The Fifth Kingdom that Shortly is to Come Into the World, Title page
A Brief Deſcription OF THE Fifth Monarchy, OR KINGDOME, That ſhortly is to come into the World.
The Monarch, Subjects, Officers, and Lawes thereof, and the ſurpaſſing Glory, Amplitude, Unity, and Peace of that Kingdome.
When the Kingdome and Dominion, and the greatneſſe of the Kingdome under the whole Heaven ſhall be given to the people, the Saints of the Moſt high, whoſe Kingdome is an everlaſting Kingdome, and all Soveraignes ſhall ſerve and obey him.
And in the Concluſion there is added a Prognoſtick of the time when this fifth Kingdome ſhall begin.
By WILLIAM ASPINWALL, N. E.
2 Pet. 3.13.
Nevertheleſſe, we according to his promiſe, look for New Heavens, and a new Earth, wherein dwels righteouſneſſe.
Pſal. 2.10, 11, 12.
Be wiſe therefore O yee Kings: be inſtructed yee Judges of the Earth. Serve the Lord with feare, and rejoyce with trembling. Kiſſe the Son leaſt he be angry, and yee periſh from the way, when his wrath is kindled but a little.
Pſal. 76.12.
For, he will cut off the Spirit of Princes; he is terrible to the Kings of the Earth.
Job 12.21.
He poureth contempt upon Princes: he is terrible to the Kings of the Earth.
LONDON: Printed by M. Simmons, and are to be ſold by Livewell Chapman at the Crown in Popes head-Alley. 1653.
A Brief Deſcription of the Fifth Monarchy.
IN handling this Subject I ſhall obſerve this method. 1 I ſhall ſhew that there is ſuch a thing to be expected in the world, as a fifth Monarchy. 2 Who ſhall be the Monarch, or abſolute Soveraigne thereof. 3 Who are the Subjects and Offices of this Kingdome. 4 Who is the Lawgiver, and what are the Lawes of this Kingdome. 5 And laſtly, The neceſſity and benefit of this Kingdome, and all this briefly from Scripture-light.
1 Therefore, that there is ſuch a thing as a fifth Monarchy to be expected in the world, is evident from Daniels viſion, Dan. 7. where he ſaw four Beaſts, interpreted to be four Kings or Kingdomes, v. 17.23. or four ſorts of Monarchy, and all of them ariſing out of the earth, or modelled & moulded by humane prudence. The laſt of which Beaſts or Monarchies, is differenced from the other three former Monarchies, by the extent of it, and by a diſtribution of the ten hornes, or Kings that ſhall ariſe out of this Monarchy, v. 23, 24. And the laſt of thoſe horns or Kings, is differenced from the reſt of the horns, by the extent of his ſoveraignty over 3 Kingdoms, v. 8.24. and by his fierce and arrogant perſecution of the Saints, v. 25. and by a determinate extirpation of his Kingdom and Soveraignty, and the reaſon thereof, v. 9, 10, 11, 26. All which was fulfilled in Charls, late King, or abſolute ſoveraign of 3 Kingdoms, a fierce & arrogant Tyrant & perſecuter of the Saints, whoſe dominion continued till the judgement was ſet, to wit the Parliament, and High Court of Juſtice, who ſlew the Beaſt, and utterly overthrew his dominion, by an Act made againſt Kingly power. The Beaſt or chief Soveraign, was ſlain or beheaded, v. 11. and his Body, that is, all reliques of royal power, which are as karkaſſes of royalty, all of them firſt or laſt muſt be demoliſhed and deſtroyed. This is the doom of the little horn, or ſoveraign of 3 Kingdoms, and hath been fulfilled to a jot. And the karkaſſes of royalty have begun to be demoliſhed, and more and more wilbe till they be utterly deſtroyed. As touching the other 7 Kings, or horns under this fourth Monarchy, they have a little prolonging in life granted after the death of Charls Stuart, and and the deſtruction of all Images & karkaſſes of royalty, in thoſe Nations. But the ſpace will be ſhort, it will be but for a ſeaſon and time, v. 12. and then will their lives goe for it, as well as Charles, and then theſe four Monarchies being deſtroyed, the fifth Kingdom or Monarchy follows immediately, v. 27. The Kingdom, and dominion, and greatneſſe of the Kingdome under the whole Heaven, ſhall be given to the people, the Saints of the moſt high, whoſe Kingdom is an everlaſting Kingdom. And this I call the fifth Monarchy, which in extent is more large then the foregoing Monarchies, for all Nations ſhall ſerve and obey him, Dan. 2 35. & Dan. 7.27. Pſal. 72.11. & 47.2. And for durance it ſhall continue as long as the world laſteth, it ſhall never be deſtroyed, Dan. 2.44. & 7.27. Luk. 1.33. Pſ. 72.8. Mic. 4.7. Zech. 9.10. Act. 1.7. Iſa. 9.7. So that it is certaine that ſuch a Monarchy or Kingdome ſhall be in the world.
