The Legislative Power is Christs Peculiar Prerogative, Part 2

The Legislative Power is Christs Peculiar Prerogative · Part 2

p. 18The Epiſtle of Eleutherius Biſhop of Rome, ſent to King Lucius.

ANno 169. à paſſione Chriſti ſcripſit Dominus Eleutherius Papa Lucio Regi Britanniae, ad correctionem Regis, & procerum Regni Britanniae, &c. As followeth in Engliſh.

YE require of us the Roman Laws, and the Emperors, to be ſent over to you, Ex vetuſto codice regum antiquorum.which you may practiſe and put in ure within your Realm. The Roman Laws and the Emperors, we may ever reprove; but the Law of God we may not. Ye have received of late, through Gods Mercy, in the Realm of Britain, the Law and Faith of Chriſt: Ye have with you, within the Realm, both parties of the Scriptures. Out of which, by Gods grace, with the Councel of your Realm, take ye a Law, and by that Law (through Gods ſufferance) rule your Kingdom of Britain. For you are Gods Vicar in your Kingdom; according to the ſaying of the Pſalm, Deus judicium tuum regi da, &c. that is, O God, give thy judgement to the King, and thy righteouſneſs to the Kings Son, &c. He ſaid not, The judgement and righteouſneſs of the Emperor; but, Thy judgement and juſtice; that is to ſay, of God. The Kings Sons, be the Chriſtian people and folk of the Realm, which be under your Government, and live and continue in peace within your Kingdom, as the Goſpel ſaith: Like as the hen gathers her chickens under her wings, ſo doth the King his people. The people and folk of the Realm of Britain be yours; whom if they be divided, you ought to gather in concord and peace: To call them to the Faith and Law of Chriſt, and to the holy Church; to cheriſh and maintain them; to rule and govern them; and to defend them alwayes from ſuch as would do them wrong, from malicious men, and enemies. A King hath his name of Ruling, and not of having a Kingdom. You ſhall be a King while you rule well; but if you do otherwiſe, the Name of a King ſhall not remain with you, and you ſhall loſe it: which God forbid. The Almighty God grant you ſo to Rule the Realm of Britain, that you may Reign with him for ever, whoſe Vicar you be in the Realm.

This Eleutherius writ this Epiſtle, in the beginning of the third Century, before the Beaſt aroſe, whileſt yet they retained ſome of the Primitive ſimplicity. And his judgement is clear in this point, That the Laws of Chriſt are perfect; and the beſt Humane Laws (for ſuch were the Roman Laws) are imperfect. And we are not to expect righteous Laws and Judgements from the Emperor, or any other Prince or State, but from Chriſt: Whom he owned as a King and Prince, to rule and govern his People by his Laws. Wherefore he alledgeth that ſaying in the Goſpel, and applieth it to the Civil Magiſtrate, who ſhould, like the Hen, gather, and guide, and protect his People, according to the Laws of Chriſt, contained in the Old and New Teſtament. Oh! what account will the Rulers of Britain give to Chriſt, for neglecting ſuch wholeſome counſel as this? Poſſibly Lucius that then reigned, and ſome others after him, might p. 19give heed to that ſpiritual advice: But ſince the Beaſt aroſe (which was not much above a hundred years after) and the Kings of Britain, and the other Nations, received their Power from the Dragon, the Devil, they have not regarded this counſel, but aſſumed a Power of making Laws unto themſelves.

Object. But you will object Gal. 3. 19. That the Law was ordained by Angels, in the hand of a Mediator.

I Anſwer, That the word nnforeign.there uſed, doth ſignifie ſuch an Ordination, as when a houſholder ſers all things in due order in his houſe, and appointeth each thing its fit place: Or as a Captain doth marſhal his Souldiers, appointing them their proper order and ſervice. So then I may ſay two things in anſwer to the Objection: 1. That the Angels might have charge from Chriſt to prepare two Tables, whileſt he revealed himſelf face to face to Moſes, for the ſpace of fourty dayes, revealing the whole patern of his Worſhip to him, as afterwards he did to his Apoſtles: Or 2. The Angels might have command from Chriſt, to put theſe Tables into the hands of Moſes, as it is ſaid, they were ordered, or ſet or put into his hands by Angels. But all this amounts not unto a Law-making Power, but rather a Law-ordering Power: For, this Law-giving Power, it is the higheſt point of Soveraignty that can be. And I may ſay of it,

It is the faireſt Flower, the choiceſt Gemme

That ſparkles moſt in's Royal Diadem.

If Kings or Keiſars, or if States dare touch

This Orient Pearl, which Chriſt doth prize ſo much;

He'll break their Governments with iron Mace,Rev. 19. 15. Dan. 2. 44. Pſal. 2. 10, 11.Rev 19:15Dan 2:44Ps 2:10Ps 2:11

And ſet another Kingdom in their place.

Be wiſe therefore, be learned: Kiſs the Son;

Elſe you and eke your Kingdoms are undone.

It is good therefore, that States and Princes would be perſwaded toA ſeaſonable warning to Fourth-Monarchy-men. yield unto Chriſt his due. It would be the ſtability of their Thrones and Governments, from one generation to another. This is the controverſie which Chriſt now hath with this preſent generation, and for which he hath drawn ſo much blood already in many Nations. But moſt terrible and dreadful will that time be, (and it is not long to come) when Chriſt ſhall come to tread the wine-preſs of the fierceneſs and wrath of Almighty God, and cry to the Angel that had the ſharp ſickle, ſaying, Thruſt in thy ſickle, and gather the cluſters of the Vine of the earth, for her grapes are fully ripe. And the Angel thruſt in his ſickle into the earth, and gathered the Vine of the earth, and caſt it into the great wine-preſs of the wrath of God. And the wine-preſs was trodden without the city, and blood came out of the wine-preſs, even unto the horſe-bridles, by the ſpace of a thouſand and ſix hundred furlongs, Rev. 14. 18, 19, 20. In regard whereof, Chriſt is ſaid to be clothed with a garment dipt in blood, Rev. 19: 13. No marvel then, if the greateſt Captains and ſtouteſt ſpirts cry out unto the Mountains and Rocks, to cover them, and to hide them from the wrath of the Lamb.

Let no man therefore invade this Royal Power of Chriſt, but acknowledge p. 20themſelves and Kingdoms ſubject unto him, who is the King of kings, and Lord of lords.

Object. 2. But have not the Princes of the Nations exerciſed this Lawgiving Power? And do they not ſo to this day?

I Anſwer. True, de facto, they have done ſo, and they do ſo at this day, in all the ten Nations of the Roman Monarchy: but quo jure, by what right do they exerciſe ſuch a power? Let them ſhew their Commiſſion from Chriſt, if they can: I am ſure we reade not of any ſuch power delegated to the beſt and wiſeſt Princes that ever reigned; neither to David, nor to Solomon, nor to any of the reſt of the Kings of Judah; and how then can it be imagined, that Wicked and Antichriſtian Princes ſhould have ſuch a power granted unto them by Chriſt? And if not from Chriſt, whence then have they received their power? We heard before, that Jeſus Chriſt received his Power by Gift from the Father: But lo… theſe Antichriſtian Princes receive their Power by Gift from the Dragon, Rev. 17. 12. The ten Horns which thou ſaweſt, are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beaſt. And who gave the Beaſt his power, and the ten Horns, or Kingdoms, theirs? Reade you the 13th of the Rev. ver. 2. and you ſhall ſee, That the Dragon gave the Beaſt his power, and by conſequence he gave the ten Horns or Kingdoms their power alſo, for they both received their power together. This Dragon, as we may reade in the 12th Chapter of the Revelation, is the Devil. And he did indeed make his boaſt unto Chriſt, that he had ſuch a power, to give all the Kingdoms of the world, and the glory of them, to whom he pleaſed, Luk. 4. 6. In reſpect whereof he is called, The god of the World, Joh. 12. 31.

Thus you ſee the unſafe Tenure, by which the ten Antichriſtian Kings and Kingdoms hold and exerciſe their power. They have not received it by Gift from heaven, but from the Prince of Darkneſs: And how then ſhould it be otherwiſe, but as they have received their power from Satan, ſo they muſt act for him, againſt Chriſt, and againſt his Witneſſes, all the dayes of Antichriſts Reign? Me thinks the conſideration of this Original of their Power, might be a ſtrong Motive or Argument to ſuch of the ten Kingdoms of the Empire, as know moſt of Chriſt, yea unto them all, to throw away, and to renounce all that Power and Authority which they have received from this Red Dragon, the Devil, and accept their Governments a new from Jeſus Chriſt, under the Broad-Seal of Heaven. I doubt not but I may ſay of ſome that have been chief Rulers of this Nation, that had they had ſuch men about them as would have been faithful, to ſhew them the Diabolical Riſe of their Power and Juriſdiction out of the Word of God, they would ſoon have renounced all ſuch power, and have ſubmitted themſelves and their Kingdoms unto Jeſus Chriſt, and received their power a new from him.

2. There is a Miniſterial Power, which is none other, but a power derived by Commiſſion from Chriſt, to act and execute the Laws of Righteouſneſs and Judgement given by him. And this power is committed unto States and Rulers, and all ſorts of Officers, both of higher and lower rank. For this great King, the Meſſiah, hath many Officers and p. 21Miniſters under him, to act and execute righteouſneſs in his Name, and according to his will; and upon them he hath ſet a ſpecial character or image of his Mighty Power, calling them Gods, Pſal. 82. 1, 6. Gen. 1. 26.

Now that I may the better expreſs the full latitude of Miniſterial power, or the Authority which Men and States do or ſhould exerciſe by Commiſſion from Jeſus Chriſt, the great King; Let it be conſidered, That all Magiſtratical Power may be diſtinguiſhed into theſe two kindes, Deliberative, and Active. The former, to wit, Deliberative Power, belongs unto the great Councel or Repreſentative of a State or Nation, who are be truſted by them, to deliberate about all Matters that concern the Publick Tranquillity and Peace of the State; To negotiate with Forraign Princes and States; To conclude of Peace and War; To order the Militia; To impower fit Officers for the ſervice of the Commonwealth, and to limit their Power; To call all Officers, higher or lower, to an account, and if there be juſt cauſe, to diſplace them. Of which you may reade more at large in Mr. Collons Abſtract of Laws and Government, Chap. 1. Sect. 2, 3. This Councel or Repreſentative, are to be choſen by the Saints in all the Tribes or Shires of the Nation, according to the Rules preſcribed in the Word, as appeareth Deut. 1. 13. compared with Exod. 24. 1. Numb. 11. 24. Now what the Number of theſe Councellors ſhall be, or whether one ſhall be Preſident or chief amongſt them, I do not finde it ſtrictly determined; nor is it greatly material, ſo be it they be qualified according to the Rule. This Councel or Repreſentative, being the higheſt Power in the Nation, they have Power to direct, and determine, in hard and difficult caſes of Judgement, ſuch as may be tranſmitted to them from inferior Judicatories, Deut. 17. 8. & 1. 17. This Power, though it be a Lordly Ruling Power, and higheſt in reſpect of the People and Subjects; yet it is a Miniſterial and Subordinate Power, in reſpect of the Meſſiah, the Law- giver.

2. There is in every Commonwealth an Active Power, which is to execute Judgement and Righteouſneſs: And this alſo is a Lordly Ruling Power, but ſubordinate to the former. And ſuch is the Power of all Judges and Juſtices, and other inferior Officers, both of higher and lower rank, who in their ſeveral Offices and. Stations, are to do and execute their ſeveral Truſts, according to the Laws and Rules of the Great Law-giver. And Chriſt hath promiſed, That this ſhall be the ſtate and condition of his people in the Laſt-times, when the Meſſiah ſhall reign, Iſaiah 60. 17. I will alſo make thine Officers, Peace; and thine Exactors, Righteouſneſs.

Now for the further clearing of the Magiſtrates power, it would be neceſſary to inquire into theſe particulars following.

1. From whom they receive their Power, and how.

2. What manner of perſons they be, or ſhould be, that officiate this Power; and the latitude of their Power.

3. The manner how they exerciſe their Power.

4. The ſcope and end of their Adminiſtrations.

p. 22Which particulars being cleared, we ſhall the better diſcern between that Government which is of Chriſt (committed by him to his Vice gerents on earth) and that which is of the world, and proceeds from that bloody Dragon.

And firſt of the firſt:

1. Firſt then, I ſhall ſhew you, that Rulers and Magiſtrates (rightly called, according to Chriſts appointment, and by the ſuffrage of the people) receive their power from Chriſt, and have a juſt and warrantable ground for the execution of their ſeveral Functions; whether they be Supreme, as Councellors; or Subordinate, as Judges and Officers, of higher and lower rank. This is evident from that remarkable Example of Moſes, Deut. 1. 13. Give for your ſelves wiſe men, and underſtanding, and known amongst your Tribes, and I will place them for Rulers over you. Moſes knew, That Magiſtracy (I mean, that part of Government which conſiſts in ordering the people, and executing the Laws of Judgement and Juſtice amongſt them) was an inſupportable burthen; and therefore finding it too heavy for himſelf alone, he guides the people in a right way, to be ſupplied from time to time, with fit Rulers and Judges, after his deceaſe: knowing full well, that it was not to be expected, that all Officers ſhould have an immediate call from God, as himſelf had. Therefore he appoints them to chooſe, and preſent fit perſons to him, and he would impower them. And this he did, not upon his own head, or by the advice of his Father in Law Jethro, without direction from Chriſt: For, Numb. 11. 16. Jehovah ſaid to Moſes, Gather unto me ſeventy men of the Elders of Iſrael, whom thou knoweſt to be the Elders of the people, and Officers over them, and bring them unto the Tabernacle of the Congregation, that they may ſtand there with thee: And I will come down and talk with thee there; and I will take of the Spirit which is upon thee, and I will put it upon them, and they ſhall bear the burthen of the people with thee, that thou bear it not thy ſelf alone. This is Chriſts method: The people firſt chuſe the men, then Moſes (the Supreme Power in that Commonwealth) approveth and impowereth them; and Chriſt Jeſus qualifieth them with ſutable Gifts, and ſpirits them for their places. And how doth Chriſt do that? Behold, when the people have gone as far as they can to Elect, and the Supreme Power hath approved the peoples choice, and granted them Commiſſions; Then theſe Officers (be they higher or be they lower) they muſt be preſented ſolemnly before Chriſt and his People, in their ſolemn meeting (when Chriſt comes to talk with them) either upon the Lords dayes, or upon ſome other day, ſet a part for that occaſion in chief; and the face of God is to be ſought, that he would pour out of his Spirit, to qualifie his Servants with Gifts ſutable to their Calling, Chriſt having received gifts for that end.

