The Legislative Power is Christs Peculiar Prerogative, Part 1

The Legislative Power is Christs Peculiar Prerogative · Part 1

p. 1That the Legiſlative Power is Chriſts PREROGATIVE.

ISAIAH 9. 6, 7.

For unto us a childe ſhall be born, unto us a ſon ſhall be given, the GOVERNMENT ſhall be upon his ſhoulder: And his Name ſhall be called WONDER, Counſellor, The Mighty God, The Everlaſting Father, The Prince of Peace.

Of the increaſe of his GOVERNMENT and Peace ſhall be no end; upon the Throne of David, and upon his Kingdom, to order it, and to ſupport it with Judgement and Juſtice, from henceforth even for ever: the zeal of the Lord of Hoſts will perform this.

IT is worth our conſideration, to take notice of the time when the Prophet took up this Meditation. It was at a moſt troubleſome ſeaſon, in the latter end of Ahaz Reign, a moſt wicked and Apoſtate Prince, whom the Lord had ſet a brand of perpetual infamy upon, This is that King Ahaz. At which time alſo, Rezin King of Syria, and Pekah the ſon of Remaliah, and the Nations round about, came againſt the people of God with open mouth to devour them. In this exigence, and at this time, the Prophet takes up this Meditation of Chriſt, and of his Kingdom, for his own and the Churches conſolation in thoſe gloomy dayes. And what is it of Chriſt, that he doth (now in this caſe) fix the eye of his Faith upon, for the ſupport of his Spirit, now the Church is encompaſſed with enemies from abroad, and afflicted with an Apoſtate Prince at home? Verily, he now p. 2acts his Faith upon the Kingly Office of the MESSIAH, not onelyonly as a Saviour, to deliver them from ſin and hell (for that was not their preſent complaint) but upon his Soveraign Power as a Prince; that, being the moſt ſutable Obiect for Faith to work upon in this caſe, to ſupport their drooping ſpirit… in this time of calamity. And in the Name of the Lord he doth aſſure the people of God, That in the Lords appointed time they ſhall have ſuch a Son born unto them, as ſhould in Gods way, and in Gods time, take upon him the Royal Power over the Throne and Kingdom of David his Father, and then he ſhall deliver them from all their enemies, and from all ſuch fears and tyrannies under which they now complained. To us (ſaith he) ſhall a Childe be born, unto us ſhall a Son be given, and the Government ſhall be upon his ſhoulder: And therefore let not your hearts be dejected, be not deſpondent. As who ſhould ſay, This ſhall not alwayes be your condition; and be you comforted with the thoughts of this MESSIAH, and of his righteous and peaceable Government. The connexion therefore of theſe words with the former, may afford us this Inſtruction: That the Meditation of Chriſt, is a moſt ſpecial Cordial for Chriſtians, inObſerv. the moſt gloomy, darkſome, and calamitous times, that may befal themſelves in particular, or the Churches of Chriſt in general.

This we ſee was the Prophets practiſe here, and ſo have the Saints done in all Ages. I might give you many inſtances, but let one ſerve for all. Behold David, a man of Meditations, and never more, then when he was hunted up and down as a Partridge upon the Mountains; and when he was thus perſecuted in the Wilderneſs of Judah, he ſaith, Pſal. 63. 5, 6. My ſoul ſhall be ſatisfied as with marrow and fatneſs, and my mouth ſhall praiſe thee with joyful lips: When I remember thee upon my bed, and meditate on thee in the night-watches. And again he ſaith in Pſal. 104. 34. My meditation of him ſhall be ſweet: I will be glad in the Lord.

I may ſay of theſe Meditations, they are a Chriſtians Sweets: They are ſweet at all times, and yield to the ſoul moſt raviſhing conſolations, but moſt eſpecially in times of ſad calamity and diſtreſs. For then, when the ſoul hath found her Beloved, Oh how ſhe hugs him in her arms, and will not let him go! Cant. 3. 4. And ſo it was with Jacob, when he had met with Chriſt in a time of deep diſtreſs, he would not let him go; He knew not how to part with him, if the Lord had not left Jacob, and given him a new Name, and a Bleſſing together with it. But I onelyonly give a touch upon it by the way, becauſe it is not the ſubject I principally intend to inſiſt upon at this time. Yet let it provoke Chriſtians at all ſeaſons, but ſpecially in ſad hours, when clouds of darkneſs and obſcurity encompaſs them round, then let them be take themſelves to this heavenly exerciſe of Meditation. And whatſoever the matter of your complaints be, ſee that you meditate upon ſomething in Chriſt, that may be a ſutable ſupport in ſuch a caſe: For it pleaſeth the Father, that in him all fulneſs ſhall dwell; and he hath Cordials of all ſorts. Are your Rulers turned back, and become Apoſtates? Have they broken Proteſtations, Engagements, p. 3and Oathes? Are your Deliverers become a Snare to you; and are you in danger to be ſwallowed up of enemies both at home and abroad? Then remember, Chriſt ſhall reign in Righteouſneſs and Peace; and be aſſured, deliverance will come, and the time is now at hand. And let this Meditation be a Cordial to your drooping ſpirits: He is ſuch a gracious and righteous Prince, that he will not caſt the ſervants of God into Priſons, and rent them from their relations, and ſhut them cloſe Priſoners, when he hath nothing in matter of Fact that may be charged upon them: No, Chriſt will not ſo do, he will not rule over you with rigour, as Pharaoh did over the Iſraelites, fear ye not. Spiritual-hearted ChriſtiansExod. 1. 1….Exod 1:1 may improve this point many wayes for their own comfort and ſupport, when they are in deep afflictions, either inward or outward, in their bodies, in their names, or in their eſtates, at ſea or at land: Still let this be conſidered, There is enough in Chriſt to help all: And the Meditation of that in Chriſt, which anſwers your condition, will yield you comfort, and make way for your deliverance. But I paſs it over, and come to the words of the Text, which in the firſt place I ſhall open by way of Paraphraſe.

Ʋnto us a Childe ſhall be born, unto us a Son ſhall be given,] Unto whom ſhall this childe be born? Surely the Prophet here perſonates the Church of Chriſt, and by Ʋs, he means the Church of the Jews, according to what is ſpoken Iſa. 42. 6. and 49. 6. I will give thee for a Covenant to the people, (to wit, the Jews) and for a Light to the Nations. So that his meaning is, God will give to the Jews ſuch a Son, as ſhall ſit upon the Throne of David, to execute Judgement and Juſtice. It is the promiſe of a bleſſing then to come: And the phraſe Ʋnto us, or For us, or Of us a Son ſhall be born, implies, That the Meſſiah here promiſed (according to his Humane Nature) ſhall be born and deſcend of the Jewiſh race; And that in the firſt place, he was given for them, they then being the onelyonly Church of Chriſt in the world.

