Answ. This is all one Argument from the Prelates beginning of1 his book to the end; In a most special and eminent act of Gods providence, Kings are from God; but therefore they are not from men, and mens consent: It followeth not. From a most special and eminent act of Gods providence, Christ came into the world, and took on him our nature: ergo, he came not of Davids loins. It is a vain consequence. There could not be a more eminent act then this, Psal. 40. A body thou hast given me; Ergo, he came not of Davids house, and from Adam by natural generation, and was not a man like us in all things except sin. It is tyrannical and domineering Logic. Many things are ascribed to God only, by reason of a special and admirable act of providence: as the saving of the world by Christ, the giving of Canaan to Israel, the bringing his people out of Egypt, and from Chaldea, the sending of the Gospel to both Jew & Gentile, &c. But shall we say, that God did none of these things by the ministry of men, and weak and frail men? 2. How proveth the Prelate that all royal ensigns are ascribed to God, because Esa. 62. the Church universal shall be as a crown of glory, and a royal diadem in the hand of the Lord; ergo, baculus in angulo, the Church shall be as a seal on the heart of Christ. what then? Hieronymus, Procopius, Cyrillus, with good reason render the meaning thus: Thou O Zion, and Church, shalt be to me a royal Priesthood, and a holy people. For that he speaketh of his own Kingdom and Church, is most evident, v. 1. 2. For Zions sake I will not hold my peace, &c. 3. God put a crown of pure gold on Davids head, Psal. 21. 3. therefore Julian, Nero, and no elective Kings, are made and designed to be Kings by the people: He shall never prove this consequence. The aChaldee paraphrase applieth it to the reign of King Messiah. bDiodatus he speaketh of the kingdom of Christ. cAinsworth maketh this crown a sign of Christs victory. Athanasius, Eusebius, Origen, Augustine, Dydimus, expound it of Christ and his kingdom. The Prelate extendeth it to all Kings, as the blasphemous Rabbins, especially Ra. Solomon, deny that he speaketh of Christ here: but what more reason is there to expound this of the crowns of all Kings given by God (I deny not) to Nero, Julian, &c. then to expound the foregoing and following verses as applied to ⟨p. 37⟩all Kings?
Answ. This is all one Argument from the Prelates beginning of1 his booke to the end; In a most speciall and eminent act of Gods providence, Kings are from God; but therefore they are not from men, and mens consent: It followeth not. From a most speciall and eminent act of Gods providence, Christ came into the world, and tooke on him our nature: ergo, he came not of Davids loynes. It is a vaine consequence. There could not be a more eminent act then this, Psal. 40. A body thou hast given me; Ergo, he came not of Davids house, and from Adam by naturall generation, and was not a man like us in all things except sinne. It is tyrannicall and domineering Logick. Many things are ascribed to God only, by reason of a speciall and admirable act of providence: as the saving of the world by Christ, the giving of Canaan to Israel, the bringing his people out of Egypt, and from Chaldea, the sending of the Gospel to both Iew & Gentile, &c. But shall we say, that God did none of these things by the ministerie of men, and weake and fraile men? 2. How proveth the Prelate that all royall ensignes are ascribed to God, because Esa. 62. the Church universall shall be as a crown of glorie, and a royall diadem in the hand of the Lord; ergo, baculus in angulo, the Church shall be as a seale on the heart of Christ. what then? Hieronymus, Procopius, Cyrillus, with good reason render the meaning thus: Thou O Zion, and Church, shalt be to me a royall Priesthood, and a holy people. For that he speaketh of his owne Kingdome and Church, is most evident, v. 1. 2. For Zions sake I will not hold my peace, &c. 3. God put a crown of pure gold on Davids head, Psal. 21. 3. therefore Iulian, Nero, and no elective Kings, are made and designed to be Kings by the people: He shall never prove this consequence. The aChaldee paraphrase applyeth it to the reigne of King Messiah. bDiodatus he speaketh of the kingdome of Christ. cAinsworth maketh this crowne a signe of Christs victorie. Athanasius, Eusebius, Origen, Augustine, Dydimus, expound it of Christ and his kingdome. The Prelate extendeth it to all Kings, as the blasphemous Rabbines, especially Ra. Salomon, deny that he speaketh of Christ here: but what more reason is there to expound this of the crownes of all Kings given by God (I deny not) to Nero, Julian, &c. then to expound the foregoing and following verses as applyed to
- 1Places, Esa. 62 3. Ps. 21 3. spoken of the Church and Christ, by the P. P. expounded of profane Kings.
- aChald. par.
- bDiodat. an.
- cAinsworth. Athanasius, Eusebius, Origen. Augustine▪ Dydimus.