And in this way Chriſt doth confer Magiſtratical Power, and ſutable Gifts, upon Councellors, Rulers, Judges, Officers, and Exactors, from the higheſt to the loweſt; training up his people unto a daily dependence upon him, both to call them forth to Office, and to qualifie them for it.

But how contrary to this, is the practiſe of the Antichriſtian Nations, p. 23which have received their Power from the Dragon? As may appear, Rev. 17. 12, compared with Rev. 13. 4. What? from the Dragon, you will ſay? Is not all power of God? Rev. 13. 1. True, all power, as power, is of God; yea, it is an Ordinance of God. To beget children, is a power from God, Gen. 30. 2. and it is an Ordinance of God: But to beget children upon any, ſaving a mans own wife, is of the Devil. Even ſo in this …aſe; All power, whether Civil or Eccleſiaſtical, is from God: But to receive this power from any hand but Chriſts, and in any other way, is from the Devil. And therefore John concludeth, That all the ten Horns, or Kings or Kingdoms, under the Fourth Beaſt or Monarchy, received their Civil Power, as well as the Beaſt received his Eccleſiaſtical Power, from the Dragon; becauſe they received it in the Dragons way, by Tyranny, Oppreſſion, and Uſurpation, as all the other Monarchs had done before them. And hence it is, that the Devil ſaith to Chriſt, Luke 4. 6. All this power will I give thee, and the glory of them; fo… that is delivered unto me, &c. And Chriſt doth not deny it. It ſeems therefore, the Devil hath a Commiſſion granted him over the Kingdoms of the World, as ſometime he had over Job and all his eſtate: And this ſeems to be given him, from the firſt ſetting up of theſe four great Monarchies, to puniſh the unthankfull world, that would not ſubmit themſelves unto the quiet and peaceable Government of Chriſt, to be ruled by thoſe wholeſome and perfect Laws which he then had given by Moſes, but utterly overthrew that Polity and Form of Government, when the Jews were carried Captive into Babel. And ever ſince that time, the Dragon hath challenged and exerciſed this power over the Nations, and they receive their power (both Supreme and Subordinate) from him, and he ſpirits them for the work: And they oftentimes chooſe carnal and wicked men, perſecutors of the Saints, or at beſt but civil, or ſeemingly religious (but ſeldome ſuch as are ſincere) and being ſo choſen, commend them to the higher powers. And when they are choſen, and have obtained their Commiſſions from the Higher Powers, do they then preſent themſelves before the Lord and his people, to look up to Chriſt, to pour out of his anointing upon them? Nay, rather if they know where ſuch an Aſſembly of people be, they will either perſecute them as Conventicles, or elſe they will come to catch the poor ſervants of Chriſt, and to intrap them in their words, if they can; eſpecially, if they be ſuch as preach up the Kingdom of Chriſt: For, that is ſo contrary to the Dragon, that it cannot be indured. As for qualification, they think they have enough, if they can but get a Commiſſion under the Seal of Authority. Thus you ſee a vaſt difference, between Civil Governments that receive their power from Chriſt, and thoſe that are impowred by the Dragon.

2. Let us conſider, what manner of perſons they be, or ſhould be, that are to be be truſted with Magiſtratical Power; and what the latitude of their Power is. The perſons choſen to Office (eſpecially of higheſt Truſt) ought to be thus qualified. 1. They muſt be ſuch as are in ſocietyQualifications of Magiſtrates. with ſome of the Churches of Chriſt rightly conſtituted: How elſe ſhould it be expected, that they will act for Chriſt? And therefore Moſes ſaith, Deut. 17. 15. From among thy brethren ſhalt thou ſet a King over p. 24thee. And Jer. 30. 21. Their Nobles ſhall be of themſelves, and their Governour ſhall proceed out of the midst of them; and I will cauſe him to draw near, and he ſhall approach unto me. Now Moſes and Jeremiah both of them, do ſpeak unto the Church of Chriſt: which argueth, That onelyonly ſuch as are in fellowſhip with the Church, ought to be appointed Officers. 2. They muſt be godly men; or, as it is ſaid, Exod. 18. 21. Men fearing God: Wiſe men, Deut. 1. 13. For, the fear of God is the beginning of wiſdome. 3. They muſt be able men, Exod. 18. 21. or, men of power and courage, and ſuch as may be bulwarks to the people, as the word doth ſignifie. 4. They muſt be men of Truth, Exod. 18. 21. ſuch as will neither ſpeak lyes themſelves, nor give ear to lyes and falſe tales, Prov. 29. 12. 5. They muſt be intelligent, knowing, and diſcerning men, Exod. 18. 21. 6. They muſt be haters of Covetouſneſs, no Bribe-takers, Exod. 18. 21. 1 Sam. 12. 3. 2 Chron. 19. 7. Amos 5. 12. No companions of vain and wicked perſons, Pſal. 26. 4, 5. 7. They muſt be juſt **Job 29. 17.Job 29:17, 2 Sam. 23. 3. He that ruleth amongst men, muſt be juſt, ruling in the fear of God. And they muſt be impartially juſt in diſtributing Juſtice; they muſt neither accept the face of the poor, nor of the rich, Lev. 19. 15. Exod. 23. 2, 3. 8. They muſt be of a liberal, bountiful ſpirit, given to hoſpitality, Job 31. 17, 18, 19. I have not eaten my morſel my ſelf alone, and the fatherleſs hath not eaten thereof, &c. 9. They ought to be pitiful; they ſhould be eyes to the blinde, feet to the lame, a tongue for the dumb, and a father to the poor, Job 29. 15, 16. Prov. 31. 8. 10. They muſt be men of Tempeoance, not given to Wine and Women, Prov. 31. 3, 4, 5. 11. They muſt be men of meek ſpirits; ſuch was Moſes, Numb. 12. 3. and ſuch ſhould all Magiſtrates be, Zeph. 2. 3. Wherefore God promiſeth his ſpecial guidance unto ſuch, when they come to ſit on the Judgement-Seat, Pſal. 25. 9. A man of a haſty, raſh, headſtrong ſpirit, is often miſ-led in judgement: And if you reade Pſal. 45. 4. you ſhall ſee, that David reckons Meekneſs amongſt the qualifications of a Ruler or Prince.

Thus you have ſeen the qualifications of ſuch as ſhould be called forth unto higheſt place of Truſt in a Commonwealth, and to the execution of Judgement among the people. And truly, the like qualifications are required in every Officer of loweſt rank; ſaving that they may be choſen out of a lower rank of men, who are not of the like quality and eſtates. And who will not grant, that ſuch men as theſe, are fitteſt to be be truſted with Power and Office in a Commonwealth? But behold! how contrary hereunto is the way of the world? They minde not ſo much the aforeſaid qualifications; but if they be ſuch men as can make friends to thoſe in higher Power, and ſuch as can temporize, and pleaſe the humors of the Prince, or chief Ruler of the State, and ſuch as will cry up their Lords Intereſt with open mouth, where-ever they come; then are they fit Officers for the Nations: and ſo it hath been ever ſince they received their Power from the Dragon. They little care for Saintſhip; they had rather have them ſuch as will Brow-beat the Saints, and diſcourage them; ſuch as will rule over the people of God with rigour, like as the Egyptians did over the Iſraelites.

Thus you ſee a broad difference, between the Government of Chriſt, p. 25and the Government exerciſed by the Nations, in reſpect of the Miniſters and Officers of the State, from the higheſt to the loweſt. But ere I paſſe to the next point, conſider the latitude of their power. For be they of higher, or be they of lower rank and place, they may not go beyond the Rules and Laws which Chriſt hath given. Their commiſſions are only to do and execute Juſtice and Judgment, every man according to the quality of his Office: Each man muſt do that, which the juſt Lawgiver hath given him in charge. But now for the Officers of the Nations, they are not bound to the perfect righteous Laws of Chriſt, but to the unperfect (and many times unjuſt) Laws of men; and according to them they muſt act, though never ſo contrary to the Laws of God. Yea, and many times they do act, and muſt act, according to the wills and pleaſures of their Lords, from whom they receive their power, though quite contrary to the Laws of the Land eſtabliſhed. Thus you ſee a palpable difference in reſpect of the latitude of the Officers power in Chriſts Kingdom, and the power of thoſe that are Officers in thoſe Kingdoms that have received their power from the Dragon. The one hath the will of Chriſt for their limit, and the other the will of ſinful men, or of Satan.

3. Come we to conſider the manner of their adminiſtrations, and howThe manner of their adminiſtration. the Officers in Chriſts Kingdome do execute their power, which I ſhall ſhew in four particulars. Firſt, when they come together in their Judicatories or in their Councels, they begin with prayer and ſeeking the face of God, for his preſence to be with them, and to go along in all their adminiſtrations. They know that God will be ſanctifyed in all that draw neer to him, Lev. 10. 3. They know that every thing is ſanctifyed by the Word of God and Prayer. And as good Jehoſaphat, when he ſent forth Magiſtrates, prayed for them, The Lord be with the good, 2 Chro. 19. 11. ſo they think it meet to pray for themſelves, that God would be with them in their Councels, and in their Judgments, and adminiſtrations. And knowing that they are not to judge for man, but for the Lord, 2 Chro. 19. 6. they begin with God. They know it is a heatheniſh practiſe, whether for perſons, or families, or Governments and Judicatories, not to call upon the name of the Lord, Pſal. 79. 6. Jer. 10. 25. And therefore in New England, they do alwayes begin their Courts, and Councels, and their Military exerciſes, with invocation of the Name of the Lord. Secondly, when they have begun with Prayer, like Chriſtians, and ſuch as depend upon God for guidance and direction, then they do hear with all gravity and meekneſs, the cauſes brought before them, as men that are willing to know and underſtand the truth of the matter, ere they conclude or judge of the ſame. Therefore meekneſs, is coupled with truth and righteouſneſs, Pſal. 45. 4. They do not break jeſts, to make the carnal multitude merry, nor do they threaten men, and call them out of their names: But patiently hear the cauſe, and attend to the witneſſes, who give in their Teſtimony upon oath, (eſpecially in weighty caſes,) Deut. 10. 20. And this is done by lifting up their hands to Heaven, Dan. 12. 7. And ſwearing by him that liveth for ever; And not by laying down the hand on a book, as the practiſe of Antichriſt hath been. And Thirdly, p. 26at the mouth of two or three witneſſes, the Judges do determine the matter, Deut. 17. 6. and 19. 15. We have not one word of a Jury of twelve men, in all the Scripture; but the Judges having heard the cauſe and the Teſtimonies, they give Judgement according to the Law; and the party or parties are to ſit down with this Judgment, as proceeding from Chriſt, who ſitteth upon the Throne amongſt the Judges. And if any matter prove too difficult for the Judges to determine, then are they to repair unto the great Councel, and to adviſe with them concerning the Law and the Judgment; and the parties muſt ſubmit unto that determination, Deut. 17. 19, 12. There was no appeale allowed, for that would have been a diſhonour to Chriſt, to ſuppoſe his Judgment changeable, like as mens minds and places are. The firſt riſe of ſuch a practiſe, ſeems to ſpring from Balak, who when he could not get the Lord to curſe Iſrael from one place, thought by changing the place of audience, to change the minde of the Lord. And when that would not prevail, he makes another remove.Nam. 23. & 24. But it is not ſo in Chriſts Kingdom: When Chriſt gives Judgement, all men are to ſubmit unto it, and ſit down with it.

4. And laſtly, Chriſts Officers, whether they be Councellors, Judges or Military men, &c. they do conclude their adminiſtrations with praiſes, and Prayer to God. And thus many of Chriſts worthies, in our late warres have done, in their Military expeditions; They have firſt begun with Prayer, and concluded with praiſes. And this is the conſtant practiſe of the Saints in New England. When they begin their Courts (whether they be for Councel, or for Judicature) they firſt ſeek the face of God by invocation of his Name, and conclude in the ſame manner. So alſo do the Military Officers, in their exerciſes. In like manner do the Miniſters and Embaſſadors of Chriſt in their adminiſtrations. For in this way, it pleaſeth the Lord to train up all his Servants, (yea thoſe which have attained the greateſt parts) to depend upon him, that he may act their Gifts, and make them both ſerviceable and acceptable to himſelf, and to his people.

But now behold! the great difference between Chriſts Government, and the Governments of thoſe Nations that have received their power from the Dragon. For 1. When they come to their Councels or Judicatories, they do not begin with Prayer to God: But as Swine which come and gather acornes under the tree, and never look upwards; ſo do they come, and ſit down upon their Judgment-Seats, it may be under the Arms of the Prince or State, which hath impowered them, (and from whence thoſe have received their authority, hath been already ſhewed,) and all perſons muſt ſtand bare before them; and in ſtead of Prayer, it may be they begin with an O yes. 2. In the management of their power, you ſhall oftentimes ſee, in ſtead of gravity, much levity; The Judges now and then breaking jeſts, to make the carnal auditors to break out into laughter a which doth ill beſeem the Judgment-Seat. Somtimes again they fall into ſuch paſſionate expreſſions, calling men Varlets and Knaves, &c. and threatning to make them examples to all others, that a man would wonder what is become of that meekneſs, which ought to be in righteous Judges. 3. They do not alwayes proceed to Judgment at the mouth of p. 27two or three witneſſes, but oftentimes admit ſcores of witneſſes, unto one particular, to ſatisfy the luſts of the plaintiffs and defendants, and to increaſe the Courts fees. Whereas in Chriſts Government, every matter is judged at the mouth of two or three witneſſes at the moſt. And it is an old Maxime, Fruſtra fit per plura, quod fieri poteſt per pauciora: it is needleſs to uſe many, when fewer will ſerve the turn. And it were good to be conſidered, how it can be excuſed from taking the Name of God in vain, if multitude of witneſſes be ſworn. And laſtly, as they do not begin with God, ſo neither do they end and cloſe with God: They ſought not his preſence when they began, nor do they ſeek his bleſſing, nor bleſſe his name for any thing which hath been done. Such is the diſproportion between the Governments of the Nations, and that Government which Chriſt hath ſet up.

