
Word
that
made
it
)
to
sustaine
it
;
who
bought
it
;
and
as
King
and
Priest
,
is
in
Possession
of
it
;
who
had
given
him
a
Name
above
all
names
;
upon
whose
Thigh
was
written
his
Stile
of
King
of
kings
,
in
token
of
his
Propriety
in
them
,
and
their
Allegiance
unto
Him
:
who
said
truly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
the
Just
Legall
Power
over
the
Creature
,
for
the
regulating
thereof
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
his
Donation
(
without
which
none
can
have
Power
)
transferred
unto
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
or
can
be
in
Heaven
or
Earth
,
for
the
management
of
either
or
both
.
3.
Of
which
,
for
Earth
,
Kingship
is
a
part
,
where
his
Dominion
cannot
but
be
either
none
,
or
Monarchicall
.
The
Apostle
sayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
must
be
King
;
yea
,
the
onely
Potentate
for
Earth
,
King
of
kings
,
and
Lord
of
lords
:
as
Saint
Paul
and
Saint
John
also
have
attested
.
And
Saint
Peter
in
his
first
Epistle
,
3.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
being
given
unto
the
subjection
of
his
Throne
.
First
,
the
ordinary
Angels
,
where
his
Dominion
is
purely
and
exemplarily
Monarchicall
.
Secondly
,
under
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
,
who
understand
that
all
Power
must
come
from
Him
,
from
whom
comes
their
being
,
(
according
to
the
signification
of
the
word
)
and
therefore
affect
no
other
Form
,
then
that
only
which
is
his
only
Constitution
;
who
hope
in
due
time
to
bear
the
Angels
company
,
and
therefore
readily
submit
before
hand
to
that
Royall
Platforme
;
whose
Prayer
is
,
Thy
Kingdome
come
from
their
modell
to
governe
us
by
.
Thirdly
,
under
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Those
,
who
by
vaine
Humane
strength
robustiously
create
their
owne
Power
without
and
against
Him
;
over
whom
he
beareth
Rule
,
not
through
their
reasonable
Service
,
but
his
Almighty
Power
,
which
extendeth
it selfe
even
to
Hell
it selfe
.
These
all
must
be
abdicated
,
1
Cor.
15.
24.
at
,
not
untill
the
end
of
the
World
;
and
then
the
Dominion
for
the
for
ever
of
the
next
World
must
be
Paternall
:
When
He
shall
have
put
downe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Caelestiall
,
Homogeneous
,
&
Heterogeneous
:
as
before
,
1
Pet.
3.
22.
4.
Secondly
,
it
is
apparent
,
that
in
and
through
Christ
,
the
name
of
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
Christs
Ascension
)
Insessors
upon
his
Throne
,
under
the
notion
of
Elohim
;
though
the
Title
of
David
be
incommunicable
unto
them
.
5.
Otherwise
,
notwithstanding
his
Fathers
Donation
(
which
no
man
may
be
so
wicked
,
as
to
conceive
that
he
would
,
or
hath
refused
)
he
who
hath
All
,
had
had
no
Throne
upon
Earth
,
here
by
Oath
confirmed
unto
him
:
Himselfe
had
beene
a
vaine
Ostentator
of
his
Fathers
Gift
:
His
Apostles
had
been
false
Witnesses
of
GOD
,
concerning
his
Title
of
King
of
kings
:
and
there
had
not
been
compensation
made
Him
for
the
cutting
off
of
the
Line
of
his
Ancestors
from
the
Throne
and
Scepter
,
which
by
just
descent
was
His
;
but
by
this
Donation
fore-prophesied
,
Psal.
45.
16.
In
stead
of
thy
Fathers
thoushalt
have
(
adopted
)
Children
:
Tashithemo
le-sharim
,
Thou
shalt
make
them
Princes
in
the
whole
Earth
.
Which
in
that
place
is
not
set
downe
Kings
,
but
Princes
,
(
as
Antiquity
hath
observed
)
to
take
in
also
the
other
part
of
his
Soveraignty
;
viz.
Sacerdotall
.
9.
For
the
latter
whereof
,
though
the
Oath
of
God
hath
passed
unto
his
Christ
for
a
Temporall
perpetuall
Priesthood
,
so
long
as
the
Sun
and
Moon
shall
last
,
this
our
Age
is
too
farre
from
accounting
them
Princes
,
who
onely
are
of
His
and
his
Apostles
ordered
with
Power
(
to
the
end
of
the
world
)
for
the
administration
of
this
his
Divine
Authority
.
God
in
his
good
time
rectifie
this
also
,
and
give
to
all
men
grace
to
consider
that
of
the
1
John
2.
22.
7.
For
they
who
deny
the
Regall
and
Sacerdotall
Powers
,
which
are
the
Donation
in
Terminis
,
of
GOD
the
Father
unto
GOD
the
Son
,
doe
(
quoad
hoc
)
deny
the
Father
and
the
Son
,
the
Donor
and
Possessor
,
which
is
the
Apostles
Character
of
Antichrist
,
which
name
signifieth
an
Opposer
of
the
Anointed
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Who
is
the
lyar
,
if
not
he
,
who
maketh
God
in
his
faithfull
Oath
of
Donation
unto
his
faithfull
Son
,
a
Lyar
?
The
words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
he
that
denyeth
,
that
Jesus
is
the
Anointed
;
viz.
King
of
kings
,
and
High-priest
over
the
houshold
of
GOD
.
8.
The
same
is
Antichrist
(
not
who
is
an
Opposer
of
the
Deity
,
or
Trinity
;
for
there
is
no
mention
made
of
the
third
Person
,
viz.
the
holy
Spirit
)
but
he
who
denyeth
the
Father
and
the
Son
;
not
in
their
Essence
or
God-head
,
for
that
could
not
be
without
deniall
of
the
holy
Ghost
also
,
in
and
with
the
deniall
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
formall
Object
of
Antichrists
Opposition
,
is
not
the
Deity
,
because
the
holy
Ghost
is
untoucht
;
not
the
Trinity
,
because
two
are
named
;
not
the
Deity
or
generation
of
the
Father
,
for
then
his
name
should
have
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
the
Deity
of
Jesus
;
but
(
according
to
the
name
of
Antichrist
)
onely
the
Office
of
Christ
conferred
upon
him
by
his
Father
:
He
denieth
not
Jesus
,
but
that
Jesus
was
the
Anointed
or
Christ
.
9.
Now
he
that
denieth
,
that
Jesus
was
formerly
in
his
owne
Person
Anointed
,
cannot
be
proved
to
be
the
Lyar
:
for
the
proofe
lieth
on
the
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
markes
(
answerable
to
that
of
Saint
James
,
3.
15.
The
wisdome
of
this
world
is
earthly
,
sensuall
,
devilish
)
which
the
Apostle
hath
given
us
for
Antichristianisine
,
are
as
applicable
to
many
as
one
.
10.
The
first
is
Ver.
15.
The
love
of
the
world
.
Of
which
I
could
wish
they
could
acquit
themselves
.
The
second
is
the
lusts
of
the
flesh
:
concerning
which
,
I
onely
aske
the
question
of
our
Saviour
to
the
woman
taken
in
Adultery
,
Hath
no
man
condemned
thee
?
neither
doe
I.
The
third
is
the
lust
of
the
eyes
:
wherein
I
desire
not
to
be
their
excuser
.
And
lastly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
construe
the
pride
of
life
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
viz.
him
who
being
ambitiously
too
big
for
his
owne
station
,
after
him
that
compasseth
the
world
,
goeth
round
in
his
erratick
vagaries
to
possesse
himselfe
of
what
ever
he
can
step
into
,
accounting
his
owne
what
ever
he
can
catch
,
though
it
be
from
Christ
himself
.
This
is
the
differentiall
note
(
as
the
other
are
common
accidents
)
appertaining
to
Saint
Johns
many
Antichrists
.
Whose
private
Unction
(
whereby
they
are
made
Heires
of
the
heavenly
Kingdome
,
if
through
Luciferian
affectation
they
forfeit
not
their
Title
)
should
teach
them
to
conforme
themselves
(
as
Ver.
17.
)
to
the
Supreme
Royall
will
of
God
,
making
that
their
Law
in
all
humility
,
and
patient
expectation
.
11.
But
so
farre
and
so
subtilly
have
they
cast
behind
them
the
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
eternall
Son
,
nor
do
they
deny
his
Father
,
nor
Fatherhood
,
only
that
Jesus
is
the
Assigne
of
GOD
the
Father
,
for
the
Thrones
and
Dominion
of
the
world
,
attested
by
his
sacred
name
of
Anointed
,
or
Christ
;
which
Name
,
he
hath
taken
onely
for
their
sakes
,
who
are
Administrators
of
his
Powers
on
Earth
;
to
make
visible
demonstration
for
them
,
that
they
onely
are
the
men
,
who
are
by
Elohim
separated
from
the
community
of
mankind
,
and
assumed
into
the
Society
of
the
God-head
,
by
the
outward
Symbole
of
their
Anointing
in
the
holy
Oyle
of
God
.
For
let
any
man
prove
,
that
the
onely
begotten
Son
of
GOD
,
was
in
his
owne
Person
(
as
in
the
45.
Psal.
Ver.
7.
)
Anointed
,
[
Shemen
Sason
]
with
the
Oyle
of
gladnesse
,
otherwise
then
(
as
in
that
Verse
,
Mechavarecha
)
à
sodalibus
suis
,
from
their
Anointing
,
who
are
taken
into
the
Fellowship
of
Him
,
and
I
will
yeeld
him
the
cause
for
ever
,
and
that
he
hath
unproved
his
Antichristship
.
12.
Well
,
it
is
granted
on
all
hands
,
that
the
Kingdome
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
Temporall
Dominions
of
the
earth
also
;
and
that
Kingship
,
Priesthood
,
and
Temple
,
are
here
(
under
their
signall
)
for
Christianity
,
by
the
faithfull
and
immutable
Oath
of
GOD
,
constituted
and
ordered
for
perpetuity
:
so
as
the
King
is
left
GODS
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
materiall
Temple
of
God
,
(
in
evidence
for
our
Christian
Oratories
)
was
in
stead
of
the
Tabernacle
composed
by
Moses
,
in
surpassing
Glory
to
be
erected
.
13.
Concerning
which
(
since
the
Temple
could
not
offend
)
without
this
interpretation
,
there
cannot
be
shewed
a
way
for
reconciliation
unto
truth
,
Psal.
78.
70.
Che-erots
jesadah
legnolam
,
He
hath
established
it
(
viz.
the
Temple
)
for
ever
,
as
firmly
as
be
hath
done
the
earth
,
which
standeth
still
,
that
is
gone
1400.
years
agoe
.
14.
But
before
this
Temple
might
be
built
,
the
Priesthood
(
unto
which
also
perpetuity
was
Promised
and
Sworne
)
must
(
in
an
Evangelicall
Figure
)
be
transferred
to
another
Line
,
from
the
Family
of
Abiathar
,
unto
the
House
of
Zadok
,
celebrated
by
the
Prophet
Ezechiel
,
as
a
presignifiation
of
the
Christian
Priesthood
.
Which
by
GODS
assistance
shall
be
demonstrated
,
when
I
come
to
treat
of
GODS
Likenesse
;
of
which
,
by
the
appointment
of
the
GOD
of
all
consolations
,
the
Priesthood
is
designed
for
the
Diacatholicon
or
Catholique
cure
,
as
the
Regall
Power
is
constituted
for
the
rectifying
of
the
Lords
Image
.
SECT.
5.
The
Contents
.
Evidences
from
the
words
Melech
and
Moshel
.
David
,
the
most
irrefragable
of
all
Witnesses
;
and
the
most
liberall
of
all
Acknowledgers
.
That
the
Temporall
Kingships
of
all
the
world
,
are
Elohim's
owne
.
The
name
of
Melech
or
King
,
Primarily
Gods
and
his
Christs
.
Twenty
places
out
of
the
one
Booke
of
Psalmes
,
produced
to
prove
this
.
Others
,
concerning
the
Title
of
Moshel
.
David
had
Arbitrary
Prerogative
,
beyond
the
bounds
of
Gods
own
described
Sanctions
.
Salus
populi
,
Suprema
Lex
esto
,
understood
.
The
Sons
of
David
,
Heires
of
his
Prerogative
.
1.
NOw
the
Supremacy
and
Irresistibility
of
the
Temporall
Power
of
Christ
in
the
hands
of
his
adopted
First-born
,
the
Kings
of
the
earth
;
further
appeares
by
the
name
of
Melech
,
which
GOD
hath
honoured
them
with
.
A
name
it
is
most
evidently
implying
earthly
Dominion
,
as
also
the
said
Supremacy
and
Irresistibility
;
for
it
belongeth
to
GOD
,
whose
just
height
and
might
are
undoubtedly
such
.
And
certaine
also
it
is
,
that
by
the
settlement
of
GODS
Monarchicall
Power
,
by
his
Charter
unto
David
derived
unto
his
younger
Son
(
the
Type
and
pledge
of
GODS
more
glorious
and
unalterable
Covenant
with
Christian
Kings
,
as
according
to
the
Analogy
of
Scripture
shall
be
shewed
in
the
next
Chapter
)
GOD
gave
away
nothing
from
himselfe
.
GODS
uncontroulable
witnesse
(
in
this
particular
)
is
David
himself
,
who
well
understood
it
,
and
is
a
most
liberall
Acknowledger
thereof
.
In
evidence
for
the
same
,
2.
I
shall
produce
out
of
the
Booke
of
Psalmes
,
twenty
places
;
but
first
premise
this
Maxime
;
That
what
attribute
soever
is
(
in
Scripture
)
applied
both
to
God
and
man
,
if
it
containe
in
it
matter
of
Excellency
,
it
properly
belongeth
to
God
,
and
but
Analogically
,
or
by
way
of
Indulgence
to
man
;
but
if
it
connotate
infirmity
,
it
is
genuinely
mans
,
and
but
for
Expression
sake
(
to
help
our
fraile
understandings
)
communicable
to
the
Deity
.
3.
Of
which
former
sort
are
those
Names
,
of
apparent
Eminency
,
and
evident
transcendency
,
Elohim
,
(
one
of
the
ten
Names
of
GOD
)
Melech
,
Moshel
.
The
last
whereof
,
[
Moshel
]
expresly
declares
,
that
the
petite
Dynasty
or
Soveraignty
of
the
Husband
,
Father
,
or
Master
of
the
Family
,
over
the
Wife
,
Children
,
or
Servants
therein
,
is
Originally
(
for
the
matter
thereof
)
the
Power
of
God
,
by
his
gracious
dispensation
derived
unto
Him
that
sustaines
the
place
of
GOD
in
that
smaller
Seigniory
;
against
whom
,
none
in
the
said
Family
may
kick
,
but
he
is
a
violator
of
GOD
,
and
an
infringer
of
the
bonds
of
Religion
.
This
at
home
,
by
those
who
oppose
it
abroad
,
will
easily
be
granted
:
which
with
greater
evidence
of
reason
and
strength
(
as
hath
been
shewed
)
for
the
greater
houshold
of
GOD
;
(
viz.
the
Kingdome
)
riseth
up
to
vindicate
the
Power
of
Melech
,
the
King
.
4.
Which
name
of
Soveraignty
throughout
the
whole
course
of
Scripture
,
is
either
actually
or
implicitely
declared
to
belong
to
the
Almighty
Creator
,
in
places
without
number
;
whereby
appeares
,
that
the
Dominion
of
Kingship
is
Primarily
Gods
,
and
but
Secondarily
the
Administrators
thereof
:
as
the
Power
of
the
communicated
name
of
Elohim
,
is
unquestionably
his
.
Both
which
names
of
Elohim
and
Melech
,
are
conversant
about
the
same
thing
;
viz.
the
Power
and
Act
of
Government
;
so
that
the
name
of
Melech
(
in
its
Originality
)
being
Gods
,
the
Power
contained
in
that
name
is
Irresistible
,
and
includeth
all
the
Prerogatives
of
Majesty
,
at
this
day
controverted
amongst
us
.
And
so
,
I
proceed
to
the
places
in
this
one
Booke
of
Davids
Psalmes
,
who
in
regard
the
Power
of
the
Name
was
settled
upon
him
and
his
:
had
of
all
others
most
reason
to
interpose
for
himselfe
and
them
:
if
he
or
they
had
any
severalty
by
virtue
of
the
said
Donation
.
The
Acknowledgements
follow
.
5.
The
first
Record
shall
be
,
Psul.
95.
3.
For
Jehovah
is
the
great
God
,
and
Melech
,
gadol
gnal-col-Elohim
;
the
great
King
over
(
not
by
reason
of
might
,
all
Elohim
.
Upon
which
place
,
I
looke
with
astonisht
reverence
,
In
contemplation
of
the
content
,
which
God
taketh
in
his
name
of
Melech
or
King
;
by
himselfe
preferred
to
that
of
Elohim
or
God
;
and
of
his
care
of
humane
preservation
,
advanced
beyond
the
Glory
of
his
Creation
:
wherein
GOD
is
Melech
,
and
the
King
is
Elohim
.
What
man
may
attempt
to
lessen
the
Regall
Power
?
It
is
GODS
,
who
is
the
King
.
What
man
can
think
himselfe
made
lesse
?
or
not
honoured
by
the
communication
of
that
Divine
Power
?
It
is
the
Kings
,
who
is
man
.
This
is
the
Ordinance
of
GOD
(
for
mans
good
)
who
cannot
be
deceived
about
his
owne
ends
;
while
we
are
deceived
,
thinking
that
evill
,
which
is
either
good
in
it selfe
,
or
so
disposed
of
to
make
us
good
.
6.
Let
every
man
looke
with
an
impartiall
eye
into
himselfe
,
and
he
shall
see
,
that
the
more
Power
his
Democraticall
passions
have
in
him
,
the
more
vicious
he
is
;
and
the
lesse
Power
the
Monarchical
part
(
his
reasonable
will
)
hath
;
and
the
lesse
influence
the
Sacerdotall
part
of
clarified
understanding
hath
upon
the
Royalty
of
that
will
;
the
more
miserable
is
his
vassalage
,
though
all
other
men
and
things
(
besides
his
owne
lusts
)
stoop
to
him
.
7.
And
let
no
man
thinke
(
since
Heaven
is
governed
)
that
man
may
be
trusted
farther
then
the
Angels
are
;
or
that
man
can
invent
a
more
just
and
equall
Government
then
he
,
who
made
man
and
his
inventive
faculty
,
hath
constituted
for
him
.
It
being
farre
better
that
he
should
relie
upon
GODS
scientificall
and
demonstrative
Prescience
and
Providence
;
then
that
he
should
beleeve
his
too
late
and
sad
experience
,
by
trying
other
Formes
of
Government
opposite
unto
the
Ordinance
of
GOD
.
8.
Which
if
he
could
consider
,
he
would
with
gratitude
acknowledge
,
that
not
onely
his
Safety
and
Dignity
,
but
also
his
Liberty
and
Propriety
,
were
in
this
Constitution
of
GOD
better
provided
for
,
then
all
the
Sanbedrins
of
the
sonnes
of
men
can
devise
.
For
if
GOD
have
designed
to
himselfe
the
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
appeare
,
that
no
man
can
receive
more
wrong
by
any
constitution
of
his
,
then
he
is
able
to
make
compensation
for
;
and
that
no
man
can
doe
so
wisely
against
his
constitution
,
but
he
shall
find
,
that
he
hath
done
to
himself
that
wrong
by
his
wisdome
,
which
the
God
of
pity
never
intended
to
him
.
9.
But
to
proceed
,
Psal
5.
2.
God
is
by
the
King
acknowledged
to
be
both
his
King
and
his
God
.
And
accordingly
,
Psal.
9.
4.
The
Kings
Throne
is
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
Kingdome
is
declared
to
be
Vniversall
,
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
le-gnolam
,
invested
with
the
name
and
Power
of
King
for
ever
.
Psal.
44.
5.