And the GOVERNMENT ſhall be upon his ſhoulder.] The conjunction argues, That it was already on his ſhoulder, in regard of one of his Natures, and ſhall in Gods appointed time be laid upon his ſhoulder in regard of his Humane Nature alſo. The word tranſlated aaforeignGovernment, is not elſwhere to be found in Scripture, and therefore it is more difficult to judge of the proper ſenſe thereof. But it hath a near affinity with two other bb& foreignwords, which ſignifie Princely Rule and Dominion; according to that of Iſa. 32. 1. Princes rule in Judgement; And, By me Kings rule, Prov. 8. 16. And it is ſuch a power, as Princes, and Conquerors do put forth,foreign as may appear by the uſe of that Root, Gen. 32. 28. And when the Prophet ſaith, That this Government ſhall be upon his ſhoulder; it implieth, That it is ſo weighty, as none but the ſhoulder of the MESSIAH was able to bear.

And his Name ſhall be called WONDER, Counſellor, The Everlaſting Father, The Prince of Peace] The word which our Tranſlators render Wonderful, is never ſo tranſlated by them, but in this place. But it is a Subſtantive, and not an Adjective, and properly ſignifies a WONDER: A new and ſtrange thing, that a Virgin ſhould conceive, Iſa. 7. 14. And that the Power of the Moſt High ſhould overſhadow a Virgin, and that ſhe p. 4ſhould conceive without the help of man: This is a WONDER indeed.

Counſellor,] This word ccforeignis generally ſpoken of ſuch Counſellors as are about Princes and Civil Magiſtrates; ſuch as were Jonathan and Achitophel in Davids time, 1 Chron. 27. 32, 33. and ſuch were Azur, Peletiah, and Benajah, in Zedekiahs time, whom we commonly call Privy- Councellors, or Councellors of State. And this argueth, That the Government here ſpoken of, is to be underſtood of Civil-Government.

The Everlaſting Father,] Chriſt is ſo called in a double reſpect: 1. Becauſe he begetteth us through the Goſpel adminiſtred by his Servants, 1 Cor. 1. 15. And hence it is, that Converſion is called a new birth. 2. Chriſt is the Everlaſting Father, in regard of Creation; He is the God of the ſpirits of all fleſh, Numb. 16. 22. Moreover, Chriſt is called, The Prince of Peace; or, as the Apoſtle calls him, He is firſt King of Righteouſneſs, (typified by Melchiſedeck, Gen. 14 18.) and then King of Peace, Heb. 7. 1, 2,

The extent of this Government, is expreſſed by an unuſual form of writing the word Increaſe; which here, and nowhere elſe, that I remember, is written with Mem finale, in a quadrangular form, to ſhew that this Government foreign (d)ſhould ſpread it ſelf into all the quarters of Heaven, Eaſt, Weſt, North & South: So extenſive ſhould the Government be, and ſo alſo ſhould be the peace of the ſame: And for durance, it ſhould have no end, ſo long as the world indures.

The Subject or Object of this Government, about which it ſhould be converſant, it is not ſaid, Upon Zion, but Ʋpon the Throne and Kingdom of David; to ſhew, that he means not a Government over the Church in an Eccleſiaſtical way, but a Government over the Common-wealth in a Civil way.

The effects of this Government are theſe two, to order and to ſupport it, amplified by the means of this Support, Judgement and Juſtice: For by Juſtice the Throne is eſtabliſhed, Prov. 16. 12. Thus have you the words briefly opened. I ſhall onelyonly raiſe one Obſervation from the ſame, as that which I conceive to be chiefly intended, and ſhall lay down as a firm Poſition, which all the Powers in the world ſhall not be able to overthrow: That the Power of Civil-Government is laid upon the ſhoulder of JeſusObſerv. Chriſt, the MESSIAH, the Son of David, and to him it doth of right belong.

This I take to be the chief ſcope of the words, and the great Promiſe here held forth, That there ſhould come a time, when the MESSIAH ſhould exerciſe Rule and Dominion, as a Prince, over all Nations of the world, as well in Temporal or Civil things, as in Spirituals. Now that I may the better clear this Truth, conſider, That there are three kindes of Government, and they are all laid upon the ſhoulder of the MESSIAH.

1. There is an Univerſal Government, over all the Creation and Workmanſhip1. Ʋniverſal Government. of God. The parts of which Government (that I may ſo ſpeak) p. 5are two: 1. The Law-giving part, which Chriſt exerciſed in the Creation, giving unto every creature a Law, and imprinting the ſame upon them, or putting the ſame within them. And this we commonly call the Law of Nature; whereof we can give no reaſon, but the will and pleaſure of the Creator. Hence ſprings thoſe ſecret Virtues in the Magnet, and many precious Stones, Herbs, and Minerals; the ebbings and flowings of the Sea, which Philoſophers ignorantly and abſurdly attribute to the Moon, putting the Effect before the Cauſe. Hence it is, that Fire burneth, and Water quencheth, and all things act according to their ſeveral Natures, which is none other, but the Law given them by the Lord Jeſus in the Creation. For we muſt underſtand, that the worlds were made by him, Heb. 1. 2. and without him was not any thing made that was made, Joh. 1. 3. And the ſame day that he created them, he gave them a Law: To the Heavens he gave their Motions, the firſt day, Gen. 1. 1. And on the fourth day he gave the Sun, and Moon, and Stars their Motions: So that as David ſaith, Pſal. 19. 1, 4, 5. The Sun like a bridegroom cometh forth of his chamber; and rejoyceth as a ſtrong man to run his race. And on the fifth day he gave a Law to the Herbs, Trees, Plants, Fowls, Fiſhes, Beaſts, and every creeping thing, to produce their like, for propagation of their kinde. And as Jeremy ſaith, Chap. 8. ver. 7. The Stork in the heavens knoweth her appointed times; and the Turtle, and the Crane, and the Swallow obſerve the time of their coming. It was the MESSIAH that appointed a viciſſitude of Seed-time and Harveſt, Cold and Heat, Summer and Winter, Day and Night, Gen. 8. 22. He alſo ſet barres and doors to the Sea, ſaying, Hitherto thou ſhalt come, and here ſhall the pride of thy Waves be ſtayed, Job 38. 11. Thus you ſee Chriſt gives a Law to all the Creatures, according to which they ſhall act, and cannot do otherwiſe, without a countermand from him. And this he doth, by his abſolute Soveraignty over the Creature, expreſſed by the Potters power over the Clay, as Jeremy ſaith, Chap. 18. ver. 6. We are the clay, and thou our Potter; we are all the work of thine hands. But let none miſtake me, as if I did exclude the other Perſons, when I aſcribe this Power to the Son, as Paul alſo doth in the place aforealledged.

The ſecond part of this Government, you may call Providential; I mean, that Power, whereby he guideth and ruleth all things which himſelf hath made; acting the Creatures, ſometimes beſides, and ſometime contrary to the firſt Law given them. Now this part of Univerſal-Government, he doth exerciſe, ſometimes by himſelf alone, and ſometimes by the Miniſtery of his holy Angels.