If it be Objected, That the Kingdome ſpoken in the foregoing Scriptures, is onelyonly a ſpirituall Kingdom or Government exerciſed in the Church, which in Scripture-language is alſo called the Kingdome of God, or of Chriſt, or of Heaven.
I anſwer, That Chriſt doth indeed exerciſe his Kingly power in his Church, and the diſcipline thereof, but not onelyonly there. He alſo puts forth acts of Kingly power, as acts of judgment and juſtice, in relation to Civil Government, and of that Eſay ſpeaks expreſly, Iſa. 9.7. Yea this new Monarchy or ſtone cut out of the Mountaine without hands, ſhall cruſh and break in pieces all the other four Monarchies, Dan. 2.34.45. which is inconſiſtent with Church-power. Moreover, David ſhews that this Dominion is univerſal, Pſa: 72.8, where the word uſed for Dominion, cannot rightly be applyed to Church-power, neither can the obeyſance and worſhip yielded to this Dominion, Pſ. 72.9.11. nor the prorection of the ſubjects of this Kingdom from force and violence, v. 12, 13, 14. nor the tribute & preſents rendred therunto by ſeveral Nations, wel ſuit with Church-power, but manifeſtly argue a Dominion in reference to Civil power. If it be yet ſaid that all theſe expreſſions are Metaphorical, I deny it, nor can it be ſafe for us to coin metaphors of Scripture, where no neceſſity doth require it. Had it been the purpoſe of the holy Ghoſt to hold forth Chriſts ſpiritual Government in the Churches, he could have expreſſed himſelf in proper phraſes and words. Wherefore I conclude, that it is ſafeſt for us to take the plaine meaning of the words, unleſſe the holy Ghoſt had elſewhere declared himſelfe to the contrary. And let this ſuffice to ſhew that ſuch a thing ſhall be in the world as a fifth Monarchy, after the deſtruction and diſſolution of the four Beaſts, or Monarchies.
2 Touching the Monarch or Soveraigne King of this Kingdome, I affirm that Jeſus Chriſt ſhall be the Monarch, or abſolute King and Soveraigne, according as it is writtten, Revel. 11 15. The Kingdomes of this world are become [the Kingdomes] of the Lord and of his Chriſt, and he ſhall raigne for ever and ever. Iſa. 9.6. Ʋnto us a Child is borne, unto us a Son is given, and the Government ſhall be on his ſhoulder, and his name ſhall be called Wonderfull, Counſellour, the mighty God, the everlaſting Father, the Prince of Peace. Of the increaſe of his Government and Peace [there ſhall be] no end, upon the Throne of David, and upon his Kingdome to order it, and to ſtabliſh it with judgement and juſtice from henceforth and for ever: The zeale of the Lord of hoſts will performe this. And Daniel ſpeaking of the ſame time, and the ſame Kingdom or abſolute ſoveraignty, ſaith, I ſaw in the night, viſions, and behold with the clouds of Heaven, as it were the Son of man was coming, & he came to the ancient of dayes, and he brought him near before him; and to him was given abſolute ſoveraignty, and glory, and a Kingdom, & all people, Nations and languages ſhall ſerve him; his abſolute ſoveraignty is an everlaſting ſoveraignty that paſſeth not away, and his Kingdome that which ſhall not be deſtroyed, Dan. 7.13, 14. And the Angel which was ſent to Mary the Virgin, ſaid to her, Behold thou ſhalt conceive in thy womb, and bring forth a Son, and ſhalt call his name Jeſus, he ſhall be great, and ſhall be called the Son of the higheſt, and the Lord God ſhall give unto him the Throne of his father David, and he ſhall raigne over the houſe of Jacob for ever, and of his Kingdome there ſhall be no end, Luk. 1.31, 32, 29. Zachary alſo prophecying of the ſame time, and ſame Monarchy, ſaith, Jehovah ſhall be King over all the earth; in that day ſhal there be one Jehovah, and his name one, Zec. 14.9. And he means that Chriſt alone ſhall then be univerſal ſoveraign, and no name or authority acknowledged or exerciſed, but his alone. And Paul prophecying of this very Monarchy, chargeth Timothy with a moſt ſolemn charge, That he obſerve his command [in that Book] ſpotleſſe, and unrebukable, untill the appearing of our Lord Jeſus Chriſt, which in his time he ſhall ſhew, who is the bleſſed and onelyonly Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.13, 14, 15. And thus is Chriſt deſcribed when he makes war, and doth