extent of Christs Government over all the Creatures which is such as all men will confess it is too heavy for any but the shoulder of Christ to bear But this is not the Government which is principally intended in the Text for this is not restrained to the Throne and Kingdom of David as in the Text nor could it be foretold as a matter then to come for Christ hath exercised this his Soveraign Power and Government over the whole Creature even from the beginning of the world And all men will confess That this Power of Government is too weighty for any but the shoulder of Christ to bear 2. There is another Government which Christ exerciseth over his Church as King of Saints Rev. 15. 3. And this we call Church-Government Which Government appertains also unto the MESSIAH In respect whereof he is sometime called King of Zion Joh. 12. 15. sometime King Jesus Act. 17. 7. sometime the Head of his Church 1 Cor. 11. 3. Eph. 5. 23. sometime The Bridegroom Joh. 3. 29. Mat. 9. 15. All which expressions do hold forth the Soveraign Power and Government of Christ over his Church And this Government hath also two parts 1. The Law-giving Power 2. The Ministerial Power First then Christ Jesus the MESSIAH hath the Power to give Laws unto his Church and to appoint Officers and Censures And this Power belongs onely to him as is generally acknowledged of all that are not grosly Popish and Antichristian Which Power is so weighty that no shoulder is able to bear it but the shoulder of Christ He both gives them Laws and appoints Officers and qualifieth them with gifts fit for their several Functions and for that end he ascended up on high Eph. 4. 8. Secondly there is a Ministerial Power which Christ hath committed first to his Church to choose their own Officers Acts 6. 3. Which Officers are of four sorts Pastors Teachers Elders Deacons resembled by the four living Creatures Rev. 4. 6 7. Secondly Christ hath more especially committed the Power of Ministery unto these Officers And in respect of this Power and Government over the Church Christ is called That Prophet by way of excellency Joh. 6. 14. 1. 21 25. Acts 3. 23. Of whom Moses prophesied Deut. 18. 18. But yet this is not the Government principally intended by the Prophet Isaiah But 3. there is another kinde of Government such as Rulers and Princes exercise over their Subjects which we commonly call Civil-Government This Government is conversant about the Bodies and Estates of men and the well ordering of the Commonwealth in Justice and Judgement And this is that Government of which the Prophet doth here principally speak as may appeat both from the Text it self and from other Scriptures also that speak of this Kingdome of the MESSIAH Now from the Text you may take notice of four things principally that argue this Government to be spoken of Civil-Government As 1. The Name or Style given to the Government 2. The Names given unto the Messiah or chief Governour 3. The Subject or Object of his Government 4. The Acts of Government which he putteth forth 1. For the Style given to this Government it is called Hammisrah which we translate Government or Principality This e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is never used in any other Text save this and it is derived from a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word which signifieth such a Princely and Prevailing Power as Combatants put forth to gain the Conquest as you may reade Gen. 32. 28. Hos 12. 3. where that word onely is used speaking of Jacobs wrestling with the Angel for victory Now Wrestlers or Combatants do not put forth any act of Church-power one against another in their Conflicts but Civil Power Now because the word is so rarely used it is more difficult to give the proper genuine sence of the same Yet we may judge of it partly by two other g words which have a near affinity with it both in writing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Princess the name of Abrahams wife signification Which words do both of them signifie Dominion Rule and Principality such as Kings and Princes do exercise according to that of Isa 32. 1. Princes rule in judgement and Prov. 8. 16. By me Princes rule Now all men will grant That the Power of Princes and Judges is a Civil Power it appertains not to them to intermeddle with Ecclesiastical Power Wherefore we may conclude That the Government which is here prophesied of that it shall be upon the shoulder of the Messiah is Civil Government 2. The Names here given to the Messiah do argue That the Government here spoken of is to be understood principally of Civil Government For first he is not called The great High-priest or The Priest over the House of God nor is he called The Bridegroom nor The Head of the Church which are Titles that import his Soveraignty over the Church But he is called Counsellor h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Title never given to Church-Officers but to Civil Officers such as attend upon Princes as Jonathan and Achitophel 1 Chron. 