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-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.
to hearken unto such Commands and Commanders more then unto God judge ye Acts 4. 19. From these Arguments we may safely conclude That the Lordly Soveraign Power of giving Laws and Judgements belongs onely to Jesus Christ the Messiah This Law-giving Power is such as Christ will not give to another I may call this and not unfitly Gods Right-hand God never said unto any of the Angels nor unto any Man Christ only excepted at any time Sit on my Right-hand Heb. 1. 13. to wit the Right-hand of the Power of God Luke 22. 69. Now the greatest and most Soveraign Power is The Law-giving Power It is not a Power fit for holy Angels much less for sinful men to have for that were to set them as I may say at Gods Right-hand And though the Nations of Europe since the rise of the Beast and their reception of power from the Dragon will not be perswaded to hearken unto yet the very Pope of Rome will one day rise up in judgement against those which are called Christian Princes and States I shall therefore recite an Epistle of Eleutherius the Pope unto Lucius King of Britain as I finde it recorded in Mr. Fox Book of Martyrs And well was it placed in his Book of Witnesses for it is a strong witness which that Bishop beareth for Christ and for the perfection of Christs Laws against the imperfect Laws of Men. The 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 give 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 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 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 to A 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
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 Children 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 against 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 paying Fornication 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 of Maims 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. Or Theft 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 punished Slanders 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 reckoned Trespasses 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. 2. 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
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 shew 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 not 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 Vse 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
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
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
not for you to know the times and seasons which the Father hath put in his own power Belike then the Lord Jesus was of the same judgement too as well as his Apostles and Prophets of old onely it was not then a The Fifth Monarchy is an ancient Opinion fit season for them to inquire about it nor sor him to answer He had another manner of Kingdom to instruct them in those fourty dayes which he was conversant with them being now about to abolish the old Paedagogie of the Jewish Administrations and to institute more Spiritual and Gospel-like Ordinances in the room And it was as necessary to take up those fourty dayes to principle them in all things that concerned that Kingdom as formerly to instruct Moses and therefore he supersedes that inquiry for that time But if you mark it you shall finde that after the pouring forth of the Spirit at the day of Pentecost Peter preacheth this Kingdom and calls it the time of the restitution of all things spoken of by the mouth of all the holy Prophets since the world began Act. 3 21. And the word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restitution doth signifie a setting of a thing in its right and ancient estate as those who understand the Language do well know And it is the same word which the Apostles used when they asked that Question aforementioned This therefore is no new or singular Opinion but such as the godly people of those times were generally taken with us doth also appear by the request which the Mother of Zebedees children made to Christ in behalf of her two Sons James and John that they might sit the one on his right hand and the other on his left hand in his Kingdom Mat. 20. 20. To whom Christ answers and tells her That that special favour was to be conferred on such for whom the Father had prepared it Which doth infer That such a Kingdom as they expected should in due season be wherein the Lord Jesus should be honoured as a King in his Kingdom and it should be the special honour of some or other to sit next him upon his Throne both at his right hand and at his left But he blames them for their ignorance and ambition and tells them there must be a time of ministery and of suffering first and sets his example before them for a patern Secretly implying That as the Father puts excelling honour upon the Son above all others in regard of his low and voluntary abasement of himself Phil. 2. 9. So those that pledge him deepest in that Cup shall be honoured with that favour which they requested to sit next unto him in his Kingdom which may encourage Christians to be willing to suffer for Christ cheerfully they shall be no losers by it I may close up this Point with one New-Testament Argument Our Saviour saith All power is given to me Mat. 28 18. And Paul saith That the Civil Magistrate is some part of power Rom. 13. 1. Whence the Conclusion naturally ariseth That Civil Power belongs to Christ by gift from the Father And Paul tells Timothy that God who is the blessed and onely Potentate the King of kings c. will make an open shew of Christ Jesus our Lord at his appearing And what shew is it that the Father will make of Christ at that day Doubtless he will make a shew of him in all his Glory but especially in this part of his Glory as Soveraign Lord and King over all the Princes of the World as those words without doubt do import For else if the Apostle had meant onely or principally to advertise Timothy that the Father would have made a shew of Christ as Head of his Church he might have styled him The Father King of Saints or King of Sion as well as King of kings John therefore calls him King of kings and Lord of lords Revelat. 19. 