He
himselfe
(
exclusively
of
all
others
,
whom
himselfe
hath
not
taken
into
that
honour
)
is
Melech
.
Psal.
45.
6.
His
Throne
is
for
ever
,
and
perpetuity
,
and
the
Scepter
of
his
Kingdome
,
is
a
Scepter
of
rectitude
Psal.
47.
2.
Jehovah
Gnelion
,
is
terrible
,
the
great
King
over
all
the
earth
.
So
V.
7.
and
Psal.
68.
24.
Elohim
is
the
Kings
King
.
So
Psal.
74.
12.
Psal.
93.
1.
He
hath
been
King
from
the
Creation
:
and
then
was
his
Throne
erected
,
Ver.
2.
Psal.
96.
10.
He
is
the
Vniversall
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
Temporall
Thrones
,
and
Earthly
Kingdomes
still
remaine
Gods
and
his
Christs
;
notwithstanding
the
Patent
and
Great
Seale
of
the
Oath
of
God
to
the
Christian
sonnes
of
Gnelion
;
for
Melech
certainly
is
a
King
on
earth
,
and
the
Kings
Throne
is
undoubtedly
made
of
those
things
which
our
eyes
report
unto
us
.
The
Power
whereof
,
if
it
were
communicated
unto
the
people
,
cannot
be
Kingdome
(
as
hath
been
shewed
)
if
it
be
primarily
in
the
People
,
it
cannot
at
all
be
GODS
.
If
it
be
Gods
,
there
can
be
no
Co-ordination
with
him
,
and
none
will
appeare
to
be
from
him
.
If
it
were
,
it
puts
the
People
under
and
over
themselves
,
and
into
the
place
of
God
;
whose
Prerogative
it
is
to
be
sole
Commander
,
and
King
of
kings
.
Wherein
,
how
desperate
a
thing
it
is
for
man
to
rob
God
in
this
greatest
of
particulars
,
I
shall
continually
pray
that
mankind
may
effectually
see
.
11.
Concerning
the
word
Moshel
,
and
that
it
may
appeare
of
what
derivation
the
Power
therein
is
;
it
is
that
(
as
hath
been
shewed
)
by
which
God
from
the
Beginning
expressed
the
Dominion
of
the
Man
over
the
Woman
;
of
the
First-born
over
the
others
in
the
same
Family
;
and
is
frequently
used
in
holy
Scriptures
,
to
declare
the
Royalty
of
God
in
his
great
houshold
of
Kingdome
.
By
which
meanes
,
the
Descent
is
evident
,
that
the
Power
of
the
Head
of
the
Family
,
is
not
onely
of
Divine
extraction
,
but
continues
in
it selfe
to
be
divine
,
as
hath
been
proved
;
so
that
whoever
therein
doe
carry
themselves
rebelliously
,
doe
violate
the
very
Power
of
God
,
from
whom
doth
flow
all
Power
that
is
regular
;
as
all
that
is
of
opposite
Constitution
(
or
resistance
of
that
which
is
set
in
order
,
by
and
under
the
Universall
Creator
and
Governour
)
proceedeth
from
the
Prince
that
ruleth
in
the
Aire
.
12.
For
the
word
Moshel
;
thus
we
read
Psal.
22.
28.
For
Jehovah
is
Kingdome
,
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
looke
into
the
Nations
;
let
not
the
rebellious
exalt
themselves
.
Selah
.
Psal.
89.
9.
Ata
Moshel
begeuth
eajim
,
Thou
rulest
the
raging
of
the
Sea
,
when
the
waves
thereof
lift
up
themselves
,
thou
shalt
quiet
them
.
Briefly
,
Psal.
103.
19.
The
Lord
hath
prepared
his
Throne
in
Heaven
,
and
his
Kingdome
Mashala
[
beareth
Rule
]
over
all
.
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
blesse
the
Husband
,
Father
,
and
Master
.
As
2
Sam.
12.
8.
I
gave
thee
,
(
to
wit
,
GOD
to
his
Anointed
David
)
thy
Masters
house
,
and
thy
Masters
wives
,
and
gave
thee
the
house
of
Israel
and
Judah
:
that
is
,
I
made
them
up
into
one
Family
,
and
made
thee
(
by
making
thee
King
)
to
be
Lord
and
Master
thereof
.
13.
That
David
had
also
established
in
him
(
with
the
Kingdome
)
Power
of
Prerogative
,
transcending
the
Sanctions
of
GODS
owne
municipall
Law
;
given
immediately
from
Heaven
for
the
Government
of
that
Nation
,
appears
by
the
preceding
fifth
Verse
.
The
man
that
hath
done
this
thing
(
saith
David
)
shall
surely
dye
;
which
was
not
expressed
in
GODS
Positive
Law
;
And
besides
(
which
was
the
provision
which
God
had
ordained
)
he
shall
restore
the
Lamb
fourefold
.
14.
But
I
desire
not
by
prosecution
of
this
Argument
to
exasperate
those
for
whom
I
pray
:
onely
let
me
have
leave
(
in
answer
to
an
Objection
,
which
out
of
the
twelve
Roman
Tables
hath
been
as
fiercely
urged
,
as
if
it
had
come
out
of
the
two
Tables
of
GODS
owne
writing
;
against
Prerogative
Royall
,
and
all
Arbitrary
Power
in
extraordinaries
)
to
say
to
the
misleaders
,
that
they
wanted
either
understanding
or
ingenuity
to
construe
,
or
give
the
true
meaning
of
that
Law
,
Salus
populi
suprema
Lex
esto
.
For
the
plaine
English
of
those
words
is
,
There
must
be
Arbitrary
Power
;
that
no
Positive
Law
must
be
so
binding
,
but
that
if
the
good
of
the
People
require
it
,
it
must
be
voyded
.
And
this
was
the
ground
of
a
Monarchicall
Government
by
a
Dictatour
in
case
of
imminent
danger
;
that
by
no
Law
he
should
be
precluded
from
doing
the
People
that
good
,
which
their
exigency
required
,
and
the
Lawes
restrained
.
And
in
the
like
case
of
the
Solution
from
the
Lawes
,
of
such
as
Pompey
and
others
;
whom
either
their
feare
or
need
made
them
to
trust
beyond
their
popular
Plebiscita
,
or
their
no
more
equall
Senatus
consulta
.
15.
Which
is
a
luculent
confession
,
that
the
Monarchicall
Constitution
of
God
is
truly
more
wise
,
and
helpfull
at
need
,
then
the
together-laid
Polity
of
the
whole
aggregate
body
of
the
People
,
or
the
select
number
of
so
many
King-Senators
:
and
designed
one
reason
why
the
Power
of
Gods
Deputy
should
not
be
restrained
by
any
but
himselfe
.
But
I
will
conclude
this
story
with
the
construction
which
the
next
Age
made
of
this
settlement
of
Gods
Dominion
in
thè
house
of
David
;
which
I
will
doe
(
without
any
Paraphrase
)
only
in
the
words
which
the
Spirit
of
God
hath
set
downe
;
referring
it
wholly
to
the
powerfull
working
of
Him
who
dictated
it
,
for
all
.
14.
It
is
the
2
Chron.
13.
4.
And
Abijah
stood
upon
Mount
Zemaraim
,
and
said
,
Hearken
thou
Jeroboam
,
and
all
Israel
;
Ought
you
not
to
know
,
that
the
Lord
God
of
Israel
gave
the
Kingdome
over
Israel
to
David
for
ever
,
by
a
Covenant
of
Salt
?
Yet
Jeroboam
the
sonne
of
Nebat
,
the
servant
of
Solomon
the
sonne
of
David
,
is
risen
up
and
hath
rebelled
against
his
Lord
.
And
there
be
gathered
unto
him
vaine
men
,
the
children
of
Belial
,
and
have
strengthned
themselves
against
Rehoboam
,
&c.
And
now
you
thinke
to
withstand
the
Kingdome
of
the
Lord
in
the
hands
of
the
sonnes
of
David
;
and
you
be
a
great
multitude
,
and
there
be
with
you
golden
Calves
,
which
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
rammes
,
may
be
a
Priest
of
them
,
that
are
no
Gods
.
But
as
for
us
,
Jehovah
is
our
God
,
and
we
have
not
forsaken
him
;
and
the
Priests
which
minister
unto
the
Lord
are
the
sons
of
Aaron
,
and
the
Levites
wait
upon
their
businesse
.
And
they
burn
unto
Jehovah
,
every
morning
and
every
evening
burnt
Sacrifices
,
and
sweet
Incense
:
the
Shew-bread
also
they
set
in
order
upon
the
pure
Table
,
and
the
Candlestick
of
pure
gold
,
with
the
Lamps
thereof
to
burne
every
evening
:
for
we
keep
the
charge
of
Jehovah
our
God
,
but
you
have
forsaken
him
.
And
behold
,
God
himselfe
is
with
us
for
our
Captaine
,
and
his
Priests
with
sounding
Trumpets
to
cry
aloud
against
you
;
O
children
of
Israel
,
fight
not
against
the
Lord
God
of
your
Fathers
,
for
you
shall
not
prosper
.
Whereupon
mine
eighth
Quaere
is
.
Since
God
upon
his
first
recorded
settlement
of
his
Earthly
Dominion
in
a
particular
Family
,
did
in
the
Name
and
Person
of
him
,
(
viz.
David
)
upon
whom
he
conferred
it
,
together
,
in
and
with
him
,
establish
the
Thrones
of
all
Christian
Princes
over
all
the
People
,
for
all
the
houres
of
the
world's
continuance
,
from
their
entertainment
of
the
Christian
Faith
;
and
to
make
sure
of
the
same
,
declared
the
Power
thereof
,
to
be
the
proper
Right
of
his
Christ
,
and
Christ
to
be
the
medium
deferens
,
or
meane
of
conveighance
of
it
to
Christian
Kings
,
-
How
without
making
them
(
who
should
be
admirers
and
celebrators
of
the
incomprebensible
favours
done
unto
the
People
hereby
)
most
Sacrilegious
and
Antichrists
,
the
Power
thereof
may
be
usurped
by
the
People
?
much
lesse
the
Originality
thereof
challenged
?
My
first
Argument
shall
be
concerning
the
grand
Precognitum
of
all
Religious
Science
,
the
sacred
Scriptures
:
-
That
Doctrine
,
which
layes
an
imputation
upon
the
Scriptures
,
as
if
they
did
not
containe
in
them
all
things
necessary
unto
Faith
and
good
life
,
and
particularly
in
the
greatest
of
all
worldly
concernments
:
Is
in
all
sorts
of
men
gracelesse
,
but
most
desperate
in
those
,
who
make
a
stale
of
the
Profession
of
them
,
and
zeale
for
them
,
under
the
shadow
of
them
,
to
overthrow
their
adversaries
,
and
the
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
no
where
contained
in
Scripture
,
and
by
consequence
layes
an
imputation
of
deficiency
upon
them
:
It
is
in
a
Point
of
the
greatest
of
worldly
concernments
,
for
it
is
deficiency
of
an
established
Government
in
the
world
,
for
the
Peace
and
Order
thereof
in
all
Godlinesse
and
Honesty
:
It
is
in
matters
of
Faith
,
opposing
the
Article
of
Christs
Session
at
the
right
hand
of
God
,
as
King
and
Priest
,
dispensing
both
the
Powers
to
his
Deputies
for
the
Regiment
of
the
World
:
It
is
in
matters
concerning
good
life
,
plucking
up
the
chiefe
hedges
which
God
hath
made
against
the
breaking
in
of
Impiety
and
Injustice
:
And
the
other
particulars
are
most
evident
:
Scripture
zeale
hath
been
pretended
,
Scripture
authority
is
deserted
:
the
constituted
Assertors
of
the
Scriptures
are
decryed
;
horrible
blasphemies
against
the
Scriptures
have
ensued
.
-
Therefore
,
that
Doctrine
which
affirmeth
,
that
the
Power
of
Dominion
is
in
the
People
,
Originally
,
Primarily
,
or
otherwise
,
then
by
the
Donation
of
God
recorded
in
Scriptures
:
Is
in
all
sorts
of
men
gracelesse
;
but
most
desperate
in
those
,
who
make
a
stale
of
the
Profession
of
them
,
and
zeale
for
them
,
under
the
shadow
of
them
to
overthrow
their
opposites
,
and
at
last
the
Scriptures
themselves
.
The
second
Argument
concerning
two
great
Principles
of
Theology
,
contradicted
by
this
Doctrine
.
-
That
Doctrine
,
which
gainsayeth
the
main
Principles
of
the
gracious
Providence
of
God
,
admired
and
celebrated
by
the
Saints
of
Heaven
,
and
Earth
;
and
of
the
unquestionable
Prerogative
of
God
(
by
them
submitted
unto
)
is
(
whatsoever
is
pretended
)
in
manifest
opposition
to
the
Word
of
God
.
-
But
the
said
Doctrine
,
(
That
the
Power
of
Dominion
is
Originally
,
or
otherwise
in
the
People
,
then
by
the
Donation
of
God
)
is
such
:
viz.
It
is
one
of
the
maine
Principles
in
the
Science
(
or
Prudence
)
of
Divinity
,
That
the
mercifull
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
owne
governance
,
(
as
Numb.
27.
17.
)
like
sheep
without
a
shepheard
;
or
as
the
foolish
,
carelesse
,
unnaturall
Ostrich
,
her
egs
,
Job
39.
14.
The
Administrator
of
this
Providence
(
for
the
People
)
is
declared
to
be
the
King
:
and
the
Wisdome
and
Goodnesse
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
,
Vnquestionably
and
Irresistibly
to
governe
that
which
he
made
of
nothing
,
by
what
Forme
and
Persons
himselfe
pleaseth
,
without
giving
an
account
to
any
created
thing
.
And
evident
it
is
,
that
he
never
constituted
but
Monarchy
;
unto
which
the
Angels
and
Saints
in
Heaven
doe
submit
,
under
the
Man
Christ
:
by
whom
he
hath
promised
to
governe
the
heart
of
the
King
;
by
whom
he
hath
appointed
to
governe
the
People
.
Not
any
,
nor
all
of
whom
,
can
so
much
as
see
into
the
heart
of
any
one
man
,
much
lesse
governe
it
.
-
Therefore
the
said
Doctrine
,
(
That
the
Power
of
Dominion
is
in
the
People
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
Vniversall
upon
any
:
Affirmeth
unto
the
same
every
particular
contained
within
that
Vniversall
.
-
But
the
holy
Ghost
,
in
the
Donation
of
all
Power
in
Heaven
and
Earth
to
Christ
,
hath
affirmed
to
him
the
Vniversall
.
-
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
Vniversall
notion
of
all
Power
;
and
by
consequence
,
that
which
is
challenged
for
the
People
,
which
without
Donation
from
Heaven
,
is
challenged
against
the
God
of
Heaven
.
Fourthly
,
what
(
against
all
Pretenders
)
Christ
is
really
seized
of
,
by
virtue
of
the
Donation
of
God
the
Father
,
the
sole
and
proper
Efficient
of
all
Dominion
.
-
Whatsoever
God
the
Father
(
whose
gifts
cannot
be
restrained
or
made
ineffectuall
)
hath
given
to
God
the
Son
,
(
who
cannot
reject
his
Fathers
Bounty
:
)
That
God
the
Sonne
(
against
all
Opposers
)
is
truely
,
actually
,
and
demonstratively
possessed
of
.
-
But
all
the
Dominions
of
the
Earth
,
Ecclesiasticall
and
Temporall
,
the
Thrones
and
Scepters
of
the
one
,
the
Seats
and
Shepheard-staves
of
the
other
,
(
according
to
his
Stile
of
King
of
kings
,
and
Lord
of
lords
,
and
his
Title
of
great
High-priest
and
Bishop
of
our
Soules
:
)
Are
things
,
which
God
the
Father
(
whose
gifts
cannot
be
restrained
,
or
made
ineffectuall
)
hath
given
to
God
the
Son
(
who
cannot
reject
his
Fathers
bounty
.
)
-
Therefore
,
all
the
Dominions
of
the
Earth
,
Ecclestasticall
and
Temporall
;
the
Thrones
and
Scepters
of
the
one
,
the
Seats
and
Shepherd-staves
of
the
other
,
(
according
to
his
Stile
of
King
of
kings
,
and
Lord
of
lords
;
and
his
Title
of
Great
High-priest
,
and
Bishoprof
Soules
:
)
God
the
Son
is
truly
,
actually
,
and
demonstratively
,
(
against
all
Opposers
)
possessed
of
.
Fifthly
,
concerning
Gods
Donation
of
the
one
Power
of
Christ
(
in
one
Act
under
the
Person
and
Covenant
of
David
,
together
with
him
)
established
upon
his
adopted
Seed
,
the
Kings
of
Christendome
;
unto
whom
,
he
hath
sworne
by
his
Holinesse
,
that
by
Them
,
this
Power
of
his
Christ
shall
be
externally
Administred
,
so
long
as
the
world
endureth
;
notwithstanding
all
that
,
which
did
actually
cut
off
the
former
Typifying
Davids
Entaile
.
This
being
done
upon
the
first
recorded
settlement
of
Gods
Dominion
in
one
Family
,
doth
teach
us
,
that
from
the
beginning
in
the
Covenants
of
Abraham
and
David
,
they
were
the
chiefe
and
ultimate
part
of
Gods
faithfull
Promises
,
for
the
externall
Glory
of
his
Christ
.
-
Whatsoever
God
(
the
most
powerfull
Efficient
)
hath
settled
once
for
all
,
and
for
ever
,
with
expresse
cautions
(
against
State
Antinomians
)
for
[
perpetuity
and
perpetuity
,
]
for
[
generation
and
generation
]
upon
Christ
(
who
must
ratifie
the
truth
hereof
,
sitting
in
the
impregnable
Heavens
)
for
his
adopted
children
,
(
which
,
all
of
them
are
the
Sons
of
Gnelion
)
who
must
in
his
stead
sit
upon
the
Thrones
of
the
Earth
,
while
the
Sun
and
Moon
shall
endure
:
That
is
so
established
,
that
it
must
continue
to
the
end
of
the
world
;
and
is
not
to
expire
with
the
Type
thereof
.
-
But
the
Regall
Power
of
the
Thrones
of
the
Earth
,
in
the
possession
of
legally
succeeding
Christian
Kings
,
according
the
Law
of
Nature
,
as
is
expressed
in
the
Word
of
God
:
Is
that
which
God
the
most
powerfull
Efficient
,
hath
thus
settled
,
&c.
-
Therefore
,
the
Regall
Power
of
the
Thrones
of
the
Earth
,
in
the
just
possession
of
legally
succeeding
Christian
Kings
,
according
to
the
Law
of
Nature
,
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
Logick
,
Ex
veris
,
primis
,
immediatis
,
necessariis
,
causis
conclusionis
:
)
I
shall
onely
recapitulate
,
that
the
Throne
often
mentioned
,
and
particularly
,
Psal.
89.
29
,
36.
cannot
be
understood
of
the
Jewish
Kings
,
the
Lineal
Successors
of
the
former
David
in
the
former
Covenant
.
For
they
,
as
the
were
Typicall
,
so
they
were
Conditionall
,
and
upon
breach
of
Articles
,
have
now
failed
above
two
thousand
years
;
while
the
Sun
and
Moon
(
the
admeasurers
of
the
perpetuity
sworne
by
GOD
)
have
lasted
,
and
yet
doe
continue
.
So
that
(
if
the
Oath
of
GOD
have
any
truth
in
it
)
of
necessity
it
must
be
meant
of
them
,
who
were
specified
in
the
Covenant
with
Abraham
,
when
he
was
designed
for
the
Father
of
all
the
Nations
of
the
world
that
should
be
blessed
.
Gen.
17.
6.
I
will
make
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
,
then
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
Naturall
,
and
not
his
Adopted
Seed
had
beene
meant
.