Object. But it may be ſome will ſay, Why? Judges and Counſellors are not Saints; Nor is it the cuſtome of the Nations, to pray in their Councel-Chambers, or upon the Bench of Juſtice.

Anſw. I Anſwer. 'Tis oftentimes too true, that Councellors and Judges, &c. are not Saints, more is the pity. They are not Saints by calling, nor do they walk in fellowſhip with any of the Churches of Chriſt. It may be they pray not at home in their Families, or in their cloſets, and how then can it be expected, they ſhould pray upon the Judgement-Seats, or in their Counſels? It may be they cannot pray at all, (quoad verba) unleſs they ſhould Mumble over a company of beads, as the Popiſh manner is. And whereas the Objection ſaith, it is not the faſhion of the Nations to pray upon Judgment-Seats, &c. I Anſwer, It is the more ſhame for them: But yet no wonder, that in thoſe Nations which have received their power from the Dragon, Prayer unto God ſhould grow out of uſe, for that would not turn to the Dragons advantage. 2. As it is a ſhame for them, ſo it is to be pityed and lamented, that Nations who profeſſe Chriſt, ſhould have ſuch Officers, as are difuſed to pray, and either cannot or will not call upon God. 3. I ſay, that though Rulers in other Nations do not make it their buſineſs to ſeek the Lord, both firſt and laſt, in all their publick adminiſtrations; Yet New-England, which hath been better principled, (and let it be remembred for an everlaſting praiſe unto them, in the generations yet to come,) they make this their conſtant practiſe, to begin and end their Courts with prayer. And me thinks the Counſellors and Judges in all the Nations, that profeſſe to know Chriſt, ſhould be willing without much provocation, to take up ſuch a Holy, Neceſſary, and Chriſtian practiſe. For if Maſters be counted irreligious, that pray not with their Families; and Miniſters alſo, that pray not with their Congregations; ſhall not ſuch Magiſtrates be worthily counted irreligious, that do not ſanctify Gods Name by Prayer and Praiſes, on their Judgement-Seats? As for ſuch as cannot pray, they are unworthy (me thinks) to ſit upon Gods Seat of Juſtice. It were fit to thruſt ſuch dumb Doggs that cannot bark, ſuch Idol-Shepherds, from the Judgment-Seats, as well as out of the Churches. I ſpeak now of them that are the worſer ſort of Rulers and Magiſtrates, in the ten Kingdomes of the Romane Monarchie, which in regard of their conſtituting parts, are mixt, part iron, part clay; p. 28and have received their Authority from the Dragon. And truly, the better part will find, that they will not be able to Act valiantly for Chriſt, ſo long as their power is founded upon ſuch an unſafe bottome, as hath been ſhewed. 4. Conſider the ſcope and end of Magiſtrates adminiſtrations, under the Government of Chriſt, and under the Governments of the Nations; and the difference betwixt both. The ends of Chriſts Government The ends of Chriſts Government.are righteouſneſs and holineſs, that we may live in all Godlineſs and honeſty, 1 Tim. 2. 2. For the righteous Lord loveth righteouſneſs, Pſal. 11. 7. Chriſt appointed Magiſtrates for incouragement and protection to them that do well, and for terrour to them that do evil, Rom. 13. 3, 4. But Worldly Rulers have contrary ends in their Government: They oppreſſeThe ends of Worldly Rulers. the poor, and cruſh the needy, Amos 4. 1. They countenance falſe Prophets, Mich. 2. 11. and ſuch as ſpeak ſmooth things, Iſai. 30. 10. But they prohibit the Prophets of God, and will not ſuffer them to ſpeak out, Amos 7. 13. and ſometimes they mock ſuch Prophets, and miſuſe them, 2 Chron. 36. 16. yea ſometimes they threaten them, 2 Chron. 25. 16. Forbear, why ſhouldeſt thou be ſmitten? Sometimes they alſo impriſon them; as Ahab impriſoned Micaiah, 2 Chron. 18. 26. The Princes impriſoned Jeremie, Jer. 37. 15. and 38. 6. Herod impriſoned John Baptiſt, and Peter, Mat. 14. 3. Act. 12. 4. The high Prieſts impriſoned Peter, Act. 5. 18. The Magiſtrates of Philippi impriſoned Paul and Silas, Act. 16. 23. Or elſe they whip them as they did Paul and Silas, Act. 16. 23. & the Apoſtles, Act. 5. 40. Sometimes they caſt them into the Lions den, as the Princes did Daniel, Dan. 6. 16. And ſometimes they kill them, as Herod did James, Acts 12. 2. And as for theſe worldly Rulers, they have other ends in the adminiſtration of their power, reſpecting themſelves; namely, to fill their purſes: For ſo it is ſaid of Feſtus, that he hoped money ſhould have been given him of Paul, that he might looſe him; Wherefore he ſent for him the oftner, and communed with him, Acts 24. 26. Yet he detained Paul above two years in the Priſon. From whence we may by the way take notice of the Romiſh practiſe, of keeping the Saints in Priſon, under pretence of high Offences; neither bringing them to a Legal tryal, nor yet releaſing them: Which ſometimes ſprings from covetouſneſs, becauſe they expect a bribe. And ſuch a covetous diſtemper Hoſea complains of in the Princes of Iſrael, Hoſ. 4. 18. Her rulers with ſhame love, Give ye; So our Tranſlators read the words. The word tranſlated Rulers, ..foreigndoth properly ſignify ſhields or bucklers for protection. As if he ſhould have ſaid, thoſe that ſhould have been your Protectors, love gifts. Or, you may render the words thus, Your ſhields love, Give ye ſhame: Shewing, that thoſe who ſhould have been Protectors and ſhields unto the Subject, affect to caſt ſhame and contempt upon thoſe, that will not run awhoring with them. Take it in whether ſence you will, and it manifeſts an ill diſpoſition in thoſe Worldly Rulers towards their Subjects; who ſhould have been a protection to them, but were not. I never read this title Protector, or ſhield, given to any juſt and righteous Magiſtrates in Scripture; but to ſuch as theſe wicked Rulers, that by their Military power imbondaged their Brethren: Which may be the reaſon of their name: For ſometimes they take away the Subjects propriety by force; becauſe it is in p. 29the power of their hand. So did wicked Ahab, and ſome of the wicked Princes of Judah that followed his ſteps, Mich. 2. 1, 2. They covet fields, and take by violence; and houſes, and take them away; So they oppreſs (or defraud) a man, a man and his heritage. And Iſai. 5. 8. Woe unto them that joyn houſe to houſe, that lay field to field, till there be no place, that they may be placed alone in the midſt of the Land. In mine ears, ſaith the Lord of Hoſts, Of a truth many houſes ſhall be deſolate, even great and fair without an inhabitant. Sometimes again theſe Worldly Rulers do improve their power, more for their own oſtentation, then to relieve the oppreſſed, Act. 25. 23. And on the morrow when Agrippa was come, and Bernice with great pompe, and was entred into the place of hearing, with the Chief Captains and principal men of the City; at Feſtus commandment, Paul was brought forth. But what Juſtice was done the poor Priſoner? We read not a word of that. Feſtus commanded him again to Priſon, when he ſaw Paul came not off with a gift.

Thus you ſee a vaſt difference between the Rulers of this World, under the Prince of darkneſs, and the Rulers which Chriſt hath inſtituted. Both in the Power, the exerciſe, and in the Author of their power, and in the quality of the perſons exerciſing that power, and in the latitude of their power, and in the manner of their adminiſtration, as alſo in the Scope and end of the ſame. It will not be amiſſe, to ſhew briefly the effects of theſe Governments; and the ſtability of the one, and inſtability of the other, before we come to conſider of the Laws of Chriſts Kingdome.

The effects of Chriſts Government, are briefly, yet fully, expreſſed by the Prophet, Iſai. 32. 16, 17, 18, 19, 20. Then Judgement ſhall dwell in the Wilderneſs, and righteouſneſs in the fruitful field. And the work of righteouſneſs ſhall be peace; and the effect of righteouſneſs, quietneſs and aſſurance for ever. And my people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places; When it ſhall hail plentifully upon the foreſt, and the City ſhall be throughly humbled. Bleſſed are they that ſow beſides all waters, that ſend forth the feet of the Ox and the Aſs. And Iſa. 65. 25. The Wolf & the Lamb ſhall feed together, and the Lion ſhall eate ſtraw like a Bullock, and duſt ſhall be the Serpents meat. But now behold! the effects of worldly Governments, and their unrighteous adminiſtrations. They make the Servants of God to cry to him, becauſe of their bondage and ſervitude, Exod. 2. 23, 24. & if they do but groane and ſigh, God heareth it. The Souls from under the Altar cry, How long O Lord! Holy and True, doſt thou not judge and avenge our blood them that dwell upon the Earth, Rev. 6. 10. Yea, the impriſonments of the Saints do cry aloud to God, and he looſeth the Priſoners, Pſa. 146. 7. And if men will not do it, when they have power in their hands, God taketh it very ill, Iſai. 14. 16, 17, &c. Is this the man that made the earth to tremble, and did ſhake Kingdomes? that made the World a Wilderneſs, and deſtroyed the Cities thereof? that opened not the houſe of his Priſoners? All the Kings of the Nations, even all of them, lie in glory, every one in his own houſe: But thou art caſt out of thy grave, as an abominable branch, as the garment of thoſe that are ſlain, and thruſt through with the Sword: that go down to the ſtones of the pit, as a carkastrodden under feet. Thou ſhalt not be joyned with them in burial, becauſe thou haſt deſtroyed thy Land, ſlain thy people: the feed of evil doers ſhall not be renowned for ever. Prepare ſlaughter for his p. 30Children, for the iniquity of their Fathers: they ſhall not riſe, nor poſſeſs the Land, nor fill the face of the world with cryes **Heb. Watchmen, or Courts of guard.I know this Propheſy is ſpoken firſtly againſt the King of Babylon; but they are of weighty conſideration, unto all the Princes and Rulers of this World, eſpecially unto thoſe, that are parts and members of myſtical Babylon, in caſe they lift up themſelves againſt the people of God, and caſt them into Priſons, and detain them there, as ſundry Saints have been amongſt us of late.

Thus you ſee unrighteouſneſs in Government fills the Land with cryes, and that unſettles the Government, and at length will overturn it. It firſt maketh diviſion, and diviſion bringeth deſolation: As we may ſee in the Story of Abimelech and Rehoboam, Judg. 9. and 1 King. 12. 16, 18. Whereas on the contrary, the righteouſneſs of Chriſts Government worketh peace and quietneſs, and from thence becomes permanent and durable, or as Iſaiah ſaith, it hath no end.

Come we now to conſider the Laws of Chriſts Kingdome what they be; the perfection of them; the unchangeableneſs of them; and the Spiritualneſs of them; together with the difference betwixt theſe Laws and humane Laws: And ſo I ſhall conclude with a brief word of application. Firſt then, I ſhall briefly recite the Laws, I mean the Laws of Judgment; Whereof ſome do appoint Capital puniſhment; ſome, corporal puniſhments; ſome, pecuniary puniſhments.

Capital Laws, puniſhed with death.

1. Blaſphemy. When men deny the eſſence or being of God, or his attributes (as his omnipreſency or omnipotency) which is a boring of Gods name, Lev. 24. 16. And he that boreth the name JEHOVAH, ſhall be ſurely put to death; all the congregation in ſtoning ſhall ſtone him: as well the ſtranger as he that is born in the Land, when he boreth that name, he ſhall be put to death: ſee 1 King. 20. 28, 42.

2. Curſing God, Lev. 24. 15. which is a degree of Blaſphemy.

3. Idolatry, or worſhipping God in a molten or graven Image, ſuch as was the ſin of the Iſraelites, when Moſes was in the Mount, Exod. 32. 23, 27.

4. Inticors to Idolatry, ſuch as perſwade men to forſake the Lord, and worſhip other Gods, Deut. 13. from verſ. 1. to 11.

5. Witchcraft, whether ſuch as foretel things to come, or have a familiar Spirit, Exod. 22. 18. Lev. 20. 27. Deut. 18. 11, 12. or conſult with witches, Lev. 20. 6.

6. Wilful profaning the Sabbath or reſt of the Lord: or any that will tranſgreſs any other Command with an high hand, Numb. 15. 30, 31, 32, 35.

7. Curſing a mans Father or Mother, and alſo wilful diſobedience and Rebellion, after due courſe of chaſtiſement uſed, Exod. 21. 17. Lev. 20. 9. Deut. 21. 18, 19, 20, 21. And curſing the Rulers of the people, Exod. 22. 28. 2 Sam. 19. 21.

8. Wilful Murther, which deſtroyeth the being of a man, Gen. 9. 6. Exo. 21. 12, 13, 14, 20, 29. Numb. 35. from verſ. 16. to 24. and falſe witneſs p. 31againſt a mans life, Deut. 19. 16, 21. And under this head is comprehended all Treaſons againſt the State, and Chief Rulers in the ſame. But if it be not a wilful and premeditated ſlaying, then it is not puniſhed with death, Deut. 19. 5. Exod. 21. 13. and 22. 2. Num. 35. 11. Joſ. 20. 3.

9. Unnatural Copulations, whether Sodomy or Buggery, Lev. 20. 13, 15, 16.

10. Adultery, which is the defiling of the marriage-Society, of what kind ſoever it be, Lev. 20. 9, 11, 12, 14, 17, 19, 20, 21. Deut. 22. 22, 23, 24, 25, 26, 27. But a betrothed virgin is excuſed, if ſhe be forced in the field, Deut. 22. 25, 26, 27.

