The Retired Mans Meditations, Chapter 24
CHAP. XXIV.
Concerning Magiſtracy, as in its primitive conſtitution and right exerciſe, it hath its place and beares its part in the Reigne and government of Chriſt over men, in this world.
WE have already conſidered Magiſtracy as in its corrupted, degenerated uſe, it is in a manner the Throne and ſeat of the beaſt, ſerving to promote and advance the great deſigne and intereſt of the Devill in the world; whereby it doth become part of his Kingdome and hath its place and uſe in the Government that Antichriſt keepes up, to the oppreſſing and keeping under the deare Saints and Holy ones of the true and living God.
And therefore it doth not onelyonly follow in courſe, but there is a kind of neceſſity enforcing to treat of it alſo, as in its primitive conſtitution and right exerciſe, wherein it is not only capable of ſerving to a higher end, but muſt through the reſtitution that all things are to be brought forth in at laſt, be made actually inſtrumental unto the Holy deſignes and glorious intereſt of Chriſt and his people, as his earthly Throne, wherein he will ſit and rule the Nations as with a rod of iron, and part of that dominion which the Father will give unto him in the end of dayes, as that Glory and Kingdome wherein all people, Nations and Languages ſhall ſerve him, whoſe dominion is an Everlaſting dominion that ſhall not paſſe away, and a Kingdome which ſhall not be deſtroyed; But as a judgement, ſhall ſit, and take away all other or Contrary Dominion hereunto, to conſume and to deſtroy it unto the end; whereby the Kingdome and Dominion and the greatneſſe of the Kingdome under the whole Heaven ſhall be given to the people of the Saints of the Moſt High, whoſe Kingdome is an everlaſting Kingdome, and all Dominions ſhall ſerve and obey him, Dan. 7. 14, 26, 27.
And whereas it is ſaid in this place, all Rulers muſt be brought at laſt to ſerve Chriſt and his people; yea, to ſerve Chriſt in his people, it doth not only meane earthly Thrones amongſt men, but the very heavenly Thrones of Angels themſelves, who are made ſubject unto Chriſt and the true ſpiritual ſeed that are the right heirs of ſalvation, unto whom even the Angels are appointed Miniſtring ſpirits; who yet as we have ſhewed, are the higheſt Lords and Rulers of this world under Chriſt, thoſe that execute his command in all parts and places of his Dominion, throughout the whole world; being thoſe that are higher then the higheſt Rulers amongſt men, and that know how to bring redreſſe of grievances and reſtauration of judgement in a Province, when it is violently perverted by the uncontrolable force and power of man, then in Authority and Rule there, Eccleſ. 5. 8.
The Angels then under Chriſt are the highest powers in this world, whoſe Thrones and Dominions and Principalities are inviſible, yet are influencing to all viſible powers whatſoever; ſteering them to the end Chriſt hath appointed, whatever the intentions, deſignes and intereſts of the inſtruments are; And all viſible powers are the next ſubordinate Thrones and Dominions unto them, which amongſt men (who are ruled by and under a viſible adminiſtration of government,) are accounted ſupreame, and thoſe we call the Higher or higheſt powers.
Theſe powers, Rom. 13. 1. are ſaid to be ordained of God, and 1 Pet. 2. 13, 14. are likewiſe called the ordinance of man; both which ingredients are therefore requiſite to the ſetting up of Magiſtracy amongſt men in its right conſtitution and exerciſe. For men in their Creation and births are made of one blood, all the nations of them, Acts 17. 26. and ſo are equal, and cannot therefore be diſtinguiſhed and fixed in ſuch different conditions and capacities of Rulers and ſubjects, but by Gods ordinance and to ſerve ſome holy and glorious end of his; nor is the ſubjection which God requires, irrational and meerely implicit, but rational and voluntary, unto which men are to be led not only by the awe and feare of God, unto whom it is they pay a duty; but are alſo to be won and perſwaded by the ſenſe of their common good and benefit thereby; which, in what ever formes the government be adminiſtred (that in themſelves, ſimply conſidered, are all lawful and innocent) doth difference juſt and righteous Rule and Government over men, from a Tyranny and ſubjection unto private will and luſt, which is none of Gods Ordinance, but the abuſe of it. When luſt thus creeps into Magiſtracie, which in it ſelf, is the good Creature and Ordinance of God, it knows how to engender to bondage and tyranny, which God for a puniſhment brings upon the Nations of the world, and ſuffers, but it is no part of the Primitive inſtitution of a right Magiſtracie, a deſcription whereof we find, Iſa. 1. 26. where it is propheſied of and promiſed to be ſet up as part of Chriſts Kingdome, as reduced to its original patterne: for ſo ſaith that Scripture, I will reſtore thy Judges as at the firſt, and thy Counſellors as at the beginning, afterwards thou ſhalt be called the CITY OF RIGHTEOUSNESSE.