I ſhall give ſome inſtances, for better explaining of my minde: 1. Chriſt exerciſeth this Power himſelf immediately, in two ſorts of actions. As firſt, in things that ſeem caſual and accidental; as when he provided a Ram for a Sacrifice, in ſtead of Iſaac, Gen. 22. 13. And therefore Abraham calls that place, Jehovah-jireh. So when a man heweth wood, and the Ax falls from the helve, and kills a man, Deut. 19. 5. this is attributed to God, Exod. 21. 13. Secondly, in ſuch things as are above the power of all created Natures, or contrary to the firſt Law of Nature given to the Creature: Such are all the great Miracles which Chriſt Jeſus p. 6wrought; The blinde receive their ſight, and the lame walk, the lepers are cleanſed, the deaf hear, the dead are raiſed up, and the poor receive the Goſpel preached unto them. And the reſtraint which he puts upon the Creatures, whereof you may reade Job 38. 26, 31. He bindes up the ſweet influences of Ple…ades, &c. And in the dayes of Joſhua, he cauſed the Sun and Moon to ſtand ſtill, and all the Celeſtial Motions together with them: and in the dayes of Hezekiah, be made them all go backward: He darkned and eclipſed the Sun at noon-day, when the Moon was at full, Luke 23. 44. He alſo divided the Sea, and cauſed his people to paſs through; and made the waters to ſtand as an heap: In the day-time he led them with a cloud, and all the night with a light of fire: He clave the Rock in the wilderneſs, and cauſed waters to run down like rivers, Pſal. 78. 13, 14, 15, 16. And which yet may adde unto the Wonder, he made the Rock to follow them, 1 Cor. 10. 4. It was he, that wrought thoſe Wonders in Aegypt, Pſal. 78. 12. and divided the Waters of Jordan, Pſal. 114. 4, 7. and many inſtances more might be produced of like nature. He ſtirreth up the Princes of the earth one againſt another; as it is ſaid, Iſa. 64 8. I have raiſed up one from the North, and he ſhall come, from the riſing of the Sun ſhall he call upon my Name: And he ſhall come upon Princes as upon morter, even as the Potter treadeth clay: He ſpirits them for ſuch ſervices. All theſe, and many more, are the acts of Providence, which he puts forth immediately by himſelf. But ſecondly, Chriſt often puts forth his acts of Providence, by the Miniſtery of his holy Angels, as Officers and Miniſters to him, eſpecially for the good of his choſen people. In regard whereof, this preſent world is ſubjected unto Angels, as the Apoſtles words imply, Heb. 2. 5. Thus he uſed the Miniſtery of Angels, to deliver the Law upon Mount Sinai, whileſt he revealed himſelf face to face unto Moſes for the ſpace of fourty dayes together, Heb. 2. 2. Gal. 3. 19. So alſo, he appointeth ſome of them, to negotiate the Churches affairs in Princes Courts, Dan. 9. 21, 23. Others to fight againſt the enemies of his people, as it is ſaid Dan. 10. 20. Now I will return to fight with the King of Perſia: And 2 Kings 19. 35. one Angel ſlew in the Camp of the Aſſyrians in one night, one hundred eighty five thouſand. Let Sword-men conſider what they do, for whom they fight, and againſt whom they fight; for Angels go forth to Warre, and Swords and Bullets cannot pierce them: They are miniſtring Spirits, ſent forth for the good of them that are heirs of Salvation. Therefore, offend not one of theſe little ones that believe in me; for I ſay unto you, That in heaven their Angels do alwayes behold the face of my Father which is in heaven. The Angels have a ſpecial charge to keep them; and as David ſaith, Pſal. 34. 7. The Angel of the Lord encampeth about them that fear him. Remember here the mad attempt of the King of Aſſyria againſt Eliſha, the Lords Prophet, and the guard of Angels that was about him, 2 Kings 6. 16, 17, 18. They keep watch about them, and in time of aſſault, they turn aſide many a Bullet, and many a thruſt from the Saints. And as they are for protection and defence to them; ſo they will be an offence to ſuch as do them wrong. They direct the weapons of Chriſts Servants to do execution, and adde ſtrength unto their hands. And if this be not enough to deterre Fourth-Monarchy-men from medling with p. 7the Servants of Chriſt; then let them know, That they have not onelyonly an Hoſt of Angels to encounter with, but Chriſt himſelf, who rideth forth upon his White Horſe, with a Veſture dipped in blood, Rev. 19. 11, 13. Iſa. 63. 2. And he is a man of Warre, and regards neither Troopers nor Footmen, Exod. 15. 3. At his appearance, the ſtouteſt Captains ſhall cry out to the Mountains, and to Rocks, to fall upon them, and hide them from the wrath of the Lamb, Rev. 6. 16. Iſa. 2. 19. Remember, that in the dayes of his Fleſh, the Souldiers and Officers that came to meddle with him, gave back, and fell to the ground, at one milde word of his, I am he. What then will you do, when he cometh with his Power and great Glory? Let this be conſidered, of thoſe that ſmite their fellow-ſervants, and evil intreat his Meſſengers, that wait for the coming of this glorious Day of the Lord; and know, That you have been fore-warned. Furthermore, Chriſt improveth the Miniſtery of holy Angels, for proviſion, as when Elijah wanted meat, 1 Kings 19. 6, 7. And for Inſtruction, Dan. 8. 16. and 9. 21. And for Direction of our courſe, Gen. 21. 17, And ſometimes for Correction of his own Servanrs, 1 Chron. 21. 15. Yea, Chriſt maketh uſe of evil Angels for puniſhment of wicked men, Pſal. 78. 49. and ſometimes (but very rarely) for the tryal of his own Servants, Job 1. 12. Thus you ſee the vaſt extent of Chriſts Government over all the Creatures; which is ſuch, as all men will confeſs it is too heavy for any, but the ſhoulder of Chriſt to bear. But this is not the Government which is principally intended in the Text: for this is not reſtrained to the Throne and Kingdom of David, as in the Text; nor could it be foretold as a matter then to come, for Chriſt hath exerciſed this his Soveraign Power and Government over the whole Creature, even from the beginning of the world. And all men will confeſs, That this Power of Government, is too weighty for any but the ſhoulder of Chriſt to bear.