righteouſly judge that mother of harlots (which is the very ſtump of the fourth Monarchy) He is Lord of Lords, and King of Kings, and on his veſture, and on his thigh, hath this name written, King of Kings, and Lord of Lords, Rev. 17.14. & 19.11.16. He muſt reigne, till he hath put all his enemies under his feet, 1 Cor. 15.25.27. No things or perſons ſhall be exempted from his ſoveraignty, his Father only excepted, By all which it is evident, that Chriſt Jeſus ſhall be the abſolute ſoveraigne in this Kingdome, and that not only in relation to Church-power, but alſo in reference to Civil and Military power. Not that I am of their judgement, who ſay, That Chriſt ſhall reign perſonally upon earth 1000 years, but his Saints ſhall be his Vicegerents during the time of this Monarchy, according as it is written, Dan. 7.27. And the Kingdome, and abſolute ſoveraignty, and greatneſſe of the Kingdome under the whole Heaven, ſhall be given to the people, to the Saints of the moſt High, whoſe Kingdome is an everlaſting Kingdome, and all ſoveraignties (or ſoveraignes) ſhall ſerve and obey him.
Now the Saints who ſhall exerciſe and mannage this ſupremacy of power, in the firſt riſe of this fifth Monarchy (as appears to me moſt probable) are ſuch as have been actors with Chriſt in warring againſt the whore, who are called, choſen, and faithful, Rev. 17.14. I mean the Lambs Military Officers, with whom he betruſteth the Militia, or ſupream power of his Kingdome, Rev. 19.14. who for many reaſons may ſeem moſt meet to mannage the ſupream power, as the Judges of old, and after them David a man of war did, untill the Churches be ſettled in Peace. The ſupream authority I conceive will rather be placed in others, who as the ſupream Councel of the State or Nation, are to mannage the affairs of State, and to ſtudy how they may enlarge the Kingdom of Chriſt, and demoliſh the Kingdom of Antichriſt, or the relicks and remainders thereof. And to them it will appertain to conſtitute faithfull and choice men, fearing God, and hating covetouſnes, in every City, to execute juſtice and judgement according to the Statutes and Lawes of this onelyonly potentate and abſolute ſoveraign. To them alſo it apertains to diſplace and cenſure ſuch as prove unfaithful. To them alſo it belongs to call meet men unto all publick places of truſt, and to call them to a due account thereof.
This I conceive to be the office and duty of the ſupream Authority, or Councel of the State, and the ſupream power is to incourage them, and ſtrengthen their hands in this work, until Melchizedeck become King of Salem, I mean till Chriſt have ſetled his people in peace. Then ſhall they beat their ſwords into ploughſhears, and their ſpears into pruning hooks: Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more, Iſa. 2.4. Mic. 4.3. And in that peaceable ſtate will the Churches continue for a thouſand years, and the Saints ſhall reign with Chriſt, or for him, Rev. 20.4. After which, Gog and Magog, the laſt publick enemies of the Saints in this world, ſhall ingage againſt them, Rev. 20.7, 8. Ezek. 38. & 39. which adverſaries being deſtroyed, the Churches ſhall continue in peace and purity, untill Chriſts coming to judgment, as appears by the parable of the ten virgins, Mat. 25. for that is a ſpecial Prophecy of thoſe laſt times.
3. The next thing to be cleared is, who are the ſubjects and Officers of this Kingdome or Monarchy? And that will appeare from the words of David, Pſa. 72.9, 10, 11. They that dwell in the wilderneſſe ſhall bow before him, and his enemies ſhall lick the dust. The Kings of Tarſhiſh and of the Iſles ſhall bring preſents: the Kings of Sheba and Seba ſhall offer gifts: yea all Kings ſhall bow down before him, all Nations ſhall ſerve him. And Pſa. 110.2, 3. Jehovah ſhall ſend the ſcepter of thy ſtrength out of Zion: rule thou in the middeſt of thine enemies. Thy people [ſhall be] willing in the day of thy power, in the beauties of holineſſe, from the womb of the morning: thou haſt the dew of thy youth. So you ſee all Nations ſhall be his ſubjects, and all people in all Nations of what degree ſoever, ſhall yield obeyſance to him, even the Governours themſelves. Yea his very enemies ſhall lick the duſt, they ſhall be ſubject too.