This is yet farther explained, Iſa. 60. 17, 18. Where we find that the ſame heightning and purity, which other parts of the Creation ſhall arrive unto (through the general reſtitution of all things,) Magiſtracie it ſelf (as ranked among the reſt,) is proportionably to receive; For braſſe (ſayes he) I will bring gold, and for yron I will bring ſilver, and for wood braſſe, and for ſtones yron; I will alſo make thy officers peace, and thine exactors righteouſneſſe. Violence ſhall be heard no more in thy land, wasting nor deſtruction within thy borders, but thou ſhalt call thy walls ſalvation, and thy gates praiſe
This reſtauration ſeemes to hold proportion with the degenerating of Magiſtracie, figured out in Nebuchadnezzars Image. Dan. 2. 32, 33. Whoſe head was of fine gold, his armes and breaſt of ſilver, his belly and thighs of braſſe, his legges of yron, his feet part of yron and part of clay; which, when it ſhall be ſunk downe into this its loweſt and moſt corrupted ſtate, is to receive a change, wherein it ſhall be raiſed up to its primitive height and glory.
We are then from hence to be aſſured, that Magiſtracie had a primitive patterne and Rule unto which Iſa. 1. 26. referres; which though as to the practice of it, it will hardly be found, yet hereof the judicials of Moſes were a ſhadow and type, as through which did ſhine forth a Magiſtracie yet in promiſe, in the man Christ Jeſus: which Moſes beheld as the true Original in the Mount, when he received the command to ſee that he made all things according to the patterne ſhewed him in the Mount: and who ſaith of Chriſt, Deut. 18. 15, 18. A Prophet ſhall the Lord your God raiſe up unto you of your brethren, like unto me, him ſhall you hear: which compared with Iſa. 32. 12. ſhewes that this Prophet is alſo a King, in the ſenſe now ſpoken of; where 'tis ſaid, Behold, a King ſhall reigne in righteouſneſs, and Princes ſhall Rule in judgement, and a man ſhall be as an hiding-place from the wind, and a covert from the tempeſt; as rivers of water in a dry place, and the ſhadow of a rock in a weary land.
So then faith ſees or may ſee an image and Rule in Chriſt, by whom Kings Rule and Princes decree juſtice, unto which Magiſtracie it-ſelf, in its Primitive inſtitution and right exerciſe, is or ought to be conformed: the knowledge of which truth was powerfully ſet upon Davids ſpirit, enabling him Prophetically to deſcribe it, 2 Sam. 23. 3, 4, 5, 6, 7. ſaying, He that rules ever men muſt be juſt, ruling in the feare of God, and he ſhall be as the light of the morning when the Sunne riſeth, even a morning without clouds, as the tender graſse ſpringing out of theearth, by cleare ſhining after raine: Which though David did not fully experience in his perſonal adminiſtration of this rule (which was in him as in the type,) nor yet could find it like to be in his houſe, as to the fleſhly ſeed, yet he foreſaw it and accordingly propheſied of it as a thing to come, by the exerciſe and adminiſtration thereof in the hand of Chriſt and his people in the latter dayes: and ſo firſt deſcribes, wherein Magiſtracie conſiſts, as conſidered in the purity of its inſtitution and the right exerciſe thereof, when he ſaith He that rules over men muſt be JƲST, ruling in the fear of God: and ſecondly, when he ſhewes alſo the uſe which Chriſt will make of it, when it ſhall by him be brought into practice, according to its firſt patterne; even for the thruſting away of all the ſonnes of Belial, as ſo many thornes that have laine goading in the ſides of Gods ſuffering Saints, for a long time, which cannot be taken with hands; but the man inveſted with this Magiſtracie and power ſhall be able to touch and ſubdue them, as fenced with this rod of iron, and ſtaffe of a ſpeare, and they ſhall be burnt alſo with fire in the ſame place. The fire that comes forth out of the mouth of Gods witneſſes ſhall alſo ſlay them, as concurring with this ſword to the utter deſtruction of all Gods enemies. As a true reſult then ariſing out of this Scripture, it doth appear,
Firſt, that there is a rule over men which is Gods Ordinance, capable to be brought into its exerciſe and practice amongſt them, according to the purity of its inſtitution: which being called a Rule over men, and not in them, ſignifies, that the exerciſe thereof refers to the outward man, or outward concernes of men, in their bodily converſe in this world.
