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
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
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