For
Jewes
and
Gentiles
,
as
contradistinct
members
divide
the
world
;
whereof
his
issue
according
to
Nature
,
are
but
one
,
not
many
or
all
the
Nations
:
which
all
are
taken
in
to
this
his
Covenant
.
So
must
the
Seed
of
David
and
Christ
,
(
who
never
had
other
then
these
before
adopted
,
who
were
the
Glory
of
the
Covenant
with
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
Proofes
.
Sixthly
,
concerning
the
Oath
of
GOD
for
the
perpetuity
of
Kingship
,
Priesthood
,
and
Temple
.
-
Whosoever
affirmeth
,
or
doth
that
,
which
endeavoureth
to
make
God
a
lyar
,
perjured
,
and
a
prophane
neglecter
of
the
sacrednesse
,
both
of
his
Word
and
Oath
:
Asserteth
(
by
inevitable
consequence
)
the
most
blasphemous
Sacrilege
which
humane
holdnesse
can
on
Earth
attempt
.
-
But
whosoever
affirmeth
,
or
doth
against
the
perpetuity
of
those
three
Particulars
,
for
which
God
hath
sworne
in
Truth
and
Holinesse
,
and
hath
Anointed
them
for
perpetuity
and
inviolability
(
in
specie
,
though
not
in
individuo
)
in
the
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
lyar
,
perjured
,
and
a
prophane
neglecter
both
of
his
Word
and
Oath
.
-
Therefore
,
whosoever
affirmeth
,
or
doth
against
the
perpetuity
of
those
three
particulars
,
for
which
God
hath
sworne
in
Truth
and
Holinesse
,
and
hath
Anointed
them
for
perpetuity
and
inviolability
,
(
in
specie
,
though
not
in
individuo
)
in
the
Typified
,
though
not
in
the
Type
:
viz.
His
first
on
Earth
established
Kingship
,
Priesthood
,
and
Temple
;
(
expressing
thereby
,
that
,
what
was
and
is
,
are
one
in
Honour
and
Substance
;
though
different
in
garb
,
and
circumstance
:
)
Asserteth
(
by
inevitable
consequence
)
the
most
blasphemous
Sacriledge
,
which
humane
boldnesse
can
on
Earth
attempt
.
Seventhly
,
concerning
S.
Johns
proper
passion
of
Antichrist
,
(
or
the
visible
mark
of
the
Beast
)
Mans
taking
to
himself
(
without
an
externall
Calling
from
God
)
those
Honours
,
which
God
by
Anointing
,
hath
made
sensible
demonstration
for
them
,
that
they
are
by
him
Sacrated
and
made
Divine
,
by
the
accession
of
that
which
is
Divine
.
For
the
present
,
I
forbeare
to
speake
of
the
Temple
,
and
Antichrists
possessing
himselfe
of
it
,
and
sitting
in
it
,
as
if
he
were
Lord
and
Master
of
that
house
,
which
is
the
propriety
of
God
himselfe
;
His
fixed
place
of
abode
,
and
rest
for
ever
;
the
place
where
his
honour
dwelleth
;
and
Makom
la-jovah
,
which
after
a
peculiar
manner
entertaineth
Immensity
it selfe
;
which
whosoever
sweareth
by
,
sweareth
by
it
and
Him
that
dwelleth
therein
.
But
I
intend
to
treat
of
this
in
a
particular
Discourse
.
-
Those
,
who
presume
out
of
their
owne
stations
,
without
the
externall
Calling
from
God
,
to
take
unto
themselves
the
Powers
of
those
Honours
which
are
apparently
Christs
,
made
knowne
to
be
so
by
the
Anointing
(
of
Gods
appointment
:
)
They
visibly
have
the
marke
(
or
proper
Passion
)
of
Antichrist
,
in
Saint
John
,
1
Ep.
2
Chap.
16.
Ver.
-
But
they
who
presume
out
of
their
owne
stations
,
without
the
externall
Calling
from
God
,
to
take
unto
themselves
the
Powers
of
the
Honours
of
Kingship
and
Priesthood
,
doe
take
upon
themselves
those
Honours
which
are
apparently
Christs
,
made
knowne
to
be
so
by
the
Anointing
,
of
Gods
appointment
.
-
Therefore
,
those
who
presume
out
of
their
owne
stations
,
without
the
externall
Calling
from
God
,
to
take
unto
themselves
the
Powers
of
the
Honours
of
Kingship
and
Priesthood
,
visibly
have
the
marke
or
proper
passion
of
Antichrist
,
in
Saint
Johns
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eighthly
,
concerning
the
essentiall
difference
of
Antichrist
;
the
denying
Jesus
to
be
the
Anointed
,
according
to
the
honorary
Donation
of
his
Father
.
-
Whosoever
(
be
it
one
or
many
,
or
many
for
one
,
or
themselves
,
who
)
deny
that
Jesus
is
the
Messiah
,
Christ
,
or
Anointed
:
They
,
or
he
,
are
the
lyars
,
or
lyar
(
and
not
God
who
hath
made
good
his
Oath
,
and
hath
not
lyed
unto
David
,
Psalm
89.
35.
)
Doe
,
or
doth
contradict
the
Donation
of
God
the
Father
to
the
Son
,
and
(
as
being
in
opposition
to
the
Power
of
Anointing
)
he
or
they
,
is
or
are
Antichrist
or
Antichrists
,
or
maintainers
of
Antichrist
.
-
But
whosoever
denyeth
that
Jesus
(
who
was
otherwise
never
solemnly
Anointed
with
the
Oyle
of
gladnesse
)
is
Anointed
by
proxie
in
the
Persons
of
those
who
beare
his
high
Offices
,
and
whom
God
hath
stiled
his
Fellowes
;
to
deprive
them
of
it
,
that
the
Power
and
Honour
thereof
might
be
otherwise
usurped
:
He
or
they
doth
or
doe
deny
,
that
Jesus
is
(
at
all
)
the
Messiah
,
Christ
,
or
Anointed
.
-
Therefore
,
whosoever
denyeth
that
Jesus
(
who
otherwise
was
never
solemnly
Anointed
with
the
Oyle
of
gladnesse
)
is
Anointed
by
Proxie
,
in
the
Persons
of
those
,
who
(
by
the
Commission
of
God
)
beare
his
high
Offices
,
and
whom
God
hath
stiled
his
Fellowes
;
to
deprive
them
of
it
,
that
the
Power
and
Honour
thereof
might
be
otherwise
usurped
:
He
or
they
are
the
lyars
or
lyar
,
and
not
God
,
who
hath
made
good
his
Oath
,
and
hath
not
lyed
unto
David
;
doe
,
or
doth
deny
the
Fathers
Donation
to
the
Son
,
and
as
being
in
opposition
to
the
Power
of
Anointing
;
He
or
they
,
is
or
are
Antichrist
,
Antichrists
,
or
maintainers
of
Antichrist
.
Ninthly
,
concerning
the
Dignity
,
and
Immobility
from
their
Thrones
of
those
upon
whom
God
hath
(
according
to
the
Law
of
Nature
)
setled
this
Regall
Power
of
Him
,
and
his
Christ
.
-
Those
who
are
advanced
into
the
same
ranke
of
Dignity
that
King
David
was
,
who
was
set
over
the
Positive
Laws
of
God
;
and
as
being
the
adopted
Sons
of
Christ
,
Davids
Son
,
may
not
be
disinherited
for
their
forsaking
of
the
generall
Thorah
,
or
grand
Law
of
God
,
which
containeth
in
it
Mishpat
,
Gods
great
Right
of
Judgements
between
himselfe
and
mankind
;
and
Chok
,
the
sacred
Law
of
Priviledges
,
either
Royall
or
Municipall
;
and
Mishmereth
,
the
custody
of
mankind
in
Order
,
by
Penal
Sanctions
:
They
cannot
be
under
the
Power
of
any
humane
Law
,
nor
forfeit
by
it
the
Right
which
they
have
to
Gods
Power
,
which
is
over
it
.
-
But
Christian
Kings
are
advanced
into
the
same
ranke
of
Dignity
that
King
David
was
,
and
as
being
the
adopted
Sons
of
Christ
,
may
not
be
disinherited
,
&c.
-
Therefore
,
Christian
Kings
cannot
be
under
the
Power
of
any
humane
Law
,
nor
forfeit
by
it
the
Right
which
they
have
to
Gods
Power
,
which
is
over
it
.
Tenthly
,
it
is
evident
by
the
former
Arguments
,
and
this
,
That
the
Power
of
Kings
is
Divine
;
and
therefore
on
earth
Supreme
,
Irresistible
,
&c.
-
That
Power
which
is
Gods
and
his
Christs
,
is
on
earth
Supreme
,
Irresistible
,
and
which
ought
not
to
be
overtopped
or
lessened
by
humane
Lawes
or
Swords
.
-
But
the
Power
of
the
King
is
Gods
and
his
Christs
.
-
Therefore
,
the
Power
of
the
King
is
on
earth
Supreme
,
Irresistible
,
and
which
ought
not
to
be
overtopped
or
lessened
by
humane
Lawes
or
Swords
.
Eleventhly
,
from
the
name
of
Melech
in
particular
,
which
also
is
Primarily
GODS
and
his
Christs
,
the
Power
whereof
is
not
given
away
from
GOD
,
but
trusted
to
man
.
-
All
those
Names
of
Powers
(
and
by
consequence
the
Power
of
the
Names
)
which
(
betokening
Excellency
)
are
(
in
Scripture
)
attributed
both
to
God
,
and
certaine
select
men
:
Doe
Primarily
appertaine
unto
God
;
are
of
perpetuall
propriety
to
him
,
and
are
not
assumable
by
men
(
professing
Religion
and
Obedience
to
the
revealed
will
of
God
)
but
by
the
Donation
of
God
,
according
to
the
Law
of
Nature
,
exemplified
in
the
Word
of
God
;
and
being
given
,
remaine
ever
,
not
mans
Propriety
,
but
Gods
Depositum
.
-
But
the
names
of
Elohim
,
Melech
,
Messiah
,
Christ
,
or
Anointed
for
the
administration
of
Kingdome
;
as
that
of
Moshel
,
for
the
Monarchicall
Government
of
the
Family
:
Are
names
betokening
Excellency
,
and
are
attributed
in
Scripture
both
to
God
and
certaine
select
men
.
-
Therefore
,
the
Names
of
Power
;
viz.
Elohim
,
or
GOD
,
Melech
,
or
King
,
Messiah
,
Christ
,
or
Anointed
,
for
the
Administration
of
Kingdome
;
as
also
that
of
Moshel
,
for
the
Monarchicall
Government
of
the
Family
:
Doe
primarily
appertaine
unto
God
;
are
of
perpetuall
propriety
to
him
;
and
are
not
▪
assumable
by
men
,
professing
Religion
and
Obedience
to
the
revealed
will
of
God
,
but
according
to
the
Law
of
Nature
,
exemplified
in
the
Word
of
God
;
and
being
communicated
,
remaine
for
ever
not
mans
owne
propriety
,
but
Gods
entrusted
Depositum
.
Twelfthly
,
concerning
the
effectuality
of
those
Names
towards
the
Receivers
.
-
All
those
Names
of
Divine
Irresistible
Power
,
which
God
,
who
cannot
deceive
any
man
,
hath
taken
out
of
(
though
not
from
)
his
owne
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
owne
just
Prerogative
,
and
hath
imparted
unto
select
men
.
-
Therefore
,
the
Names
of
Elohim
,
Messias
,
Christ
,
or
Anointed
,
Melech
,
Moshel
,
doe
carry
with
them
to
those
,
to
whom
they
are
imparted
;
(
viz.
to
the
King
in
the
Kingdome
,
to
the
Master
in
the
Family
)
all
the
forementioned
Honours
and
Powers
contained
in
the
Names
,
which
are
requisite
unto
the
Ends
,
for
which
they
were
communicated
by
God
,
and
undeniably
all
those
which
are
expressed
in
the
Word
of
God
.
Thirteenthly
,
concerning
Gods
Kingship
over
Kings
,
and
the
height
of
their
danger
who
are
next
under
God
.
-
He
that
is
exactly
Just
,
and
the
Founder
of
any
Constitution
,
which
himself
intends
should
be
regulated
by
the
example
,
which
himself
intends
to
set
:
Will
be
most
strict
and
severe
in
that
part
,
which
by
himselfe
he
actuateth
over
them
,
that
he
intendeth
to
keep
close
to
the
Rules
of
Justice
.
-
But
the
great
King
above
all
Elohim
or
Kings
:
Is
most
exactly
Just
,
and
is
the
Founder
of
the
Constitution
of
Monarchicall
Government
,
which
himselfe
intends
should
be
regulated
by
the
example
which
himselfe
intends
(
as
King
over
kings
,
his
Subjects
)
to
set
;
viz.
against
their
oppressing
of
those
,
who
are
Subjects
to
them
.
-
Therefore
,
the
great
King
above
all
Elohim
:
will
be
most
strict
and
severe
in
that
part
,
which
by
himselfe
he
actuateth
over
them
,
whom
He
intendeth
to
keep
close
to
the
Rules
of
Justice
;
viz.
in
punishing
Kings
for
,
or
with-holding
them
from
Oppression
and
Tyranny
,
if
men
would
not
deserve
it
by
trusting
rather
to
themselves
,
then
Him
.
Lastly
,
concerning
the
Principall
of
the
cares
of
Christian
Princes
.
-
Such
things
as
produced
the
Oath
of
God
unto
David
for
the
establishment
of
his
Kingdom
for
ever
:
Ought
for
ever
to
be
the
Royall
care
of
all
Religious
Kings
.
-
But
the
zeale
of
David
for
the
materiall
Temple
of
God
,
and
his
liberall
intentions
to
have
it
Makom
la-jovah
,
a
place
answerable
(
ad
mensuram
)
to
him
that
is
Immensity
it selfe
,
an
adorned
Mother
for
our
Habitations
(
in
the
mysterious
Plural
number
)
for
the
mighty
God
of
Jacob
;
and
the
care
of
David
for
the
Domesticall
Chaplaines
of
the
Lord
of
this
Cathedrall
,
that
no
want
of
allowance
might
enfeeble
their
performances
of
the
Liturgie
by
God
prescribed
,
and
required
by
him
in
the
names
and
place
of
all
his
People
:
Were
the
things
that
brought
forth
the
Oath
of
God
,
for
the
establishment
of
Davids
Kingdome
for
ever
.
-
Therefore
,
such
Zeale
for
all
,
and
principally
for
the
Mother
Churches
,
and
care
for
the
allowance
of
God
,
to
be
exhibited
to
his
once
for
ever
established
Priesthood
,
that
with
venerable
port
,
and
cheerfull
hearts
,
they
may
doe
him
the
most
glorious
part
of
his
Service
;
Liturgically
prescribed
for
Christianity
in
the
shadows
of
the
Leviticall
Office
:
Ought
to
be
the
Royall
care
of
all
Religious
Kings
for
ever
.
The
Materials
of
this
Argument
shall
by
GODS
permission
and
assistance
be
justified
hereafter
.
And
particularly
,
that
there
was
nothing
in
the
prescribed
Jewish
Service
of
the
Temple
,
but
it
designed
unto
us
something
,
that
is
or
ought
to
be
in
the
Christian
Liturgie
.
That
the
Worship
of
GOD
by
Publike
Solemne
Liturgie
,
is
the
most
Angelicall
Office
,
that
can
on
earth
be
performed
to
the
GOD
of
Heaven
;
untill
we
come
into
the
same
Quire
with
the
Angels
in
Heaven
.
And
that
the
Liturgie
of
the
Church
of
England
,
is
of
all
others
,
that
are
,
or
have
been
,
the
most
accomplished
;
as
freed
from
the
frailties
,
that
in
these
latter
times
have
crept
into
others
,
and
containing
the
marrow
and
riches
of
the
absolute
ones
,
which
the
Catholique
Church
in
all
Ages
and
Places
,
hath
offered
up
to
God
Almighty
.
SECT.
6.
The
Contents
.
Intervenient
Considerables
,
between
this
and
the
ensuing
Chapter
.
Abriefe
Answer
to
the
chiefe
Arguments
of
the
Millenarians
.
The
difference
between
Kings
Pagan
,
Jewish
,
and
Christian
,
truly
stated
.
No
gap
in
the
Series
of
Christs
Kingdome
,
during
the
times
of
Infidelity
;
fore-prophesied
and
Typified
.
Usurpations
against
the
Rule
of
Natures
Law
,
protested
against
.
1.
IT
is
evidently
manifest
by
this
that
hath
beene
proved
;
that
Elohims
whole
Soveraignty
over
the
whole
world
,
both
Heavenly
and
Earthly
,
is
justly
and
actually
conferred
upon
Immanuel
,
the
Man
Christ
Jesus
:
for
the
whole
Line
of
time
since
,
whether
past
,
or
to
come
:
from
the
time
of
his
Glorification
and
Ascension
.
That
the
Covenant
and
Oath
of
GOD
,
hath
been
faithfully
performed
,
let
them
make
doubt
of
,
who
value
neither
this
,
nor
the
world
to
come
;
whilest
others
are
Demonstratively
assured
,
that
the
Temporal
Kingship
over
all
Kings
,
and
the
Spiritual
Episcopacy
over
all
Bishops
,
hath
been
by
Immanuel
universally
enjoyed
,
ever
since
the
first
moment
of
his
Glorification
,
and
of
his
Fathers
Donation
.
It
is
likewise
not
doubted
of
,
that
Christs
Right
to
any
thing
of
his
,
can
be
suspended
or
sequestred
:
and
it
is
apparent
,
that
neither
of
these
his
Powers
,
he
hath
on
Earth
administred
,
except
he
hath
done
it
by
his
Deputies
;
so
that
1600.
yeares
experience
must
either
avouch
the
truth
of
this
Position
,
or
the
falshood
of
Gods
Oath
.
It
is
further
unquestionable
,
that
Immanuel
must
sit
at
the
right
hand
of
God
,
untill
he
come
to
Judge
both
the
Quick
and
the
Dead
.
Now
,
as
the
Millenarians
cannot
answer
our
Arguments
,
without
their
deniall
of
the
Apostles
Creed
;
yea
,
without
the
aspersion
of
Perjury
upon
GOD
;
and
the
putting
out
of
the
eyes
of
his
Witnesses
(
the
Sun
and
the
Moon
)
by
which
mankind
discernes
the
wayes
of
poore
naturall
life
:
so
cannot
all
the
world
answer
the
numerous
places
of
Scripture
brought
by
them
,
to
prove
the
Temporall
Kingship
,
and
Priesthood
of
Christ
on
Earth
;
but
by
this
Exposition
,
consonant
to
the
Doctrine
of
the
Church
truly
Catholique
;
which
being
entertained
,
there
remains
nothing
worthy
of
an
Answer
,
in
all
that
hath
been
by
them
Objected
.
And
therefore
I
shall
not
mis-spend
time
about
them
.
2.
But
(
here
)
let
no
man
mistake
me
,
as
if
I
intended
,
either
in
this
,
or
the
ensuing
Chapter
,
that
Christian
Kings
have
a
larger
Right
unto
Dominion
,
abstractively
considered
in
it selfe
[
as
Kingship
,
]
then
very
Pagans
,
had
,
or
have
,
before
the
Ascension
of
Christ
,
or
since
;
whilest
I
affirme
,
that
the
Titles
of
Christian
Princes
are
confirmed
,
explained
,
yea
,
dilated
in
their
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
Morall
Law
,
(
as
appeares
by
his
Sermon
in
the
Mount
;
)
and
therefore
chiefly
to
this
top-branch
of
Morality
,
borne
with
,
and
included
in
the
fifth
Commandement
.
My
meaning
is
,
that
in
Immanuel
,
is
unclouded
,
irradiated
,
and
invigorated
,
that
which
was
before
(
from
the
beginning
)
more
obscurely
under
Elohim
.
As
Christ
having
taken
our
nature
upon
him
,
is
more
expresly
,
though
not
more
justly
,
King
of
all
,
that
was
by
him
[
the
Word
]
created
.