Secondly, that he that is to be in this power, as qualified to exerciſe this Rule, is man; firſt, Chriſt himſelf as he is the Son of man, and then the Saints, as gathered into one glorified body with him. But this will be only at the time of Chriſts ſecond coming: Nevertheleſſe, man in his earthly ſtate (as the figure and type of this) is and hath beene qualified for the exerciſe of Magiſtracy from the beginning to the end of the world; which ſeemes to be as one of the pillars whereby Chriſt bears up the World through the vertue of his blood, when otherwiſe by the fall, the earth and all the inhabitants thereof had beene diſſolved, and run into confuſion, Pſal. 75. 3. keeping this promotion at his owne diſpoſal, ſo as, ver. 6, 7. It cometh neither from the Eaſt, nor from the Weſt, nor from the South, but God is the Judge, he putteth downe one, and ſetteth up another, in the variety of formes and adminiſtrations wherein it is and hath beene exerciſed in all ages throughout the whole world.
And as the meanes of qualifying men hereunto, Chriſt hath beene keeping up his witneſſe, even the fear of the Lord in the conſciences of men, under the threefold Government and Rule which he ſets up in them, which he preſerves as a diſtinct juriſdiction from the outward exerciſe of Rule by man, but as conducing to the better managing and carrying on of that outward Government in the hands of men.
For when the Scripture ſaith that the Rule of Magiſtracy is over men, we are to underſtand by this terme, the proper ſphere, bounds, and limits of that office; which is not to intrude it ſelf into the office and proper concernes of Chriſts inward Government and rule in the conſcience (at large before diſcourſed by us) but is to content it ſelf with the outward man, and to intermeddle with the concernes thereof in reference to the converſe which man ought to have with man, upon the grounds of natural juſt and right, in things appertaining to this life; wherein the Magiſtrate or higher power is not only the proper Judge, but hath the right of coercion thereunto, if not obeyed.
And the more illuminated the Magiſtrates conſcience and judgement is, as to natural juſtice and right, by the knowledge of God and communications of light from Chriſt, under any of the three diſpenſations before mentioned; the better qualified is he to execute his office, and the more accountable he is to God and man, in default thereof. So in a threefold reſpect Magiſtracy may be brought into its lawfull exerciſe over men; and where it is not ſo, it is the ſinne and abuſe of thoſe that exerciſe it and deteine it in unrighteouſneſſe, contrary to the light within them, which they live under and ought to be faithful unto.
Before we go farther then, we are to acknowledge, that Magiſtracy or Rule over men may be exerciſed amongſt all Nations in general, in a lawful and right manner, ſuitable to their diſpenſation and light received; and as ſuch, is as a weaker or ſtronger ſort of Rule of and from Chriſt ſet up amongſt them, and ought not therefore ſo much as in its loweſt diſpenſation, in the righteous exerciſe thereof, to be judged, condemned or diſobeyed byany, as accounting it a part of the fourth Monarchy, or ſeat of the beaſt; ſince it is ſo only, as conſidered and found in its corrupt uſe, and fixed enmity againſt Chriſt and his Saints.
Againe, by this alſo we may take notice that we are not to be in bondage to the Judicials of Moſes, as in the letter of them they conveyed the Lawes of Civil Government to the people of the Jewes; ſince the ſpirit and original patterne of thoſe very Judicials is ſet up by Chriſt in men, through his reſurrection from the dead; to enable them unto a righteous ruling over men, in the fear of the Lord, by the pouring out of his Spirit upon all fleſh; and thereby qualifying them unto that office, as wel as to all other Chriſtian duties, performable by the renewed natural man. So as it would be a returning back againe unto Moſes, contrary to his owne charge, Acts 7. if we ſhould bind up our ſelves to his Judicials: For Moſes himſelf ſaith, A Prophet ſhall the Lord your God raiſe up unto you, like unto me, him ſhall ye hear in all that he ſhall ſay unto you; as well for the enabling of you to the right diſcharge of Magiſtratical duties, as the reſt of that work which the Chriſtian is to be converſant in, according to his command. So that inſtead of going thus backward, we are to go forward and to be ſtill enquiring and learning out more of Chriſts mind in this great work, as by ſteps and degrees he leads us thereunto through the influencings of his Spirit in a way of righteouſneſſe, and by the daily renewed outgoings of his providence.