11. Whoredome of a maid in her Fathers houſe, Deut. 22. 20, 21.

12. Man-ſtealing, Exod. 21. 16. Deut. 24. 7.

Under theſe few heads, may be comprehended all the Laws that concern the life of a man. I have not omitted any, that I do remember, for which there is an exact word of Chriſt. I confeſſe there be more in Number, reckoned up in Mr. Cottons Abſtract of Laws; but ſome of them fall under the aforementioned heads, and ſome are doubtful to me, whether they be Capital or no, as in Chap. 7. Sect. 7, 8, 9, 20. which I ſhall refer to the examination of the judicious Reader.

Some Crimes are puniſhed by whipping or by fine, but not with death.

1. Rapes are puniſhed by ſtripes, and by a fine (not unto the Court,Rapes. but unto the Father, who ſuffers wrong,) and by marriage of the party, Deut. 22. 28, 29. But in caſe it bring death to the party forced, then it falls under the Law of murder, and is puniſhed with death.

2. Fornication is puniſhed with ſetling a dowry upon the Woman, payingFornication. a fine to the Father, if he utterly refuſe to give his Daughter, and marriage of the party, Exod. 22. 16.

3. Maims and wounds that are not mortal, are puniſhed with loſſe ofMaims. member for member, or valuable recompence, together which charge of his cure, and reſtitution for the loſſe of his time, Exod. 21. 18, 19, 22, 23, 24, 25. Lev. 24. 19, 20. And if a Maſter hurt his Servant, the Servant is to be free of his ſervice, Exod. 21. 26, 27.

4. A Thief is to be puniſhed with double reſtitution, Exod. 22. 4, 7. OrTheft. if he be not able, then to be ſold, Exod. 22. 3. But if he break a houſe, or a ſhip, or the like, in the night, and be ſlain, no blood ſhall be ſhed for him, Exod. 22. 2.

5. If a man raiſe a Slander againſt his Wives chaſtity, he ſhall be puniſhedSlanders. with ſtripes, and with a fine alſo, in caſe the Slander bring damage, Deut. 22. 17, 18, 19.

6. Treſpaſſes which are yet of a lower nature, and not commonly reckonedTreſpaſſes. amongſt Crimes, I may reduce to theſe ſix caſes.

1. If a man act, or if any appertaining to him do act, either mediately or immediately, to the detriment of his Neighbour, he ſhall make full reſtitution, either in kind, or at leaſt in value, Exod. 22. 5, 6. and 21. 33, 34.

p. 322. If a mans Ox or beaſt, gore, bite or kill a mans Son or Servant, the beaſt ſhall dye, and the owner (in caſe he knew his beaſt was wont to do ſo) ſhall either be put to death, or pay ſuch fine as ſhall be laid upon him by the Judges, with conſent of the party wronged, Exod. 21. 28, 29.

3. If a mans beaſt ſhall kill another mans beaſt, and the owner knew that his beaſt was wonted to puſh, then ſhall he make full reſtitution in kind, or at leaſt in value: elſe the parties ſhall each bear a ſhare in the loſſe, Exod. 21. 35, 36.

4. If a man take hire for goods committed to him to keep, and they be ſtollen or gone, he ſhall make reſtitution, Exod. 22. 12.

5. If a man borrow ought of his Neighbour, and it miſcarry, (the owner preſent,) Or if it were hired, he ſhall not make it good; but if the owner be abſent he ſhall make it good, Exod. 22. 14, 15.

6. If a man gain any thing by force, fraud, or unfaithfulneſs, he ſhall reſtore the principal, and one fifth part more, Lev. 6. 5.

Theſe are the principal caſes which I find in Scripture: but if any other be found which is here omitted, let the ingenuous Reader add it to the number. As for Common ſwearing and drunkenneſs, I find not an expreſſe puniſhment; yet being brutiſh ſins, as alſo common whoredome is, they are puniſhable with the uſual puniſhments of a beaſt. And if they prove incorrigible, then there is a Law to cut them off by death. Now the perfection of theſe Laws of Chriſts Kingdom appears, 1. By the equity of them, they are moſt juſt: 2. By the comprehenſiveneſs of them; for though they be but few in number, yet may be extended in the application of them, by way of proportion, unto all caſes and actions, that do or can fall out, at Sea or at Land; all circumſtances being duly weighed, and rightly applyed. 3. By the extent of them, which reacheth all perſons in all ages, and in all Nations. For unrighteouſneſs, is unrighteouſneſs, as well in one perſon, as in another; as well in one age and in one Nation, as in another. And by conſequence, as unrighteouſneſs is one and the ſame, ſo alſo muſt the Judgment and the puniſhment be: And the reaſon thereof, ſpringeth from the unchangeable Nature of Chriſt, who is the ſame to day, Yeſterday and for ever.

Again, theſe Laws and Judgments, cannot be altered or changed, by any created power; in regard of the Divine Original of them. Whence alſo it comes to paſſe, that they have a binding power over conſcience.

I ſhould now come to compare the Laws of men, with theſe Laws of Chriſt; and to ſhew the righteouſneſs and equity of the one, and the unrighteouſneſs and iniquity of the other. But if I ſhould enter into particulars, I ſhould both weary my ſelf and the Reader. Let it ſuffice to give a taſte of ſome few.

Chriſts Law makes it death to worſhip Idols. Mens Laws make it death not to worſhip Idols. And how many faithful Servants of Chriſt, have ſuffered Martyrdom, even in theſe Nations, upon this Account?

Again, Gods Law ſaith, a Thief ſhall make double reſtitution unto the party wronged, or be ſold. Mens Laws ſay they ſhall be hanged. And what equity is there in it, that the life of a man ſhould go for thirteen p. 33pence half penny, or a greater ſumme? Or what recompence will that be to the party wronged? Chriſts Law ſaith, If a man lye with a marryed Woman, he and ſhe ſhall dye. Mens Laws ſay they ſhall ſtand in a white ſheet. Or if they do make it death to commit adultery, yet they muſt be found (as they uſe to ſpeak) rem in re, which cannot well be proved, unleſs the parties will confeſſe againſt their own lives. Again, Chriſts Law alloweth any of the Sons of men, to live in any place, provided they commit not ſome capital ſin, that deſerveth cutting off: But Mens Laws (at leaſt in ſome places) do make it death for a Jew to live amongſt them: When yet Jeſuites, and Seducers to Idolatry, and worſhippers of ſtrange Gods, can find allowance. Moreover, Chriſts Law gives all the Sons of Adam a kind of Lordſhip over the Creature: But Mens Laws reſtrain that liberty, making ſome kind of fowls, the Kings game only; forbidding others to meddle with them, under ſuch and ſuch penalties. Again, Chriſts Law gives the eldeſt Son the birth-right of inheritance, and alloweth him a double portion: But Mens Laws ſometimes give the yongeſt Son the birth-right, and ſometimes allows all the Sons to inherit alike; And ſometimes again gives all the Lands unto the eldeſt, and puts off the yonger Children with ſmall and inconſiderable portions, to make the eldeſt Son a Gentleman. Furthermore, Chriſts Law is very tender of the ſubjects liberty, and impriſoneth no man, but only for matter of fact, and that to ſecure them, (where other ſecurity cannot be had) until the firſt opportunity of hearing and tryal, which was not to be delayed: But men will impriſon others without matter of fact, as we ſee Joſeph was impriſoned in Aegypt: So alſo was Paul (when yet the Rulers confeſſed, he might have been ſet at liberty, for any matter of fact that they could charge him with,) and there he was kept in durance for two whole years and more. Again, Chriſts manner was, to proclaim war before he make war; but the Rulers of the World, can begin war, and proclaim it afterwards. Now what a wo…ul depravation of Magiſtratical power is this, that carryeth it in ſuch a contrary ſtream to Chriſt? I might inſtance in many more particulars. And ſuch as are better acquainted with the Laws and cuſtomes of the Nations, may pick out many more pregnant inſtances, I ſuppoſe, then I am able to alleadge, being no… verſed in thoſe wayes. But theſe few may give occaſion to ſuch as have power in their hands, to conſider how things may be beſt regulated, and to prune off all ſuch Laws as are moſt obnoxions, and point-blank againſt the Royal Law of Chriſt. For much might be done, in this reſpect, and as I conceive ſafely, if it were meet for me to ſpeak. But I ſhall briefly wind up all in a few words of application in the general, as my Method is.

Ʋſe 1 1. For information, that the Doctrine of the fifth Kingdom or Monarchy, is no Novelty; no Fancy, no Childiſh nor ridiculous opinion, as ſome unadviſedly ſpeak: But (to uſe the words of him that Rules in Chief, unto Mr. Tillinghaſt) it is a moſt glorious truth. For Daniel tells us that in the dayes of the fourth Kingdom or Monarchy, eſpecially towards the end of the ſame, God will raiſe up ſuch a Kingdom as cannot be deſtroyed, which is that Kingdom of Chriſt, or World to come, wherein p. 34Chriſt ſhall reign as King, and his Saints together with him, for above a thouſand years: compare Dan. 2. 44. and 7. 27. Rev. 20. 4. 7. Now if the four Kingdoms or Monarchies muſt be deſtroyed, and another Kingdom ſucceed which ſhall never have an end whilſt the World laſts, what is it elſe, but a fifth Kingdome in number and order?

If any pinch upon the word Monarchy, as not a Scriptural expreſſion; they may pleaſe to conſider, it is not words we do deſire to contend for, but for the truth. The word Monarchy, is a Greek word, and expreſſeth no more then a Kingdome, where one Rules as Chief. And this may ſuite well enough with this fifth Kingdom, or Kingdom of Chriſt. For he ſhall …e King of Kings, and Lord of Lords, and that ſhall be his ſtyle, Rev. 17. 14. and 19. 16. And Zachary ſpeaking of the ſame time, ſaith, Jehovah (to wit, Chriſt) ſhall be King over all the earth: and in that day there ſhall be one Jehovah, and his Name one. And what is this, but a Monarchy? Yea Chriſt above all others, is moſt properly called a Monarch, and his Kingdom a Monarchy. But I would not contend for a word or a name. The word Kingdom is good enough, and doth fully expreſſe the Doctrine and matter held forth.

As touching the time, and ſome other circumſtances, I know good men do differ; and they may without Offence to a good conſcience, or to the Truth, allow to each other their different apprehenſions. What mine own thoughts have been touching thoſe things, I have already in ſome ſmall Treatiſes upon that ſubject, expreſſed, with ſubmiſſion to better judgments, and ſhall forbear to ſay any more to that, in this place. Only, I ſhall propound ſome few Questions, and give a brief and modeſt anſwer to them; becauſe I know there be ſome miſ-apprehenſions touching this truth, and ſome are very apt to calumniate fifth Monarchy men (as they are called) as if they were adverſaries, not only to this preſent Government, but in General to all Government; whereas in truth, they are the conſtant aſſertors of Government.

Queſt. 1 Queſt. 1. Whether will Jeſus Chriſt appear perſonally, when he aſſumes this his Kingdom, at the end and expiration of the fourth Kingdom or Romane Monarchy.

Anſw. Anſw. Theſe Scriptures ſatisfy me, that Chriſt will perſonally appear, Zach. 12. 10. They ſhall look upon me whom they have pierced, &c. Speaking of this very time: and Rev. 1. 7. Behold he cometh with clouds, and every eye ſhall ſee him, and they alſo which pierced him. Which places are not to be underſtood of the laſt and great day of Judgement both of quick and dead, but of Chriſts appearing in his Kingdome, whereof the Apoſtle writes.

For at the laſt day, when quick and dead ſhall be judged, there will be no more mourning after Chriſt, nor ſolemne dayes of humiliation; No more Fountains opened for ſin, and for uncleanneſs after that day. And when Chriſt thus appears, he will come to reign as a King over all the Nations, Rev. 11. 15.

Queſt. 2 Queſt. 2. Whether ſhall the Saints that are then aſleep, ariſe? and whether ſhall all the Saints ariſe, and come with Chriſt, and reign with him?

p. 35Anſw. Anſw. It is evident that when Chriſt comes from Heaven to take poſſeſſion of his Kingdom, his Saints ſhall ariſe and come, and reign with him, Rev. 20. 4, 5. And I ſaw the ſouls of them that were beheaded for the witneſs of Jeſus, and for the word of God, and which had not worſhipped the beaſt, neither his Image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thouſand years. But the reſt of the dead lived not again, until the thouſand years were finiſhed. This is the first reſurrection. Whence I gather, that all ſuch Saints as have worſhipped the beaſt or his Image, or received his mark upon their foreheads or in their hands, and have not renounced communion and compliance with Antichriſtians, and wiped off that blot by repentance before their death; ſuch Saints, though they do remain in a ſafe and bleſſed condition, yet Chriſt will not put that honour upon them to reign with him, or for him, during the thouſand years. This riſing of the Saints is called the firſt reſurrection, Rev. 20. 5. And theſe ſhall dye no more, Rev. 20. 7. but ſhall reign with Chriſt.

Some think that all the Saints ſhall ariſe and come with Chriſt, according to what we read. But I underſtand [all] in that place, to be meant of all ſuch as have not complyed with Antichriſt, according to that in the Revelation, an… none elſe, according as it is written, but the reſt of the dead lived not again; Namely, the reſt of the dead Saints lived not again till the thouſand years were expired.

Queſt. 3 Queſt. 3. Whether ſhall there be any more converſion of ſouls during this Kingdome of Chriſt? Whether any marrying and giving in marriage, any increaſ… by natural generation?