27. 32 33. So also Azur Peletiah and Bâ—najah were Counsellors to Zedekiah Ezek. 11. 1 2. Such Counsellors as these we use to call Privy-Counsellors or Counsellors of State Again Christ is here called i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of Peace and the word Prince is derived of such a word as signifies Kingly Rule and Dominion as was shewed before Wherefore the Apostle saith of this Messiah that he is first King of Righteousness and then King of Peace Heb. 7. 1 2. The Prophet doth not call him King of Zion or King of Saints for that would have implied that the Government spoken of had been Ecclesiastical but Prince of Peace For Peace is the proper effect of his Wisdome and Counsel and the Concomitant or effect of Judgement and Justice Wherefore it must necessarily be understood that the Government spoken of in the Text is chiefly meant of Civil Government 3. The Subject or Object of this Government doth argue as much It is a Government upon or over the Throne Kingdom of David And that cannot be understood of any other Government but that which we call Civil Had it been said Over Zion or Over Zion mine holy Hill or Over Zion the City of our solemnâ—ties we might well have understood the Government spoken of to be Ecclesiastical But the Throne and Kingdom of David is never put for Ecclesiastical Power in all the Scriptures that I remember 4. The Acts of this Government are such as do declare it to be meant of Civil Jurisdiction For Judgment and Justice are Acts of Civil Power and they are the Supportâ—rs of the Royal Throne as Solomon sheweth Prov. 16. 12. Whereas Holiness is the main Supporter of Church-Government
according as it is said Psal 93. 5. Holiness becomes thy House for ever Thus you see it cleared from the Text That the Government there spoken of must necessarily be understood of Civil Government Let me now produce some Arguments of the like nature drawn from other Scriptures that speak of the Kingdom of the Messiah And they will demonstratively prove That Civil Government and Jurisdiction do of right belong unto the Messiah the Son of David our Lord Jesus Christ that blessed and onely Potentate 1 Tim. 6. 15. These Arguments I shall reduce to six Heads 1. The Style given to the Government of the Messiah argueth that it is not Ecclesiastical but Civil It is called an Absolute k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soveraignty Dominion or Sultanship Dan. 7. 14. Hence the Turks derive the Name of their chiefest Lords whom they call Sultans This is such a power of Government as cannot be applied to Church-Government but is always attributed to earthly Princes Power in reference to mens persons and estates and ordering of the Commonwealths Affairs which is a Power that was never allowed to Churches or church-Church-Officers And David speaking of that Power which the Messiah should put forth saith Psal 72. 8. He shall have dominion from sea to sea and from the river to the ends of the earth The word there used for l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominion doth signifie such a power as is inconsistent with Church Government It is such a Dominion and Rule as Masters do exercise over their servants Levit. 25. 43. Thou shalt not rule over him with rigour or as Adam did exercise over the fishes of the sea and fowls of the air and every thing that moveth upon the earth Gen. 1. 28. where the same word is used And who can with any pretence or colour of reason suppose That that should be an Ecclesiastical Power Yea it is such a ruling power as Princes exercise over their enemies Psal 110. 2. Rule thou in the midst of thine enemies Wherefore we must needs conclude That Civil Government doth of Right belong to Jesus Christ unless we shall willingly shut our eyes against the clear light of Truth 2. The Titles given to Christ do argue That Civil Power belongs to him He is called The GREAT KING in reference to Jerusalem or the Commonwealth Maâ— 5. 35. He is called also King of kings and Lord of lords Rev. 19. 16. Now in the Churches there is but one King and one Lord. Sometimes I alledged also 1 Tim. 6. 15. and applied those words The blessed and onely Potentate unto Christ as if the Apostle had spoken immediately of Christ Lest any therefore should mistake the place as I also did till I looked into the Original I thought it good to advertise every one to examine duly the words in their proper tongue ere they relye upon any interpretation given But yet the mistake is not great because that which is spoken of the Divine Nature may also by communication of properties be attributed to the Humane Nature united to the Second Person He is the King of kings and Lord of lords as hath been shewed 3. We may fetch another Argument from the Royal Seat of the Messiahs Government or the place of his Throne and Court which is not here said to be Zion or the Church but Jerusalem and Jerusalem in Scripture-phrase is frequently put for the Civil State And for that cause it is called The City of the great King Mat. 5. 