As for the Officers of this Kingdome, they are of two ſorts; either they are ſupream, or ſubordinate. The ſupream Officers are either Kings, Rulers, or Governours, as the word foreign doth alſo ſignifie; or the ſupream Councel of State, Pſa. 72.10, 11. Iſa. 1.26. The ſubordinate Officers are, either Judges, Overſeers, or Exactors, Iſa. 1.26. & 60.17. Theſe all of them that exerciſe any place of Authority, power or truſt, whether Civil or Military, within this dominion, muſt be Saints, Dan. 7.27. Rev. 19.14.
The ſupream Councellours and Judges under them, ſhall be holy men, throughly purged, Iſa. 1.25, 26. The words are very emphaticall, I will refine according to purity, thy tyn; alluding to the manner of Refiners of mettal, who melt their mettal upon the teſt until the tyn or allay be ſeparated or waſted, and the mettal reduced to its finenes. Even ſo will God deal with his peoples Judges and Councellours, and by conſequence with all other inferiour Officers, until he hath reduced them to the Primitive purity, and if yet any droſſe ſhould remain, he will put them on the teſt and refine them anew, till the work be done. And how will God do this? Verily God hath a fire in Zion, and his furnace in Jeruſalem, Iſa 31.9. to wit, in his Churches, and there will he teſte them, and refine them, and if any pride or hypocriſie hang about them, he wil either burn it or them, in his oven or furnace, Mal▪ 4. till at length he awe the ſpirits of men, that either they ſhall not dare to joyn to the fellowſhip of the Churches, or not dare to accept ſuch Officers, unles they be refined indeed. O that men in place of authority, power or truſt, Civil or Military, would ſeriouſly conſider what and with whom they have to doe in theſe refining times!
Now all ſubordinate Officers, whether Judges, Clerks, &c. Collectors of Cuſtoms, & Tributes, Treaſurers, &c. are places of truſt, and comprehended under that name of Exactors, and unto theſe the wiſdome of God ſaw it needfull to add Viſitors, or Overſeers, not only to have inſpection into their actions, but to controul or reſtrain them, and if cauſe require, to acquaint the ſupream authority or Councel, whoſe office it is to call them to account, & cenſure them according to their merit, placing faithfull men in their ſteads, & ſo preſerve the Civil Government ſound and upright. Theſe Overſeers or Viſitors are as eyes, both to the Exactors, to inform them their duties, and to the ſupream Councel, to inform them of miſcarriages and corruptions, & therefore ought to be men of ſingular wiſedom, courage, faithfulnes, and integrity. Which office of inſpection will be a wholeſome preſervative to the ſpirits of men.
Now that choice men may be deſigned unto this ſervice, obſerve the rule which Jehojadah (who at that time had the ſupream authority and power in his hand, as Guardian to the young King) took in appointing Viſitors for the houſe of God, 2 Chron. 23.18. He did it by the hands of the chief Officers in the Church, or upon their recommendation, and the Churches approbation. For, as was ſaid before, the Church is Gods furnace, & they have a teſt to try the ſpirits of ſuch as they recommend unto the ſupream authority, unto whom it appertains to call upon the Churches, and the Overſeers thereof, to recommend faithful and able men unto them for ſuch imployments, whether Exactors or Viſitors. And truly as theſe Viſitors are to be put upon the teſt by the Church, ſo ſhould all other Officers be tryed by the teſt, & throughly purged and refined from their droſſe and tyn, and ſo recommended by the Churches. And till this be done, til a Nation come up to this height, that all their ſupream and ſubordinate Officers be teſted and tryed, and refined from their tyn, and ſo recommended by the Churches to ſuch ſervices, I ſay til then, they cannot be deemed to be under the fifth Monarchy, but are ſtill parts and members of the fourth Monarchy, which muſt be broken in pieces every toe of it, and ſtill teſted in the furnace, till the tyn be taken away, til then a Nation cannot be called the City of righteouſneſſe, the faithfull City, Iſa. 1.26.