Anſw. Anſw. I conceive there will be converſion of ſouls during the time of the New Jeruſalem, and the means of converſion, and perſons to be conve…ted. For you may read that Chriſt the tree of life, ſhall yield twelve manner of fruits, every month of the year; and the leaves of that tree, (to wit, the Miniſtery of the Goſpel) ſhall be for the healing of the Nations. So that there will be need of healing, and there will alſo be means of healing, and ſuch means as is compared to the leaves of a tree, properly expreſſing the Miniſtry of the word, to beget faith for the ſaving of their ſouls. And Zach. 14. 18. God will ſmite the Nations, that keep not the Feaſt of Tabernacles: Tabernacles there, being put for the whole worſhip of God, as appears by comparing it with the 16th verſ. And the word Tabernacles implyeth, that the very ſame worſhip ſhall be continued in the New Jeruſalem, which Chriſt did inſtitute in the time when he Tabernacled amongſt us, and not their old Levitical worſhip.

As for marrying, eating, drinking, and other civil and natural Actions, it ſeems clear to me, there will be a continuation of them, as long as the World laſts both amongſt carnal men, and amongſt Saints alſo, ſetting apart the Saints that ariſe again and come with Chriſt, who neither marry nor are given in marriage, but are as the Angels of God. They have no need of meats, and drinks, and trade, and traffick. But as for the Saints that never dyed, they will build and plant, and beget Children, ſuch as ſhall be the bleſſed of the Lord, Iſa. 65. 20, 21, 22, 23. and 60. 4. and 49. 22.

p. 36Queſt. 4 Queſt. 4. Whether will there be civil Officers, Magiſtrates, and Ministers of Juſtice in the time of Chriſts Kingdom?

Anſw. Anſw. Yea, doubtleſs; for ſo Iſaiah ſaith, I will reſtore thy Judges as at the firſt, and thy Councellors as at the beginning, Iſai. 1. 26. And thine Officers ſhall be peace, and thine Exactors righteouſneſs, Iſai. 60. 17.

Queſt. 5 Queſt. 5. Whether may not Chriſtians, that wait for this Kingdom of Chriſt, ſubmit unto Civil Powers under the 4th Monarchy, and alſo act under them?

Anſw. Anſw. Doubtleſs, they both may and ought to be ſubject; and alſo they may act under them, any act of righteouſneſs, though the Princes be, for their perſons wicked, and for their callings uſurping Tyrants. So did Joſeph under Pharaoh, Gen. 41. 40. Obadiah under Ahab, a wicked Prince, and an uſurper, 1 King. 18. 3, 4, 13. Daniel under Nebuchadnezzar and Darius, Dan. 2. 48. and 6. 1. Nehemiah under Artaxerxes, Neh. 2. 1. Mordecai under Ahaſuerus, Eſth. 8. 2, 9, 15. Cornelius under the Roman Emperour, Act. 10. 1.

Yea, there were Saints in Caeſars houſe, Phil. 4. 22. All which places do evidently ſhew, that Saints may officiate, under wicked and Prophane Princes and Rulers. And the reaſon is clear; For there is no Power but of God, Rom. 13. 1. And God would not have his Servants ſo ſtraitned in their Spirits, as not to Act righteouſly, under an unrighteous Ruler, ſo long as they may Act for him and for his people; or not againſt them. Beſides, it may be greatly to the honour of God, and for the good and comfort of his people, that ſuch are advanced: As we ſee, in thoſe examples of Obadiah, Daniel, Nehemiah and Joſeph, who honoured God by their faithfulneſs, and did many good Offices for the people of God. And experience hath learned many wicked Princes, that there be none ſo ſit for publick truſt, none ſo faithful, as they. Which redounds much to the honour of God.

Object. But I know ſome godly minds may ſcruple this point, out of a Holy fear and jealouſie, leſt they ſhould partake with evil Rulers in their ſin, eſpecially now, that Romiſh Babylon is ſhortly to be deſtroyed.

Anſw. This tenderneſs of Spirit, (which ſome out of malignancy, count frowardneſs, or worſe) ought not to be diſcouraged by any, in higher or lower ranke. For it proceeds from a good principle; namely, faithfulneſs to God. And truly none ſo fit, nor any ſo like to be faithful to men, as thoſe who are faithful to God. Therefore to remove the occaſion of their ſtumbling, let me commend this to their conſideration, That it is not my acting by their Commiſſion, that makes me communicate in their ſins, but compliance with them in Acts of unrighteouſneſs; according as it is written, The Soul that ſins ſhall dye: the Son ſhall not bear the iniquity of the Father, neither ſhall the Father bear the iniquity of the Son; the righteouſneſs of the righteous ſhall be upon him, and the wickedneſs of the wicked ſhall be upon him, Ezek. 19. 20, 25. God doth neither impute the ſin of Chief Rulers unto them that are ſubordinate, nor the ſin of ſubordinate Rulers unto thoſe that rule in chief, ſo be it they do not allow, or imitate, the ſins each of other. The Lord doth not judge that equal. And ſhould it be otherwiſe, it would not be ſafe for any in any age, to Act p. 37in higher or ſubordinate place. This was the Judgement of thoſe good men afore-mentioned. Yet if you may not Act juſt and righteous things without ingagements, ſuch as will expoſe you to participation in their wickedneſs, then ſeparate from them, and have nothing to do with them.

And whereas the bearing of Office under uſurping powers, eſpecially now that Antichriſts Kingdome is about to expire, may ſeem to be an upholding of Antichriſts power, and a retarding of Chriſts work, which is the deliverance of his people out of Babel; I conceive it is a miſtake: for a man to act, or Officiate righteouſly in his place, cannot poſſibly uphold Babel, or hinder Chriſts work. Daniel did bear office not only under Nebuchadnezzar, but alſo under Belſhazzar a moſt debauſhed Prince; yea, at ſuch a time, when Babylon was to be deſtroyed and ruined, Dan. 5. 29. And who more fit to be advanced, then he; when Cyrus and Darius came to deliver the People of God from Tyranny & oppreſſion? The rule and power he did bear, was ſo far from upholding Belſhazzars Tyrannical power, or retarding the deliverance of Gods people out of Babels that it rather furthered the ſame. Thus much I thought good to write, partly for ſatisfaction of ſuch godly and tender conſciences, as may ſcruple the Lawfulneſs of acting under Antichriſtian and Tyrannical Rulers; and partly to vindicate thoſe, who are Aſſertors of the fifth Monarchy, from the Calumnie caſt upon them, as if they were ill principled men, and ſuch as were adverſaries, to this, or to that Government. Whereas the contrary is moſt true, that they are the beſt and trueſt friends unto Government, and count it their duty to be faithful unto their truſt, be the Rulers what they may, or the form of Government what it will. Only they take themſelves bound in Conſcience to rebuke ſin, and bear witneſs againſt unrighteouſneſs, in any perſon, of what quality ſoever, and in any form of Government whatſoever. And for that cauſe, they are aſperſed by evil minded men, who willingly and wittingly pervert their honeſt and upright meanings, that ſo they may inſinuate themſelves with Rulers and Governours in States, to gain favour and promotion, which is the ſcope they aime at, and ſo trample the Servants of Chriſt under foot. Yea, ſometime thoſe that have cryed up the Kingdome of Chriſt, and decryed all Tyrannical oppreſſing powers in their publick declamations, do face about; and fall bitterly upon fifth Monarchy men, comparing them to John of Leiden, and the Anabaptiſts at Munſter, and to Quakers, and Ra…ters, to make them odious. But let ſuch as can turn about to the times, and change their Doctrine and Judgement, as men do their apparel, conſider what Councel Solomon giveth his Son, Prov 24. 21. My Son, fear thou Jehovah, and the King; and middle not with them that are given to change. For their Calamity ſhall riſe ſuddenly, and who knoweth the ruine of both? They pretend the fear of God, and honour of the Magiſtrate; but in concluſion, they finde acceptance neither from the one, nor from the other.

Ʋſe 2 Inſtruction. In the next place therefore, let it ſerve for a word of inſtruction in this truth, That the power of giving Laws belongeth properly and peculiarly unto Jeſus Chriſt the Meſſiah. For if the Father hath laid this power in a p. 38ſpecial manner, (as hath been proved) upon the ſhoulder of his only begotten Son, as a weight and a burden too heavy for any in Heaven or in Earth to wield, beſides Chriſt; then it will undeniably follow, that it is his peculiar right. Indeed Chriſt hath be truſted many of his Servants, (as his Vice… gerents and Deputies,) with the Executive part of civil power, as hath already been ſhewed, (and might have been more at large manifeſted,) in the Government of the Jewiſh Nation; which continued from the dayes of Moſes, for the ſpace of nine hundred years and upwards; but the Law-giving power, he never allowed to any of the Sons of men.

Object. But is it not ſaid, Gen. 49. 10. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, until SHILOH come? And Numb. 21. 18. The Princes digged the well, the nobles of the people digged it by the direction of the Law-giver with their ſtaves. And Pſal. 60. 7. and 108. 8. Judah is my Law giver. And do not theſe places prove, that the Lawgiving power hath been granted unto ſome others, beſides Chriſt?

Anſw. 1. I anſwer in general, No. For Jehovah is our Law-giver, as hath been already ſhewed, Iſai. 33. 22. And James tells us, there is but one Law giver which is able to ſave and to deſtroy. Now to ſave and to deſtroy, will be granted, is ſuch a power as never was given to Moſes, or to the tribe of Judah, or to any man, but only to Chriſt Jeſus the Meſſiah.

But 2. I ſhall anſwer more particularly and fully to the Objection, in opening the Scriptures alledged: Which upon due conſideration, be ſo far from weaking this truth, that they will fully prove the point, that the Law giving power belongs unto Jeſus Chriſt alone.

For the firſt, (and indeed the Chiefeſt place that can be objected) cut of Gen. 49. 10. it proves the point moſt ſtrongly, that the Law-giving power belongs only to Chriſt, and to none other. Indeed our tranſlation reads it, the Scepter ſhall not depart; but the words ought thus to be rendred, The tribe ſhall not depart from Judah, nor the Lawgiver from between his feet, till Shilo come. I confeſſe the **foreignword doth ſometimes ſignify the Royal Scepter, or power of Government; but I do not find it uſed in all Scripture above five or ſix times in that ſence. And it is but a borrowed ſpeech, alluding to the cuſtome of Princes, who bear a rod in their hand as an Emblem of their power and authority; which we call a Scepter, to diſtinguiſh it from other Rods. But commonly that word is rendred a Tribe, and in the plural Number it is never uſed otherwiſe. Now Jacobs meaning in this Prophecie, is not to ſpeak of the Royal Scepter, and power of Government, as appears from hence: For 1. he ſaith it ſhall not depart from Judah. Which implies, that the thing of which he Propheſied had a Being at that time when he ſpake thoſe Words. But we find no ſuch ruling power in the hands of that tribe, when Jacob ſpake the Words of this Prophecie; but rather in the hands of Joſeph, who was Ruler over them all. Nor did Judah obtain this ruling power, for many hundred years after. Whilſt they continued in Aegypt, they were all Servants.

Afterwards, Moſes of the tribe of Levi, ruled; and Joſhua, of the tribe of Ephraim. Gideon and Abimelech, of the tribe of Manaſſeh. Tola, of the p. 39tribe of Iſſachar. Jephte, of the tribe of Manaſſeh. Ibzan and Elon, of the tribe of Zebulon. Sampſon, of the tribe of Dan. Eli and Samuel, of the tribe of Levi. And only Othniel (of all the Judges) was of the tribe of Iudah, that I remember. So that the ruling power was never ſeated in that tribe until Davids time; and that continued not much above four hundred years. For after the Captivity, the Scripture mentions not any one of that tribe that I remember, that had the Government, but Zorobabel. Iudas Macchabeus was of the tribe of Levi.

2. As Iudah obtained no ſuch ruling power, (above the other tribes) until Davids time, ſo neither did that Regal power continue with that tribe until Shiloh came. And therefore that cannot be the meaning of Iacob in his bleſſing, that Iudah ſhould hold the Scepter until Chriſt came. But Iacobs true meaning is, that God would take ſuch a ſpecial care of that tribe, above all others, to preſerve them from mixture and confuſion (as it befell the ten tribes long before the coming of the Meſſiah) to the end that it might be truly diſcerned, how Chriſt Jeſus deſcended lineally of the Seed of David, according to the fleſh, his Mother Mary being of the Royal Seed.

And when Iacob ſaith, nor a Law-giver from between his feet, till Shiloh come, he ſtrongly denies all Law-giving power unto any that ſhould be born of that tribe, until Shiloh, to wit, the Meſſiah did come. For that is the meaning of that phraſe from between his feet; As you may preceive by the uſe of the ſame phraſe, **foreignfrom between the feet, Deut. 28. 57. And towards her yong one (or after-birth) that cometh out from between her feet, and towards her Children which ſhe ſhall bear. Which argues thatforeign none of Iudahs ſons, that came from between his feet, and were born of that tribe; neither Othniel, nor David, nor Solomon, nor any other, ſhould have a Law-giving power, until Chriſt himſelf ſhould come.

This phraſe from between his feet, doth alſo imply, that the Meſſiah the Law-giver, ſhould deſcend of the tribe of Iudah by the Mother, and not by the Father. For had he been to be born after the ordinary manner of generation, he would have ſaid, out of his loins, as Gen. 35. 11. and 46. 26. Exod. 1. 5. 1 King. 8. 19. Heb. 7. 5.