2. There is another Government, which Chriſt exerciſeth over his Church, as King of Saints, Rev. 15. 3. And this we call Church-Government: Which Government appertains alſo unto the MESSIAH. In reſpect whereof, he is ſometime called King of Zion, Joh. 12. 15. ſometime King Jeſus, Act. 17. 7. ſometime the Head of his Church, 1 Cor. 11. 3. Eph. 5. 23. ſometime, The Bridegroom, Joh. 3. 29. Mat. 9. 15. All which expreſſions do hold forth the Soveraign Power and Government of Chriſt over his Church. And this Government hath alſo two parts: 1. The Lawgiving Power. 2. The Ministerial Power. Firſt then, Chriſt Jeſus the MESSIAH hath the Power to give Laws unto his Church, and to appoint Officers and Cenſures. And this Power belongs onelyonly to him, as is generally acknowledged of all that are not groſly Popiſh and Antichriſtian. Which Power is ſo weighty, that no ſhoulder is able to bear it, but the ſhoulder of Chriſt. He both gives them Laws, and appoints Officers, and qualifieth them with gifts fit for their ſeveral Functions; and for that end he aſcended up on high, Eph. 4. 8. Secondly, there is a Miniſterial Power, which Chriſt hath committed, firſt, to his Church, to chooſe their own Officers, Acts 6. 3. Which Officers are of four ſorts, Paſtors, Teachers, Elders, Deacons, reſembled by the four living Creatures, Rev. 4. 6, 7. Secondly, Chriſt hath more eſpecially committed the Power of Miniſtery p. 8unto theſe Officers. And in reſpect of this Power and Government over the Church, Chriſt is called That Prophet, by way of excellency, Joh. 6. 14. & 1. 21, 25. Acts 3. 23. Of whom Moſes propheſied, Deut. 18. 18. But yet this is not the Government principally intended by the Prophet Iſaiah.

But 3. there is another kinde of Government, ſuch as Rulers and Princes exerciſe over their Subjects, which we commonly call Civil-Government. This Government is converſant about the Bodies and Eſtates of men, and the well ordering of the Commonwealth in Juſtice and Judgement: And this is that Government, of which the Prophet doth here principally ſpeak, as may appeat both from the Text it ſelf, and from other Scriptures alſo, that ſpeak of this Kingdome of the MESSIAH.

Now from the Text you may take notice of four things principally, that argue this Government to be ſpoken of Civil-Government. As 1. The Name or Style given to the Government. 2. The Names given unto the Meſſiah or chief Governour. 3. The Subject or Object of his Government. 4. The Acts of Government which he putteth forth.

1. For the Style given to this Government, it is called Hammiſrah, which we tranſlate Government, or Principality. This eeforeignword is never uſed in any other Text ſave this, and it is derived from a ffforeignword, which ſignifieth ſuch a Princely and Prevailing Power, as Combatants put forth to gain the Conqueſt; as you may reade Gen. 32. 28. Hoſ. 12. 3. where that word onelyonly is uſed, ſpeaking of Jacobs wreſtling with the Angel for victory. Now Wreſtlers or Combatants, do not put forth any act of Church-power one againſt another, in their Conflicts, but Civil Power. Now becauſe the word is ſo rarely uſed, it is more difficult to give the proper genuine ſence of the ſame: Yet we may judge of it, partly by two other (g) words, which have a near affinity with it, both in writing andforeign From foreign cometh foreign a Prince, and foreign a Princeſs, the name of Abrahams wife. ſignification. Which words do both of them ſignifie Dominion, Rule, and Principality, ſuch as Kings and Princes do exerciſe; according to that of Iſa. 32. 1. Princes rule in judgement; and Prov. 8. 16. By me Princes rule. Now all men will grant, That the Power of Princes and Judges, is a Civil Power; it appertains not to them to intermeddle with Eccleſiaſtical Power. Wherefore we may conclude, That the Government which is here propheſied of, that it ſhall be upon the ſhoulder of the Meſſiah, is Civil Government.

2. The Names here given to the Meſſiah, do argue, That the Government here ſpoken of, is to be underſtood principally of Civil Government: For firſt, he is not called, The great High-prieſt; or, The Prieſt over the Houſe of God: nor is he called, The Bridegroom, nor The Head of the Church, which are Titles that import his Soveraignty over the Church: But he is called Counſellor hhforeign: A Title never given to Church-Officers, but to Civil Officers, ſuch as attend upon Princes; as Jonathan and Achitophel, 1 Chron. 27. 32, 33. So alſo Azur, Peletiah, and B…najah were Counſellors to Zedekiah, Ezek. 11. 1, 2. Such Counſellors as theſe, we uſe to call Privy-Counſellors, or Counſellors of State. Again, Chriſt is here called, iiforeignThe Prince of Peace: and the word Prince is derived of ſuch a word, p. 9as ſignifies Kingly Rule and Dominion, as was ſhewed before. Wherefore the Apoſtle ſaith of this Meſſiah, that he is firſt King of Righteouſneſs, and then King of Peace, Heb. 7. 1, 2. The Prophet doth not call him King of Zion, or King of Saints, (for that would have implied, that the Government ſpoken of had been Eccleſiaſtical) but Prince of Peace: For Peace is the proper effect of his Wiſdome and Counſel, and the Concomitant or effect of Judgement and Juſtice. Wherefore it muſt neceſſarily be underſtood, that the Government ſpoken of in the Text, is chiefly meant of Civil Government.

3. The Subject or Object of this Government, doth argue as much. It is a Government upon or over the Throne & Kingdom of David: And that cannot be underſtood of any other Government, but that which we call Civil. Had it been ſaid, Over Zion, or Over Zion mine holy Hill, or Over Zion the City of our ſolemn…ties, we might well have underſtood the Government ſpoken of to be Eccleſiaſtical. But the Throne and Kingdom of David, is never put for Eccleſiaſtical Power, in all the Scriptures that I remember.

4. The Acts of this Government are ſuch, as do declare it to be meant of Civil Juriſdiction: For Judgment and Juſtice are Acts of Civil Power, and they are the Support…rs of the Royal Throne, as Solomon ſheweth, Prov. 16. 12. Whereas Holineſs, is the main Supporter of Church-Government, according as it is ſaid, Pſal. 93. 5. Holineſs becomes thy Houſe for ever.

Thus you ſee it cleared from the Text, That the Government there ſpoken of, muſt neceſſarily be underſtood of Civil Government. Let me now produce ſome Arguments of the like nature, drawn from other Scriptures, that ſpeak of the Kingdom of the Meſſiah: And they will demonſtratively prove, That Civil Government and Juriſdiction, do of right belong unto the Meſſiah, the Son of David, our Lord Jeſus Chriſt, that bleſſed and onelyonly Potentate, 1 Tim. 6. 15. Theſe Arguments I ſhall reduce to ſix Heads:

1. The Style given to the Government of the Meſſiah, argueth that it is not Eccleſiaſtical but Civil. It is called an Abſolute kkforeignSoveraignty, Dominion, or Sultanſhip, Dan. 7. 14. Hence the Turks derive the Name of their chiefeſt Lords, whom they call Sultans. This is ſuch a power of Government, as cannot be applied to Church-Government, but is always attributed to earthly Princes Power, in reference to mens perſons and eſtates, and ordering of the Commonwealths Affairs; which is a Power that was never allowed to Churches or Church-Officers. And David ſpeaking of that Power which the Meſſiah ſhould put forth, ſaith, Pſal. 72. 8. He ſhall have dominion from ſea to ſea, and from the river to the ends of the earth. The word there uſed for llforeignDominion, doth ſignifie ſuch a power as is inconſiſtent with Church Government: It is ſuch a Dominion and Rule, as Maſters do exerciſe over their ſervants, Levit. 25. 43. Thou ſhalt not rule over him with rigour: or, as Adam did exerciſe over the fiſhes of the ſea, and fowls of the air, and every thing that moveth upon the earth, Gen. 1. 28. where the ſame word is uſed. And who can with any pretence or colour of reaſon ſuppoſe, That that ſhould be an Eccleſiaſtical Power? Yea, it is ſuch a ruling power, as Princes exerciſe over their enemies, Pſal. p. 10110. 2. Rule thou in the midſt of thine enemies. Wherefore we muſt needs conclude, That Civil Government doth of Right belong to Jeſus Chriſt, unleſs we ſhall willingly ſhut our eyes againſt the clear light of Truth.

2. The Titles given to Chriſt do argue, That Civil Power belongs to him. He is called, The GREAT KING, in reference to Jeruſalem, or the Commonwealth, Ma…. 5. 35. He is called alſo, King of kings, and Lord of lords, Rev. 19. 16. Now in the Churches there is but one King, and one Lord. Sometimes I alledged alſo 1 Tim. 6. 15. and applied thoſe words, The bleſſed and onelyonly Potentate, unto Chriſt; as if the Apoſtle had ſpoken immediately of Chriſt. Leſt any therefore ſhould miſtake the place, as I alſo did, till I looked into the Original, I thought it good to advertiſe every one, to examine duly the words in their proper tongue, ere they relye upon any interpretation given. But yet the miſtake is not great, becauſe that which is ſpoken of the Divine Nature, may alſo by communication of properties be attributed to the Humane Nature united to the Second Perſon. He is the King of kings, and Lord of lords, as hath been ſhewed.

3. We may fetch another Argument, from the Royal Seat of the Meſſiahs Government, or the place of his Throne and Court; which is not here ſaid to be Zion, or the Church; but Jeruſalem: and Jeruſalem, in Scripture-phraſe, is frequently put for the Civil State. And for that cauſe, it is called, The City of the great King, Mat. 5. 35. Swear not by Jeruſalem, for it is the City of the great King. Why? were not Hebron, and Samaria, and other Cities of Iſrael and Judah, his Cities? Yea verily, but they are not the Royal Seat of this great King, or the place of his Court and Throne, the place of his reſidence. That will be at Jeruſalem: For, There do the thrones of Judgement remain, (or ſit) the thrones of the houſe of David, Pſal. 122. 5. Whence it is, that moſt of the Prophecies concerning the Kingdom of the Meſſiah, do ſtill …un upon Jeruſalem: I will create Jeruſalem a rejoycing, and her people a praiſe; and, I will rejoyce in Jeruſalem, Iſa. 65. …8, 19. & Iſa. 62. 7. Ye that are the Lords remembranc…rs, keep not ſilence; and give him no reſt, till he eſtabliſh, and till he make Jeruſalem a praiſe in the midſt of the earth. And in the 3d Verſe of that Chapter, he ſaith, That Jeruſalem ſhall be a Royal Diadem; as if that were the Royal Seat of this great King, the MESSIAH. And Zachary propheſying of the Kingdom of this great King, bids Zion (that is, the Church) rejoyce, not onelyonly for the preſence of the Lord in his Church, but alſo becauſe the Lord Jeſus, the Meſſiah, would again chooſe Jeruſalem to be his Royal Seat, Zech. 2. 10, 12. and Zech. 14. 16, 17. And it ſhall come to paſs, that every one that is left of all the Nations which came againſt Jeruſalem, ſhall even go up from year to year to worſhip the King, the Lord of Hoſts, and to keep the feaſt of Tabernacles: And it ſhall be, that whoſoever will not come up of the families of the earth to Jeruſalem, to worſhip the King, the Lord of Hoſts, even upon them ſhall be no rain. This King, undoubtedly is King Jeſus, the promiſed Meſsiah, of whom the Angel ſpeaketh to Mary, Luke 1. 32. He ſhall be great, or ſhall be called the ſon of the MOST HIGH: and the Lord God ſhall give unto him the Throne of his Father David: And p. 11he ſhall reign over the houſe of Jacob for ever, and of his Kingdom there ſhall be no end. And Thrones and Kingdoms are always put for Civil Juriſdiction and Power, not for Church-power. And l…ſt any ſhould be miſtaken, to think that all the Scriptures which ſpeak of Chriſts Kingdom, are to be underſtood of his Spiritual Government over his Church, the Prophet Iſaiah tells us, That he ſhall reign as King both in Mount Zion, and in Jeruſalem; that is, both in Church and Civil State, Iſa. 24. 23. If any ſhall ſay, That this will neceſſarily …nferre Chriſts Perſonal reign for a thouſand years: I anſwer, That it will not neceſſarily follow. But that is not my ſubject at this …a…e to diſcuſs. Poſſibly there may be a miſtake, both in them that avouch the thouſand years Perſonal reign, and in them that deny Chriſts Rule and Government in Civil things. But whether he will Perſonally reign on earth a thouſand years, or no, doubtleſs he will Perſonally appear, and will aſſume his Kingdom, and order the ſame. And it is one thing to appear, and to order and conſtitute Government; another thing to reſide and exerciſe the ſame. But I ſhall conclude nothing poſitively as to that particular.

4. The Acts of Judgement and Juſtice which are put forth in this Kingdom of the Meſsiah, are ſuch as appertain to Civil, not unto Eccleſiaſtical Juriſdiction. Let me inſtance in ſome Acts, and I ſhall begin with that which David mentions, Pſal. 72. 14. He ſhall judge thy people with juſtice, and thy poor with judgement: He ſhall redeem their ſoul from ſorce and violence: which Churches cannot do by Church-power. And Pſal. 76. 12. He cutteth off the ſpirit of Princes. And Pſal. 110. 5, 6. He ſtrikes through Kings in the day of his wrath: He ſhall judge among the Nations, he ſhall fill [them] with dead bodies; he ſhall wound the Heads over many countreys. And Rev. 19. 15. Out of his mouth goeth a ſharp ſword, that with it he ſhould ſmite the Nations: and he ſhall rule them with a Rod of iron. And Daniel ſpeaking of this Kingdom of the Meſsiah, and the little Stone cut out of the Mountain without hands, ſaith, Dan. 2. 35, 45. Then were broken in pieces (as one) the iron, the clay, the braſs, the ſilver, and the gold, and they became as the chaff of the ſummer threſhing-floors, and the wind carried them away, that no place of them was ſound: and the ſtone that ſmote the Image, became a great Mountain, and filled all the earth. And ver. 45. he ſaith, that the Stone cut out of the Mountain without hands, it brake in pieces the iron, the braſs, the clay, the ſilver, and the gold. Now how diſproportionable is it unto Church-power, To reſcue men from force and violence; to behead Princes; to ſtrike through Kings in wrath; to judge Nations with ſuch a Judgement as filleth them with dead bodies; to wound Captains and Rulers over many Nations; to ſmite the Nations, and rule them with an iron Rod; yea, to break them, and make them as the duſt of the Summer threſhing-floors? Theſe are ſuch acts as do not become Churches to exerciſe as Churches. Should it be put unto Princes and Rulers to judge, whether it be fit to allow Churches ſuch a power; I trow they would anſwer in the Negative. They will tell you, That the Acts aforementioned appertain to the Juriſdiction of Civil Princes and Potentates. And if ſo, how can it be denied, that this Civil Power belongs to the Meſsiah, who is King of kings, and Lord of lords; or whom, p. 12David, Daniel, and John did propheſie, in the places afore-mentioned?