And doubtleſſe if Moſes Judicials are thus to be left behind, as they that have loſt their force and obligation; no humane ordinances or poſitive Lawes muſt expect to be perpetual and exempt from change and removal, if the Lord pleaſe by a viſible hand of his owne, in judgement and righteouſneſſe to fold them up as old garments, and change them as veſtures of the worlds old faſhion, to make way for the new heaven and new earth that Chriſt is bringing into their roome: whoſe aboliſhing and taking away in ſuch a caſe, is their improvement, perfection and eſtabliſhment, according to the Primitive and beſt Conſtitution of Government.
This being by way of preparation and introduction laid down, we ſhall now proceed to ſhew more particularly, wherein Magiſtracy, as to the purity of its conſtitution and righteouſneſſe of its exerciſe, doth conſiſt.
Magiſtracy then is the Rule which God hath ordained to be exerciſed over the outward man, by man himſelf qualified thereunto, to act in righteouſneſſe and in the fear of the Lord, in diſcharge of this his high and great truſt; and ſo is an office meerly reſpecting Rule and Government over men, in their outward concernes, which is capable to be rightly uſed or not, according as the perſons entruſted therewith, are qualified and do exerciſe the ſame, the office of it ſelf being good, and the end for which it is ſet up being according to Gods Ordinance and inſtitution, for the miniſtring of puniſhment to them that do ill, and encouragement and protection to them that do well.
And men may lawfully arrive and attaine unto this office and dignity, either in an ordinary way, through the endeavours and free choice of men; or extraordinarily, by the immediate call of God himſelf to the exerciſe thereof, making thoſe that are to obey, willingly ſubject in that day of his power.
For the office it ſelf, it is (as we have ſhewed) in Gods inſtitution, a Rule that is ſet up over the outward man, in righteouſneſſe and in the fear of the Lord, obliging the perſons intruſted with this power, to put forth righteouſneſſe in all their actings that appertaine to their publick charge, in the judgements and ſtatutes given for the right ordering and regulating of humane ſocieties, in the outward converſe of men one towards another, and in the common protection, ſafety and defence which by them is to be provided, with reference to thoſe that are under their charge.
And as in this, the principles of natural juſtice and right, in their higheſt improvement, are to be their Rule; ſo the fear of the Lord ſhould oblige them in an humble dependency upon him, and trembling poſture of mind before him, to be watchful, in not ſuffering any thing to be done by them, that may carry in it, hinderance or oppoſition to the breaking in of higher diſcoveries upon them, as to the very exerciſe of the Magiſtratical office, in the purity and perfection, wherein it is promiſed to be brought forth in the laſt dayes by Chriſt himſelfe; unto which they ſhould alwayes have willing and ready minds, to make way and to ſubmit.
Upon ſuch grounds, Magiſtracy may be preſerved in its lawful uſe and exerciſe, as a faithful ſervant waiting for the coming of his Lord; and the perſons exerciſing that authority, are to be accounted as the Miniſters of God to us for our good; of whom we are to be afraid, if we do evil; and whom we are not to fear, if we do well; becauſe they are to be a terrour only to evil works, and a praiſe to the good: In which reſpect, the Apoſtle ſayes, true Chriſtians muſt needs be ſubject, as having an obligation leadin them thereunto, not only for wrath, but for conſcience ſake, Rom 13. 5.
The power that appertains to this office, is all the ſtrength that man is capable of being formed into, either in a way of counſel or force to prevent and reſiſt all aſſaults that may encounter the ſame, in way of diſturbance or oppoſition; to the end that righteouſneſſe in the outward converſe of men, may run and be in Authority and Rule againſt all contradiction thereunto, from the malice of Devils or men.