35. Swear not by Jerusalem for it is the City of the great King Why were not Hebron and Samaria and other Cities of Israel and Judah his Cities Yea verily but they are not the Royal Seat of this great King or the place of his Court and Throne the place of his residence That will be at Jerusalem For There do the thrones of Judgement remain or sit the thrones of the house of David Psal 122. 5. Whence it is that most of the Prophecies concerning the Kingdom of the Messiah do still â—un upon Jerusalem I will create Jerusalem a rejoycing and her people a praise and I will rejoyce in Jerusalem Isa 65. â—8 19. Isa 62. 7. Ye that are the Lords remembrancâ—rs keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the midst of the earth And in the 3d Verse of that Chapter he saith That Jerusalem shall be a Royal Diadem as if that were the Royal Seat of this great King the MESSIAH And Zachary prophesying of the Kingdom of this great King bids Zion that is the Church rejoyce not onely for the presence of the Lord in his Church but also because the Lord Jesus the Messiah would again choose Jerusalem to be his Royal Seat Zech. 2. 10 12. and Zech. 14. 16 17. And it shall come to pass that every one that is left of all the Nations which came against Jerusalem shall even go up from year to year to worship the King the Lord of Hosts and to keep the feast of Tabernacles And it shall be that whosoever will not come up of the families of the earth to Jerusalem to worship the King the Lord of Hosts even upon them shall be no rain This King undoubtedly is King Jesus the promised Messiah of whom the Angel speaketh to Mary Luke 1. 32. He shall be great or shall be called the son of the MOST HIGH and the Lord God shall give unto him the Throne of his Father David And he shall reign over the house of Jacob for ever and of his Kingdom there shall be no end And Thrones and Kingdoms are always put for Civil Jurisdiction and Power not for Church-power And lâ—st any should be mistaken to think that all the Scriptures which speak of Christs Kingdom are to be understood of his Spiritual Government over his Church the Prophet Isaiah tells us That he shall reign as King both in Mount Zion and in Jerusalem that is both in Church and Civil State Isa 24. 23. If any shall say That this will necessarily â—nferre Christs Personal reign for a thousand years I answer That it will not necessarily follow But that is not my subject at this â—aâ—e to discuss Possibly there may be a mistake both in them that avouch the thousand years Personal reign and in them that deny Christs Rule and Government in Civil things But whether he will Personally reign on earth a thousand years or no doubtless he will Personally appear and will assume his Kingdom and order the same And it is one thing to appear and to order and constitute Government another thing to reside and exercise the same But I shall conclude nothing positively as to that particular 4. The Acts of Judgement and Justice which are put forth in this Kingdom of the Messiah are such as appertain to Civil not unto Ecclesiastical Jurisdiction Let me instance in some Acts and I shall begin with that which David mentions Psal 72.
14. He shall judge thy people with justice and thy poor with judgement He shall redeem their soul from sorce and violence which Churches cannot do by church-Church-power And Psal 76. 12. He cutteth off the spirit of Princes And Psal 110. 5 6. He strikes through Kings in the day of his wrath He shall judge among the Nations he shall fill them with dead bodies he shall wound the Heads over many countreys And Rev. 19. 15. Out of his mouth goeth a sharp sword that with it he should smite the Nations and he shall rule them with a Rod of iron And Daniel speaking of this Kingdom of the Messiah and the little Stone cut out of the Mountain without hands saith Dan. 2. 35 45. Then were broken in pieces as one the iron the clay the brass the silver and the gold and they became as the chaff of the summer threshing-floors and the wind carried them away that no place of them was sound and the stone that smote the Image became a great Mountain and filled all the earth And ver 45. he saith that the Stone cut out of the Mountain without hands it brake in pieces the iron the brass the clay the silver and the gold Now how disproportionable is it unto Church-power To rescue men from force and violence to behead Princes to strike through Kings in wrath to judge Nations with such a Judgement as filleth them with dead bodies to wound Captains and Rulers over many Nations to smite the Nations and rule them with an iron Rod yea to break them and make them as the dust of the Summer threshing-floors These are such acts as