5. The Acknowledgements which the People, Nations, and Languages, yea, and Kings themſelves, do tender unto this great King (the Meſsiah) and to his Government, are ſuch, as do plainly argue, That Civil Juriſdiction belongeth to Chriſt Jeſus, the Meſsiah. Let me inſtance in two particulars: 1. Homage and Fealty is due to Chriſt, as you may reade Dan. 7. 14. All People, Nations, and Languages ſhall ſerve him, or do Homage to him. And Pſal. 72. 11. All Kings ſhall bow down to him; all the Nations ſhall do him homage. And ver. 9. They that dwell in the wilderneſs ſhall bow before him; and his enemies ſhall lick the duſt. 2. Tribute: Not that this King Jeſus will put upon them Taxes, Impoſitions, Cuſtoms, Excize,No Cuſtoms or Excize in the days of the Meſſiah. or the like (that is contrary to his nature, and the ſweetneſs of his Government) but the Nations come freely, and offer gifts: His people are a willing people in the day of his power. And thus it is ſaid, Pſa. 72. 10, 15. The Kings of Tarſhiſh, and the Iſles, ſhall bring an offering; the Kings David ſeems to be a Fifth Monarchy man.of Sheba and Seba ſhall offer a gift: Yea, he ſhall live, and to him one ſhall give of the gold of Ophir. Oh! how would the Prieſts and Shavelings of our Age leap for joy, if. ſuch honour might be done to them by the Grandees of the World, and by the vulgar ſort alſo? If they ſhould come and bow to them; but moſt of all, if they would come and bring them all manner of coſtly Merchandize, and the gold of Ophir too! Oh how would their hearts skip for joy! But 'tis much to be feared, if this ſhould be the condition of the carnal proud Clergy-men (as they are called) they would do, as ſometimes good Aaron did, make Calves to pleaſe the people. Indeed, ſuch free offerings and gifts may well beſeem the Royalty of Chriſts Kingdom, (when the Jews ſhall be called) to ſupport the vaſt expence, which the Rulers muſt neceſſarily and inevitably undergo, in reparation of their Cities and houſes, and entertainment of their own Countreymen, which will be daily flocking, as Doves to the Windows. And alſo, for the honourable entertainment and accommodation of the Meſſengers and Ambaſſadors, which will be ſent unto them from all the Nations in every Quarter of the World. And alſo, as a thankful acknowledgement unto the Meſsiah, who by this time will have turned their Swords into Plow-ſhares, and their Spears into Pruning-hooks, ſo as they ſhall never learn warre any more. No marvel then, if the mercenary Souldiers of this Age, cannot indure to hear of this Kingdom, or Fifth Monarchy; for then away goes Swords and Spears, and Courts of Guard, which is now their livelyhood and maintenance. But there will be no need of ſuch things then.

6. Jeſus Chriſt hath formerly exerciſed Civil Power. He hath given Laws, Statutes, and Judgements, and granted Commiſſion unto meet Officers to execute the ſame; and therefore the power of Civil Government doth belong to him of right. Now that Chriſt hath exerciſed ſuch a power, is manifeſt: Witneſs all the Laws, Statutes, and Judgements, given to Gods people by the hand of Moſes, when he brought them out of the Land of Aegypt. And that Government he exerciſed for the ſpace of many hundreds of years together, until the Babyloniſh Captivity, when p. 13Nebuchadnezzar, the Head of Image-government, wreſted it (as I may ſay) out of Chriſts hand. But Chriſt hath promiſed, That as formerly he did exerciſe this power, ſo he will aſſume this power again, when he hath broken down all Image-government; and then he will reſtore Judges unto his people as at the firſt, and Counſellors as at the beginning, Iſa. 1. 26. And then ſhall his people have no Laws nor Judgments but his; as the Prophet ſaith, Iſa. 33. 22. Jehovah is our Judge, Jehovah is our Law-giver, Jehovah is our King, he will ſave us. From all which Arguments laid together, we may undoubtedly conclude, That the power of Civil Government doth of right belong unto Jeſus Chriſt, the Meſsiah; and that he will again reſume this power, and the exerciſe thereof, when he hath broken thoſe powers that have Outed him from his Inheritance; and then will he reign moſt gloriouſly. This was the Opinion of David and Iſaiah, and all the Prophets, as hath been ſhewed: And this was the Opinion of the eleven Apoſtles, as may appear by the Queſtion they put to our Lord Jeſus after his Reſurrection, Acts 1. 6. Lord, wilt thou at this time reſtore the Kingdome to Iſrael? A Kingdome then they did expect. And mark Chriſts anſwer; He doth not deny, that ſuch a Kingdome ſhould be, (which in faithfulneſs he would have done, to undeceive them, had their judgements been erroneous) but he tells them, their Queſtion was unſeaſonable: It is not for you to know the times and ſeaſons, which the Father hath put in his own power. Belike then, the Lord Jeſus was of the ſame judgement too, as well as his Apoſtles and Prophets of old: onelyonly it was not then aThe Fifth Monarchy is an ancient Opinion fit ſeaſon for them to inquire about it, nor ſor him to anſwer. He had another manner of Kingdom to inſtruct them in, thoſe fourty dayes which he was converſant with them; being now about to aboliſh the old Paedagogie of the Jewiſh Adminiſtrations, and to inſtitute more Spiritual and Goſpel-like Ordinances in the room. And it was as neceſſary to take up thoſe fourty dayes to principle them in all things that concerned that Kingdom, as formerly to inſtruct Moſes: and therefore he ſuperſedes that inquiry for that time. But if you mark it, you ſhall finde, that after the pouring forth of the Spirit at the day of Pentecoſt, Peter preacheth this Kingdom, and calls it the time of the reſtitution of all things, ſpoken of by the mouth of all the holy Prophets ſince the world began, Act. 3 21. And the word mmforeign.Reſtitution, doth ſignifie a ſetting of a thing in its right and ancient eſtate, as thoſe who underſtand the Language do well know: And it is the ſame word which the Apoſtles uſed, when they asked that Queſtion aforementioned. This therefore is no new or ſingular Opinion, but ſuch as the godly people of thoſe times were generally taken with; us doth alſo appear by the requeſt which the Mother of Zebedees children made to Chriſt, in behalf of her two Sons, James and John, that they might ſit, the one on his right hand, and the other on his left hand in his Kingdom, Mat. 20. 20. To whom Chriſt anſwers, and tells her▪ That that ſpecial favour was to be conferred on ſuch, for whom the Father had prepared it: Which doth infer, That ſuch a Kingdom as they expected, ſhould in due ſeaſon be; wherein the Lord Jeſus ſhould be honoured as a King in his Kingdom, and it ſhould be the ſpecial honour of ſome or other to ſit next him upon his Throne, both at his right hand and at his left. p. 14But he blames them for their ignorance and ambition, and tells them, there muſt be a time of miniſtery and of ſuffering firſt; and ſets his example before them for a patern: Secretly implying, That as the Father puts excelling honour upon the Son above all others, in regard of his low and voluntary abaſement of himſelf, Phil. 2. 9. So thoſe that pledge him deepeſt in that Cup, ſhall be honoured with that favour which they requeſted, to ſit next unto him in his Kingdom: which may encourage Chriſtians to be willing to ſuffer for Chriſt cheerfully; they ſhall be no loſers by it. I may cloſe up this Point with one New-Teſtament Argument. Our Saviour ſaith, All power is given to me, Mat. 28 18. And Paul ſaith, That the Civil Magiſtrate is ſome part of power, Rom. 13. 1. Whence the Concluſion naturally ariſeth, That Civil Power belongs to Chriſt, by gift from the Father. And Paul tells Timothy, that God, who is the bleſſed and onelyonly Potentate, the King of kings, &c. will make an open ſhew of Chriſt Jeſus our Lord at his appearing. And what ſhew is it, that the Father will make of Chriſt at that day? Doubtleſs, he will make a ſhew of him in all his Glory; but eſpecially in this part of his Glory, as Soveraign Lord and King over all the Princes of the World, as thoſe words without doubt do import. For elſe, if the Apoſtle had meant onelyonly or principally to advertiſe Timothy, that the Father would have made a ſhew of Chriſt as Head of his Church, he might have ſtyled him, The Father, King of Saints, or King of Sion, as well as King of kings. John therefore calls him, King of kings, and Lord of lords, Revelat. 19. 16.