And therefore we are not to conceive, as moſt are apt to do, that man in his innocent ſtate and ſinleſſe nature, ſtood in no need of this office of Magiſtracy; for it is not only uſeful to reſtraine from unrighteouſneſſe and diſorder occaſioned by ſin and the fall; but alſo to conſerve and maintaine men in the good order and right diſpoſition of things, wherein by their creation they were placed, in a preventing way unto the diſorder and danger that luſt threatens, and is ready to introduce upon man in his mutable righteous and holy ſtate.
And in this way of exerciſe it will be upheld by Chriſt, during his Reigne on earth the thouſand years, when with the whole creature it ſhall be reſtored from the bondage of corruption into the glorious liberty of the ſons of God, and be made ſubſervient to the intereſt of the right heirs of ſalvation, whereby Kings ſhall become nurſing Fathers, and Rulers Nurſing Mothers unto the Church; bringing the glory and power of all Nations unto it; ſo as all Nations ſhall walk in the light of the new Jeruſalem, before which all the Kings of the earth ſhall ſtoop and be made to yeeld homage and ſubjection, as not able to reſiſt the wiſdome and power of God there ſhining forth; but from the conviction and demonſtration flowing thence, ſhall conforme, whether they will or no, to the righteous Rule of this Government of Chriſt, who thereby binds their Kings in chaines, and their Nobles in fetters of yron, cauſing them to fall downe and yeeld themſelves up in ſubmiſſion thereunto; or elſe to be burnt up like thornes in the fire, as they ſhew themſelves reſiſters thereof: this being the honour which all the Saints ſhall have, in this manner to prevaile over, and ſubdue all their enemies and oppoſers, Pſal. 149.
From what hath beene ſaid, we have had ſome general inſight into the true nature of Magiſtracy or Rule over men, and how righteous an adminiſtration it is, reſpecting the outward man, as well in the Principles as the Rules of righteouſneſſe, that are enabling thereunto on Gods part, whoſe ordinance and inſtitution it is: ſo that conſidered, ſuch as God requires it to be, it is mans Ruling over men in righteouſneſſe, and in the true feare of the Lord.
And this Chriſt, in his own perſon as the Sonne of man, is perfectly qualified to do, whoſe right alſo it is, having all power in heaven and in earth put into his hands. And his Saints when fitted by him, to ſit upon the Throne of the ſame glory with him, ſhall likewiſe be found prepared to bring forth even Magiſtracy it ſelf in its right exerciſe, exactly anſwering the end for which it was ſet up by God; and ſo ſhall be acknowledged by all the Nations of the world, during the thouſand years Reigne of Chriſt on earth.
Which pure ſtate of Magiſtracy, in the practice of it, anſwerable to the righteouſneſſe of its Primitive inſtitution, is part of Chriſts Kingdome which he exerciſeth in the world. Which therefore we are to eye, and be farre from diſcountenancing or grieving the witneſſes thereof, who through humane frailty may be at firſt very raw in the particulars unto which they give witneſſe herein, when their hearts may be ſincere to Chriſt, in longing after his coming, to ſet up even Magiſtracy it ſelf in the purity of its uſe and exerciſe.
And if it be here demanded, whether the Saints of God are to content themſelves with having this in their eye only, and with the contemplation of it by faith, as the thing which Chriſt will bring about in his due time, in deſpight of all oppoſition, who as the ſtone cut out of the mountaine without hands, Dan. 245. ſhall become a great mountaine that ſhall fill the whole earth; It is anſwered,
Though the Saints ſhould ſit down in faith and patience, waiting to ſee this promiſe accompliſhed by the immediate power and hand of Chriſt, without entertaining any ſolicitude in reference to other meanes, they ſhould not be diſappointed nor fall ſhort of their expectations at the laſt.
But ſecondly, there is a duty of the day, a generation-work, reſpecting the time and circumſtances of action, in which the lot of our life is caſt, which calls upon us to uſe all lawful and righteous meanes that are afforded by the good hand of God, through the inward light and knowledge he vouchſafes, and outward providences and helps which he caſts in, whereby to make way for, and to be haſting unto the coming of that day of God, wherein the old heavens and earth ſhall be rolled away as garments, yea, with the works that are therein, be burnt up, and the new heavens and the new earth wherein dwelleth righteouſneſſe ſhall be brought forth in their roome.