do not become Churches to exercise as Churches Should it be put unto Princes and Rulers to judge whether it be fit to allow Churches such a power I trow they would answer in the Negative They will tell you That the Acts aforementioned appertain to the Jurisdiction of Civil Princes and Potentates And if so how can it be denied that this Civil Power belongs to the Messiah who is King of kings and Lord of lords or whom David Daniel and John did prophesie in the places afore-mentioned 5. The Acknowledgements which the People Nations and Languages yea and Kings themselves do tender unto this great King the Messiah and to his Government are such as do plainly argue That Civil Jurisdiction belongeth to Christ Jesus the Messiah Let me instance in two particulars 1. Homage and Fealty is due to Christ as you may reade Dan. 7. 14. All People Nations and Languages shall serve him or do Homage to him And Psal 72. 11. All Kings shall bow down to him all the Nations shall do him homage And ver 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust 2. Tribute Not that this King Jesus will put upon them Taxes Impositions Customs Excize No Customs or Excize in the days of the Messiah or the like that is contrary to his nature and the sweetness of his Government but the Nations come freely and offer gifts His people are a willing people in the day of his power And thus it is said Psa 72. 10 15. The Kings of Tarshish and the Isles shall bring an offering the Kings David seems to be a Fifth Monarchy man of Sheba and Seba shall offer a gift Yea he shall live and to him one shall give of the gold of Ophir Oh! how would the Priests and Shavelings of our Age leap for joy if such honour might be done to them by the Grandees of the World and by the vulgar sort also If they should come and bow to them but most of all if they would come and bring them all manner of costly Merchandize and the gold of Ophir too Oh how would their hearts skip for joy But 't is much to be feared if this should be the condition of the carnal proud Clergy-men as they are called they would do as sometimes good Aaron did make Calves to please the people Indeed such free offerings and gifts may well beseem the Royalty of Christs Kingdom when the Jews shall be called to support the vast expence which the Rulers must necessarily and inevitably undergo in reparation of their Cities and houses and entertainment of their own Countreymen which will be daily flocking as Doves to the Windows And also for the honourable entertainment and accommodation of the Messengers and Ambassadors which will be sent unto them from all the Nations in every Quarter of the World And also as a thankful acknowledgement unto the Messiah who by this time will have turned their Swords into Plow-shares and their Spears into Pruning-hooks so as they shall never learn warre any more No marvel then if the mercenary Souldiers of this Age cannot indure to hear of this Kingdom or Fifth Monarchy for then away goes Swords and Spears and Courts of Guard which is now their livelyhood and maintenance But there will be no need of such things then 6. Jesus Christ hath formerly exercised Civil Power He hath given Laws Statutes and Judgements and granted Commission unto meet Officers to execute the same and therefore the power of Civil Government doth belong to him of right Now that Christ hath exercised such a power is manifest Witness all the Laws Statutes and Judgements given to Gods people by the hand of Moses when he brought them out of the Land of Aegypt And that Government he exercised for the space of many hundreds of years together until the Babylonish Captivity when Nebuchadnezzar the Head of Image-government wrested it as I may say out of Christs hand But Christ hath promised That as formerly he did exercise this power so he will assume this power again when he hath broken down all Image-government and then he will restore Judges unto his people as at the first and Counsellors as at the beginning Isa 1. 26. And then shall his people have no Laws nor Judgments but his as the Prophet saith Isa 33. 22. Jehovah is our Judge Jehovah is our Law-giver Jehovah is our King he will save us From all which Arguments laid together we may undoubtedly conclude That the power of Civil Government doth of right belong unto Jesus Christ the Messiah and that he will again resume this power and the exercise thereof when he hath broken those powers that have Outed him from his Inheritance and then will he reign most gloriously This was the Opinion of David and Isaiah and all the Prophets as hath been shewed And this was the Opinion of the eleven Apostles as may appear by the Question they put to our Lord Jesus after his Resurrection Acts 1. 6. Lord wilt thou at this time restore the Kingdome to Israel A Kingdome then they did expect And mark Christs answer He doth not deny that such a Kingdome should be which in faithfulness he would have done to undeceive them had their judgements been erroneous but he tells them their Question was unseasonable It is