And
that
the
hands
of
Subjects
are
with
severer
penalties
now
tyed
up
,
from
Resistance
of
that
Power
,
which
is
,
and
was
GODS
,
and
from
the
beginning
.
As
the
King
doth
not
create
me
new
Right
to
mine
Estate
,
when
he
declares
for
it
;
and
threatens
further
Mulcts
upon
the
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
,
foreshewed
to
be
done
Gloriously
,
was
no
where
promised
to
be
done
Sodainly
,
concerning
the
Kings
of
the
Gentiles
acknowledgement
of
their
Commissions
from
Christ
:
but
the
contrary
was
foretold
in
sundry
places
.
Particularly
(
as
hath
beene
shewed
)
it
was
foreprophesied
of
,
Psal.
2.
that
they
should
struggle
for
a
remarkable
time
,
To
break
his
Bonds
,
and
cast
his
Cords
from
them
:
and
in
the
meane
time
(
which
we
read
effected
,
in
our
and
their
Stories
,
in
the
manifold
and
prodigious
deaths
of
the
Opposers
)
That
they
should
be
bruised
with
a
rod
of
Iron
,
and
broken
in
pieces
like
a
Potters
vessell
.
However
there
should
be
no
Interregnum
of
Christ
;
He
should
be
set
upon
his
Throne
in
Tsijon
.
And
that
in
the
fulnesse
of
the
time
of
the
Gentiles
,
their
Kings
should
understand
,
their
Judges
be
endisciplinated
;
and
bring
in
(
for
the
setting
up
of
Christs
)
the
Glory
and
Riches
of
their
Thrones
and
Scepters
.
And
this
was
according
to
the
Analogy
of
GODS
Acts
amongst
his
former
People
,
who
for
a
long
time
were
destitute
of
their
promised
Glory
in
a
Temporall
King
.
All
this
,
as
it
was
foretold
in
sundry
Prophesies
,
so
was
it
prefigured
in
divers
Types
;
of
Ishak
,
of
Jacob
,
of
David
,
&c.
concerning
which
,
(
in
the
proper
▪
place
)
there
shall
be
full
and
just
proof
made
,
when
I
come
to
handle
that
part
of
the
Lords
Prayer
;
Thy
Kingdome
come
.
Now
I
addresse
my selfe
to
my
ninth
Chapter
.
4.
Wherein
I
would
not
be
so
understood
,
whilest
I
assert
the
Donation
and
Election
of
GOD
himselfe
for
such
Princes
,
as
we
find
every
where
established
and
rooted
in
their
Soveraignties
:
as
if
my
soule
abhorred
not
with
a
most
perfect
hatred
,
all
Usurpations
and
Usurpers
;
whether
by
violent
or
fraudulent
Intrusion
,
however
they
may
prosper
like
a
green
Bay-tree
for
a
long
time
▪
and
as
if
I
meant
by
a
subtle
assentatory
connivence
,
that
he
who
hath
the
stronger
Sword
,
might
have
also
the
Title
and
Nomination
of
the
strong
GOD
;
when
his
Law
of
Nature
hath
apparently
,
or
undoubtedly
designed
his
Deputy
.
This
is
my
Profession
,
that
unto
such
a
one
(
being
by
him
called
thereunto
)
we
all
owe
our
whole
Livelihoods
,
and
the
last
drop
of
our
Blouds
,
for
the
assertion
of
him
who
[
thus
]
is
the
true
Father
of
our
Countrey
;
and
who
alone
can
assert
unto
us
Title
,
from
his
,
and
our
GOD
,
in
the
Estates
which
under
Him
we
justly
hold
,
in
the
Land
which
the
Lord
our
God
hath
given
us
.
And
so
I
proceed
.
CHAP.
IX
.
The
Contents
.
The
Law
of
Nature
,
and
its
Proviso
in
this
particular
Controversie
;
This
the
proper
Act
of
;
That
onely
subject
to
the
God
of
Nature
.
Princes
Rights
from
these
,
better
then
other
mens
.
God
the
sole
Elector
of
Kings
,
when
the
People
seeme
most
to
chuse
them
.
Foure
Maximes
in
this
behalfe
.
The
cause
of
the
preferring
of
Solomon
before
his
elder
Brother
expressed
,
and
justified
to
be
so
,
by
Gods
semblable
Acts
in
Ishmael
and
Esau
;
not
reprobated
.
Solomon's
Throne
demolishable
,
as
he
was
King
of
the
Jewes
;
not
demolishable
in
the
Typified
Gentiles
.
Solomon
not
the
Type
of
Christ
,
but
of
Christian
Kings
:
David
was
the
Type
of
Christ
.
The
materiall
Temples
of
God
ought
to
be
the
solicitous
care
of
Solomon's
Successors
.
Gods
not
dwelling
in
Temples
made
with
hands
,
how
to
be
understood
.
Christs
zeale
,
for
what
Temples
.
The
Kings
Throne
Gods
.
Why
we
uncover
and
bow
before
the
Chaire
of
State
.
Regall
Power
above
mans
Limitations
or
Censures
.
1.
THe
briefe
remainder
,
will
rather
be
Commentary
then
Text.
The
maine
of
the
businesse
is
transacted
and
proved
.
The
Power
and
Thrones
of
the
due
Kingdome
of
Christ
,
is
for
ever
setled
upon
Christian
Princes
:
and
that
according
to
the
generall
Law
of
Nature
or
Nations
;
as
was
petitioned
for
,
and
ratified
,
1
Sam.
8.
amongst
the
former
Israel
of
GOD.
Of
which
Law
,
the
one
Headship
of
one
Body
,
is
a
capitall
part
:
and
(
upon
the
solution
of
Individuals
to
the
frailty
of
Nature
)
the
Proviso
of
this
Law
,
is
the
immediate
descent
of
this
Headship
by
Primogeniture
,
to
avoid
the
unnaturalnesse
of
Non-Headship
;
and
to
prevent
the
monstrousnesse
of
many
Heads
;
if
the
Law
of
Nature
had
not
thus
provided
against
innate
arrogance
in
every
man
,
desirous
rather
to
create
himselfe
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
expresly
attested
(
as
hath
been
shewed
)
in
the
Word
of
GOD
,
Deut.
21.
17.
For
the
Right
of
the
First-born
[
Is
]
his
.
The
word
for
Right
3.
Now
,
as
all
other
Lawes
are
(
continually
,
but
)
only
subject
to
him
that
gives
them
their
Esse
Formale
,
their
full
and
last
perfection
of
being
Lawes
:
so
this
Law
of
Nature
is
onely
liable
to
his
Power
,
who
is
the
GOD
of
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
behalfe
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
owne
,
unto
him
who
beares
the
Image
of
GOD
for
that
Family
:
otherwise
,
the
collective
body
of
his
Brethren
,
nor
of
the
Wife
,
Children
,
and
Servants
can
despoile
him
of
that
interest
which
he
hath
by
the
Law
of
Nature
.
And
himselfe
must
be
sure
,
that
he
can
approve
the
cause
of
this
extraordinary
Act
,
before
the
Throne
of
him
,
by
whose
Power
he
doth
it
.
That
it
be
not
done
out
of
Hatred
to
the
disinherited
,
or
Fancy
to
the
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
then
other
mens
;
for
that
they
succeed
,
not
onely
according
to
the
Common
Law
of
Nature
,
but
into
the
Right
of
the
earthly
Power
of
Christ
,
(
for
the
dispensing
of
the
Rights
of
all
others
)
as
he
is
the
First-born
of
every
creature
;
and
for
whose
sake
,
the
Firstlings
of
men
▪
and
other
creatures
were
hallowed
.
And
whose
,
not
onely
Right
,
but
Power
,
is
invaded
by
their
opposers
.
5.
Which
Right
,
what
ever
the
visible
meanes
of
Derivation
were
at
the
first
,
upon
the
continuance
thereof
,
the
Establishment
shall
undoubtedly
be
reputed
valid
for
GOD
;
as
if
himselfe
(
who
dwelleth
in
the
Cloud
,
which
no
humane
sight
can
pierce
into
)
had
done
immediately
in
the
eyes
of
man
,
what
he
accepteth
when
it
is
done
.
This
being
the
Law
of
GODS
Prerogative
for
Vowes
,
Numb
.
30.
If
one
that
is
a
Virgin
,
or
a
Wife
,
who
hath
not
authority
to
make
a
Vow
,
for
Consecrations
Personall
or
Reall
,
de
Facto
doth
it
;
if
the
Father
or
Husband
heareth
,
and
holdeth
his
peace
,
the
Vow
shall
stand
good
unto
God
.
Much
more
in
that
which
is
his
owne
Province
,
(
he
being
the
sole
King
of
kings
,
and
disposer
of
Kingdomes
)
must
those
who
have
read
the
Scriptures
,
know
and
take
notice
,
that
when
they
see
a
King
set
up
,
whose
Root
is
fastned
in
the
Earth
,
and
whose
Branches
have
succeeded
in
growth
;
that
it
was
onely
GOD
who
was
the
Efficient
and
Author
of
his
raising
.
6.
Supposing
the
Ancestor
of
Nebuchadnezzar
not
be
the
true
heire
of
Shem
,
nor
Cyrus
of
Japhet
;
but
by
the
hands
of
friends
and
adherents
that
they
were
lifted
up
into
their
Thrones
.
When
I
read
GOD
to
be
the
sole
disposer
of
all
Soveraignty
,
and
himselfe
professing
his
owne
Act
,
that
it
was
He
himselfe
that
did
it
;
I
dare
not
thinke
that
it
was
the
others
,
but
GOD
alone
by
them
who
was
the
advancer
of
them
,
and
of
all
such
,
as
he
permits
for
a
competent
time
,
to
take
Root
in
that
Mount
of
his
peculiarity
;
whither
none
can
come
while
he
is
asleep
,
to
steale
in
a
Plant
of
his
owne
:
which
were
it
granted
,
yet
its
being
planted
there
,
alters
the
Property
:
If
it
be
Rooted
in
the
Throne
,
it
is
of
GODS
Planting
.
If
he
be
a
King
,
he
is
none
of
the
Peoples
chusing
,
when
they
seeme
most
to
doe
it
.
He
makes
the
King
who
communicates
unto
him
Divine
Power
,
which
is
out
of
the
Peoples
reach
;
who
gives
him
Divine
Titles
,
Elohim
,
Melech
,
Messiah
,
Christ
,
Moshel
,
The
Lords
Anointed
:
not
the
People
,
who
cannot
give
what
was
never
given
them
.
He
that
calls
him
before
he
is
borne
,
which
they
cannot
,
till
they
see
him
;
nor
foretell
,
that
any
such
shall
be
.
But
when
I
see
a
Christian
Prince
,
against
whose
Title
(
according
to
the
Law
of
Nature
)
for
generations
and
generations
,
there
hath
not
been
one
amongst
all
the
sons
of
men
,
who
could
pretend
a
colour
;
I
suppose
his
Right
,
in
,
and
through
David
,
and
Solomon
,
as
firmly
established
by
GOD
,
as
ever
(
at
the
least
)
theirs
were
;
and
more
then
all
his
Subjects
.
7.
I
know
whose
voyce
it
is
,
unto
those
who
are
lower
then
Kings
,
Psal.
75.
4.
I
said
unto
the
Fooles
,
Deale
not
madly
;
and
to
the
wicked
,
Set
not
up
your
horne
on
high
;
and
speake
not
with
stiffe
necke
:
for
Promotion
cometh
neither
from
the
East
nor
West
:
but
God
is
the
Judge
himselfe
,
or
alone
;
he
putteth
downe
one
,
and
setteth
up
another
,
amongst
all
sorts
of
men
.
Much
more
solicitous
is
his
Election
about
him
,
whom
he
sets
up
in
his
owne
Seat
;
by
whom
he
sets
up
,
and
pulls
downe
others
;
by
whom
he
dispenseth
his
favours
,
or
scattereth
the
coales
of
his
wrath
:
as
Dan.
5.
18.
God
gave
Nebuchadnezzar
a
Kingdome
,
&c.
Ver.
19.
And
whom
he
would
,
he
slew
;
and
whom
he
pleased
,
he
kept
alive
;
and
whom
he
would
,
he
set
up
,
and
whom
he
would
,
he
put
downe
.
Ver.
20.
But
when
his
mind
was
lifted
up
,
and
his
heart
hardened
in
pride
,
&c.
Ver.
21.
He
was
driven
from
the
sons
of
men
,
&c.
untill
he
knew
,
that
the
most
high
God
ruled
in
the
Kingdoms
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
Kingdomes
established
according
to
the
Law
of
Nature
,
gives
the
Titles
of
his
owne
Power
,
and
the
Power
of
his
Titles
,
not
the
Law
of
Nature
;
which
neither
adviseth
,
nor
warreth
;
neither
speaketh
nor
writeth
in
the
Cause
of
GOD
:
but
is
forced
to
cry
out
aloud
in
the
cause
of
man
,
and
for
private
propriety
;
whereas
indeed
it
can
but
present
Aptitude
,
to
the
earthly
Benefits
and
Dignities
of
this
world
.
It
must
be
the
living
Deputy
of
the
ever
▪
living
GOD
,
who
must
in
the
place
of
GOD
,
actuate
the
votes
,
and
secure
the
well-wishes
(
yea
,
even
from
the
Prerogative
of
God
)
unto
those
,
who
claime
aloud
by
it
for
themselves
.
It
is
the
Law
of
the
Enemy
of
Nature
,
which
cryes
out
to
pull
downe
,
or
to
lessen
the
Power
which
GOD
hath
ratified
;
and
in
the
place
thereof
,
to
set
up
Anarchy
,
or
something
like
it
:
which
the
Devill
cannot
do
without
mans
co-operation
,
whom
he
cannot
force
;
whereas
GOD
can
the
other
without
him
,
whom
(
most
ordinarily
)
he
will
use
.
But
if
man
will
enjoy
the
benefit
of
the
Law
of
Nature
,
he
must
doe
the
duty
required
by
it
;
what
,
and
to
whom
,
GOD
hath
by
it
enacted
,
let
him
render
;
that
he
may
receive
from
God
what
he
holdeth
out
by
it
.
He
that
robs
Christ
under
colour
of
it
,
shall
lose
Christ
and
the
substance
of
it
.
9.
But
I
desire
not
to
retard
this
Discourse
,
by
intermixing
of
Metaphysicall
Speculations
,
concerning
the
glorious
Singlenesse
of
the
Divine
Power
in
his
Operations
,
transcending
the
impurer
Acts
of
created
Man
;
working
never
by
his
owne
,
sometimes
by
the
Power
of
Gods
Enemy
:
nor
to
direct
the
Question
,
and
fall
upon
the
differencing
of
the
Acts
of
God
,
and
of
the
Creature
.
And
therefore
I
shall
draw
no
Arguments
from
hence
,
desirous
onely
to
have
admitted
,
First
,
That
the
Law
of
Nature
is
as
equall
unto
the
Succession
and
Rights
of
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
,
ought
to
be
pretended
against
the
written
Word
of
God
.
Fourthly
,
That
whereever
God
is
recorded
to
have
done
otherwise
,
then
in
his
Law
of
Nature
is
prescribed
;
there
is
ever
some
important
Mystery
included
:
and
if
there
be
no
reason
expressed
for
that
speciall
Act
;
that
,
that
is
to
be
esteemed
for
the
reason
,
which
God
hath
expressed
elsewhere
in
Acts
of
the
same
nature
,
to
be
the
ground
of
his
so
doing
in
them
.
10.
Now
(
accordingly
)
with
modesty
,
and
sobriety
to
undertake
the
search
,
why
God
,
having
established
by
an
everlasting
Covenant
his
earthly
Dominion
,
in
David
,
and
his
Heires
,
according
to
the
Law
of
Nature
;
in
the
very
first
place
of
Succession
,
refuseth
the
First-born
;
and
by
particular
appointment
maketh
choyce
of
the
younger
?
to
wit
,
Solomon
!
For
this
I
shall
make
bold
with
the
parallels
hereof
in
Scripture
:
but
no
further
then
the
New
Testament
hath
afforded
light
;
concerning
Esau
and
Jacob
;
Ishmael
and
Ishak
.
And
therefore
,
I
shall
not
discourse
of
the
Mysteries
in
the
story
of
the
birth
of
Pharez
and
Zarah
,
Gen.
38.
28.
which
doubtlesse
was
to
evidence
further
manifestation
of
the
same
thing
,
easily
visible
.
Nor
shall
I
foretell
for
the
present
(
till
this
that
is
certaine
hath
made
way
for
it
)
the
grounds
of
Moses
his
preferring
,
before
his
elder
brother
Aaron
.
11.
That
which
is
undeniable
,
is
set
forth
,
Rom.
9.
In
which
particular
,
-
That
which
God
upon
the
promulgation
of
the
Covenant
of
Grace
,
did
forthwith
discover
in
his
actions
:
Is
to
be
reputed
the
standing
Commentary
of
God
,
to
declare
for
ever
,
what
was
the
first
meaning
of
that
Covenant
.
-
But
that
the
ultimate
Object
,
or
principall
drift
of
God
,
in
preferring
(
against
his
Proviso
,
in
the
Law
of
Nature
)
of
the
younger
before
the
elder
,
(
without
respect
unto
their
goodnesse
)
in
the
specified
particulars
of
Ishak
and
Ishmael
,
of
Jacob
and
Esau
:
Was
that
,
which
God
upon
the
Promulgation
of
the
Covenant
of
Grace
,
did
forthwith
discover
in
his
actions
.
-
Therefore
,
the
ultimate
Object
,
or
principall
drift
of
God
,
in
preferring
(
against
his
Proviso
in
the
Law
of
Nature
)
of
the
younger
before
the
elder
,
without
respect
unto
their
goodnesse
,
in
the
specified
particulars
of
Ishak
and
Ishmael
,
of
Jacob
and
Esau
:
Is
to
be
reputed
the
standing
Commentary
of
God
,
to
declare
for
ever
,
what
was
the
first
meaning
of
the
Covenant
of
grace
.
Whereof
the
grand
particular
of
that
Covenant
,
the
establishment
of
Dominion
for
so
long
as
Time
should
be
,
must
needs
be
a
most
considerable
part
;
often
expressed
,
as
the
regulative
part
of
the
whole
.
Whence
it
may
appeare
,
that
the
end
of
GOD
in
these
Acts
,
was
not
that
which
the
engagements
of
this
gainsaying
Age
would
put
upon
Him
:
but
the
assertion
of
the
Arbitrary
Prerogative
of
GOD
above
his
Lawes
,
to
declare
,
what
justly
he
may
doe
;
and
what
de
Facto
,
he
hath
done
,
(
without
injury
meant
or
done
to
the
former
House
)
for
the
younger
Brethren
of
the
Gentiles
.
12.
Concerning
Esau
and
Jacob
,
Gen.
24.
23.
when
Rebecca
enquired
GOD
,
concerning
the
Civill
Wars
in
her
womb
;
GOD
answered
,
Two
Nations
are
in
it
,
and
the
younger
People
shall
be
stronger
then
the
elder
;
and
the
elder
shall
serve
the
younger
.
Which
service
was
not
literally
to
be
understood
,
either
of
the
persons
of
Jacob
and
Esau
;
or
of
their
respective
generations
;
or
so
,
as
if
either
was
absolutely
rejected
;
but
that
the
younger
House
of
the
Gentiles
was
preferred
in
the
Covenant
.
Jacob
,
the
Father
of
the
Jewish
People
being
the
Type
of
these
;
Esau
,
the
elder
Brother
,
being
the
Type
of
the
People
of
the
Jewes
.
For
there
is
no
absolute
reprobation
concluded
of
those
,
who
were
Typified
in
Esau
;
for
then
Saint
Paul
himselfe
must
have
been
rejected
:
as
Rom.
11.
1.
Hath
God
cast
away
his
People
?
(
to
wit
,
them
of
the
elder
House
)
God
forbid
:
For
I
also
am
an
Israelite
,
&c.