Oh! how ſhould this awaken the ſpirits of all that are Iſraelites indeed, in whoſe ſpirit is no guile, to ſtrive with holy emulation, to com under this form. And were this care taken amongſt us in theſe Nations of England, Scotland, and Ireland, to purge and teſt all Officers, ſupream and ſubordinate, civil, and military, ſo that none might be employed in any place of authority, power, or truſt, but Saints more pure then the gold of Ophir, how renouned ſhould we be amongſt them that wait for the appearing of Jeſus Chriſt, how dreadful and terrible to carnal men, both in theſe and neighbour Nations? How formidable in all expeditions by Sea and land? So that the very Kings of the earth, and great men, and rich men, and chief Captains, and the mighty men, and every bond-man, and every free man [that is not thus refined] would hide them ſelves in dens, and in the rocks of the Mountains, and ſay to the Mountaines and to the Rocks fall on us, and hide us from the face of him that ſits on the Throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who ſhall be able to ſtand, Rev. 6.15, 16, 17.
Me-thinks if God were pleaſed to wind up the hearts of Rulers, Councellers, and people unto this height, and open their hearts and ears to ſuch a voice as this from heaven, ſaying, Come up hither, Rev. 11.12. I ſhould with much faith and confidence, aver, that a tenth part of the City (which is ſpiritually called Sodeme, and Aegypt) was fallen already.
I know humane prudence, and carnal reaſon, wil hardly digeſt ſuch a propoſition as this of a thorow purgation (adjudging it more ſafe to do it by degrees) until the beginning of this fifth Monarchy, or a little before. But let none be deceived with ſuch carnal reaſonings. It would be wholeſom and ſafe for men in chief places of authority and power, to follow Pauls example in another caſe, Conſult not with fleſh and blood (though ſanctified) but if God by ſom voyce from heaven, I mean out of his Churches, ſay Come up hither, Rev. 11.12, 13. follow his cal, and fear not enemies; though you ſee them, & they ſee you aſcend up to heaven, you ſhall be ſafe. Some commotion or earthquake wil enſue, but no detriment to you that obey the voyce from heaven. The detriment wilbe to the enemies themſelves, the tenth part of the City ſhall fal immediately, and ſome men of name amongſt them ſhal be ſlain, and the reſt ſhal be affrighted, and give glory to the God of heaven. And what danger can be to the Saints in all this, let all men judge, it wil undoubtedly cauſ the name of Chriſt, yea and their names alſo, that are fellow-workers with Chriſt, to be magnified, from the riſing of the ſun, to the going down thereof.
4 In the fourth place I ſhal declare who is the Law-giver, and what Laws the Saints ſhal have for adminiſtration of judgment and juſtice in the time of this fifth Monarchy. For as in earthly Monarchies, ſuch as theſe beaſts in Daniel did prefigure, there is ſome perſon or perſons that are acknowledged to have a Legiſlative power, and ſome Statutes, Laws, or Edicts made by that power to regulat their proceedings in civil Courts: ſo in this Monarchy there is a proper ſubject of Legiſlative power, and certain Rules or Statute, to regulat all Officers in their Adminiſtrations. And becauſe theſe are of ſuch a nature, as ever hold proportion, and ſuch as is the Law-giver, ſuch are the Laws or Rules given by that power, I ſhall firſt and principally endeavour to ſhew who muſt be the Law-giver, and only of right can chalenge this Legiſlative power.