THE Legislative Povver IS CHRIST'S PECULIAR PREROGATIVE Proved from the 9th of Isaiah vers 6. 7. By W. A. LONDON Printed for Livewel Chapman at the Crown in Popes head alley 1656. To the READER COnsidering it is the duty of all that love the truth to bear witness thereunto every one according to the grace received and this being an age wherein the Kingly power of Christ is much controverted I thought it my duty to cast in my mite and to contribute what the Lord hath imparted to me for the publick good Which consideration hath moved me to publish this small treatise and to expose it unto the view of others that they may weigh and consider the matter-subject thereof Wherein I have indeavoured with as much brevity and evidence of truth as I could to vindicate the Soveraign power of the Lord Jesus as well intemporal as spiritual matters In order whereunto I thought it meet to open this portion of Scripture in Isaiah which doth so expresly speak of that subject And though I cannot apprehend that all men no nor all the Saints and faithful Servants of Christ will assent unto every Iota yet I doubt not but they will allow unto me as I also account it may duly to allow unto them a latitude Not thinking it meet to lye up all mens Judgements in every scruple to be of the same mind However I am confident of this that so far as they see any light of truth appearing they will be of the same mind and that is all I do desire leaving each one to the liberty of their Judgements until fuller light break forth And let me request this that none may take occasion of stumbling because in some passage I say that we find no mention of Juries in Scripture it having been an ancient received custome in England and as many apprehend it to be a matter of great priviledge to the conservation of the subjects liberty and free passage of Justice For if it may be granted that these Jurors are indeed Judges of the causes brought before them and be men qualifyed and chosen according to the Rule and be obliged to give in their Verdicts and Judgements according to the perfect rule of the Word of Truth and that in every circuit whether town hundred or shire such known fit persons may be constituted I disallow it not it is not the name I take offence at for I would not strive about words though it were desireable we might in our words and speeches learn to speak the language of Canaan I mean Scripture-language And though I mostly insist upon the Judicials of Moses as the Rules of Judgement in all cases Capital Criminal or Civil yet my intention is not to bind up all Rules of Judgement in every case to that scantling but withal to take in the whole Scriptures of the Prophets and Apostles which do give light and direction to the right understanding and application of those rules unto each particular case For my intention is not in this small tractate to Judaize but to shew the perfection of the whole Word of God to direct in matters of Civil Judgements as well as in Church affairs And if I sometimes rebuke sharply and blame the usurping power of Princes and States in assuming the Royal Prerogative of giving Laws unto the people without Commission from Christ you may bear with me for they are worthy to be reproved It is not want of due respect to Magistrates that maketh me so bold but my faithfulness and love to them moves me to advertise them of the danger I descend not to a particular application of those obliquities I touch upon unto any particular persons or states because I see not a cleer ground to carry me forth therein except they should require it at my hands It sufficeth me to shew them the truth and leave it to themselves to make application and to all the Saints to be judges who shall in fine judge all the World I should have rejoyced that some more able would have undertook this taske But when I perceived a deep silence I mean as to willing and many cryed out against fifth Monarchy men as they are called that they make a great noise and clamour against this and that Government and know not what Government they would have or at least do not publish it to the World I thought it a duly incumbent upon me to remove that Calumnie by holding forth the most perfect rule and platform of all administratians in civil States If yet it be said that I have not digested the whole Fabrick and Model of Government into a perfect form nor projected meet expedients whereby it might become practicable amongst us I confesse I may fall short of expectation in that particular and in so weighty a case it would be necessary for the ablest and strongest parts to assist Yet though the case be difficult and our Nation and Government reduced to extremity of hazard and danger I doubt not but something might be done through the Lords assistance in order to our establishment