16. So that if Christian Gentiles in this peevish and perverse generation towards the end of Antichrists reign were not wilfully blinde and in this respect worse then Jews they would not deny this part of Christs Royal Power For as the Prophets and Apostles and Primitive Christians yea Christ himself were of this judgement That there should be a time when Christ should reign as a King in this World and those also that have suffered with him Rev. 5. 10. So the Jews at this day believe it and wait for it Onely God hath not yet opened their eyes to see and their hearts to believe That that Jesus which was born of Mary of the Seed of David in the dayes of Herod is that promised Messiah whereof the Prophets do speak Yet some of them do confess That since the dayes of their Fathers there hath not been any so like the Messiah as this Jesus which we Christians do profess Of whom Josephus gives a very honourable testimony doubting whether he might call him a meer Man in regard of the Divine Majesty that appeared in him Oh! that their eyes were once opened to see him whom they have pierced as Zachary prophesieth they would then acknowledge That Civil Power yea All Power doth belong to him And truly such Christians as deny it do declare themselves to be Antichristian But let them beware of siding with Antichrist and using Christ as Hanun did the Messengers of David cutting off half of his hair and half of his garments I mean half of his Royalty lest it cost them as dear as it did the Ammonites and their Abettors I have been the larger in proof of this Truth which is the persecuted Truth of this Generation forasmuch as some carnal Christians who minde their own pomp and glory more then the Kingdom of Christ do deny that any such thing shall be or say that it is yet afar off and make a scoff at such as they call Fifth Monarchy mâ—n who long for nothing more then the coming of this Kingdom And if the world were not besotted with a love unto old Customs and vain Pomp they would see reason to be willing of this Kingdom wherein there will be no Taxes Customs Excize nor any such thing Swords then will be turned into Plow-shares and each man may live in peace and quier enjoying his own Right They shall not then be hurried to Prisons and shut up strait Prisoners and rent from their relations when there doth appear no matter of Fact to be charged upon them Such servitude will not be heard of in that Kingdom Wherefore me-thinks worldly men upon a civil account should be willing of such a Government as this Kingdom of Christ will be Having now proved That all Power belongeth originally unto God How Christ came by his Kingly Power the Father and to Jesus Christ his Son and that the Power of Civil Government and Jurisdiction in special belongeth unto Jesus Christ it will be necessary to inquire how he came by this Power For clearing of which we are to consider
that Royal Power may be obtained three ways Either by Lineal Descent from the Father to the Son or by Gift or by Conquest The Question then will be By which of these ways the Messiah obtained his Kingdom I answer Not by Descent because the Father ever liveth Nor by Conquest for that were the highest point of Disloyalty and Treason that could be imagined for the Son to rise up against his Father and to wrest his Power out of his hands Filius ante diem Patrios inquirit in annos But Jesus Christ obtained his Power and Soveraignty by Gift from his Father Psal 2. 8. Ask of me and I will give thee the heathen for thine inheritance and the uttermost ends of the earth for thy possession And Dan. 7. 14. There was given him 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
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 themselves 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 Law-giving 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 loâ— 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 Ministers 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 Which 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 which 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 â—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 foâ— 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 society Qualifications of Magistrates with some of the Churches of Christ rightly constituted How else should it be expected that they will act for Christ
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 pence 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 woâ—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 noâ— 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 Vse 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 Christ 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 â—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 Answ 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 anâ— 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 increasâ— 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 conveâ—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. Quest 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
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 against 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 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
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 tâ—â—ry And David gives 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 't is 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 the 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 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vnction 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 Princes to be propitious and favourable to Godly mâ—n Pharaoh advanced Ioseph Nebuchadnâ—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. remnant 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 hand-writing 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
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 't is 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. 6 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 Pharaâ—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 Jeshurun 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 upon Zach. 14. 21. the cups and upon every cup in Jerusalem There is no luxurie nor ryot no raâ—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