And let me crave leave without regreat or offence to any godly mind, to avouch for an irrefragable truth, that in this fifth Monarchy Chriſt alone hath this Legiſlative power, and none but he. So ſaith Iſaiah, ch. 33.22. Jehovah is our Legiſlator, or Law-giver: to wit, that Jehovah which was to be born of the virgin without the help of man, of whom Jacob propheſies, Gen. 49.10. that before Shiloh (to wit, the Meſſias) came from between his feet, there ſhould no Law-giver come from between the feet of Judah; and yet many Kings & Princes came from between Judahs feet, that is, were born and ſprung out of his loyns, and yet none of them, nor all of them, had any Legiſlative power til Shiloh came. I ſhal not need to ſpend time to prove Shiloh to be the promiſed Meſſias, being a truth generally received both of Jews & Chriſtians. And til this time God preſerved that tribe or ſepter diſtinct. And Chriſt himſelf ſaith. Mat. 28.18. All power is given unto me in heaven & in earth, if all power, then Legiſlative power. This his right by donation from the father, as alſo is judicial power, Job. 5.22.27. and none can challenge power to either without delegation from Chriſt. Judicial power I find delegated unto Miniſters of Juſtice, Iſa. 1.17. & 1 K. 6.12. Ezek. 45.9. but Legiſlative power Chriſt hath not any where delegated to any perſon or perſons that I find ſince the world began, but reſerveth that as a peculiar Royalty to himſelf. And therefore foreign or abſolute ſoveraignty is given to him, Dan. 7.14. His wil, word, or command, is a law to the ſubject, this is abſolute ſoveraignty, & ſuch as Chriſt will not allow to any of his ſubjects. He knows it were not ſafe nor wholſome, becauſe of the imperfection of mens wiſdom, and inconſtancy of their judgements. But to be regulated by Chriſt, and to receive Laws from him, with whom is no unrighteouſnes or ſhadow of change, is the priviledg, honour, and ſafety of ſaints, for his wil is certain, and it is always good. And this wilbe the perfect ſtate & model of Civil Governments under the fifth Monarchy, Chriſt alone ſhalbe Law-giver, and if he be the Law-giver alone, you may eaſily conclude that he will own no other Laws but what himſelf hath given, which though they be few and brief, yet are they compleatly ſufficient and perfect, other wiſe it would reflect upon the wiſdom of faithfulnes of this only Potentate, as Paul cals him, 1 Tim. 6.15. I ſhall not need to expreſſe particularly the Laws, but leave it to every ſubject to make diligent ſearch for them where they lye ſcattered up and down in the holy Scriptures. And if this wil ſhortly be the glory and liberty, and ſafety of this fifth Monarchy, let every godly mind equally poyſed, that waits and prayes for the coming of this Kingdom, as our Saviour teacheth us, Mat. 6.10. let them judge whether it would not be for our honour and ſafety to model and conform our civil ſtate according to this form and platform, we being caſt upon the end of the fourth Monarchy that is already begun to break, and wil ſuddenly come to ruine.
But it wilbe ſaid, That this and ſundry other Nations have been accuſtomed to have Parliaments, Dyets, &c. conſiſting of a number of ſelect men, as a Repreſentative of the State, with Legiſlative power.
'Tis true, de facto, ſuch hath bin the uſage of this, and ſundry other Nations, during the fourth Monarchy, but de jure, let the Scripture judge. Clear it is Chriſt had this Legiſlative power confer'd on him by the Father, Mat. 28.13. And who can aſſume this power out of Chriſts hand, without delegation from him, but it wilbe an incroachment upon his Royalty? If it be ſaid, they aſſume it not, but the people give it them. I demand what power have the people ſo to do? or When did Chriſt betruſt the people with power to make Lawes; otherwiſe they can have no ſuch power to confer, and it is not impoſſible for them to give more then is originally, and intrinſecally in themſelves. And this is all the truſt which I find committed to Princes or people, to execute judgment and juſtice, Jer. 22 3. Ezech. 45.9. 1 Kings 6.12.
What uſe then will there be in this fifth Monarchy of Parliaments, dyets, &c. if Legiſlative power be denyed them?
There wilbe great and neceſſary uſe of ſupream Councels, as hath been ſhewed; for 1 They ought carefully to provide that wiſe, godly, and faithful Judges and Juſtices, be placed in all meet places of the Nation, to execute judgment and juſtice, according to the judicials given by Chriſt. 2 They are to conſtitute Exactors and Viſitors, I mean all ſubordinate Officers in all places of power and truſt, and to ſee they be men throughly purged and refined. And for that end it wilbe meet to ſend unto the ſeveral Churches (which are Gods refining houſes) to commend unto them, by the hands of their known Officers, men of integrity, throughly teſted, and fit for ſuch and ſuch employments. Not to gratifie friends and acquaintance, much leſſe men that carry an outward ſplendor in the world, and out of a corrupt and covetous principle ſeek to croud themſelves into places of gain and profit. 3 They are to diſplace unfit or unfaithful perſons, for Cujus eſt inſtituere, ejus eſt deſtituere, and if cauſe be, to cenſure and puniſh them. 4 They are to act in all matters of Councel, touching war and peace, and tranſactions with forreign States. All which duly attended unto, wilbe work enough for the chief Councels of State. As for the names of Parliaments and Dyets, &c. though there be no evil in the names, yet I ſuppoſe they wilbe laid aſide in the time of this fifth Monarchy, when men begin more to affect the language of Canaan, then the imitation of idolatrous Nations.