in truth and Peace would it please the Lord to open the hearts of the Rulers and people to accept and imbrace wholesome and seasonable Counsel And then I should look at it as my duâ—y â—o communicate my poor weak apprehensions theâ—e abouts if I were thereunto called But if proposal of the sweetness and amiableness the Peace and righteousness of Christs Government shall not find so much acceptance as to incline the peoples hearts to make experiment and proof of the same by a professed subjection to his Royal Soveraign power it is because the Lord hath more breaking work for us ere we can be fit to bear his Yoke whose yoke is easie and burden light Especially when we compasse it with the heavy yokes of men And in such case as this it would be in vain to attempt any thing of that Nature You may consider what the Lord hath written of some Country whether England or some other Islands I determine not Isai 24. 13 14. that there must be a vintage and pressing of them like as grapes are pressed ere they be fit to be new-moulded Which I fear may be our case Accept therefore in good part what I have here in love and faithfulness tendred and let every one improve it to a right end I know full well that God hath reserved the chief honour of setting up the Kingdom of Christ in it's full lustre and beauty unto his own people the Jews to them shall come the first Dominion Mich. 4. 8. Yet something we might do and I believe we shall after this breaking work is over in order to the setting up of this Kingdom of Christ in England according to the Divine light of the Word of truth as it is written Isai 24. 15. Wherefore with URIM or Divine light do ye glorify Jehovah in the Isles of the Sea the name of Jehovah the God of Israel The word Urim is
written with a short vowel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate that the heavenly light which those Saints shall have is far short of that fulness of light which will shine forth when Christ comes in person to set up his Kingdom for he will come with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fulness of heavenly light and perfection as Zorobabel intimates in his speech Ezr. 2. 63. Which never yet was fulfilled nor never will â—e till Christ come again Yet since there is a Prophecy that the Saints in that Island shall glorify God with Divine and heavenly light in order to a reformation of their civil State let it be an incouragement and provocation to the Saints in England to breath after it and to their utmost to indeavour the same which is the Scope the Author aimeth at Farewel W. A. That the Legislative Power is Christs PREROGATIVE ISAIAH 9. 6 7. For unto us a childe shall be born unto us a son shall be given the GOVERNMENT shall be upon his shoulder And his Name shall be called WONDER Counsellor The Mighty God The Everlasting Father The Prince of Peace Of the increase of his GOVERNMENT and Peace shall be no end upon the Throne of David and upon his Kingdom to order it and to support it with Judgement and Justice from henceforth even for ever the zeal of the Lord of Hosts will perform this IT is worth our consideration to take notice of the time when the Prophet took up this Meditation It was at a most troublesome season in the latter end of Ahaz Reign a most wicked and Apostate Prince whom the Lord had set a brand of perpetual infamy upon This is that King Ahaz At which time also Rezin King of Syria and Pekah the son of Remaliah and the Nations round about came against the people of God with open mouth to devour them In this exigence and at this time the Prophet takes up this Meditation of Christ and of his Kingdom for his own and the Churches consolation in those gloomy dayes And what is it of Christ that he doth now in this case fix the eye of his Faith upon for the support of his Spirit now the Church is encompassed with enemies from abroad and afflicted with an Apostate Prince at home Verily he now acts his Faith upon the Kingly Office of the MESSIAH not onely as a Saviour to deliver them from sin and hell for that was not their present complaint but upon his Soveraign Power as a Prince that being the most sutable Obiect for Faith to work upon in this case to support their drooping spiritâ— in this time of calamity And in the Name of the Lord he doth assure the people of God That in the Lords appointed time they shall have such a Son born unto them as should in Gods way and in Gods time take upon him the Royal Power over the Throne and Kingdom of David his Father and then he shall deliver them from all their enemies and from all such fears and tyrannies under which they now complained To us saith he shall a Childe be born unto us shall a Son be given and the Government shall be upon his shoulder And therefore let not your hearts be dejected be not despondent As who should say This shall not alwayes be your condition and be you comforted with the thoughts of this MESSIAH and of his righteous and peaceable Government The connexion therefore of these words with the former may afford us this Instruction That the Meditation of Christ is a most special Cordial for Christians in Observ the most gloomy darksome and calamitous times that may befal themselves in particular or the Churches of Christ in general This we see was the Prophets practise here and so have the Saints done in all Ages I might give you many instances but let one serve for all Behold David a man of Meditations and never more then when he was hunted up and down as a Partridge upon the Mountains and when he was thus persecuted in the Wilderness of Judah he saith Psal 63. 