God
hath
not
cast
away
his
People
,
whom
he
foreknew
,
&c.
And
Gen.
25.
26.
Jacobs
taking
hold
on
the
heele
of
Esau
at
his
birth
,
was
the
Figure
of
the
immediate
Succession
of
the
Christian
Religion
,
and
Covenant
,
into
the
Place
and
Rights
of
the
Legall
;
by
which
trip
,
it
got
the
start
of
the
former
,
into
the
Right
of
Primogeniture
;
but
both
were
the
sons
of
the
same
Ishak
;
and
neither
did
destroy
other
.
And
if
any
man
would
understand
the
construction
of
the
word
[
Hated
]
Rom.
9.
13.
let
him
see
,
Luke
14.
26.
13.
Concerning
the
former
paire
of
Brethren
,
Ishmael
and
Ishak
,
(
in
whom
the
Covenants
are
looked
upon
as
two
;
whereas
in
Jacob
and
Esau
,
they
were
twins
of
the
same
womb
,
and
one
continued
birth
.
)
the
Apostle
,
Gal.
4.
having
in
the
beginning
of
the
Chapter
expressed
,
that
the
difference
of
the
first
and
second
Covenant
in
the
generall
(
as
hath
been
proved
of
the
grand
Homogeneall
part
thereof
,
Dominion
)
was
,
but
(
at
least
)
as
the
Stock
and
the
Graffe
?
as
the
Blossome
and
the
Fruit
,
are
two
.
For
even
in
that
example
of
furthest
distance
in
Ishmael
and
Ishak
,
he
yet
concludes
them
there
,
to
differ
but
as
the
same
Heir
,
when
he
is
a
man
,
differeth
from
himselfe
a
child
.
And
Ver.
22.
he
affirmes
in
Terminis
,
that
these
two
Brethren
,
and
the
two
Mountaines
,
Sinai
and
Tsijon
,
were
but
Allegories
;
to
represent
the
advancement
of
the
Gentiles
,
and
the
Evangelicall
Covenant
,
into
the
Primogeniture
of
the
Jewish
People
and
Law
,
the
former
off-spring
of
GOD
:
as
Exod.
4.
22.
Jer.
10.
16.
14.
And
also
,
that
in
the
preferring
of
Ishak
,
there
was
no
un-sonning
of
Ishmeal
,
(
however
the
Fancy
of
those
doth
stand
,
who
will
not
be
elected
without
some
others
may
be
reprobated
,
)
the
Word
of
GOD
is
cleare
,
Gen.
17.
18.
where
Abraham
(
who
was
an
understanding
and
loving
Father
,
that
knew
what
to
aske
)
prayed
for
Ishmael
unto
GOD
;
Oh
that
Ishmael
might
[
live
before
thee
.
]
And
Ver.
20.
the
Lord
a
most
wise
and
faithfull
GOD
,
who
knew
what
was
asked
,
returnes
this
answer
;
As
concerning
Ishmael
,
I
have
heard
thee
:
Behold
,
I
have
blessed
him
,
and
will
make
him
fruitfull
;
and
will
multiply
him
exceedingly
:
[
twelve
Princes
]
shall
he
beget
;
and
I
will
make
him
[
a
great
Nation
.
]
Wherein
was
typified
the
one
Nation
of
the
People
of
the
Jewes
;
and
the
twelve
Tribes
.
Whereas
in
Ver.
4.
Thou
shalt
be
a
Father
of
many
Nations
.
And
in
Ver.
16.
I
will
give
thee
a
Son
of
her
;
yea
,
I
will
blesse
her
;
and
she
shall
be
a
mother
of
[
Nations
]
Kings
of
People
shall
be
of
her
.
But
alas
,
this
no
time
to
disport
our selves
into
Theoreticall
Disputes
.
15.
But
if
this
Plea
from
these
younger
Brothers
will
not
serve
the
turne
,
we
are
not
altogether
destitute
of
Proofs
in
this
particular
,
concerning
Solomons
Succession
;
and
the
Reason
thereof
,
in
particular
Texts
:
where
we
shall
find
this
Solomon
in
a
double
capacity
;
as
King
of
the
Jewes
,
and
as
the
Representer
of
the
Kings
of
the
Christian
Nations
.
For
this
,
2
Sam.
7.
12.
saith
GOD
to
David
,
I
will
set
up
of
thy
Seed
after
thee
,
&c.
He
shall
build
an
House
for
my
Name
;
and
(
as
before
)
I
will
establish
the
Throne
of
his
Kingdome
for
ever
.
I
will
be
his
Father
,
and
he
shall
be
my
Son
.
If
he
commit
iniquity
,
I
will
chasten
him
with
the
rod
of
men
;
and
with
the
stripes
of
the
children
of
men
.
But
my
Mercy
shall
not
depart
from
him
,
as
I
tooke
it
from
Saul
,
whom
I
put
away
before
thee
,
and
thine
House
;
and
thy
Kingdome
shall
be
established
for
ever
before
thee
.
And
in
the
very
next
words
,
(
to
expresse
the
undoubted
certainty
hereof
)
Thy
Throne
shall
be
established
for
ever
.
1
Chron
▪
17.
The
same
Covenant
,
and
the
same
reason
is
related
:
but
at
Ver.
14.
the
Paraphrase
shewes
,
that
the
Kingdome
of
God
is
the
Kings
;
and
the
Kingship
of
the
King
is
Gods
.
I
will
settle
him
in
[
mine
House
]
and
in
[
my
Kingdome
]
for
ever
:
and
his
Throne
shall
be
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
downe
Thrones
:
For
there
doe
sit
the
Thrones
appointed
for
Mishpat
,
(
i.
)
Judgement
;
the
Thrones
of
the
House
of
David
.
16.
Now
in
the
next
place
,
we
shall
find
Solomon
the
Type
(
whose
Mother
had
had
a
former
Husband
,
not
of
the
Seed
of
Abraham
,
according
to
Nature
)
in
another
condition
;
and
conditionall
upon
his
good
behaviour
:
in
the
words
of
David
a
little
before
his
death
;
in
the
presence
of
the
Princes
of
Israel
,
unto
this
Solomon
his
sonne
.
1
Chron.
28.
1.
God
said
unto
me
,
Thou
shalt
not
build
mine
House
,
because
thou
hast
been
a
man
of
War
,
and
hast
shed
bloud
.
Howbeit
,
the
Lord
God
of
Israel
chose
me
before
all
the
House
of
my
Father
,
&c.
And
of
all
my
Sons
,
he
hath
chosen
Solomon
my
Son
,
to
sit
upon
the
Throne
[
of
the
Kingdome
of
the
Lord
]
over
Israel
.
And
he
said
unto
me
,
He
shall
build
mine
House
and
my
[
Courts
,
]
for
I
have
chosen
him
to
be
my
Son
,
and
I
will
be
his
Father
:
moreover
,
I
will
establish
his
Kingdome
for
ever
.
[
If
he
will
be
constant
to
doe
my
Commandements
and
my
Judgements
,
as
at
this
day
.
]
This
Solomon
failed
,
and
his
Line
hath
been
cut
off
,
and
the
Throne
it selfe
demolished
.
So
that
apparently
,
those
that
have
stood
;
to
wit
,
the
Typified
Thrones
of
Christian
Kings
,
must
have
been
the
Materiall
Object
of
the
Promise
of
GOD
.
17.
That
Solomon
was
the
Type
of
Christian
Kings
,
appeares
by
Davids
Propheticall
,
Praying
,
Benediction
of
him
,
Psal.
72.
With
which
Psalm
,
men
have
dealt
,
as
some
have
used
,
when
they
could
not
hinder
the
true
Heire
from
a
Possession
,
which
themselves
aimed
at
;
to
Entitle
the
Prince
to
it
,
that
they
might
worke
their
owne
Ends
,
while
they
seem
to
serve
the
King
.
So
here
,
when
men
either
did
not
,
or
would
not
see
the
Power
and
Glory
of
Christian
Princes
,
to
be
the
ultimate
and
typified
intention
thereof
;
and
finding
that
little
of
it
(
but
as
to
an
unequall
Type
)
could
be
convertible
with
Solomon
.
—
Donabitur
ergo
nè
pereat
.
They
thinke
to
make
it
sure
for
their
owne
availe
,
by
Entitling
Christ
to
it
:
whereas
it
suits
far
lesse
with
Christ
(
divided
from
the
Riches
and
Honour
of
his
Adopted
Sons
of
the
younger
House
,
the
Kings
of
the
Gentiles
)
then
it
did
to
Solomon
,
to
whom
they
could
not
justifie
it
.
So
far
was
Christ
from
the
Treasures
and
Homage
of
the
whole
world
,
that
when
he
was
to
pay
his
Fathers
Tribute
unto
Caesar
,
he
was
faine
to
borrow
it
of
a
Fish
:
that
he
was
despised
,
as
but
a
poor
Carpenters
Son
;
and
confessed
himselfe
to
be
in
a
more
indigent
condition
then
the
Birds
and
Foxes
;
and
was
so
far
from
dispensing
the
Mishpats
,
or
Judgements
of
the
King
,
or
the
Kings
Son
,
in
the
first
Verse
of
the
Psalme
;
that
(
having
no
externall
Commission
)
he
refused
,
being
intreated
to
interpose
his
private
Authority
in
a
cause
Herciscundae
Haereditatis
,
Luke
▪
12.
14.
Whereas
indeed
Christ
,
with
his
Divine
Miracles
and
bitter
Passion
,
was
Typified
in
the
great
and
strange
Victories
and
Sufferings
of
David
.
Davids
younger
Son
preferred
to
the
Crowne
,
his
Peace
and
Glory
was
the
Type
of
Christs
semblable
Heires
of
the
younger
House
of
the
Gentiles
.
In
Christ
for
the
Kings
of
the
Nations
;
in
the
Kings
of
the
Nations
for
Christ
;
can
every
letter
of
that
Psalm
be
justified
,
and
of
none
else
.
And
that
Prophesie
(
which
cannot
be
terminated
either
in
Solomon
alone
,
or
with
his
naturall
Successors
,
who
are
extinct
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
shew
.
Which
they
who
will
not
admit
,
cannot
prove
themselves
to
be
Abrahams
children
.
18.
Christian
Kings
then
who
were
Typified
in
Solomon
,
ought
to
have
a
care
of
that
which
is
every
where
attested
,
to
be
that
which
honoured
Solomon
,
in
the
eyes
of
his
Honourer
:
to
wit
,
the
Materiall
Houses
of
GOD.
Thus
2
Chron.
22.
8.
The
Word
of
God
came
unto
me
,
(
to
wit
,
David
)
Thou
hast
shed
bloud
aboundantly
,
&c.
Thou
shalt
not
build
an
House
unto
my
Name
,
&c.
(
Bloud
,
is
as
ill
a
Reformer
,
as
a
Builder
in
Religion
)
But
behold
a
Son
shall
be
borne
unto
thee
;
he
shall
be
a
man
of
rest
;
he
shall
build
an
House
for
my
Name
;
and
he
shall
be
my
Son
,
and
I
will
be
his
Father
:
and
I
will
establish
the
Throne
of
his
Kingdome
over
Israel
for
ever
:
which
certainly
remaines
at
this
day
.
And
not
onely
this
,
but
the
perpetuity
of
the
Priesthood
;
and
Temple
;
with
the
Cathedrals
,
or
Priests
Courts
,
in
the
compasse
thereof
;
was
sworne
to
,
in
the
same
Oath
of
GOD
.
19.
But
Acts
7.
46.
where
David
found
favour
in
the
sight
of
God
:
and
yet
it
was
Solomon
who
built
him
an
House
:
there
is
an
Howbeit
:
to
wit
,
That
the
most
High
dwelleth
not
in
Temples
made
with
hands
;
as
saith
the
Prophet
.
Jer.
66.
1.
Heaven
is
my
Throne
,
and
Farth
is
my
Footstoole
.
What
House
will
you
build
me
?
Or
what
is
the
place
of
my
rest
?
Hath
not
mine
hand
made
all
these
things
?
Which
words
,
the
gainsayers
of
these
dayes
(
whose
I
hope
unwitting
endeavours
,
are
but
to
make
God
forsworn
)
catch
at
,
without
considering
them
in
themselves
;
or
comparing
them
with
other
Texts
;
concerning
Gods
expectation
,
and
longing
for
a
Temple
,
(
Habitations
indeed
)
His
Contentation
and
Delight
therein
:
His
Inhabitancy
and
Propriety
,
in
these
places
of
his
Rest
,
from
men
of
rest
expected
;
if
they
would
have
their
owne
confirmed
.
20.
In
themselves
,
the
words
concerning
his
Throne
in
Heaven
,
can
but
import
,
that
when
man
hath
done
all
that
he
can
,
God
hath
of
his
owne
making
a
more
magnificent
Temple
in
Heaven
,
(
in
comparison
whereof
,
those
on
Earth
,
are
but
as
the
Footstoole
of
his
Throne
there
)
which
indeed
can
no
more
Terminatively
(
though
more
Gloriously
)
containe
his
Immensity
,
then
the
least
on
Earth
.
And
that
nothing
made
,
is
truly
fit
for
,
or
worthy
of
the
Creator
:
which
should
rather
excite
them
(
as
the
Blessings
of
God
encrease
)
to
be
more
and
more
Munificent
,
in
making
his
Earthly
Habitations
;
to
approach
as
neer
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
generall
;
so
more
particularly
of
Constantine
the
Great
,
who
forthwith
upon
the
finall
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
Curtaines
;
so
)
to
inhabite
in
the
Tops
of
mens
Houses
,
untill
he
sent
a
compleat
Monarch
(
answerable
unto
Solomon
amongst
Christians
.
22.
And
yet
our
Saviour
was
so
zealous
for
the
Type
,
that
onely
in
the
cause
thereof
(
throughout
his
whole
life
)
the
Lamb
of
God
fell
to
blowes
;
asserting
that
,
that
which
was
indeed
his
Fathers
House
,
was
the
House
of
Prayer
(
not
naming
any
thing
else
)
unto
all
Nations
.
Whereas
that
which
he
seemed
to
fight
for
,
might
not
be
entred
by
any
,
but
those
of
the
Circumcision
.
And
Saint
Paul
,
1
Cor.
3.
made
(
for
Christians
)
the
Temple
of
God
,
the
principall
Analogatum
of
Holinesse
;
a
modell
to
teach
all
those
who
expected
the
Inhabitancy
of
God
in
the
more
minute
Temples
of
their
Bodies
;
in
semblable
Holinesse
to
preserve
their
Sanctity
:
affirming
that
God
would
destroy
him
,
that
but
defiled
his
Temple
.
But
Saint
Pauls
holy
Materiall
Temple
,
if
the
Father
hindred
by
his
Wars
,
may
not
build
;
the
Son
shall
.
23.
But
to
proceed
;
whose
the
Throne
is
,
his
is
the
Power
:
and
if
the
Power
thereof
be
GODS
,
certainly
it
is
Supreme
on
Earth
,
and
Irresistible
;
and
that
King
Solomons
(
I
suppose
it
so
set
downe
,
to
expresse
GODS
more
valuable
interest
in
the
Christian
Throne
then
any
other
)
was
the
Throne
of
God
,
is
shewed
in
the
fore-cited
words
of
1
Chro.
28.
5.
He
hath
chosen
Solomon
to
sit
upon
the
Throne
of
his
Kingdome
;
(
per
Eminentiam
)
yea
,
the
Kingdome
of
Jehovah
,
for
the
more
Religions
sake
,
amongst
all
who
are
of
the
Israel
of
GOD.
If
this
be
not
enough
,
it
shall
be
justified
for
them
all
,
according
to
the
Axiome
in
Logick
;
Quicquid
competit
alicui
,
quà
tali
,
competit
omni
tali
:
That
which
appertaineth
to
any
,
as
such
;
appertaineth
to
every
one
,
that
is
such
.
The
place
is
,
1
Chro.
29.
23.
Then
Solomon
(
the
Type
of
Christian
Kings
)
sate
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
,
Legall
and
Evangelicall
)
and
prospered
;
and
all
Israel
(
the
commonalty
)
obeyed
him
;
and
all
the
Princes
,
and
mighty
men
,
(
the
House
of
Peers
,
and
the
Commissioners
of
Array
)
and
all
the
Sons
likewise
of
King
David
(
the
Princes
of
the
Bloud
)
submitted
themselves
unto
Solomon
the
King
:
as
the
exemplary
Patterne
for
all
Typified
Christians
.
Answerable
hereunto
was
that
of
the
Queene
of
Shebah
,
(
who
shall
rise
in
Judgement
with
this
generation
.
)
2
Chron.
9.
8.
Blessed
be
[
Jehovah
Elohecha
,
the
Lord
thy
God
]
(
thine
Elohim
or
King
,
as
thou
art
others
)
who
delighteth
in
thee
,
to
set
thee
[
on
his
Throne
]
(
not
thy
Father
Davids
)
to
be
King
[
for
the
Lord
thy
God
]
(
not
for
thy selfe
,
or
for
the
People
.
)
24.
So
that
manifest
it
is
,
that
the
Kinds
Throne
upon
Earth
(
especially
amongst
Christians
)
is
to
be
reputed
GODS
earthly
Throne
;
out
of
which
he
is
never
,
while
the
King
is
there
:
and
the
King
is
never
out
,
while
GOD
is
there
.
And
this
is
the
reason
,
why
(
out
of
the
Religion
thereof
)
we
uncover
our
heads
,
and
make
our
obeysance
towards
the
Kings
Throne
,
or
chaire
of
State
;
even
when
we
are
as
sure
,
as
our
eyes
can
make
us
,
that
our
earthly
King
is
not
therein
.
Answerable
hereunto
,
is
the
Homage
which
we
perform
towards
the
visible
Monument
of
his
Presence
,
in
the
Materiall
Temple
;
where
we
are
sure
that
he
alwayes
dwelleth
,
and
never
can
be
from
home
.
Of
which
hereafter
,
when
I
come
to
unfold
the
meaning
of
worshipping
towards
his
Footstoole
.
25.
Lastly
,
it
being
made
apparent
(
for
Christian
Princes
)
that
the
Throne
of
the
Divine
Power
is
the
Kings
;
and
that
the
Power
of
the
Earthly
Throne
is
GODS
;
little
will
need
to
be
said
concerning
that
Prerogative
,
which
belongeth
unto
the
Kings
King
;
in
the
hand
of
him
that
administreth
it
,
for
GOD
and
not
for
Man
.
That
,
that
Power
must
be
unlimited
by
Man
,
which
is
not
bounded
by
any
Positive
Law
of
God
.
That
,
that
which
is
Divine
,
and
by
God
uncensured
,
cannot
come
within
the
reach
of
man
to
censure
.
Accordingly
did
Solomon
in
the
highest
of
all
our
controverted
Points
,
by
his
sole
Regall
Power
,
in
putting
to
death
the
greatest
in
his
Dominions
,
Adoniah
his
eldest
brother
;
Joab
,
whom
his
Father
feared
.
And
in
Ecclesiasticals
;
his
deposing
of
the
High-priest
Abiathar
,
before
he
might
build
the
Lords
House
;
for
the
Ends
above
specified
:
as
,
1
Sam.
2.
35.
concerning
this
son
of
Eli.
I
will
raise
me
up
a
faithfull
Priest
,
(
to
wit
,
as
hath
been
shewed
)
[
Zadok
in
stead
of
Abiathar
]
and
I
will
build
him
a
firme
House
,
(
in
stead
of
the
insirme
Legall
Priesthood
)
and
he
(
in
his
Successors
)
shall
walke
before
mine
Anointed
for
ever
.
(
Those
Typified
under
Zadok
,
before
those
Typified
under
Solomon
)
and
he
the
Type
of
the
one
,
shall
walke
before
him
who
is
the
Type
of
the
other
;
to
wit
,
Zadok
before
Solomon
.