If we ſhould only take the Judicials to be our rules for juſtice and judgement, it would make the Government arbitrary; for the judicials are few and ſhort, and will not reach all caſes, or at leaſt, much will lye in the breaſt of the Judges, who are to interpret and apply thoſe general Rules to particular caſes, and that wilbe dangerous.
The Laws indeed are few and brief, and therefore require a ſpirit of wiſdom, and of the fear of the Lord, in ſuch as are to execute juſtice and judgment, according to thoſe Laws and Rules: Men that are to be deſigned to ſuch work, ſhould be ſuch as walk cloſe with God, and are wel verſed in Gods law, rather then in humane Laws. 2. I anſwer, that though the Laws be few and brief, yet they are perfect and ſufficient, and ſo large, as the wiſdome of God judged needfull for regulating Judgment in all Ages and Nations. For no action or caſe doth, or poſſibly can fall out in this or other Nations, by ſea or land, but the like did, or poſſibly might fall out in the land of Iſrael, Eccl. 1.9. and yet they had no other Laws or Rules of Judgment, but what now remains to all poſterity. Nevertheleſs that people were counted even by the Nations to be the only free and wire people in reſpect of their Statutes and Judicials, Deut. 4.5, 6, 7, 8. And truly had the wiſdom of God judged it needful, he could have compiled a larger ſyſteme or body of Lawes for direction of his people. Wherefore from his ſilence we may ſafely conclude, that no more were needfull: And Paul doth avouch that the Scripture is compleat to furniſh a Chriſtian to every good work, 2 Tim. 3.17.
And whereas the object. preſumes it would leave the government arbitrary, if the application of thoſe generall rules, be left to the Judges underſtanding and application of the Rule: I anſwer, there is leſſe cauſe of fear, that men in whom the fear of God dwels (having a promiſe of aſſiſtance from God, 2 Chr. 19 11.) ſhould miſtake the perfect laws of God, then that Students at Law and Judges ſhould miſtake the the imperfect Laws and dictates of men, which have not the like promiſe of Divine aſſiſtance. But ſuppoſe a ſincere-hearted man, in ſome obſcure and difficult caſes ſhould miſ-apply the rule of Judgment; or which is worſe, ſuppoſe the Judg through corruption pervert judgment, either of which may poſſibly fall out, yet that wil not argue the government arbitrary. For who knows not that Judges can miſtake, & through corruption pervert the laws of men, and yet the government is not counted arbitrary, becauſe it hath bounds and limits, even ſo is it in the other caſe. Beſides, the danger pretended is far leſſe if we be regulated by Gods book of Statutes, then if we follow our own. For if the Judg be corrupt, he is puniſhable; and if he miſtake, it is but the Judges perſonall failing, and that of ignorance, and ſuch ſins God doth not charge upon the Nation. But if the Nation, or the Repreſentative of a Nation, make Laws diſſonant to Gods Law, or make miſ-interpretations of Gods Law, and enact the ſame for Laws, it will turn to ſin to the Nation, and Chriſt will viſit it as an incroachment upon his royalty, 2 K. 16.7, 8. Ezek. 43.7, 8. Chriſt counts it a karkas of Kingly power to ſet up their poſts by his poſts, and Mic. 6.16. doth complain that the ſtatutes of Omri▪ were kept.
And let any that fear God anſwer me, Can any ſtatutes made by men, be equally perfect as Gods ſtatutes be? or can it be conceived that the wiſeſt of the ſons of men ſhould excogitat a more compleat ſyſtem, or body of Laws, then Chriſt the wiſdom of the father, hath don? I ſuppoſe ther's none but wil anſwer negatively. And if ſo, then what need men deſire a more ample body of Laws? or what ſhould hinder the Nations, now towards the end of the fourth Monarchy, from conforming themſelves to this platform of civil Government, wch Chriſt will ſhortly erect in this fifth Monarchy here ſpoken of?
As touching things of a middle nature, which you carry this way or another way, without breach of any rule of righteouſnes (as for inſtance, to ſecure their fields by a common fence, or by a keeper, and many ſuch like things) they are not to be regulated by Laws, but by Covenants amongſt the neighbour-hood, for their mutual good, and the breach of that Covenant, is a treſpas, and puniſhable by the Law.
5 The fift and laſt thing I propoſed to conſideration, is the neceſſity and benefit of this Monarchy and model of Civil Government, according to the will and word of Chriſt alone.
There is a three-fold neceſſity of the coming of this Kingdome.