So that if Chriſtian Gentiles, in this peeviſh and perverſe generation, towards the end of Antichriſts reign, were not wilfully blinde, and in this reſpect worſe then Jews, they would not deny this part of Chriſts Royal Power. For, as the Prophets and Apoſtles, and Primitive Chriſtians, yea Chriſt himſelf were of this judgement, That there ſhould be a time when Chriſt ſhould reign as a King in this World, and thoſe alſo that have ſuffered with him, Rev. 5. 10. So the Jews at this day believe it, and wait for it: OnelyOnly God hath not yet opened their eyes to ſee, and their hearts to believe, That that Jeſus which was born of Mary, of the Seed of David, in the dayes of Herod, is that promiſed Meſſiah, whereof the Prophets do ſpeak. Yet ſome of them do confeſs, That ſince the dayes of their Fathers, there hath not been any ſo like the Meſsiah, as this Jeſus, which we Chriſtians do profeſs. Of whom Joſephus gives a very honourable teſtimony, doubting whether he might call him a meer Man, in regard of the Divine Majeſty that appeared in him. Oh! that their eyes were once opened to ſee him, whom they have pierced, as Zachary propheſieth; they would then acknowledge, That Civil Power, yea All Power, doth belong to him. And truly, ſuch Chriſtians as deny it, do declare themſelves to be Antichriſtian. But let them beware of ſiding with Antichriſt, and uſing Chriſt, as Hanun did the Meſſengers of David, cutting off half of his hair, and half of his garments; I mean, half of his Royalty, leſt it coſt them as dear, as it did the Ammonites and their Abettors. I have been the larger in proof of this Truth, which is the perſecuted Truth of this Generation; foraſmuch as ſome carnal Chriſtians, who minde their own p. 15pomp and glory, more then the Kingdom of Chriſt, do deny that any ſuch thing ſhall be, or ſay that it is yet afar off, and make a ſcoff at ſuch as they call Fifth Monarchy m…n, who long for nothing more, then the coming of this Kingdom. And if the world were not beſotted with a love unto old Cuſtoms and vain Pomp, they would ſee reaſon to be willing of this Kingdom, wherein there will be no Taxes, Cuſtoms, Excize, nor any ſuch thing: Swords then will be turned into Plow-ſhares, and each man may live in peace and quier, enjoying his own Right. They ſhall not then be hurried to Priſons, and ſhut up ſtrait Priſoners, and rent from their relations, when there doth appear no matter of Fact to be charged upon them. Such ſervitude will not be heard of in that Kingdom. Wherefore, me-thinks, worldly men, upon a civil account, ſhould be willing of ſuch a Government, as this Kingdom of Chriſt will be.

Having now proved, That all Power belongeth originally unto GodHow Chriſt came by his Kingly Power. the Father, and to Jeſus Chriſt his Son; and that the Power of Civil Government and Juriſdiction, in ſpecial belongeth unto Jeſus Chriſt, it will be neceſſary to inquire, how he came by this Power. For clearing of which, we are to conſider, that Royal Power may be obtained three ways: Either by Lineal Deſcent from the Father to the Son; or by Gift, or by Conqueſt. The Queſtion then will be, By which of theſe ways the Meſſiah obtained his Kingdom? I anſwer, Not by Deſcent, becauſe the Father ever liveth: Nor by Conqueſt, for that were the higheſt point of Diſloyalty and Treaſon that could be imagined, for the Son to riſe up againſt his Father, and to wreſt his Power out of his hands.

Filius ante diem Patrios inquirit in annos.

But Jeſus Chriſt obtained his Power and Soveraignty by Gift from his Father: Pſal. 2. 8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermoſt ends of the earth for thy poſſeſsion. And Dan. 7. 14. There was given him abſolu…e Soveraignty, and Glory, and a Kingdom, that all People, Nations, and Languages ſhould ſerve him. Thus you ſee in what way he obtained this Power and Dominion, to wit, by free Gift from the Father: Even as Solomon (a Type of the Meſsiah) obtained the Kingdom by the gift of David his father, whileſt he yet lived, who cauſed the Crown to be ſet upon his Sons head, 1 King. 1. 32, 34. He doth not uſurp it, as Adonijah would have done.