As to that place, Numb. 21. 18. it rather proves Chriſt himſelf to be the Law-giver; as indeed he was, when he gave the Law to Moſes his Servant, on Mount Sinai. For here at Beer, the Lord ſpake to Moſes, Gather the people together (ſaith he) and I will give them water. It was Chriſt that appointed them, and appointed his Servant Moſes, to call the people together for that purpoſe; yea, Chriſt himſelf wrought with them, and they digged with him. Elſe, had not Chriſt been Chief in the work, they might long have digged with their ſtaves, and ſung unto it with their voyce, ſaying, Spring up, O Well! if Chriſt the Law-giver, had not given ſuch a Law unto the Water to ſpring up there. As for thoſe places in the Pſalms, where Judah is called the Law-giver, they only ſhew, that the Meſſiah, the Law-giver, ſhould deſcend of that tribe. Therefore, as Iames ſaith in the place fore-alledged, ſo I alſo do conclude, that there is one Law-giver, who is able to ſave and to deſtroy; and none elſe but one. For as the Lord ſaith in a caſe not much unlike, reaſoning againſt p. 40Idols, to prove them no Gods; Let them declare things paſt and things to come, and then let them be owned for Gods, elſe not. And he counts it a ſtrong plea, or convincing argument, Iſai. 41. 21, 23. So may I ſay in this caſe, let there be produced a man, or a State, that is able to ſave and to deſtroy, and let him have power to give Laws; Elſe let it lye upon his ſhoulder only, upon whom the Father hath laid it. And me thinks rectifyed Reaſon might convince us, that there can be but one Law-giver. For ſhould there be imagined, two Law-givers or more at the ſame time, their Laws muſt either be one and the ſame; and then what need of two? (For, fruſtra fit per plura, quod ſieri poteſt per pauciora,) Or elſe thoſe Laws given by them, will differ, and (like two lines that are not parallels) they will thwart each other at length; and that is contrary to the very nature of righteouſneſs; which is alwayes right, and nowhere croſſeth or thwarteth with it ſelf. I would not have added this Uſe, but that there be ſo many, that do claim a part with Jeſus Chriſt, to make Laws. But if they will grant him power to make Moral Laws, which Univerſally oblige all the Sons of men, why ſhould not he have a like power and right to make Iudicials?

2, If the power of civil Government be laid upon the ſhoulder of Jeſus Chriſt, and none can have any Lawful power except it be derived from him, as it hath been fully proved: Then this ſhews us, that all the Governments in the World, eſpecially thoſe ten Kingdoms under the Romane Monarchy (whether they wreſt it out of Chriſts hand by force, or receive it from the Dragon,) are all of them Antichriſtian; that is, they are adverſaries and enemies unto the Royal power and dignity of Jeſus Chriſt; and cannot be otherwiſe: For as their Conſtitution is againſt Chriſt, ſo muſt needs their execution of that power be. And therefore we may not wonder, that ever ſince the reign of Antichriſt, the ten Nations of that Empire, have been for the moſt part, enemies unto Chriſts ſincere Servants, and have perſecuted them from poſt to pillar, torturing them with moſt exquiſite torments, as Stories do plentifully teſtify. Yea, the very beſt Governments and Governours that have been, have done many bad Offices to the people of God, and ſometimes been cruel and bloody. We may rather wonder that they have been no worſe: For if Chriſt would have permitted the Dragon to have had his will, he would have rooted out the very name of Iſrael from off the earth, long ere this. But, though Chriſt (for the puniſhment of the unthankful World, that would not ſubmit to his Government) hath given the Devil permiſſion to rule as the God of the World, until the end of Antichriſts reign; yet ſtill, Chriſt hath limited and reſtrained his rage and wrath; Partly, for the preſervation of humane ſociety; but chiefly, for the good of his choſen people.

Hence it comes to paſſe that Chriſt ſometimes raiſeth up ſuch Rulers, as become more favourable and propitious to his Churches; as Conſtantine, and ſome others after him. And in theſe Nations, we have had Edward the ſixth, and Elizabeth, who for the moſt part were favourable to the Saints. Yet now and then, the very beſt of them, have proved as broken reeds, and been as goads and pricks in the ſides of Holy men, to p. 41ſhew ſome tang of the Dragons poyſon, from whom they did receive their power at firſt. And now in our dayes, when the little horne is beheaded, and we have nothing left but a ſtinking Carcas; we need not wonder that the Saints are impriſoned, and worſe dealt withall then in the dayes of the moſt wicked and prophane Princes. For what can be expected from a rotten putrifying Carcas after the Soul or Life is departed, but noiſome filthy ſmells and ſavours? Yea, thus it will be, and it cannot be otherwiſe, until this Carcas be reduced unto duſt, and become as the duſt of the Summer threſhing-floor. There is no hopes of purging a dead and putrifying Carcas, till it be reſolved to duſt. The conſideration whereof, may give juſt occaſion to all Governments in the World, that have any ſpark of love to Chriſt, to be very careful whom they improve, in place of power and authority: That the perſons be godly, and qualified as hath been before declared, according to the mind of Chriſt; Elſe, they may be ſure, they will neither be friends to Chriſt, nor to his people; but the more power they have, the more miſchief they will do. And though they be ſelect and choiſe men, yet (whilſt the old foundations be removed, and a new one laid, to wit, Jeſus Chriſt, as King and Law-giver in the Common-wealth as well as in the Church,) they will not be able to act vigorouſly for Chriſt.

Again, as the Governments of the World are not friends, but enemies to Chriſt, and his Kingdom; ſo neither are they good friends unto Juſtice and judgment; nor indeed can be. For when Rulers and Governours are unrighteous, and the Laws by which they Governe are unrighteous alſo, or at the beſt imperfect; how can it be expected, that Judgement and Juſtice ſhould find a place in the World? We may rather expect (what in experience we find to be true,) that there ſhould be all manner of unrighteouſneſs, either done, or ſuffered to be done in all Nations of the World, both about Meum & tuum, mens private intereſts, and publick intereſts of States alſo. So that if Chriſt did not over-rule the Rulers and Governments of the World, (even the worſt of the Nations,) in the exerciſe and uſe of their power, (out of a reſpect unto his choſen ones) men would undoubtedly become as Bears and Lyons, Wolves, Tygres and Leopards, renting, tearing and deavouring one another. Such is the miſerable depravation of mankind, and ſuch is the wrath and rage of that old red Dragon, who hath given his power unto the Nations, and for the moſt part, unto carnal and wicked men, that it would be no living in the World. Me thinks if this were duly conſidered, and weighed in the Scales of ſound reaſon, it might be enough to perſwade all the Sons of men, that deſire to enjoy their own proprieties without exactions and oppreſſion from higher powers, to be willing to ſubmit unto the righteous, quiet and peaceable Government of Jeſus Chriſt; Whoſe Laws are all righteous and perfect, and his Judges and Officers Holy and righteous, when choſen according to his mind and will, as hath been ſhewed.

Let this ſuffice for information: and if it were my place, and that I had a calling thereunto, and if mens ears were opened to hear, I might apply it profitably for exhortation and admonition alſo. For though it be p. 42not to be expected, that any of the Nations will ſet up this Kingdom of Chriſt in the glory thereof, until the Jews be called, to whom it is promiſed, Mich. 4. 8. that unto them ſhall come the firſt Dominion; yet much might be done by the Gentile Nations in order hereunto, as preparatory to ſuch a glorious work, and that without detriment unto the publick peace and tranquillity of the State, if God were pleaſed to give hearts unto men in Chiefeſt place of power, to ſet their hearts and hands unto the work: But becauſe it is hard to ſpeak without Offence in theſe evil dayes, which will not indure wholſome reproof, I ſhall forbear, becauſe I know God hath a purpoſe to deſtroy them; and leave it unto them, to whom it belongs, to conſider what Chriſt calls for at their hands, and to make more particular application of this truth, for their own quickning unto the work. And ſo I come, in the next place, to a word of examination.

Ʋſe 3 For examination; Seeing the Government is laid upon Chriſts ſhoulder, and all power and authority that is exerciſed in the World, is derived, either from Chriſt or from the Dragon, it will behove them that are in place of power, to examine, whether the power they exerciſe, be from Chriſt, or from Satan: For which end, I ſhall lay down ſome diſcoveries of both. Firſt therefore, let it be examined, whether the power you exerciſe be of Chriſt; Which you may diſcerne by theſe two things. 1. By the manner of your reception of your power. 2. By your exerciſe of the ſame. For the firſt, to wit, the reception of your power, you are to know, that Chriſt deriveth power and authority unto his Servants theſe three wayes. 1. By immediate call from Heaven: Come, and I will ſend thee, ſaith the Lord to Moſes, Exod. 3. 10. So he ſaid to Gideon, Go in this thy might, Jud. 6. 14. In like manner the Lord ſaid to Samuel, Ariſe, anoint David, 1 Sam. 16. 13. Which being granted to David by way of inheritance from the Lord, 2 Sam. 7. 12. his poſterity do ſucceed in his Throne, without any further expreſſe call from Chriſt. 2. Chriſt deriveth power and authority to his Servants, by the free election of his people; and ſo were the Rulers and Judges choſen, Deut. 1. 13. And 3. when his people are oppreſſed and ſpoiled, and cry to God, then he is pleaſed to raiſe up ſome inſtrument or other to deliver them, Judg. 2. 16. And this God doth by Spiriting them for ſuch a ſervice, at ſuch a time; as it is ſaid, of Othniel, Judg. 3. 10. And the Spirit of Jehovah was upon him, and he judged Iſrael, and went out to war. Sometimes, and I conceive ordinarily, the people of God do call them hereunto, as we ſee in the example of Jephthath, Judg. 11. 6. They ſaid unto Jephthah, Come and be our Captain. They are not choſen by a private Juncto of their own creation, which (when they have contrived a muſh-room Government of their own) will ſay and do any thing for their new Lords, that they may do for them again. This is not Chriſts Method; but he allowes his people a free choiſe of their Rulers. And theſe are all the wayes that I find in Scripture, by which Chriſt deriveth power and authority unto men: Indeed, the bounds and limits of this power, (I mean the ſubjects of this Juriſdiction) may be inlarged by a Lawful war, which is alwayes defenſive, as that of the Iſraelites, againſt Sihon and Og, Numb. 21. 23. and that of David, p. 43againſt the Ammonites, 2 Sam. 10. 7, 17. Secondly, you may diſcern whether the power be of Chriſt, by the actings and exerciſe of your power. If you protect the people of God from the injuries put upon them by carnal men, and defend the poor and fatherleſs, and deliver the poor and needy, Iob 29. 12. Pſal. 82. 3, 4. Iob 31. 31. then you act for Chriſt, and rule for Chriſt; and it is a real demonſtration that you received your authority and power from him. But now on the contrary, if you receive your authority and power from the Dragon, and act againſt the Saints, it is manifeſt, that you have not received your power from Chriſt. Which will the better appear, if you conſider the manner of your reception of power, and Satans way of conveying power to men; which I find conſtantly recorded in Scripture, to be either by force and violence, quite contrary to Chriſts Method, or by ſlye and ſubtil inſinuatious and ſpecious pretences, or by both. And thus you ſhall find that all Tyrants have, by this way, arrived to the height of their power. Nimrod a mighty hunter vi & armis by the length of his Sword graſped the power into his hand, and erected a Kingdom and Government, according to his own mind, Gen. 10. 8, 9, 10. In like manner the four great Monarchs threw out their predeceſſours, by the power of the Sword. And as they obtain their Kingdom by force, ſo alſo by flatteries, fair promiſes, proteſtations and the like, as did that vile perſon, Dan. 11. 21. which I conceive to be Nero, that cruel Tyrant, who by fair and ſly inſinuations to his Militia, gained their aſſiſtance to obtain the Kingdom; which being once gotten, he then ſhewed himſelf a moſt bloudy Perſecutor of the Saints. I might inſtance in the Kings of theſe Nations alſo, and all the ten Kingdoms of the Empire, or hornes of the great Beaſt, how they have obtained their power by force of Armes. So did Baſtard-William the Conquerour the head of the Succeeding Princes. And Iohn tells us, (Rev. 17. 12. compared with Chapt. 13. 2.) that they all of them received their authority, (viz. civil power) from the Dragon, the Divel. Indeed that power and authority, which the Parliament put forth, as the repreſentative of the Nation, in rooting up the race of thoſe Tyrants, was derived to them in Chriſts way, not in the Dragons way. They did not obtain their places by the Sword, but were called thereunto by the Suffrage and vote of the people of God. For though the Saints might be the leſſer number of votes in point of Election, yet they were the better part, and by their inſtant prayers, and Chiefly by the interceſſion of Chriſt, it pleaſed God to order the Election ſo, as ſuch men were choſen for that ſervice, as ſhould carry the work on effectually. And they took not up arms till they were forced for their own juſt defence. And indeed, to take up armes for repreſſing an uſurping Tyrant, is not an offenſive, but defenſive war. Yea, were it to curb and reſtrain a Lawful Ruler, when he begins to Tyrannize, it hath been approved of God, as in the caſe of Amaziah: Much more when like Athaliah they aſpire to Government, and cut down Parliaments, or whatever ſtands in the way of their ambition, as ſhe cut off all the Kings Seed; or at leaſt indeavoured the ſame.

But 2. Let higher powers conſider, how they act, and for whom: For ſuppoſe they had received their power and authority in Chriſts own way, p. 44(which yet may not be acknowledged; becauſe Iohn ſaith, they had it from the Dragon) yet if they take the Dragons part, and caſt out floods of perſecution againſt the Saints, and brow-beat them, and ſhut them up in Priſons, renting aſunder all relations, The Huſhand from the Wife; denying them ſo much liberty, as to Miniſter one to another (a curſed and Divelliſh Tyranny) putting them aſunder whom God hath coupled together; Renting alſo the Shepherd from the flock, and murthering the Souls of ſuch perſons (as far as in them lyes) for whom Chriſt hath ſhed his moſt precious blood; then let ſuch powers know, that the authority they exerciſe, it is not from Chriſt, but from the Dragon, and rightly called Antichriſtian. Ah! what a gloomy black day will it be to ſuch Rulers, when Chriſt ſhall ſend his Sergeant or Meſſenger, (Conſcience) to arreſt them, and ſhut them up cloſe Priſoners, for impriſoning his Servants, and ſhew them the hand-writing upon the Wall, MENE, MENE, TEKEL UPHARSIN, God hath numbred thy Kingdom, and finiſhed it; thou art weighed in the Balances, and ſound too light, and thy Kingdom is divided, and given to others. How will their countenance, their ſplendor, be changed, and the bindings of their loynes looſed; and their knees ſmite one againſt another, and all their Lords ſtand aſtoniſhed! Then will not all their Court Chaplains, the Aſtrologers and the Sooth-ſayers be able to comfort them. And then if they ſend for Daniel, he will read a moſt dreadfull doom upon them. It were good therefore for ſuch Perſecutors of the Saints, to beware what they do. Let them remember what David ſaith, Pſal. 50. 16. What haſt thou to do to declare my Statutes, or that thou ſhouldeſt take my Covenant into thy mouth? Seeing thou hateſt inſtruction, and caſteſt my Words behind thee. When thou ſaweſt a Thief, then thou conſentedſt with him, and haſt thy portion with adulterers. Thou giveſt thy mouth to evil, and thy tongue frameth deceit. Thou ſitteſt and ſpeakeſt againſt thy Brother; Thou ſlandereſt thine own Mothers Son. Theſe things thou haſt done, and I kept ſilence: thou thoughteſt that I was altogether ſuch a one as thy ſelf: but I will reprove thee, and ſet them in order before thine eyes. Now conſider this, ye that forget God, leſt I tear you in pieces, and there be none to deliver. It were better to give God glory; For, whoſoever offereth praiſe to God, and confeſſeth his ſin, gloryfieth me: and to him that diſpoſeth his way aright, I will ſhew the Salvation of God.