Which
was
accordingly
performed
;
but
Abiathar
,
though
adjudged
by
Solomon
for
a
son
of
death
,
yet
had
his
life
spared
:
For
that
he
had
born
the
Acke
of
God
;
and
in
honour
of
his
place
dyed
in
full
possession
of
his
Temporalties
,
though
he
was
indeed
a
Traitor
.
Onely
the
Patrimony
of
the
Priests
,
being
not
Escheatable
to
the
King
;
for
that
it
is
the
Peculiarity
of
the
Kings
King
.
I
acknowledge
it
a
mistake
in
the
Impression
of
1631.
I
will
build
[
Me
]
a
sure
House
.
But
were
it
added
to
the
Translation
by
way
of
Paraphrase
,
[
I
will
build
Me
]
(
to
,
or
)
for
him
,
(
viz.
to
officiate
in
)
a
sure
House
;
I
conceive
it
would
more
fully
render
the
Latitude
of
the
words
in
the
Originall
,
both
Text
and
Context
.
For
it
is
evident
,
that
(
in
that
Prophesie
)
was
foreshewed
;
the
dissolution
of
the
Tabernacle
erected
by
Moses
,
and
the
Succession
both
of
firme
Priesthood
and
Temple
,
under
an
established
anointed
Monarch
:
which
was
performed
in
the
persons
of
Solomon
and
Zadok
,
the
two
Sonnes
of
Oyle
,
who
were
the
Types
of
the
Christian
Kings
and
Priests
.
It
is
in
the
Margin
of
our
last
Translation
,
Ver.
32.
(
and
that
according
to
the
Originall
)
in
stead
of
these
words
,
[
Thou
shalt
see
au
Enemy
in
mine
Habitation
,
]
Thou
shall
see
the
affliction
of
the
Tabernacle
.
And
it
is
answerable
hereunto
,
Ver.
35.
I
will
raise
me
up
a
firme
or
established
Priest
,
(
which
we
render
Faithfull
)
for
the
word
is
Neeman
,
which
so
signifieth
.
And
then
I
will
build
(
under
the
same
word
Neeman
)
afirme
(
or
established
)
House
to
him
:
and
he
shall
walke
before
mine
Anointed
for
ever
.
This
was
fulfilled
in
the
Type
(
as
hath
been
said
)
by
the
Lords
Anointed
Solomon
;
the
Lords
Builder
of
the
Lords
firme
House
,
succeeding
unto
the
ambulatory
Tabernacle
.
And
this
was
(
in
the
Type
)
to
fulfill
this
Prophesie
;
as
1
King
.
2.
27.
So
Solomon
thrust
out
Abiathar
from
being
Priest
unto
the
Lord
,
that
he
might
fulfill
the
Word
of
the
Lord
,
which
he
spake
concerning
the
house
of
Eli
in
Shiloh
.
For
the
Perpetuity
and
Perpetuity
of
this
Kingship
,
Priesthood
,
and
Temple
,
GOD
swore
;
but
it
hath
failed
in
them
to
whom
he
swore
:
therefore
(
as
hath
been
proved
)
it
was
sworne
to
the
Type
,
to
be
accomplished
in
the
Typified
Kingship
,
Priesthood
,
and
Temple
.
-
Whereupon
my
ninth
Quaere
is
.
-
Since
God
hath
particularly
exemplified
in
Solomon
,
that
which
He
swore
unto
David
,
concerning
the
Divine
Right
of
Christ
,
to
be
irreversibly
administred
by
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
owne
earthly
Throne
,
over
them
.
-
My
first
Argument
is
from
the
Analogy
of
the
Counsell
of
God
,
in
his
preferring
the
younger
before
the
elder
in
severall
Particulars
,
with
reference
to
Solomon
the
Type
of
the
Kings
of
Gentiles
,
for
the
finding
out
the
just
reason
thereof
.
-
Wheresoever
the
Prerogative
of
God
is
used
to
over-rule
the
Vniversall
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
Solomons
preferment
unto
the
Birth-right
:
God
used
his
Prerogative
to
over-rule
his
Vniversall
Law
of
Nature
.
-
Therefore
,
in
the
case
of
Solomons
preferment
unto
the
Birth-right
:
It
is
to
be
presumed
,
that
it
was
so
done
for
some
important
cause
;
and
the
reason
being
doubted
of
,
therefore
,
recourse
is
to
be
had
to
the
like
case
.
(
Such
is
that
of
Abrahams
and
Ishaks
Children
;
and
in
both
the
particulars
,
the
one
reason
is
assigned
,
that
it
was
done
for
a
Type
,
to
expresse
the
preferment
of
the
younger
People
of
the
Gentiles
,
advanced
above
the
elder
of
the
Jewes
,
into
the
just
Patrimony
of
their
Fathers
,
according
to
the
Covenant
of
GOD.
)
Therefore
,
that
which
is
manifestly
expressed
in
the
like
case
;
is
to
be
admitted
for
the
just
reason
of
that
in
Question
.
(
And
that
is
evidently
,
that
Solomon
a
King
,
being
advanced
above
his
elder
brother
,
into
the
just
Patrimony
of
his
Father
;
this
was
done
in
a
Type
,
to
expresse
the
preferment
of
the
Kings
of
the
Gentiles
,
above
GODS
first-born
Succession
of
Jewish
Princes
.
)
-
Secondly
,
that
Solomon
was
the
expresse
Type
of
Christian
Kings
.
-
Those
things
which
onely
can
fill
up
the
whole
Latitude
of
any
Promise
from
God
,
or
Propheticall
Prediction
of
God
,
and
justifie
the
Truth
of
God
in
the
said
Promises
,
or
Prophesies
:
Are
to
be
accounted
the
chiefe
and
ultimate
Object
of
every
such
Promise
or
Prophesie
;
and
the
Precedent
,
but
Types
of
those
which
succeed
and
exceed
them
,
in
the
fulfilling
of
that
which
they
come
short
of
.
-
But
in
the
Promise
of
God
,
for
the
perpetuity
of
Solomons
Kingdome
;
and
the
Propheticall
Prediction
of
Psalm
72.
the
Interpretation
of
them
,
for
the
Perpetuity
,
Power
,
and
Glory
of
the
Earthly
Kingdome
of
Christ
,
in
the
Christian
Kings
of
the
Gentiles
,
and
of
Christian
Kings
in
Christ
:
Are
the
things
Expository
,
which
onely
can
fill
up
the
whole
Latitude
of
the
Promise
of
God
;
(
viz.
for
the
perpetuity
of
Solomons
Kingdome
in
the
Typified
)
and
the
Propheticall
Prediction
of
God
in
that
Psalm
,
(
which
evidently
was
more
then
was
performed
to
him
in
Person
,
)
and
are
those
which
onely
can
justifie
the
Truth
of
God
in
the
said
Prophesie
.
-
Therefore
,
in
the
Promise
of
God
,
for
the
perpetuity
of
Solomons
Kingdome
,
and
the
Propheticall
Prediction
of
Psalm
72.
the
Interpretation
of
them
for
the
Perpetuity
,
Power
,
and
Glory
,
of
the
Earthly
Kingdome
of
Christ
,
in
the
Christian
Kings
of
the
Gentiles
,
and
of
the
Christian
Kings
in
Christ
:
Are
to
be
accounted
the
chiefe
and
ultimate
Object
of
the
said
Promise
and
Prophesie
;
and
the
Precedent
,
(
to
wit
,
Solomon
)
was
but
a
Type
of
these
,
which
succeed
and
exceed
him
in
the
fulfilling
of
that
which
he
came
short
of
.
-
Thirdly
,
concerning
that
which
through
Solomon
the
Type
was
conveighed
to
Typified
Christian
Kings
.
-
Whosoever
by
the
appointment
of
God
,
in
the
sworne
Covenant
of
God
,
sit
in
the
Throne
of
Jehovah
▪
for
(
or
in
the
stead
of
)
Jehovah
Elohim
;
[
as
King
]
for
Jehovah
Elohim
:
To
his
Power
,
(
which
is
the
Power
of
God
;
and
therefore
,
Divine
,
Supreme
,
Irresistible
,
and
Above
,
and
Against
which
,
there
can
be
no
Power
on
Earth
.
)
All
the
Communalty
(
that
are
in
the
Covenant
of
the
Israel
of
God
)
all
the
Lords
of
the
Land
;
all
the
Princes
of
the
Bloud
;
doe
so
owe
their
Allegiance
,
that
no
Power
in
any
,
or
all
of
them
;
or
any
other
from
without
it
;
may
set
Bounds
unto
it
;
may
be
accounted
to
it
,
Superior
or
Equall
;
may
resist
it
in
what
it
doth
;
or
set
up
,
or
assist
any
other
on
Earth
to
Resist
it
;
much
lesse
to
usurp
,
or
lessen
,
or
destroy
it
.
-
But
all
Christian
Kings
,
with
Solomon
as
King
;
and
in
him
as
their
Type
:
Did
and
doe
(
by
the
appointment
of
God
,
in
the
sworne
Covenant
of
God
)
sit
in
the
Throne
of
Jehovah
Elohim
,
as
Kings
;
for
(
or
in
stead
of
)
Jehovah
Elohim
.
-
Therefore
,
to
the
Power
of
all
Christian
King
,
(
which
is
the
Power
of
God
,
and
therefore
Divine
,
Supreme
,
and
Irresistible
;
above
and
against
which
,
there
can
be
no
Power
on
Earth
)
all
the
Commonalty
(
that
are
in
the
Covenant
of
the
Israel
of
God
)
all
the
Lords
of
the
Land
;
all
the
Princes
of
the
Bloud
;
doe
so
owe
their
Allegiance
,
that
no
Power
in
any
or
all
of
them
;
or
any
other
from
without
it
,
may
set
Bounds
unto
it
;
or
may
by
them
be
accounted
Superior
or
Equall
to
it
;
may
Resist
it
in
what
it
doth
;
or
set
up
,
or
assist
any
other
on
earth
to
Resist
it
;
much
lesse
destroy
,
usurp
,
or
lessen
it
.
CHAP.
X.
The
Contents
.
Kings
are
Gods
chiefe
Debters
for
the
sinnes
of
the
People
;
not
the
High
Court
,
or
High-priest
.
The
King
to
command
others
,
what
he
may
not
execute
himselfe
.
Kings
the
Protectors
of
Religion
;
and
Religion
of
them
.
The
celebrated
Precedents
of
good
Jewish
Kings
,
the
best
Commentary
upon
the
Precepts
of
God
for
Kingship
.
This
was
accounted
Argument
enough
,
while
we
had
to
doe
but
with
the
Faction
of
Rome
.
Reverence
to
the
incomparable
Works
of
Bishop
Andrewes
,
restraines
the
needlesse
pressing
of
this
invincible
Argument
.
His
irrefragable
Exemplification
of
Jehoshaphat's
severalizing
the
matters
of
Ecclesiasticall
and
Politicall
Cognizance
:
And
his
constitution
of
the
High
Priest
,
his
chiefe
Commissioner
in
Ecclesiasticals
.
1.
THat
which
needeth
not
to
be
,
shall
be
short
;
it
being
sufficiently
proved
,
that
the
Power
of
the
King
,
is
the
(
Irresistible
Supreme
)
earthly
Power
of
GOD.
Which
Power
,
Religion
is
so
farre
from
lessening
,
that
it
addes
both
Honour
and
strength
thereunto
:
and
is
the
strongest
of
Obligagations
to
re-enforce
that
,
which
the
iniquity
of
the
times
makes
it
to
impeach
.
2.
Now
for
as
much
as
throughout
the
Sacred
Story
,
GOD
ever
reckons
unto
the
Kings
the
sinnes
of
the
Times
;
and
never
unto
the
Sanbedrin
,
the
highest
of
all
Courts
,
established
(
as
hath
been
shewed
)
from
the
first
beginning
of
any
such
,
with
Power
derived
from
the
Prince
;
and
that
meerly
for
the
ease
of
the
Princes
burden
:
no
,
nor
yet
unto
the
High-priest
;
the
visible
Head
of
a
distinct
Subordinate
Power
,
(
answerable
unto
the
Maternal
)
without
which
helper
(
meet
for
him
)
the
Christian
King
cannot
be
well
alone
:
and
whose
Office
is
,
to
traine
up
the
Children
(
begotten
in
Politicall
Nature
,
in
his
Image
)
by
Religious
nurture
,
for
the
making
them
morigerously
conformable
unto
their
Fathers
Likenesse
:
whom
the
Husband
is
to
command
,
though
not
to
repudiate
;
to
enjoyne
that
she
doe
that
,
which
he
is
enjoyned
not
to
doe
himselfe
;
witnesse
the
Exauctorating
of
King
Saul
by
GOD
,
and
the
Leprosie
of
Vzziah
,
2
Chron.
26.
21.
3.
Neither
of
these
(
to
wit
,
the
High
Court
,
or
High-Priest
)
were
ever
blamed
by
God
for
their
Non-resistance
,
or
not
stirring
up
the
People
to
make
Resistance
:
nor
yet
the
People
,
for
sitting
still
,
and
suffering
the
King
uncontrollably
to
run
his
wicked
race
into
Superstition
and
Idolatry
;
so
far
forth
,
that
the
change
of
the
Kings
mind
,
was
still
the
cause
of
the
change
of
the
Peoples
Religion
;
and
the
Peoples
sinne
herein
(
throughout
the
whole
Sacred
Story
)
was
ever
laid
upon
the
King
.
Which
is
an
invincible
Demonstration
from
the
Effect
,
that
the
King
was
the
onely
He
,
entrusted
by
God
with
his
Earthly
Power
,
for
the
restraining
of
such
wickednesses
;
and
for
the
Protector
of
Religion
;
the
greatest
and
justest
Adversary
of
those
,
as
well
as
of
Resistance
,
against
the
onely
Supreme
Ordinary
Power
,
by
God
set
up
to
pull
downe
them
;
and
to
set
up
,
and
protect
Religion
.
4.
This
Argument
in
the
hands
of
our
Worthies
,
was
ever
accounted
impregnable
,
while
we
had
to
doe
but
with
the
opposing
Roman
Party
;
in
the
more
colourable
Non-Supremacy
of
the
King
in
Ecclesiasticalls
.
The
other
part
,
(
to
wit
,
in
Temporals
)
being
never
denyed
by
men
accounted
serious
,
till
now
.
But
this
being
proved
,
will
also
carry
the
other
along
with
it
:
for
feare
of
failing
,
both
are
already
done
by
the
Precepts
of
God
.
And
that
the
Covenant
of
God
between
Him
and
Christian
Princes
was
one
and
the
same
;
in
,
and
with
the
Contract
,
plighted
with
the
former
People
and
the
Kings
thereof
.
So
that
the
Presidents
of
good
Kings
,
recorded
in
the
Booke
of
God
;
are
for
us
(
for
whom
certainly
they
were
written
)
Declarations
,
given
us
from
God
,
of
what
was
meant
in
his
compact
,
between
him
and
Kings
amongst
us
.
5.
And
certainly
I
shall
never
meet
with
any
,
who
will
affirme
and
appear
in
it
,
when
he
hath
so
done
;
that
we
challenge
more
for
Christian
Kings
(
who
had
the
better
part
of
the
Charter
)
then
what
(
in
matter
of
Fact
)
was
apparently
exercised
(
either
in
Individuo
,
or
in
Specie
)
by
the
commended
Kings
of
that
Nation
:
which
is
so
discernable
by
all
men
,
that
I
will
spare
my
Proofs
till
I
see
some
need
of
them
.
6.
Especially
,
since
(
in
the
maine
concludent
Part
)
the
worke
is
already
done
(
so
that
herein
there
is
no
need
of
any
thing
to
be
further
added
)
by
one
(
now
asleep
in
the
Lord
,
and
in
the
land
of
the
Living
;
not
alive
amongst
the
Dead
,
to
behold
with
heart-beheading
sorrowes
,
the
shame
and
deaths
of
the
present
age
,
)
The
most
Reverend
,
and
Incomparably
Learned
,
and
Prudent
Head
,
which
the
latter
times
have
brought
forth
;
that
hath
gone
to
peace
,
Integro
Funere
;
the
late
Bishop
of
Winchester
,
in
his
Tortura
Torti
:
A
Booke
,
as
most
worthy
of
the
Publike
view
;
so
no
lesse
with
Scholler-like
insight
(
might
it
finde
admittance
)
made
ready
for
it
in
our
English
Tongue
.
7.
But
I
desire
not
to
urge
other
mens
Arguments
;
and
dare
not
(
out
of
Reverence
,
which
also
will
restraine
mine
hands
in
the
next
Chapter
)
doe
injury
unto
his
by
my
weaknesse
:
I
shall
only
produce
an
observation
of
his
,
2
Chron.
19.
upon
which
Kings
ought
to
looke
,
as
upon
a
direction
sent
from
GOD
to
them
alone
,
and
all
others
to
let
it
alone
in
their
hands
.
It
is
the
pious
Act
of
Jehoshaphat
,
Ver.
5.
constituting
Judges
who
(
though
amongst
men
)
were
not
to
judge
for
man
,
but
for
Jehovah
:
those
Judgements
being
the
Lords
,
and
not
the
Peoples
.
So
also
Ver.
8.
his
appointing
of
the
sons
of
Levi
for
the
dispatch
of
all
differences
in
Points
of
Religion
;
Between
bloud
and
bloud
,
(
as
Deut.
17.
8.
)
between
Law
and
Commandement
,
Statutes
and
Judgements
.
And
in
Ver.
11.
his
distinguishing
of
their
charges
,
and
s●tting
Amariah
the
High-priest
over
all
,
in
all
matters
concerning
the
Lord
;
and
Zebadiah
the
Ruler
of
the
House
of
Judah
,
for
all
the
Kings
matters
.
There
being
in
Ecclesiasticals
,
some
things
,
wherein
all
mankind
besides
have
not
so
much
to
doe
as
the
King
alone
:
and
others
,
wherein
the
King
hath
nothing
at
all
to
doe
,
but
onely
to
see
them
done
:
as
shall
be
justified
in
the
second
Book
,
when
I
come
to
speake
of
the
sin
of
Jeroboam
,
in
the
handling
the
Power
of
Gods
Likenesse
.
CHAP.
XI
.
The
Contents
.
No
new
Light
after
the
New
Testament
.
What
was
both
before
and
under
the
Law
,
dyed
not
with
the
Law
,
but
was
confirmed
by
the
Gospell
.
Evangelicall
Rules
and
Examples
in
this
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
Psalme
82.
6.
[
I
my selfe
have
said
,
You
,
your selves
are
Gods
,
and
all
of
you
the
sons
of
Gnelion
]
further
cleered
.
Our
Saviours
owne
Argument
from
that
Text.
Further
manifestations
amply
performed
elsewhere
,
not
needed
here
.
Christs
owne
Assertion
,
that
Tributes
and
Customes
were
payed
unto
God
in
Caesar
.
Neither
Livelihood
nor
Life
it selfe
,
can
countenance
Self-preservation
by
Resistance
of
lawfull
Princes
,
in
those
who
assume
the
name
of
Christians
;
if
the
Doctrine
and
Example
of
Christ
,
be
onely
that
which
can
denominate
Christians
.
1.
ANd
now
having
given
a
briefe
Map
of
the
Longitude
and
Latitude
of
such
places
of
Scripture
(
in
this
Point
)
as
my
weak
observation
was
able
to
describe
,
and
this
small
modell
would
permit
.
In
which
description
,
I
have
(
as
occasion
required
)
still
had
recourse
unto
the
New
Testament
;
the
last
of
Lights
that
unaccursed
man
may
expect
.
Christ
Jesus
being
the
true
light
who
lighteth
every
one
that
cometh
into
the
world
;
either
this
present
,
or
that
to
come
:
and
in
the
golden
Candlesticke
,
or
holy
Bush
of
the
sacred
Scriptures
ever
burning
,
but
never
consuming
either
himselfe
or
it
.