Now this having been proved, That the Meſſiah hath all Power in heaven and earth, and by conſequence all Civil Power, and that in a moſt juſt and righteous way, to wit, by free donation from the Father: It will be requiſite, to ſhew what part of this Soveraign Power he reſerveth unto himſelf, and what part he hath made over to his Vice-gerents, the Princes and Rulers of the Earth; that ſo Chriſt may have his due, and Caeſar alſo that which appertains to him. Take therefore theſe two Poſitions for a certain Truth.

1. That all Power is given to Chriſt, Mat. 28. 18. and by conſequence, all Civil Power of making Laws and Judgements, and executing the p. 16ſame: Jehovah is our Judge, Jehovah is our Law giver, Jehovah is our King, he will ſave us, Iſa. 33. 22.

2. No Man nor Angel may arrogate or wreſt out of Chriſts hand, that Power which the Father hath given him, nor any part thereof, except they have a deputation or delegation from him; but it will be Sacriledge and High Treaſon againſt the Kingly Power and Government of Chriſt.

Antichriſt indeed hath challenged ſuch a Power in Spirituals; but his arrogancy begins daily more and more to be exploded. And the ten Kings or Kingdoms of the Fourth-Monarchy, have exerciſed ſuch a Juridical and Judicial Power, but quo jure, by what right, it will be ſpoken of by and by. Let us firſt therefore conſider, what part of Power the Meſſiah this great King, hath reſerved to himſelf, as his peculiar Prerogative.

For clearing of which point, let it be conſidered, That there are two parts of Civil Power, to wit, a Lordly Commanding Power, and a Miniſterial Power: or the Power of giving Laws, and the Power of executing the ſame. The former, namely, The power of giving Laws, or the Legiſlative Power, which is a Lordly Soveraign Power, Chriſt hath reſerved to himſelf, as his peculiar Royalty. This glory he will not give to another; No created Being in heaven or in earth being capable of ſuch a Power, ſaving he that is God-Man. It is too weighty for any ſhoulder, but the ſhoulder of the Meſſiah to bear; as I might inſtance in the three kindes of Government, Univerſal, Eccleſiaſtic…l, and Civil. And it is generally granted of all, that none but he can give a Law to the whole Creature. None but he can give Laws to his Church. OnelyOnly the diſpute is, whether he onelyonly hath this Soveraign Power to give Laws and Judgements in Civil Matters. For anſwer whereunto, take that of Iſaiab before-alledged, Jehovah is our Law-giver. And that this Power belongs to him onelyonly, will better appear, if we conſider theſe two things: 1. What Law is. 2. What are the intrinſecal properties of Law.

For the 1. What Law is? I anſwer, That Law is a preſcribed Rule, forWhat Law is. the well ordering of mens Converſation, whether in Church or in Common-wealth: And Laws may be diſtinguiſhed into two ſorts, Moral and Judicial. As for the diſtinction of Laws into Moral and Civil Laws, it is of little uſe: For what are Civil Laws, but ſuch as concern the Manners of men, and their converſation one towards, or with another? So that Civil Laws (rightly ſo called) are no other, but Moral Laws: onelyonly Moral Laws are of a larger extent, and do comprehend the duties we owe to God, as well as man. But this I ſay, That there is no Civil Law, but is comprehended within the Decalogue, which we call Moral Laws. Now all men will confeſs, That it is Chriſts Prerogative onelyonly, to give Moral Laws, as you may reade in the 20 of Exodus, &c. And that he onelyonly hath this power, will appear upon theſe Grounds or Reaſons: 1. Becauſe he is our Creator, and hath made us, Iſa. 43. 7. Every one that is called by my Name, I have created him for my glory, I have formed him, yea I have made him. And who can give a Law to the Creature, but the Creator? 2. He is our Redeemer; and for this reaſon he giveth Laws to his p. 17people, Exod. 20. 2. becauſe he brought them out of the land of Aegypt. 3. The truth of this may appear, from the intrinſccal properties, that ought to be in all Moral Laws and Judgements, (ſuch as the Laws of Chriſts Kingdom are) and they are theſe three:

1. It is requiſite, that Laws and Judgements ſhould be perfectly righteous, The properties of Law.and by conſequence unvariable; Such as do binde all Perſons, in all Ages, and in every Nation.

2. Laws and Judgements (rightly ſo called) according to Scripture, are ſuch as cannot be diſpenſed with by any created power.

3. Laws of Righteouſneſs and Judgement (ſuch as all Chriſts Laws be) do binde the Spirit and Conſcience, as well as the outward man.

Theſe are the intrinſccal Properties of Law and Judgement, and they are incommunicable to Humane Acts and Edicts, which are many times unrighteous, often mutable, and alwayes imperfect: They neither binde all Perſons, nor in all Ages, nor in every Countrey. 2. They are diſpenſible, as the experience of all Ages doth teſtifie: Sometimes Higher Powers diſpenſe with them againſt Juſtice; ſometimes Juſtice doth require they ſhould be diſpenſed with, becauſe the Laws themſelves are unjuſt. 3. Humane Laws and Sanctions, do not reach the Spirit and Conſcience, as all the Laws of Chriſt do. Indeed, when the matter they command, is the ſame which Chriſt hath commanded before, or not contrary, then we are to be ſubject for Conſcience ſake, Rom. 12. 5. Yet then, it is the Law of Chriſt, and the homage we owe to him, that obligeth Conſcience. But if they command that which is contrary to Chriſt (as oftentimes they do) then, as Peter and John ſaid, Whether it be right in the ſight of God to hearken unto ſuch (Commands and Commanders) more then unto God, judge ye, Acts 4. 19.

From theſe Arguments we may ſafely conclude, That the Lordly Soveraign Power of giving Laws and Judgements, belongs onelyonly to Jeſus Chriſt, the Meſſiah. This Law-giving Power is ſuch, as Chriſt will not give to another. I may call this, and not unfitly, Gods Right-hand: God never ſaid unto any of the Angels (nor unto any Man, Chriſt only excepted) at any time, Sit on my Right-hand, Heb. 1. 13. to wit, the Right-hand of the Power of God, Luke 22. 69. Now the greateſt and moſt Soveraign Power, is, The Law-giving Power: It is not a Power fit for holy Angels, much leſs for ſinful men, to have; for that were to ſet them, as I may ſay, at Gods Right-hand.

And though the Nations of Europe, ſince the riſe of the Beast, and their reception of power from the Dragon, will not be perſwaded to hearken unto, yet the very Pope of Rome will one day riſe up in judgement againſt thoſe which are called Chriſtian Princes and States. I ſhall therefore recite an Epiſtle of Eleutherius the Pope, unto Lucius King of Britain, as I finde it recorded in Mr. Fox Book of Martyrs. And well was it placed in his Book of Witneſſes, for it is a ſtrong witneſs which that Biſhop beareth for Chriſt, and for the perfection of Chriſts Laws, againſt the imperfect Laws of Men.