1 That the will of God may be done in earth, as it is done in heaven, which cannot be expected til this Kingdom come, Mat. 6.10. Thy Kingdome come, thy will be done in earth as it is in heaven. Why, can that poſſible be? yes verily, according to the meaning of that Petition, which intends not a conformity to the Angels and Saints in heaven, in reſpect of the perfection of our obedience to the rule, for that is not attainable in this life, but it hath reſpect to the perfection of the rule of our obedience, to wit, the wil, and word, & law of God, wch is one and the ſame to them and us, and ſhall certainly be attain'd to in this world, in the time of this fifth Monarchy, we ſhall have no other rules of obedience, then the Angels in heaven, to wit, the will & word of Chriſt, that bleſſed and onelyonly Potentate, unto whom all power in heaven and earth is given. And truly that Petition excludes all Statutes, Ordinances, and Acts of Parliaments, Dyets, &c. out of this fifth Monarchy, as wel as out of heaven. And I believe there is no man doth conceive that the Angels or Saints in heaven, are guided by any Acts or Edicts, made in any convention of States here below, no more ſhall they be ruled in ſuch a way, when this Monarchy is ſet up, there ſhall be but one Lord, and his name one.
2 There is a neceſſity of the coming of this Kingdom, that the Saints may be conformable to their head, Rom. 8.24. and have their time of reigning with him, as they have had of ſuffering, 2 Tim. 2.12. Ap. 20.4.
3. There is a neceſſity of the coming of this Kingdome, that the Creation may be delivered from the vanity and bondage, whereto Chriſt ſaw meet to ſubject them, in hope of deliverance, Rom. 8.19. to 23. For during theſe Monarchies, men have ruled by their own laws, Edicts, and wils, yea the whole Creation was ſubjected to their rule; but yet they groaned under this as under a bondage, earneſtly waiting for the manifeſtation of the Sons of God, when the dominion wilbe conferred upon Saints, that they may no more be ſubject to the wils and pleaſures of men, but to the will of Chriſt the only potentate, and this is called The glorious liberty of the Sons of God. The benefits of this Monarchy are exceeding great, both in reſpect of ſpiritual and temporal bleſſings. It far exceeds all other Monarchies, both in the perfect conſtitution of all civil and eccleſiaſtical adminiſtrations, and in the fruits and effects of both. In the Common-wealth there ſhall be no Tyranny, Iſa. 35.9. but full of brotherly love, mercy and truth, Iſa. 65 25. & 11, 6, 7, 8. Rev. 22.2. their leaves or their words ſhalbe of a healing vertue. Their Officers ſhall do righteouſly, Iſa. 11.4, 5. Iſa. 1.25.26. & 60.17. And from all theſe flows peace and tranquility, Pſal. 85.10. & 72.7. Iſa. 14.13. ceſſation of wars, Iſa. 2.4. Mic. 4.3. Hoſ. 2.18. Iſa. 33.20, 21. ſtore of proviſions, Hoſ. 2.21, 22, 23. Pſa. 67.6. Amos 9.13, 14. and treaſure, Iſa 60.17. And all theſe bleſſings ſhalbe accompanied with health, Iſa. 33.24. and holines, Zech. 14.20, 21. This will be the glory and happines of the Saints under the fifth Monarchy, in relation to civil Government.
As for the Churches, their membere ſhalbe all precious as gold, Rev. 21.18, 19.20, 21. their adminiſtrations pure, Rev. 22.1. their light clear without darknes, Rev. 22.5. & 21.11. Iſa. 60.19. all idolatry and falſe light done away, Iſa. 2.20. Zech. 13, 2, 3, 4. in all their aſſemblies ſhall appear a manifeſt preſence of God, Iſa. 4.5. & that wch is more then all theſe, they ſhalbe full of the joy of the holy Ghoſt, rejoycing with joy unſpeakable, and full of glory, for ſo much I conceive is included in that phraſe, Iſa. 4.5. foreign for above all the glory [ſhalbe] a covering, or bride-tent, or Chamber of love. Alluding to the manner of the Jews, who at their marriages ſpread a tent or covering, for the Bridegroom and his Spouſe to ſolace themſelves in their mutual embraces, which is the higheſt of all earthly joyes. In like manner will the Lord reveal himſelf to his people in the bed of his Ordinances, and there wilbe a mutual and reciprocal return of love, Cant. 7.12. until the Saints be filled with joy unſpeakable, and full of glory, Iſa. 62.5. 1 Pet. 1 8. which ſeems to be a peculiar priviledg reſerved for that Monarchy, and for that ſeaſon, more then for any other.