5 6. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips When I remember thee upon my bed and meditate on thee in the night-watches And again he saith in Psal 104. 34. My meditation of him shall be sweet I will be glad in the Lord. I may say of these Meditations they are a Christians Sweets They are sweet at all times and yield to the soul most ravishing consolations but most especially in times of sad calamity and distress For then when the soul hath found her Beloved Oh how she hugs him in her arms and will not let him go Cant. 3. 4. And so it was with Jacob when he had met with Christ in a time of deep distress he would not let him go He knew not how to part with him if the Lord had not left Jacob and given him a new Name and a Blessing together with it But I onely give a touch upon it by the way because it is not the subject I principally intend to insist upon at this time Yet let it provoke Christians at all seasons but specially in sad hours when clouds of darkness and obscurity encompass them round then let them be take themselves to this heavenly exercise of Meditation And whatsoever the matter of your complaints be see that you meditate upon something in Christ that may be a sutable support in such a case For it pleaseth the Father that in him all fulness shall dwell and he hath Cordials of all sorts Are your Rulers turned back and become Apostates Have they broken Protestations Engagements and Oathes Are your Deliverers become a Snare to you and are you in danger to be swallowed up of enemies both at home and abroad Then remember Christ shall reign in Righteousness and Peace and be assured deliverance will come and the time is now at hand And let this Meditation be a Cordial to your drooping spirits He is such a gracious and righteous Prince that he will not cast the servants of God into Prisons and rent them from their relations and shut them close Prisoners when he hath nothing in matter of Fact that may be charged upon them No Christ will not so do he will not rule over you with rigour as Pharaoh did over the Israelites fear ye not Spiritual-hearted Christians Exod. 1. 1â— may improve this point many wayes for their own comfort and support when they are in deep afflictions either inward or outward in their bodies in their names or in their estates at sea or at land Still let this be considered There is enough in Christ to help all And the Meditation of that in Christ which answers your condition will yield you comfort and make way for your deliverance But I pass it over and come to the words of the Text which in the first place I shall open by way of Paraphrase Vnto us a
that Royal Power may be obtained three ways Either by Lineal Descent from the Father to the Son or by Gift or by Conquest The Question then will be By which of these ways the Messiah obtained his Kingdom I answer Not by Descent because the Father ever liveth Nor by Conquest for that were the highest point of Disloyalty and Treason that could be imagined for the Son to rise up against his Father and to wrest his Power out of his hands Filius ante diem Patrios inquirit in annos But Jesus Christ obtained his Power and Soveraignty by Gift from his Father Psal 2. 8. Ask of me and I will give thee the heathen for thine inheritance and the uttermost ends of the earth for thy possession And Dan. 7. 14. There was given him absoluâ—e Soveraignty and Glory and a Kingdom that all People Nations and Languages should serve him Thus you see in what way he obtained this Power and Dominion to wit by free Gift from the Father Even as Solomon a Type of the Messiah obtained the Kingdom by the gift of David his father whilest he yet lived who caused the Crown to be set upon his Sons head 1 King 1. 32 34. He doth not usurp it as Adonijah would have done Now this having been proved That the Messiah hath all Power in heaven and earth and by consequence all Civil Power and that in a most just and righteous way to wit by free donation from the Father It will be requisite to shew what part of this Soveraign Power he reserveth unto himself and what part he hath made over to his Vice-gerents the Princes and Rulers of the Earth that so Christ may have his due and Caesar also that which appertains to him Take therefore these two Positions for a certain Truth 1. That all Power is given to Christ Mat. 28. 