Who
himselfe
came
downe
from
Heaven
,
unto
the
last
alive
of
his
blessed
Secretaries
(
his
beloved
Saint
John
)
and
set
his
conclusory
Seale
unto
the
last
written
Book
of
all
the
27.
of
his
last
Testament
.
And
in
the
last
clause
thereof
,
affixed
his
Commination
,
accursing
all
those
,
who
adde
(
new
Lights
)
to
,
or
take
(
the
true
Light
)
from
,
the
therein
sealed
Canon
.
2.
I
shall
not
spend
time
in
doing
what
is
done
.
These
being
undeniable
Principles
,
That
whatsoever
(
with
the
approbation
of
GOD
)
hath
been
continued
from
the
beginning
of
the
world
,
and
hath
remained
ever
in
,
and
under
the
Law
,
dyed
not
with
the
Law
,
but
is
of
the
perpetuall
Law
of
Nature
.
Secondly
,
That
Christ
came
not
to
dissolve
any
part
of
the
Law
of
Nature
;
neither
doth
it
need
any
particular
ratification
in
the
Gospel
:
though
ex
Abundanti
,
this
great
Point
is
impregnably
fortified
in
that
unalterable
Covenant
.
3.
But
in
this
particular
,
there
is
no
need
,
were
there
no
more
written
,
then
that
most
incomparable
forementioned
Tract
,
against
Resistance
of
the
lawfull
Magistrate
under
colour
of
Religion
,
with
the
Appendents
thereof
.
Unto
which
,
some
have
(
now
)
for
a
long
time
been
indebted
,
for
ought
that
I
could
heare
;
I
being
a
man
,
who
(
for
these
late
years
)
have
still
lived
in
the
greatest
throng
of
the
Disturbances
of
this
world
;
and
in
the
greatest
solitude
of
Bookes
;
as
having
ever
been
out
of
their
acquaintance
,
or
●ode
▪
—
Quando
fie●
(
A●ite
)
Liber
?
4.
In
the
New
Testament
invincible
it
is
,
and
cleerly
deduced
thence
,
That
Monarchicall
Power
is
immortall
,
as
being
the
Power
of
GOD
;
and
that
in
opposition
to
any
other
Forme
.
As
also
,
that
paid
Obedience
is
perpetually
from
all
due
unto
that
One
▪
both
by
the
Injunction
of
the
ever-living
Evangelicall
Precepts
of
Christ
himselfe
,
and
his
Apostles
;
and
by
the
ratification
of
the
dying
,
never
dying
Examples
of
Christ
himselfe
,
and
of
his
Apostles
.
5.
Which
was
received
for
Catholike
Doctrine
in
the
purer
Ages
(
which
he
hath
proved
)
and
hath
continued
in
all
times
(
which
are
worth
a
Livelihood
,
in
any
vindicative
Record
)
by
the
Religious
therein
;
who
accordingly
have
embraced
Death
it selfe
,
rather
then
for
quick
ending
Ends
,
They
would
make
abatement
in
either
those
Rules
or
Examples
,
by
their
Resistance
of
that
Power
:
which
Doctrine
had
its
instauration
when
the
Roman
Monarchy
,
was
both
Pagan
,
and
by
force
newly
erected
:
while
the
Senate
was
ready
upon
every
overture
,
to
pull
down
the
Monarchy
.
Yet
then
,
neither
they
nor
we
have
ever
found
any
Appeale
to
have
been
made
from
any
Injustice
or
Persecution
,
to
either
the
Senate
or
the
People
,
nor
yet
their
names
so
much
as
comparatively
thought
worth
the
mention
:
but
suffering
under
the
Tyrant
,
—
Cui
celsior
ira
,
nefásque
Justius
:
being
made
the
Glory
of
the
Gospel-Doctrine
.
6.
But
lest
I
should
seem
to
talke
of
Precedents
,
and
forget
Didactically
to
bring
one
Proofe
of
mine
owne
;
I
shall
justifie
all
that
hath
been
concluded
,
with
the
recapitulation
of
a
few
words
from
the
mouth
of
Christ
himself
;
John
10
▪
34
,
35.
I
have
said
,
you
are
Gods
;
and
this
Scripture
cannot
be
evaded
,
or
plaid
fast
and
loose
with
at
any
time
;
or
dissolved
while
there
is
time
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
is
the
Principle
whereby
our
Saviour
proveth
his
Divinity
:
to
wit
,
the
knowne
Divinity
of
those
which
have
Regall
Power
:
not
as
vainly
now
sequestred
by
distinction
from
their
Persons
;
which
if
it
were
admitted
,
would
destroy
the
Vniversality
of
our
Saviours
Medium
:
take
away
the
strength
thereof
,
whereby
he
proved
his
own
Personall
Deity
:
and
make
the
best
Logicians
that
ever
were
(
Christ
and
his
Apostles
)
inferior
in
that
Art
,
to
this
after-birth
newly
enlightned
into
the
world
:
who
might
better
have
distinguished
for
their
lives
,
against
the
Pagan
persons
of
Tiberius
and
Nero
;
but
either
knew
not
,
or
abhorred
this
knack
.
The
least
of
all
that
hath
been
said
in
the
cause
,
deserving
an
Answer
.
7.
Which
upon
the
search
of
the
Record
will
further
appeare
;
it
is
(
as
Psal.
82.
6.
Ani
Amarti
,
Elohim
Atem
:
Ipse
dixi
,
Dii
vos
.
I
my selfe
have
said
it
(
in
mine
owne
Person
)
you
are
Gods
(
in
your
Persons
,
or
)
your selves
.
First
,
I
my selfe
[
Ani
]
exclusively
of
all
others
,
(
for
none
but
he
himselfe
could
create
man
,
or
any
thing
else
;
much
lesse
,
onely
by
saying
the
word
)
and
it
is
not
barely
expressed
thus
by
the
forming
of
the
Verb
,
but
by
particular
Article
:
I
my selfe
.
So
is
the
other
by
Article
also
,
[
Atem
,
]
vos
ipsi
,
you
your selves
,
exclusively
of
all
others
,
(
those
who
tell
you
,
you
are
seduced
by
evill
Counsell
,
and
unfit
to
governe
)
are
(
in
respect
of
them
)
Elohim
,
as
in
your
Persons
.
8.
And
this
was
done
(
as
hath
been
shewed
)
by
the
operative
Word
,
which
effected
every
thing
that
was
made
;
and
that
so
soone
as
it
was
uttered
.
And
againe
[
Amarti
]
I
have
said
it
,
from
the
first
Article
of
time
that
was
;
so
that
there
was
no
time
wherein
this
was
not
true
of
this
his
speech
;
who
operateth
not
in
time
,
but
in
himselfe
,
who
was
before
all
time
.
And
in
the
instant
,
formally
effected
that
,
in
actu
Signato
,
which
in
actu
exercito
is
daily
produced
.
When
he
said
in
himselfe
,
Let
us
make
Man
in
our
own
Image
,
after
our
Likenesse
,
and
let
them
have
Dominion
:
the
just
Right
of
Elohim
.
9.
Both
these
,
the
Articles
,
and
the
Power
of
this
word
[
Amarti
,
]
our
Saviour
tooke
care
to
expresse
in
the
Greek
,
John
10.
The
accusation
of
the
Jewes
was
Ver.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
thou
being
a
man
makest
(
not
barely
thee
,
but
)
thy selfe
(
in
thy
Person
to
be
)
GOD.
He
returneth
upon
them
,
that
Divinity
is
annexed
(
not
solely
to
the
Office
,
but
also
)
to
the
Persons
of
those
,
to
whom
this
Effective
Word
of
GOD
was
imparted
:
therefore
,
certainly
he
was
such
in
his
Person
really
,
who
was
the
Word
that
made
them
so
truly
in
their
Persons
;
and
so
,
that
this
Act
cannot
be
abstracted
or
distinguished
away
by
Sophistry
,
from
their
very
Persons
.
For
his
words
(
upon
which
he
inferreth
,
that
no
robustuous
ignorance
or
strength
,
can
loose
this
Scripture
from
them
)
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
If
he
calleth
them
Gods
,
to
whom
the
(
making
)
Word
of
God
was
[
made
;
]
for
this
is
the
English
of
the
word
:
and
not
(
barely
)
came
,
as
a
stranger
to
a
stranger
;
but
as
unto
the
Prophets
,
who
were
made
Prophets
by
this
kind
of
coming
(
to
wit
,
making
)
of
the
Word
of
God
to
them
.
If
this
had
not
been
so
,
our
Saviour
had
been
but
an
ill
Logician
;
to
conclude
the
Divinity
of
his
Person
(
which
was
the
Accusation
and
Question
)
from
a
Medium
,
whose
strength
had
been
extinct
by
the
Trifle
of
this
Distinction
:
for
if
Divinity
were
not
annexed
to
their
Persons
,
he
proves
nothing
for
his
owne
thereby
.
And
therefore
he
takes
care
for
this
in
the
very
first
words
of
his
Answer
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
illos
ipsos
;
them
in
their
very
selves
or
Persons
.
So
that
plaine
it
is
,
that
abstracting
(
to
separation
)
of
Divinity
from
the
Persons
of
Kings
(
barely
)
to
their
Office
,
takes
away
this
Proofe
of
our
Saviours
God-head
.
10.
So
wretched
is
the
proud
poverty
of
those
,
who
without
the
treasures
of
the
Gold
and
Silver
of
the
Hebrew
and
Greeke
Texts
,
will
thinke
themselves
rich
:
and
with
the
tumult
and
noyse
of
an
Assembly
,
of
a
little
Logick
(
worse
then
none
)
and
the
Latine
and
Copper
of
Scripture
Translation
,
will
make
themselves
bold
against
GOD
and
his
Christs
.
And
so
much
need
have
men
to
pray
for
,
and
pay
for
a
learned
Clergy
,
of
the
Institution
of
God
himselfe
;
unto
whom
he
hath
promised
his
Spirit
of
Interpretation
,
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
Legall
Prophets
,
(
to
shew
,
that
the
perpetuity
of
the
Covenant
of
Knowledge
,
was
not
annexed
(
but
temporarily
)
to
the
Persons
of
the
Priests
of
the
Law
,
but
of
the
Gospel
)
who
foretold
the
preferring
of
the
last
,
into
the
Patrimony
of
the
first
;
Mal.
2.
and
3.
Chap.
11.
Now
,
lest
any
should
be
further
beguiled
into
a
beliefe
,
that
any
others
are
invested
with
this
Name
and
Power
of
Elohim
besides
the
King
,
and
against
him
;
I
shall
goe
a
little
further
in
the
unfolding
of
our
Saviours
present
Text.
For
the
next
words
[
Vbne
Gnelion
Chulchem
,
]
And
every
of
you
are
Sons
of
the
most
High
.
They
have
been
expounped
already
;
and
the
Supremacy
of
the
King
acknowledged
by
S.
Peter
and
S.
Paul
)
hath
been
proved
from
them
,
as
the
irresistibility
from
Elohim
.
The
next
words
are
(
notwithstanding
these
Titles
)
You
shall
dye
like
men
,
&c.
which
words
,
are
indeed
an
exclusion
of
all
those
from
the
Name
and
Power
of
Elohim
and
Ghnelion
,
who
are
not
Kings
.
You
Kings
are
not
so
Elohim
,
but
that
you
shall
dye
like
(
whom
?
Invincibly
it
must
be
)
those
who
are
not
Elohim
:
from
whose
commune
condition
(
in
this
particular
)
this
shall
not
exempt
you
.
Who
those
are
,
who
are
not
Elohim
:
first
,
the
Democraticall
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
dye
.
(
Che-Adam
)
not
onely
like
single
men
in
the
Individualls
;
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
cleerly
from
hence
,
the
People
,
yea
,
in
their
whole
Aggregate
capacity
,
are
excluded
from
the
Name
and
Power
of
Elohim
.
12.
Secondly
,
the
Aristocraticall
Senate
,
is
apparently
(
in
the
next
words
)
shut
out
also
:
And
you
shall
dye
(
notwithstanding
that
you
are
Elohim
,
like
one
of
those
who
are
not
so
;
to
wit
)
like
one
(
Hasarim
)
of
the
Princes
.
Those
13.
Now
all
this
our
Saviour
makes
the
Medium
à
notiori
,
(
as
a
knowne
Principle
)
to
prove
,
that
Divinity
was
not
in
him
as
in
the
former
Prophets
,
to
whom
it
came
,
as
to
its
Inne
,
not
as
to
its
proper
Habitation
;
there
being
many
times
when
the
Word
of
GOD
came
not
to
them
.
Therefore
,
he
preferres
this
Medium
from
them
(
to
wit
Kings
,
by
reason
of
the
standing
Image
and
Commission
of
Elohim
,
in
,
and
to
them
)
unto
whose
Persons
(
as
his
words
import
)
Divinity
was
by
a
perpetuall
Law
annexed
.
If
a
Prophet
(
notwithstanding
his
miraculous
,
both
Predictions
and
Actions
)
had
said
that
he
was
Elohim
,
he
had
deserved
to
have
been
stoned
.
But
of
the
King
,
it
is
an
eternall
and
knowne
truth
.
14.
The
Argument
I
take
to
be
this
.
Pardon
Lord
Jesus
the
weaknesse
of
the
Urger
.
-
That
which
is
perpetually
(
as
founded
upon
an
undissoluble
ground
)
true
of
him
,
who
is
but
the
in
the
Image
of
Elohim
:
That
is
much
more
true
of
him
,
who
is
both
the
Image
and
Likenesse
of
Elohim
,
and
no
blasphemy
;
(
implyed
Ver.
36.
For
he
was
both
Sanctified
,
wherein
the
perfection
of
the
Likenesse
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
Likenesse
of
Elohim
;
and
no
blasphemy
.
15.
Concerning
the
Divine
Vnalterable
Evangelicall
Precept
,
for
obedience
unto
Princes
,
though
tyrannous
Persecuters
;
and
Non-resistance
of
any
who
hold
the
place
of
GOD
:
as
also
what
was
the
received
Interpretation
thereof
in
the
Primitive
times
.
And
concerning
the
celsitude
of
Christianity
,
in
the
Doctrine
of
Self-denyall
,
and
taking
up
the
Crosse
,
(
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
declame
how
ill
it
hath
been
followed
;
but
pray
that
it
may
be
better
.
First
,
concerning
his
honourary
acknowledgement
of
the
Justice
of
the
imposition
of
Taxes
and
Tributes
,
(
which
hath
beene
made
a
shift
to
be
made
the
incentive
of
our
calamities
)
I
forbear
that
which
our
Saviour
declares
to
be
of
the
Jura
Majestatis
,
or
Rights
of
Soveraigne
Prerogative
;
and
the
consequences
thereof
;
to
wit
,
the
Impression
of
the
Image
of
Caesar
upon
the
Publike
Coine
.
Which
(
Mat.
22.
21.
he
makes
his
Medium
to
prove
Tribute
to
be
due
to
Caesar
.
I
insist
onely
upon
the
Illation
,
Therefore
render
,
(
of
his
,
)
not
give
(
of
yours
)
the
things
that
are
Caesars
:
to
wit
,
the
Tax
or
Tribute
which
he
requireth
:
and
by
so
doing
,
you
render
unto
God
the
things
that
are
Gods
;
whose
Image
Caesar
beares
,
as
the
Tribute
money
beares
Caesars
.
And
that
this
must
be
the
drift
of
our
Saviour
in
these
words
,
it
appeares
;
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
owne
,
but
in
the
Right
of
GOD
.
17.
That
all
the
Right
which
Caesar
hath
unto
it
,
he
hath
from
GOD
;
and
that
he
hath
GODS
Right
;
our
Saviour
(
in
his
owne
case
,
and
when
he
had
not
wherewith
to
pay
it
)
expresseth
,
Mat.
17.
25.
Of
whom
doe
the
Kings
of
the
earth
take
Tribute
?
Of
their
owne
Children
?
or
of
Strangers
?
Saint
Peter
(
unto
whom
the
Question
was
put
)
answereth
,
of
Strangers
.
Jesus
replyeth
,
Then
are
the
Children
free
.
Concluding
from
thence
his
owne
exemption
,
as
being
the
Son
of
Him
,
in
whose
Right
the
Custome
and
Tribute
were
due
.
For
it
is
evident
,
that
Christ
was
none
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Wisdome
of
God
,
had
been
devoid
of
ordinary
Reason
;
whose
Plea
was
most
▪
strong
,
if
he
who
is
the
Wisdome
of
God
,
knew
how
to
argue
for
his
immunity
from
the
same
.
18.
But
in
the
next
Verse
;
Though
Caesar
have
no
Right
to
it
from
(
Vs
)
yet
lest
They
(
who
are
his
Officers
)
be
angry
,
go
a
fishing
and
pay
it
:
which
course
I
am
sure
is
Christian
,
and
would
not
mis-become
any
times
.
Where
it
may
be
observed
,
that
they
who
are
invested
with
Power
that
is
Divine
;
have
a
little
more
Priviledge
then
the
sons
of
Adam
in
commune
.
For
it
is
,
lest
they
should
be
angry
with
(
Vs
,
)
and
give
it
for
(
Thee
and
Me
;
)
but
Capiet
qui
capere
potest
.
19.
Concerning
the
demeanour
of
Christ
,
submitting
himselfe
unto
the
death
;
it
is
that
which
we
all
pretend
to
looke
for
benefit
by
:
and
therefore
should
all
consider
:
when
He
who
was
the
Founder
of
Christianity
,
was
to
gather
to
himselfe
all
the
Kingdomes
of
the
Earth
into
one
Family
;
while
Herod
,
Pontius
Pilate
,
and
the
People
of
the
Jewes
were
gathered
together
against
Him
,
as
Psal.
2.
though
he
wanted
not
Power
to
make
Resistance
;
Perdidit
Vitam
,
nè
perderet
Obedientiam
:
He
quitted
his
Life
to
preserve
his
Obedience
.
To
doe
thus
,
rather
then
to
Resist
the
Power
of
an
Heathen
Prince
;
which
he
acknowledged
(
though
the
Deputy
unjustly
used
his
Authority
)
to
be
from
Heaven
,
I
am
sure
is
Christian
;
from
the
Example
of
Christ
,
walking
according
to
his
owne
Rules
.
20.
And
Saint
Peter
saith
,
1
Pet.
2.
21.
This
was
to
leave
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Example
for
Christian
Imitation
:
this
I
am
sure
is
recorded
for
Christian
Doctrine
to
remaine
for
ever
.
To
doe
thus
,
by
good
Logick
and
true
Paronymy
,
from
Christ
,
I
can
denominate
Christian
.
But
they
have
the
luck
of
it
(
if
they
may
escape
Scot-free
)
who
can
conjugate
such
Oppositions
;
and
make
that
Christian
,
to
doe
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
chiefe
Ensigne
and
note
of
Christianity
;
and
to
teach
and
enjoyne
men
to
spend
their
blouds
in
this
Cause
,
to
establish
a
contrary
Foundation
;
and
to
enjoyne
an
opposite
Covenant
.
For
my
part
,
as
yet
I
know
no
new
Christ
,
nor
no
new
Gospel
to
learne
the
contrary
from
,
and
therefore
Contentus
hoc
Catone
:
I
will
(
as
I
am
bidden
)
walke
on
this
way
.
For
it
is
an
Article
of
my
Creed
,
that
he
who
trode
it
,
Ascended
into
Heaven
:
animated
by
him
who
went
before
me
.
—
Adsum
Caesar
ubique
tuus
(
Liceat
modo
)
nunc
quoque
miles
.
-
Whereupon
my
Tenth
Quaere
is
.
-
Since
all
Christian
Kings
(
more
singularly
then
other
Princes
)
have
the
Divine
Power
of
Elohim
and
Messiah
annexed
to
their
Persons
,
and
not
barely
to
their
Offices
.
And
since
our
Saviour
made
this
Annexation
,
(
viz.
to
their
Persons
)
His
Argument
à
Notiori
,
to
refute
the
imputation
of
Blasphemy
,
for
his
affirming
the
Divinity
of
his
owne
Person
.