Object. But you will ſay, May not Rulers and Magiſtrates, puniſh and impriſon the Saints, if they ſpeak againſt the Government, or againſt the Governours? May not a Father, and by conſequence a Ruler, or Father of the Common-wealth, diſtinguiſh of the actions of his Children, what is righ and what is crooked, and chaſtiſe the obliquity of their actions, and yet not reflect upon the action, which is good in it ſelf?

Anſw. I will not deny, but there may be a right diſcerning between the good of an action, and the obliquity thereof. And a Father may, in a due way, ſhew his diſlike of the obliquity, and his approbation of that which is good. But great caution and tenderneſs had need to be uſed in this caſe; That the good be not diſcountenanced, becauſe of ſome obliquity therein. For ſo parents ſhould become guilty of a double ſin, calling good evill, contrary to the Rule, Iſai. 5. 20. and ſo diſcouraging the hearts of p. 45their Children, contrary to another Rule, Col. 3. 21. 2. In ſuch caſe parents had need to take heed, their diſpleaſure be moderate, and ſuch as the Word of God allowes; leſt they provoke their Children, contrary to that rule, Col. 3. 31. Fathers, provoke no… your Children: Do not exaſperate them, by diſgraceful ſpeeches or actions. Correction ſhould be moderate, leſt a Brother ſeem vile in our ſight, D…ut. 25. 3. Elſe it will provoke, rather then cure the Spirit.

But to ſpeak more particularly to the Objection, I anſwer; 1. That Saints may; yea, they ought to diſcover the corruptions of all Image-Governments, and the righteouſneſs of Chriſts Government, that they may convince the World, and ſpecially Rulers, of their ſin, in not ſubmitting themſelves to the quiet, peaceable and righteous Government of Chriſt; and for ſo doing, Rulers may not puniſh them. Yea, they may reprove the evil of Rulers, and denounce Gods Judgments againſt them, and againſt the State, as Iſaiah, Jeremy, Ezechiel, Jehu, Oded, Amos and other of the Prophets, yea, Chriſt himſelf; and yet they are not to be accounted diſturbers of the State, nor may they be puniſhed as ſuch. For the Lord forbids it, Pſal. 105. 15. Touch not mine anointed, do my Prophets no harm. 2. I anſwer, that we read not of any godly Prince that fell foul upon the Servants of Chriſt upon this account, but Aſa; and he payed dear for it. For God ſmote him with an incurable diſeaſe. 3. I Anſwer, that ſundry wicked Rulers, yea heathens, have had ſo much patience, that they would ſuffer the Servants of Chriſt to deliver their Meſſage, and to rebuke the evils of their perſons and Government, and to make particular applications to them; and yet have not charged them as diſturbers of the State, or ill-affected to the preſent Government, much leſſe have they impriſoned them, and detained them in durance, for ſo doing. Jehu threatned Baaſha, to take away his poſterity, and the poſterity of his houſe, and that the Dogs and fowls ſhould deavour them, 1 King. 16. 3, 4. Oded reproves Ahaz, for his rage and cruelty; yet Ahaz did not impriſon him, but hearkned to his Counſel, 2 Chron. 28. 9. Iſaiah calls the Rulers of Judah, Rulers of Sodom; and the people, people of Gomorrha: and charges them all with Apoſtacy, Iſai. 1. 2, 4, 10. Jeremy ſpeaks againſt Coniah, a deſpiſed broken Idol, and threatens he ſhall be childleſs, Jer. 22. 28, 30. Ezechi…l calls Zedekiah, a profane wicked Prince, whoſe day is come, that iniquity ſhould have an end; and threatens that God would remove the Diadem, and take off the Crown, &c. Exod. 21. 25, 26. Amos tells Jeroboam, he ſhould dye by the Sword, and Iſrael ſhould be carried Captive out of their Land, Amos 7. 11. Micah chargeth the Princes of Iſrael, to hate the good, and love the evil, to pluck off the skin from the fleſh, and break their bones, and chop them as for the pot, Mich. 3. 2, 3. Zephany, who lived in Joſiahs time, charged the Princes, to be like roaring Lions, and her judges Wolves of the evening, that gnaw not the bones till the morning, Zeph. 3. 3. Jonah preacheth againſt Nineveh, that they ſhould be deſtroyed in fourty dayes: Yet none of theſe were arreſted, as diſturbers of the State, and caſt into Priſons, for all their plainneſs. And what can any of the Saints ſay more, then hath been ſpoken by theſe Prophets before them?

p. 46Wherefore unleſs Rulers will declare and publiſh to all the World, that they are acted by the Dragon, and that with more malignity, then many wicked, yea, ſome heathen Rulers have been, and that their Government is indeed none other, but Image-Government, by the terribleneſs of their viſage; it would become them to forbear ſuch hard uſage of Chriſts Meſſengers, who in very faithfulneſs, dare not but deliver their Meſſage, though it be ſomewhat harſh and unpleaſant: Yea, let their callings be ſuppoſed to be never ſo good, yet undoubtedly ſuch kind of exerciſe of their power, is Antichriſtian and Satanical.

Therefore if Princes would not hear reproofs, from the Servants of Chriſt, for mal-administration of their power, the beſt way is to reform the errours of their Government, and then the Saints will have no occaſion to blame them. Otherwiſe it is in vain to impriſon them; for the Word of God is not bound. And if they ſhould proceed not only to impriſon, but condemn them, it would prove but like the cutting off of Hydra's head. The blood of the Martyrs, and the impriſonments of the Apoſtles and Chriſtians, have redounded to the increaſe of the Church, and furtherance of the Goſpel, Phil. 1. 12.

Ʋſe 4 Conſolation. The conſideration of this Truth, that the Government is laid upon the ſhoulder of Chriſt, may yeild ſtrong conſolation unto all the Saints, eſpecially unto thoſe that do or ſhall ſuffer hard meaſures from the hands of Worldly Rulers, becauſe of their Teſtimony unto this Royal power of Jeſus Chriſt. Be not you diſmayed or diſcouraged, but be ye cheerful and comfortable; for the Father hath laid the power of Civil Government upon the ſhoulder of Jeſus Chriſt. The Lord reigneth, let the earth rejoyce: let the great Iſlands be glad at it. Clouds and darkneſs encompaſs him round about: righteouſneſs and judgement are the eſtabliſhment of his Throne. A fire ſhall go before him, and ſhall burn up his enemies round about, Pſal. 97. 1, 2, 3. All his enemies ſhall become his foot-ſtool, Heb. 1. 13. And ye ſhall reign as Kings on the earth, Rev. 5. 10. Chriſt your King hath ſaid, Ezech. 21. 26. Remove the Diadem, and take off the Crown; This not This, exalt him that is low, and abaſe him that is exalted. **Or, I will make it face about, face about, face about.Overturn, overturn, overturn it; yea, This ſhall not be, until he come to whom the Judgment [doth belong] and I will give it him. God will overturn all forms of Government, and make them face about; he will remove this and that Diadem and Crown; He will overturn This, but not This; that is, he will overturn That which is not of his own inſtitution, but received from the Dragon; but not That which is of his own inſtitution, and by him made over to the Saints. And therefore when you ſee Governments face about, then know that Chriſts Government and Kingdome is not yet come. But when you ſee them face about a pace, as it is in the text, then know that Chriſt is at hand, whoſe right it is. For Judicial power (of which the Prophet ſpeaketh) cannot reſt, till it reſt upon Chriſts ſhoulder. It is like a ſtone, that falling from on high, tends to its center; and the neerer it doth approach, it is carried with the more vehemency; even ſo it is in this caſe. Therefore as our Savour ſaith; When theſe things begin to come to paſſe, then look up, and lift up your heads, for your redemption draweth neer, Luke 21. 28. For the Rod (or Scepter) of the wicked ſhall not reſt upon the Lot of juſtifyed p. 47ones, Pſal. 125. 3. And if you conſider the reaſon, why Chriſt doth thus overturn Governments, you ſhall ſee great cauſe of rejoycing. For, for you ſakes (ſaith Chriſt) I ſent to Babel, and fetched it down: Even ſoIſai. 43. 14.Isa 43:14 will the Lord deal with myſtical Babel, and all her Supporters. For your ſakes he will pull them down. The blood and the impriſonments of his Servants, make a loud cry in Chriſts ears, Rev. 6. 10. How long, O Lord! Holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? This is the cry of the blood of thoſe that have been ſlain for Chriſt, and for his cauſe. But ſuppoſe you only ſuffer impriſonment for the Teſtimony of Jeſus your Lord and King, will he not regard to relieve you? Yea, verily. He is tender of your liberties, though men be not.

He would have men that have power in their hands, to ſet open the Priſon doors; and takes it ill if they do not: but if they will not, either he will do it himſelf, Pſal. 146. 7. or he will be a fellow-Priſoner with you, and you ſhall have his Company for your comfort, Mat. 25. 43. Iſai. 43. 2. He was Companion with Shadrach, Meſhak, and Abednego, in the firy fornace, Dan. 3. 25. And he delights to walk with them, and gives them many ſweet greetings; his left hand is under their heads, and his right hand imbraceth them. Oh! if the implacable adverſaries of Gods people knew what they did, they would not caſt them into dungeous, and irons, and Priſons, as many times they do.

It may be your adverſaries are potent, and you poor weak Creatures, in compariſon of them. But let not that trouble you; For they are but graſhoppers to Jeſus Chriſt, your Priſon-fellow; Yea, they are nothing, yea, they are counted leſſe then nothing and vanity, or Tohu. And what can nothing do? Or what can that which is leſſe then nothing do? They ſhall not be planted, yea they ſhall not be ſown; yea, their ſtock ſhall not take root in the earth, and he ſhall blow upon them, and they ſhall wither, and the whirlwind ſhall take them away as ſtubble. Therefore, ceaſe from man whoſe breath is in noſtrils: for wherein is he to be accounted of? The Phraſe is very obſervable, and you may read the ſame, 2 Chron. 25. 16. and 35. 21. The meaning is, as if you ſhould ſay, forbear and meddle not with ſuch men, for they are fraile Creatures, and God will take a courſe with them. If you have ſpoken to them, and they will not hear a word from Chriſt nor from you in his Name, let them alone: God hath a purpoſe to deſtroy them; Yet do you pray for them, that God would not charge their ſin upon them. So did Stephen, Act. 7. 60. And it is thought, that that prayer was a means of Pauls converſion; for he was the great Perſecutor of the Saints at that time. And the witneſſes laid down the cloths at Sauls feet, Act. 7. 58. So that you may be inſtrumental, to do good unto your Perſecutors, unleſs the decree be gone forth againſt them. Yea, though they deſpitefully uſe you, and perſecute you, yet pray for them, Mat. 5. 44. If they ſally out upon you with rage and deſpite, if they calumniate your good converſation in Chriſt, and fall upon you with inſultation and ſcorn, as the word **foreign.ſignifyeth: Or if they perſecute you, and inceſſantly purſue you and give you no reſt, but with force will aſſail you in your perſons, or in your names, or eſtates, yet pray for them. If God convert their hearts, you will have double cauſe of rejoycing. If not; your prayers ſhall return into your own boſomes.

p. 48What if the old Serpent, the Accuſer of the Brethren, ſtir up wicked inſtruments, as he did againſt Jeremy, to ſmite you with the Tongue? Jer. 18. 18. Who ſaid, Come let us deviſe devices againſt Jeremy: for the Law ſhall not periſh from the Prieſt, nor Counſel from the Wiſe, nor the Word from the Prophet: come, let us ſmite him with the Tongue, and let us not give heed to any of his words. And this may be the caſe of the Servants of God now. Be it ſo: Yet you have a ſafe receptacle to retire unto, Pſal. 31. 20. Thou ſhalt hide them in the ſecret of thy preſence from the **Heb. The liftings up the ſwellings, or Gibboſities of man. Jer. 18. 21.Jer 18:21pride of man: thou ſhalt keep them ſecretly in a pavilion from the ſtrife of tongues. So that you ſhall be ſafe enough. But ah, and alas! for the ſad doom and deſtinie of thoſe catchpoles, thoſe falſe Accuſers and Witneſſes againſt the Brethren. Chriſt will deliver up their Children to the famine, they may go a begging: And themſelves come to an untively death; he will pour them forth upon the edge of the Sword. And their wives ſhall be deprived both of Children and Husbands, and their Servants put to death, or ſlain by the Sword in War. Poor incouragement for ſuch men to ſerve ſuch Maſters! And that which may add to your Comfort, and terrour of ſuch Accuſers, is, That great acclamation which will be in Heaven, when ſuch falſe Accuſers, are thrown down, as from a ſteep place or praecipice, Rev. 12. 10. And I heard a lowd voyce, ſaying in Heaven; Now is come Salvation, and ſtrength, and the Kingdom of our God, and the power of his Chriſt: Why? What is the matter that all Heaven rings with the noiſe of it? The Apoſtle gives anſwer? For the Accuſer of our Brethren is caſt down, which accuſed them before our God day and night. I conceive the meaning is, that Satan by his inſtruments, did accuſe them before the Churches and before the civil Magiſtrates, (both which are Gods tribunals:) for neither doth God afford him nor yet his inſtruments, any other preſence of his, where they may prefer ſuch accuſations. And when 'tis ſaid, I heard a loud voyce ſaying in Heaven, &c. It argues that there is certain and ſpeedy intelligence carried to Heaven, of Occurrences and tranſactions here. Not that God hath any ſuch need of intelligence, but the Saints and Angels in Heaven have need of ſuch intelligences, that they may know the better how to make their applications unto Chriſt for their fellow-brethren, and for the ruine of the implacable enemies of the Churches. And what is the ground of theſe Accuſers ruine? The Reaſon is, Chriſt reigns.