Our part is the ſame therefore in this, as in the practice of other righteous duties appertaining to us, the perfection whereof we cannot expect untill the redemption of the body; and yet we are to be uſing all lawful meanes and endeavours, to come as near the Primitive patterne and Rule as we can, in our whole practice throughout.
So that when once we have well conſidered what Rule Chriſt himſelf if he were on earth, would exerciſe over men, in protecting thoſe that do well, and being a terrour to evil works, as alſo in diſtributing righteouſneſſe equally and impartially unto all, upon the grounds of right and juſt (which everyone, in the meaſure of light they have attained, are acquainted with, and do acknowledge for the Rule which they are willing to be concluded under, as to all their outward concernes) we ought in the way of Chriſt, and in the uſe of all lawful meanes, to be as near this in our practice as poſſibly we may, in the Rule over men, which we ſhall be either as principals or acceſſories in ſetting up, holding our ſelves obliged in heartineſſe and freedome of mind, to maintaine.
In this leſſon, the Lord Jeſus hath given cauſe to many of theſe Nations in theſe late years, to be great proficients, by the experiences which he hath afforded them ſtep by ſtep, for the learning of his will and mind therein: who hath not emptied us from veſſel to veſſel without ſome teachings thereby, what was bad and fit to be left behind; nor without ſome dawnings and intimations of what is good, and is yet before us, to be proſecuted and followed after.
Which, whoever ſhall impartially and ſincerely weight the cauſe and intereſt which the good people of this Nation have all along engaged in (as well in reference to their Civil liberties or intereſts of men as men, as to their Chriſtian liberties, as Saints) cannot but acknowledge: nor therefore can yet remove the perſwaſion throughly out of their minds, that God, who hath brought on the work thus farre, ſhould leave it here when it is come (as it were) unto the birth, and is upon the very anvil to be formed into what may anſwer the true ends of Magiſtracy and common good of men: unto which if there were yet applications made in a way of righteouſneſſe, and in the fear of the Lord, good men and Gods own people might not deſpaire of being taught by God, and enabled through his power to grow up to that, wherein like faithful ſervants unto Chriſt they might receive encouragement from their Lord at his coming; and finding of them ſo doing, with their loynes girt, and lamps burning, ready to receive him at his ſecond appearance.
For if once the Lord be pleaſed ſo farre to enlighten the minds of men in theſe Nations, Governours and people as to ſhew them the good of Magiſtracy as it is in its Primitive inſtitution, and is held forth in promiſe, for to be reſtored in the laſt dayes; It will then be their deſire and delight to enquire and conſider in a way of free debate and common conſent, on behalfe of the good people of theſe Nations (who in all theſe great trials have ſtood faithful, and unſhaken, as to the knowne cauſe they have beene engaged in) how the Rule over them may be brought neareſt to its firſt inſtitution and original patterne, in the exerciſe and practice thereof amongſt them (founded, as we have ſeene, upon the principles of natural right and juſt, and ſo excluſive to all private intereſt and perſonal concerne of any ſingulars that ſhall be found to ſtand in competition with, or preference to the good of the whole) and how that which is the Ordinance and Inſtitution of God, may become alſo the ordinance and ſtatute of man, eſtabliſhed in a free and natural way of common conſent to the reuniting of all good men as one man, in a happy union of their ſpirits, prayers and counſels, to reſiſt all common danger and oppoſition, which by Devils or Men may be raiſed againſt them.
And in this poſture, being taught how to eſcape the defilements and corruptions of the world, together with the wrath and vengeance attending the ſame, they may be accounted worthy to ſtand before the Sonne of man at his appearance, and be acknowledged by him as thoſe faithful ſervants of his, Luke 12. 42, &c. whom the Lord having made Rulers of all his houſhold, to give them their portion of meat in due ſeaſon, ſhall find at his coming, to be ſo doing; in diſtinction from thoſe wicked ſervants, who ſay in their hearts, and by their actions (whatever contrary profeſſion may be in their mouths) that their Lord delayeth his coming, and thereupon apply themſelves to beat their fellow-ſervants, and to eate and drink, and be drunken; upon whom the Lord will come in a day when they look not for him, and at an hour when they are not aware, and will cut them in ſunder, and appoint them their portion with hypocrites and unbeleevers, where will be weeping and gnaſhing of teeth.