And
since
'
,
by
the
Gospel
Doctrine
and
Practice
,
Obedience
even
unto
Monarchicall
Tyrants
;
in
Self-denyall
;
and
taking
up
of
the
Crosse
;
is
set
forth
as
the
differentiall
note
of
Christians
:
And
Rebellion
(
with
the
Sword
,
or
otherwise
)
is
declared
damnable
.
And
paying
and
yeelding
Tribute
,
Life
,
and
Livelihood
it selfe
;
is
that
which
onely
(
from
both
Precept
and
Example
)
can
denominate
Christian.
-
By
what
Logick
they
can
distinguish
away
their
Blasphemy
,
and
Paronymise
themselves
into
the
name
of
Christians
?
Who
against
Christs
Gospel-Information
,
Precept
and
Practice
,
affirme
the
Power
of
Dominion
to
be
in
the
People
!
And
that
we
may
oppose
those
,
whom
the
Gospel-Doctrine
teacheth
us
,
rather
to
dye
then
Resist
.
-
My
first
Argument
is
concerning
the
Argument
of
our
Saviour
,
S.
John
10.
-
Every
Doctrine
which
dissolveth
that
indissoluble
Principle
,
by
which
our
Saviour
Christ
vindicated
the
affirmation
of
the
Divinity
of
his
Person
,
from
the
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
Regall
Power
of
Kings
is
not
Divine
;
or
that
it
is
distinguishable
away
from
their
Persons
:
Dissolveth
that
indissoluble
Principle
,
by
which
our
Saviour
Christ
vindicated
the
affirmation
of
the
Divinity
of
his
Person
,
against
the
imputation
of
Blasphemy
.
-
Therefore
,
the
Doctrine
that
asserteth
,
that
the
Regall
Power
of
Kings
is
not
Divine
;
or
that
it
is
distinguishable
away
from
their
Persons
:
Is
blasphemous
,
and
the
Maintainers
thereof
had
need
to
be
sure
of
a
new
Christ
.
-
Secondly
,
concerning
the
Text
urged
by
our
Saviour
out
of
Psal.
82.
-
Every
exception
of
common
Similitude
between
two
severall
Predicates
,
which
agree
in
aliquo
tertio
:
Is
a
negation
of
Identity
between
the
Proposed
and
the
Likened
,
in
the
particulars
Predicated
.
-
But
in
the
Proposition
,
Psal
8●
.
You
are
Elohim
,
or
you
are
all
of
you
the
Sons
of
Ghnelion
;
and
these
,
you
shall
dye
like
Adam
(
or
the
community
of
mankind
,
whether
singular
or
aggregate
)
and
you
shall
fall
like
one
of
the
Princes
(
or
particular
members
of
the
Senate
;
)
There
is
an
exception
of
common
Similitude
,
(
viz.
of
death
)
between
two
severall
Predicates
;
To
wit
,
Elohim
,
and
the
Sons
of
Ghnelion
(
Kings
in
their
Persons
,
)
and
between
Kings
and
Adam
,
and
between
Kings
and
Peers
.
-
Therefore
,
in
the
Propositions
abovesaid
,
there
is
a
negation
of
Identity
between
the
Proposed
and
the
Likened
,
in
the
particulars
predicated
.
So
that
neither
the
whole
People
,
nor
the
peers
or
Magistrates
(
with
relation
to
the
King
)
are
invested
with
the
Name
and
Power
of
Elohim
.
-
Thirdly
,
concerning
the
root
of
all
evill
,
the
first
degree
of
Antichristianisme
.
-
They
who
deny
their
whole
Livelihoods
to
God
when
he
requires
them
,
and
that
contrary
to
Christs
Information
,
Precept
,
and
Practice
:
Cannot
be
Christs
Disciples
.
-
But
they
that
deny
their
Impositions
to
Kings
when
they
require
them
:
Doe
(
at
the
least
)
deny
their
whole
Livelihoods
to
God
when
he
requires
them
;
and
that
contrary
to
Christs
Information
,
(
viz.
That
God
is
he
to
whom
in
Kings
they
are
due
)
contrary
to
Christs
Precept
,
of
rendring
them
to
Kings
;
and
contrary
to
the
Practice
of
Christ
,
so
paying
them
,
that
therewith
he
proved
,
that
he
paid
them
to
God
.
-
Therefore
,
they
who
deny
their
Impositions
to
Kings
when
they
require
them
:
Cannot
be
Christs
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
Logick
be
denominated
Christians
,
but
that
which
is
contrary
to
that
glorious
Name
.
-
But
they
,
who
(
when
they
have
strength
to
doe
it
)
doe
Resist
the
Regall
Power
,
and
will
not
part
with
both
Livelihoods
and
Lives
,
rather
then
make
such
Resistance
:
Doe
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
doe
it
)
do
Resist
the
Regall
Power
,
and
will
not
part
with
Livelihoods
and
Lives
,
rather
then
make
such
Resistance
:
Can
by
no
Logick
be
denominated
Christians
,
but
that
which
is
contrary
to
that
glorious
Name
.
CHAP.
XII
.
The
Contents
.
The
Authors
Reason
for
not
beginning
with
the
End
of
Dominion
.
The
Reason
why
God
himselfe
retroceded
from
the
immediate
exercise
of
his
just
Monarchy
;
that
Man
might
not
by
his
Justice
be
consumed
.
The
Reason
why
Priesthood
is
not
administred
by
the
Angels
.
God
(
by
thus
doing
)
doth
not
onely
accommodate
our
Persons
,
but
dignifie
our
whole
Nature
.
The
Fundamental
Axiomes
(
in
this
Tract
)
recollected
.
The
unalterablenesse
of
Gods
Ground
,
for
the
unalterablenesse
of
these
Constitutions
.
This
great
vouchsafing
of
God
,
doth
display
unto
us
the
Blemishes
of
our
proud
frailty
,
as
doe
our
clothes
,
and
the
written
Word
of
God
.
Saint
Peters
cautions
against
wresting
of
Scriptures
.
What
remaineth
to
be
hereafter
treated
upon
.
1.
I
Have
deduced
that
which
will
prove
(
alone
)
to
be
Dominion
from
the
sole
Originall
thereof
,
unto
the
full
establishment
of
it
,
in
the
unchangeable
Covenant
of
the
Gospell
;
unto
which
,
whosoever
addes
a
divers
new
one
,
is
ipso
Facto
(
as
hath
been
shewed
)
excommunicated
,
Gal.
1.
8.
though
he
be
an
Angell
from
Heaven
.
If
I
had
not
lived
in
an
age
,
which
denieth
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
Likenesse
of
Heaven
;
for
the
just
,
orderly
,
and
lasting
preservation
of
its
happinesse
.
This
shall
be
explained
and
justified
in
a
particular
short
Commentary
on
the
Lords
Prayer
.
2.
The
Reason
of
Dominion
thus
established
(
as
hath
been
manifested
)
is
the
preservation
of
mankind
(
through
the
compassion
of
the
Almighty
)
from
his
very
selfe
.
This
is
apparent
,
Exod.
33.
3.
I
will
not
go
up
in
the
midst
of
thee
,
for
thou
art
a
stiffe-necked
People
;
lest
I
consume
thee
.
Neither
will
he
quit
his
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
incomparablenesse
of
his
most
mercifull
vouchsafings
,
interposed
between
Him
and
Us
;
to
keep
at
a
distance
the
Immediatenesse
of
our
Impiety
and
his
Justice
.
This
manner
of
the
exercising
of
his
Monarchy
,
being
mans
security
and
shelter
from
GOD
;
whereby
the
Terrours
of
his
Majesty
visibly
reigning
over
us
,
doe
not
(
once
for
all
)
appall
and
confound
us
:
with
the
Honour
of
whose
Justice
it
could
not
otherwise
stand
,
if
he
should
not
presently
strike
for
every
Insolency
committed
against
his
Highnesse
.
3.
For
this
cause
hath
he
put
his
Temporary
Scepter
and
Sword
into
the
hands
of
a
Deputy
of
our
own
Flesh
and
Bloud
;
who
might
more
calmly
exercise
his
Power
.
It
is
not
mine
;
long
agoe
,
Themistus
published
this
Commentary
upon
this
action
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
appeares
,
that
for
this
cause
,
Kingdome
was
adjourned
from
Heaven
to
Earth
,
that
man
might
have
on
Earth
a
Sanctuary
of
refuge
from
the
inexorable
severity
of
the
Divine
Majesty
,
by
the
exercise
of
Gods
Dominion
,
by
one
,
whose
breath
(
like
other
mens
)
is
in
his
nostrils
;
That
so
GOD
might
not
be
necessitated
each
moment
,
to
fill
the
world
with
the
destructions
of
sinfull
,
proud
,
dust
and
ashes
.
4.
When
Israel
saw
the
Thundrings
and
Lightnings
,
(
Exod.
20.
18.
)
and
heard
the
noise
of
the
Trumpet
of
God
,
and
beheld
the
Mountaine
smoaking
:
when
they
saw
this
,
they
removed
and
stood
afar
off
;
and
said
to
Moses
,
Speake
thou
with
us
,
and
we
will
heare
;
but
let
not
God
speake
with
us
lest
we
die
.
So
likewise
for
the
Peoples
sake
it
is
,
That
the
Priesthood
is
not
executed
by
the
Angels
;
yea
,
for
their
honour
too
,
if
they
please
to
consider
it
.
And
therefore
,
Deut.
18.
17.
the
Lord
sweetly
accepted
the
desires
of
his
People
in
this
kind
,
and
said
,
They
have
well
spoken
;
to
wit
,
that
they
might
not
heare
againe
the
voyce
of
Jehovah
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
heare
in
stead
of
the
Archangel
;
unto
whom
the
Promulgation
of
the
Law
was
delegated
.
5.
So
that
in
these
Dispensations
,
GOD
Almighty
doth
not
onely
accommodate
the
personall
frailties
,
but
doth
dignifie
the
whole
nature
of
mankind
.
For
,
if
one
member
be
had
in
honour
,
all
the
rest
rejoyce
with
it
.
What
said
I
?
with
it
!
Nay
,
to
them
onely
,
is
the
employment
thorny
and
dangerous
;
to
the
others
,
the
benefit
redounds
.
For
,
as
said
Saint
Augustine
;
They
who
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
reliefe
of
their
Servitude
and
Vassallage
.
Our
God
is
a
consuming
fire
;
Man
in
his
place
shall
be
consumed
,
if
he
doe
not
shed
forth
upon
us
the
goodnesse
of
GOD
,
for
the
end
of
his
placing
there
:
much
more
if
he
doe
consume
us
,
though
he
be
adopted
;
nay
,
because
he
is
adopted
into
the
dreadfull
Power
and
sacred
Name
of
Elohim
.
Thus
farre
hath
GOD
(
with
infinite
mercy
)
vouchsafed
,
and
no
further
.
And
who
may
say
unto
him
,
What
doest
thou
?
6.
But
if
it
may
be
lawfull
(
and
were
further
needfull
)
to
justifie
him
herein
;
there
is
much
to
be
said
in
defence
of
this
his
Act.
I
keep
my selfe
within
my
owne
Province
,
and
presume
not
to
spoile
the
just
Grounds
laid
by
Politicians
,
concerning
the
generall
Freedome
hereby
from
the
danger
of
Division
,
the
mother
of
Confusion
,
&c.
But
these
are
the
Maximes
that
I
rest
upon
.
-
That
the
Dominion
over
the
Creature
,
cannot
but
be
in
the
Creator
.
-
That
the
Dominion
of
the
Creator
,
cannot
but
be
Monarchicall
.
-
That
if
the
Creators
Power
of
Dominion
were
placed
in
all
,
or
more
then
one
;
it
could
not
be
Monarchy
,
or
Kingdome
;
and
Christs
Title
of
sole
King
of
kings
must
be
extinct
.
For
he
that
is
King
,
is
alone
in
Power
;
and
there
must
be
Co-ordination
with
Cbrist
,
if
any
have
to
doe
with
those
,
who
are
properly
and
immediately
his
Subjects
;
who
neither
can
have
,
nor
need
more
then
such
a
King
.
-
That
Christs
Power
is
prophaned
,
if
it
be
held
in
commune
:
That
the
King
is
so
,
if
he
quit
it
;
and
the
Vsurpers
that
challenge
it
.
-
That
nothing
but
the
Free
and
Formall
Donation
of
God
,
in
Terminis
,
can
invest
any
under
him
with
it
;
nothing
at
all
from
him
.
-
That
he
,
who
hath
most
frequently
declared
himselfe
to
be
the
Vniversall
King
of
the
whole
world
,
hath
in
expresse
termes
Deputed
Kings
,
and
onely
Kings
,
as
Supreme
and
Irresistible
Administrators
of
the
earthly
Dominion
of
Him
and
his
Christ
,
over
all
the
Nations
of
the
world
:
and
requireth
most
exact
and
especial
Obedience
of
all
Christians
to
them
.
7.
So
that
this
Dispensation
is
that
,
which
in
prudent
Justice
could
be
done
;
and
in
inexpressible
mercy
(
for
the
safegard
of
mankind
)
is
done
;
and
which
,
without
●earing
of
Christ
from
his
due
Throne
,
cannot
be
undone
.
That
man
may
understand
and
value
this
great
vouchsafing
,
is
the
end
of
my
Prayers
and
Labours
;
it
being
the
last
which
GOD
will
afford
in
this
kind
:
as
being
sworn
unto
in
the
former
,
and
ratified
in
the
last
of
his
Covenants
,
which
he
will
make
with
mankind
;
which
begun
with
the
Law
of
Reason
in
the
first
:
and
it
being
that
,
which
is
set
up
in
the
Heavens
,
(
the
sampler
for
Earth
)
Reason
must
acknowledge
,
that
to
be
the
fittest
Form
of
Government
,
to
make
Earth
another
Heaven
,
which
is
established
in
Heaven
.
8.
And
yet
I
cannot
but
acknowledge
,
that
this
Monarchicall
.
Law
is
but
beneficiall
unto
us
,
as
are
our
Clothes
,
as
is
the
written
Word
or
GOD
;
both
of
which
,
with
the
honour
and
comfort
which
they
afford
us
,
do
cast
a
staine
upon
us
.
As
we
are
without
the
warmth
which
our
rayment
brings
us
,
the
cold
would
destroy
us
:
but
if
we
had
been
,
as
we
ought
to
have
been
,
we
should
have
had
no
need
either
of
their
commendation
or
protection
.
9.
Thus
are
the
Scriptures
of
GOD
blessed
helps
to
bring
us
to
the
Kingdome
of
GOD
;
and
such
helps
,
as
neither
the
Malice
of
the
Jew
,
nor
the
Wisdome
of
the
Greeke
;
nor
the
Subltily
of
the
Hereticke
;
nor
the
Outrage
of
the
Tyrant
;
nor
the
Gnashing
of
the
Fiend
;
have
been
able
to
blast
.
And
of
so
Sacred
and
Inviolable
Majesty
are
they
,
that
whosoever
shall
adde
to
,
or
detract
one
tittle
from
them
,
shall
have
his
Name
blotted
out
of
Heavens
,
and
Kalendred
in
the
Dypticks
of
Hell
.
Whosoever
,
boldly
blind
(
as
Saint
Peter
saith
)
because
unlearned
;
or
timerously
yeelding
,
because
unstable
;
dare
adventure
to
themselves
(
in
the
high
Mysteries
thereof
)
without
Science
to
interpret
;
or
(
which
is
more
desperate
)
with
Jeroboams
Priests
,
without
lawfull
Calling
;
to
impose
upon
others
:
or
who
dare
not
but
follow
the
Biass
of
potent
Greatnesse
;
or
the
Tyde
of
the
giddy
Multitude
;
or
the
Engagements
of
their
owne
masterfull
masterlesse
wills
;
and
thereby
doe
pervert
the
sacred
meaning
of
that
holy
Word
,
(
though
they
cannot
destroy
its
precious
sense
,
yet
)
shall
thereby
destroy
their
owne
sensuall
senselesse
soules
.
10.
And
whosoever
for
such
Ends
,
shall
bring
with
them
,
either
Saint-like
Vertues
,
or
Angelicall
Science
,
to
countenance
a
false
Glosse
upon
the
Sacred
Scriptures
,
is
also
Excommunicated
from
the
Brotherhood
of
Saints
and
Angels
.
Yet
(
as
the
Fathers
teach
us
)
this
Reverend
,
and
never
sufficiently
esteemed
favour
,
is
withall
an
Argument
of
our
shame
.
For
if
fallen
man
,
had
not
fallen
after
his
Fall
,
GOD
would
have
inhabited
with
him
,
and
face
to
face
conversed
with
him
,
as
a
Friend
doth
with
his
Friend
;
as
he
did
at
the
first
instruct
the
Patriarchs
in
his
wayes
.
Or
as
afterwards
,
when
an
Inundation
of
Sin
had
estranged
him
from
this
more
familiar
converse
,
have
raised
up
,
and
fitted
select
Preachers
of
Righteousnesse
,
from
his
own
mouth
,
to
display
his
pleasure
upon
all
Emergencies
.
Whereas
now
we
have
the
last
of
his
favours
in
this
kind
;
Moses
and
the
Prophets
;
Christ
and
his
Apostles
;
and
must
for
ever
shut
up
our
eyes
(
even
unto
detestation
)
from
exacting
further
Miracles
and
Revelations
for
ever
.
11.
So
must
we
doe
with
the
last
of
his
gracious
vouchsafings
in
this
particular
;
since
the
shame
of
our
deservings
,
hath
but
stirred
up
the
compassionatenesse
of
his
condescending
;
that
he
hath
in
inestimable
goodnesse
,
thus
stooped
unto
our
sinfull
frailty
,
not
with
his
dreadfull
visibility
to
Governe
us
;
but
to
settle
his
venerable
Right
of
Earthly
Dominion
,
in
a
glorious
Line
of
our
Flesh
and
Bloud
.
For
we
cannot
suppose
,
but
that
we
deserve
(
at
least
)
as
little
,
as
his
first
People
,
to
have
immediate
Procurators
sent
from
his
owne
bosome
,
as
they
had
Judges
in
all
their
Exigents
.
Which
Government
they
would
not
endure
,
nor
we
any
long
,
who
will
not
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
addresse
my selfe
for
the
other
causes
;
as
the
Finall
,
so
the
Subjective
matter
,
and
the
Formall
;
to
wit
,
the
Image
of
GOD
and
his
Likenesse
,
infused
into
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
Proofe
of
that
which
I
have
assumed
.
That
the
Image
of
God
is
imprinted
in
the
Imperiall
Faculty
of
the
Will
of
Man
:
as
the
Likeness
in
the
deliberative
part
of
the
Vnderstanding
;
which
though
it
be
of
the
elder
House
,
must
not
(
here
)
claime
its
Birth-right
;
but
be
content
to
be
as
Aaron
was
to
Moses
,
untill
it
come
to
the
Inheritance
which
is
above
;
where
it
shall
no
longer
serve
the
younger
;
nor
shall
Japhet
dwell
in
the
tents
of
Shem.
That
proportionably
hereunto
;
in
the
great
Hypostasis
of
a
Christian
Nation
,
(
wherein
is
the
Church
)
the
Oecumenicall
will
of
the
Kingdome
,
is
the
King
:
and
in
the
included
Church
,
the
Vnderstanding
is
the
Bishop
.
Both
which
Powers
are
united
now
in
Heaven
,
in
the
Great
High-priest
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
onely
in
those
,
who
be
the
Deputies
of
his
Powers
)
be
Really
and
Internally
,
as
well
as
Externally
and
Verbally
,
ascribed
All
Dominion
,
both
for
Heaven
and
Earth
;
for
the
for
ever
of
this
world
,
which
cannot
faile
him
(
with
the
Father
and
holy
Ghost
)
in
the
for
ever
of
the
next
.
Amen
.
FINIS
.