But what if they do not only ſmite you with the tongue, but alſo caſt you into Priſon? And what if they keep you in priſon for many months and years, (which is an Egyptian and Romiſh cuſtome) and never call you forth to a Legal tryal, nor releaſe you? Yet you may with Paul and Silas ſing in Priſon, and be more merry in your hearts, then all your Preſecutours, and ſleep more quietly. And rejoyce for this; that though you may impriſoned, the Word of God cannot be impriſoned, 2 Tim. 2. 9. Nay, they have not ſo much power as to impriſon your Spirits. Thank Chriſt for this.

It may be the occaſion pretended for your impriſonments, is, that you are not Caeſars friends, or diſcontented perſons, and diſaffected to the State, ſuch as would turn the World upſide down; for ſo the Apoſtle Paul and Silas were accounted, becauſe they preached one King Jeſus, Act. 17. p. 496, 7. If this be, the caſe; yet you may rejoyce that your ſufferings are or King Jeſus, and that you have no worſe conſorts then Paul and Silas. And I dare be bold to ſay of them, they had neither Swords nor Piſtols about them, (ſaving the Sword of the Spirit) nor never had any hand in any plot or inſurrection againſt Caeſar. And bleſſed be God that hath kept his Servants, in all the great Commotions and plottings againſt the Peace of the State, that they have never had their hands in any of them all, but have conſtantly born witneſs againſt the ſame. Ah! what a comfort is it to Chriſts ſuffering Servants, that they have the Teſtimony of a good conſcience, that in ſimplicity and Godly ſincerity, not with fleſhly wiſdom, but by the grace of God, they have had their converſation in the World, 2 Cor. 1. 12. It is not for Blaſphemy, or murther, or whoring, or ranting, or the like; but for a good conſcience, and for preaching of Kings Jeſus. Bleſſe his name for that, and know Chriſt reigneth.

Suppoſe you have been content to forgo many outward comforts for Chriſt, and many worldly pleaſures and preferments? yet be comfortable, for you ſhall receive an hundred fold, with perſecution; That is, when you are rent and torn away by violent perſecution, and hurried from one place to another, as the word ſignifyeth, for the ſake of Chriſt, then ſhall you receive an hundred for one, Mar. 10. 29, 30. Take for inſtance Moſes; Who for the ſake of Chriſt his Lord, refuſed to be called the Son of Phara…hs Daughter, and choſe rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon, Heb. 11. 25. It is a choiſe example, and worthy due conſideration. But why doth the Apoſtle couple theſe two together, To be called the Son of Pharaohs Daughter, and, the pleaſures of ſin? Are courtly honours the pleaſures of ſin? Or had it been (in it ſelf) a ſin for Moſes, to have been called the Son of Pharaohs Daughter? For mine own part, I do not think it had been ſimply a ſin, for Moſes to have been ſo reputed. But yet, to have accepted ſuch an honour in Pharaohs Court, and his brethren to be in ſlavery to the luſt of Pharaoh, would have been a ſin in Moſes, and therefore he refuſed it. For though Moſes had outlived Pharaoh, and had come to the Crown of Aegypt after Pharaoh, and when he had ſat at the ſterne might have eaſed his brethrens burdens; yet his brethren ſtill lay ſubject and expoſed to the Tyranny of ſuch as might ſucceed, and therefore he judged it a ſin to accept ſuch an honour. Beſides, Moſes knowing well the guiſe of the Court, and ſinful pleaſures which Courtiers were drowned in, might juſtly ſuſpect the danger and hazard, which he would be expoſed unto, if he had accepted thereof. He knew it would be a hard matter to touch pitch, and not to be defyled with it. And in that reſpect alſo, might decline thoſe flattering pleaſures of the Court, and prefer the afflictions of the people of God, before them. And what did Moſes loſe by all this? Or rather, what did he gain by it? He forſook the honour of being reputed Pharaohs Daughter, and if he had been ſo accounted, it may be a queſtion whether he ſhould have outlived Pharaoh: And if he had, yet it might be a further queſtion, whether he ſhould have attained the Crown. But by denying himſelf in this uncertain hope of honour, Chriſt advanceth him unto true honour indeed, and made him the Deliverer of his brethren, and King in p. 50Jeſhurun, Deut. 33. 5. He loſt nothing by his ſelf-denyal, and forſaking the honours of the Court. Indeed when Chriſt ſhall come to reign in righteouſneſs, you may attend the Court then without danger: There you ſhall ſee nothing, but Holineſs to the Lord, upon the Horſe-bridles, and uponZach. 14. 21.Zech 14:21 the cups, and upon every cup in Jeruſalem. There is no luxurie, nor ryot; no ra…ting, ſwearing, and uncleanneſs, to be heard of there. Oh! what a bleſſed time will that be? Then may it be ſaid, as David ſaith in another caſe, One day in thy Court, Oh King of Saints, is better then a thouſand elſwhere, in any of the Worldly Princes Courts. And it may be a comfort to you, to think of ſuch a time, when this bleſſed King of righteouſneſs, ſhall redreſſe the corruptions of Princes Courts.

But to conclude, let this comfort your hearts, that the Lord Jeſus will ſhortly appear in his Kingdom, Rev. 22. 7, 12. Beheld, I come quickly, and my reward is with me, to give to every man as his work is. For yet a little while, and he that ſhall come, will come, and will not t…ry. And David givesHeb. 10. 37.Heb 10:37 you a ſign of the neer approach of this day of Chriſts reign, which you wait and long for, Pſal. 102. 13, &c. Thou ſhalt ariſe, and ſhalt have mercy upon Sion, for the time to favour her, the ſet time is come, or coming. Why? How did David know that? Or by what ſign ſhall we know that it approacheth? For, (ſaith he) thy Servants take pleaſure in her ſtones, and favour the duſt thereof. When this cometh to paſſe, therefore, that Chriſt puts it into the hearts of his people to look for and pray for it, and they pray much for grace unto the ancient people of God the Jews, then you may conclude (ſaith David) the ſeaſon and the time appointed is now at hand. This ſign he gave for our ſakes, according as you have it, verſ. 18. This ſhall be written for the generation to come: that the people which ſhall be created may praiſe the Lord. And as the context ſeems to hold it forth, the impriſonments and ſufferings of the Saints, who hope and wait for this coming of Chriſt, is an other argument of the neer approach of the time. For ſaith he in the words following; Chriſt looks from Heaven, and hears the ſighings of his Priſoners, &c. And truly it ſeems to me, to argue ſtrongly, that Chriſt is nigh, even at the doors. For 'tis not many years ago, ſince Mr. Mede, Mr. Archer, and Mr. Tho. Goodwin, might preach of this fifth Monarchy, and no offence was taken at it: beauſe it was then a little more remote. But now, it is matter of offence or ſcorn, to ſpeak of ſuch a Kingdom. And what ſhould be the reaſon of the difference? The truth is the ſame then, and now. But the imminent approach of the time, and the publication of it, doth now terrifie carnal Spirits, that would ſtill wallow themſelves in ſenſual pleaſures and pomp, which they think the Holineſs of Chriſts Kingdom will not allow. Theſe fears are like the hornets, which God ſent amongſt the Canaanites; and it may be, thoſe hornets were the fears that did poſſeſſe the Spirits of the enemy, and operated more to their ruine, then the Swords of the Iſraelites: Wherefore Joſhua ſaith, I ſent the hornet before you, which drave them out from before you, even the two Kings of the Amorites, not with thy Sword, nor with thy Bow, Joſh. 24. 12. So then, lay all theſe reaſons together, and they ſtrongly argue the neer approach of Chriſts Kingdom, and the deliverance of his Priſoners. And let this be a comfort to Chriſts ſuffering Saints, that his HIGHNESS, doth look from p. 51the Highneſs of his Sanctuary, to take ſpeciall notice, (from his high proſpect) of poor Priſoners for his cauſe. You have his HIGHNESS eye, and his HIGHNESS ear: Why then ſhould you not be cheary? I ſhall add but one argument more of Chriſts day approaching, and that is, the ſtrong oppoſition which Satan makes againſt it, as if he were now come to the puſh of pike, being loath to loſe his Kingdom. And forforeign this cauſe he is called Satan, a malitious accuſer and oppoſer, as the word ſignifies (and you may read it ſo uſed, Ezr. 4. 6.) Now the God of Peace ſhall bruiſe Satan under your feet ſhortly, Rom. 16. 20. Therefore when the old Serpent begins to work after this manner, and to ſend forth a company of pick-thanks and hirelings to raiſe up malicious accuſations in Emperours and Princes Courts, it is a ſign his Kingdom begins to ſhake, and then Chriſt will bruiſe him ſhortly.

Let this ſuffice to be ſpoken by way of comfort and incouragement unto Chriſts ſuffering Servants. I know not whom this may concern, nor into what hands it may come; I am not acquainted with the varieties of temptations which the Servants of Chriſt meet withall, and therefore draw my Bow at adventures, and leave it to the guidance of the good Spirit of the Lord to direct my Words aright unto ſuch as are concerned therein. I have only picked here and there, ſome ſweet ſmelling flowers, to preſent the ſufferers for Chriſt withall; You may take them as a Noſe gay, to refreſh and cheer you Spirits in the places of your ſufferings. For though you have received a full portion of the Heavenly Ʋnction, which will inſtruct and comfort you, as with Apples and with Flagons, in your darkſome Cells; and have no need of any thing which may be preſented from ſo ſlender a hand: Yet take it in good part, if I do as the little Child did, that brought the Lady Elizabeth a Poſy of flowers to her Priſon-chamber to ſmell at. Accept it as an expreſſion of my love to you for the ſake of Chriſt, for whom you ſuffer. Who knoweth, but ſuch a poor preſent, bedewed with love, and dipped in the blood of the Lamb, may yeild much ſpiritual refreſhing, though it proceed from a mean hands? And the Lord that comforts Sion, comfort your hearts with many ſweet embraces of his love, and fill you with joy unſpeakable and full of glory. And the Spirit of God and of glory, reſt upon you that are reproached and ſuffer for his Name. Amen.

Come Lord Jeſus come quickly.

LAſt of all, let this ſerve for exhortation to Princes and Rulers, to deal kindly with the people of God, & to advance them unto places of truſt. For they are the moſt fit men to be improved, and will approve themſelves moſt faithful. Their ſtudy will be, to advance both truth and peace; and by the ſweetneſs of their Government they will ſo pacifie the Spirits of men, that it will conduce more unto the eſtabliſhment of peace, then whole legions of armed men with all their Militia; according to that of the Pſalmiſt, the Mountains ſhall bring peace to the people, and the little Hills by righteouſneſs, Pſal. 72. 3. They will he like rain upon mowne graſſe; and as great Showers that water the earth. The experience of this hath induced heatheniſh p. 52Princes to be propitious and favourable to Godly m…n. Pharaoh advanced Ioſeph, Nebuchadn…zzar advanced Daniel, Shadrach, Meſhek and Abednego; Ahaſuerus advanced Mordecai, and Darius the Mede advanced Daniel, Artaxerxes alſo advanced Nehemiah; Which inſtance is very remarkable. For that Artaxerxes was the longeſt-lived Prince of all the Perſian Monarchs. Whereas on the contrary, Chriſt takes it very ill at the hands of Rulers, when they deal unkindly with the people of God in general, or with ſome of them in particular, eſpecially when his people are forced to cry to him. Oh! then Chriſt is quick of hearing; He heard the cry of Abels blood, Gen. 4. 10. And when Iſrael groaned under their taxes Chriſt heard it, Exod. 2. 24. The continuation of taxes and burdens loſt Rehoboam ten parts of twelve of his Kingdom, 1 King. 12. 10, 14, 15. The impriſonment of Hanani an eminent Chriſtian, coſt Aſa dear, 2 Chron. 16. 10, 12. Ieroboams arm was dryed up for ſtretching it forth againſt a good man, 1 King. 13. 4. and if they do but touch them, Chriſt will rebuke the greateſt Princes in the World, Pſ. 105. 14, 15. Yea, If they do but taunt and jeer them, Come ſing us one of your ſongs of Sion, and fall to drinking and carouſing in the plate which they have plundered from Gods people, (which men at arms are apt to interpret as a Divine gift, becauſe providence permits it, &c. but God counts it rapine and ſpoil) then behold they cry to God in the bitterneſs of their Spirits, My violence, or the violence done to me and to my Jer. 51. 33.Jer 51:33remnant, be upon Babel, &c, and lo then whilſt the adverſaries are quaffing it, and feaſting it, Chriſt ſets conſcience as a Sergeant to arreſt the King in the middeſt of his jollity. Oh! then what agonies & angiſh, what torturing terrours and Pannick-fears ſeize upon their hearts, when they ſee the handwriting upon the Wall againſt them! Theſe things weighed and conſidered, it will be good for Rulers, eſpecially ſuch as profeſs themſelves ſervants to Chriſt, to uſe the people of God kindly. 2. Let Rulers be exhorted to take their Laws from Chriſt, as the moſt perfect platform to model their Government by. It will be more ſafe, and their Governments more permanent and peaceable, then if they contrive a Government according to the moſt curious Artifice of politick States-men. The Pattern of the Altar at Damaſcus may pleaſe carnal hearts, but the Pattern ſhewed in the Mount is far better. Thus much I thought it my duty to ſpeak unto the Rulers of the Nations, eſpecially our own, as a witneſs for Chriſt againſt all Image-Government.

FINIS.

End of the text · William Aspinwall, The Legislative Power is Christs Peculiar Prerogative (1656)