18. and by consequence all Civil Power of making Laws and Judgements and executing the same Jehovah is our Judge Jehovah is our Law giver Jehovah is our King he will save us Isa 33. 22. 2. No Man nor Angel may arrogate or wrest out of Christs hand that Power which the Father hath given him nor any part thereof except they have a deputation or delegation from him but it will be Sacriledge and High Treason against the Kingly Power and Government of Christ Antichrist indeed hath challenged such a Power in Spirituals but his arrogancy begins daily more and more to be exploded And the ten Kings or Kingdoms of the Fourth-Monarchy have exercised such a Juridical and Judicial Power but quo jure by what right it will be spoken of by and by Let us first therefore consider what part of Power the Messiah this great King hath reserved to himself as his peculiar Prerogative For clearing of which point let it be considered That there are two parts of Civil Power to wit a Lordly Commanding Power and a Ministerial Power or the Power of giving Laws and the Power of executing the same The former namely The power of giving Laws or the Legislative Power which is a Lordly Soveraign Power Christ hath reserved to himself as his peculiar Royalty This glory he will not give to another No created Being in heaven or in earth being capable of such a Power saving he that is God-Man It is too weighty for any shoulder but the shoulder of the Messiah to bear as I might instance in the three kindes of Government Universal Ecclesiasticâ—l and Civil And it is generally granted of all that none but he can give a Law to the whole Creature None but he can give Laws to his Church Onely the dispute is whether he onely hath this Soveraign Power to give Laws and Judgements in Civil Matters For answer whereunto take that of Isaiab before-alledged Jehovah is our Law-giver And that this Power belongs to him onely will better appear if we consider these two things 1. What Law is 2. What are the intrinsecal properties of Law For the 1. What Law is I answer That Law is a prescribed Rule for What Law is the well ordering of mens Conversation whether in Church or in Common-wealth And Laws may be distinguished into two sorts Moral and Judicial As for the distinction of Laws into Moral and Civil Laws it is of little use For what are Civil Laws but such as concern the Manners of men and their conversation one towards or with another So that Civil Laws rightly so called are no other but Moral Laws onely Moral Laws are of a larger extent and do comprehend the duties we owe to God as well as man But this I say That there is no Civil Law but is comprehended within the Decalogue which we call Moral Laws Now all men will confess That it is Christs Prerogative onely to give Moral Laws as you may reade in the 20 of Exodus c. And that he onely hath this power will appear upon these Grounds or Reasons 1. Because he is our Creator and hath made us Isa 43. 7. Every one that is called by my Name I have created him for my glory I have formed him yea I have made him And who can give a Law to the Creature but the Creator 2. He is our Redeemer and for this reason he giveth Laws to his people Exod. 20. 2. because he brought them out of the land of Aegypt 3. The truth of this may appear from the intrinsccal properties that ought to be in all Moral Laws and Judgements such as the Laws of Christs Kingdom are and they are these three 1. It is requisite that Laws and Judgements should be perfectly righteous The properties of Law and by consequence unvariable Such as do binde all Persons in all Ages and in every Nation 2. Laws and Judgements rightly so called according to Scripture are such as cannot be dispensed with by any created power 3. Laws of Righteousness and Judgement such as all Christs Laws be do binde the Spirit and Conscience as well as the outward man These are the intrinsccal Properties of Law and Judgement and they are incommunicable to Humane Acts and Edicts which are many times unrighteous often mutable and alwayes imperfect They neither binde all Persons nor in all Ages nor in every Countrey 2. They are dispensible as the experience of all Ages doth testifie Sometimes Higher Powers dispense with them against Justice sometimes Justice doth require they should be dispensed with because the Laws themselves are unjust 3. Humane Laws and Sanctions do not reach the Spirit and Conscience as all the Laws of Christ do Indeed when the matter they command is the same which Christ hath commanded before or not contrary then we are to be subject for Conscience sake Rom. 12. 5. Yet then it is the Law of Christ and the homage we owe to him that obligeth Conscience But if they command that which is contrary to Christ as oftentimes they do then as Peter and John said Whether it be right in the sight of God