The legislative povver is Christ's peculiar prerogative. Proved from the 9th of Isaiah, vers. 6.7. / By 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 GOVERN∣MENT shall be upon his shoulder: And his Name shall be called WON∣DER, 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 Medi∣tation. 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 sup∣port of his Spirit, now the Church is encompassed with enemies from a∣broad, 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 spirit•• in this time of calamity. And in the Name of the Lord he doth assure the people of God, That in the Lords appointed time they shall have such a Son born unto them, as should in Gods way, and in Gods time, take upon him the Royal Power over the Throne and King∣dom 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 Go∣vernment. 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* 1.1 the most gloomy, darksome, and calamitous times, that may befal them∣selves 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 medi∣tation 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 in∣tend to insist upon at this time. Yet let it provoke Christians at all sea∣sons, 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, Engage∣ments,

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 Pri∣sons, 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 Pha∣raoh did over the Israelites, fear ye not. Spiritual-hearted Christians* 1.2 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 con∣sidered, There is enough in Christ to help all: And the Meditation of that in Christ, which answers your condition, will yield you comfort, and make way for your deliverance. But I pass it over, and come to the words of the Text, which in the first place I shall open by way of Paraphrase.

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

And the GOVERNMENT shall be upon his shoulder.] The conjunction argues, That it was already on his shoulder, in regard of one of his Na∣tures, and shall in Gods appointed time be laid upon his shoulder in re∣gard of his Humane Nature also. The word translated a 1.3 Government, is not elswhere to be found in Scripture, and therefore it is more difficult to judge of the proper sense thereof. But it hath a near affinity with two other b 1.4 words, which signifie Princely Rule and Dominion; according to that of Isa. 32. 1. Princes rule in Judgement; And, By me Kings rule, Prov. 8. 16. And it is such a power, as Princes, and Conquerors do put forth,* 1.5 as may appear by the use of that Root, Gen. 32. 28. And when the Pro∣phet saith, That this Government shall be upon his shoulder; it implieth, That it is so weighty, as none but the shoulder of the MESSIAH was able to bear.

And his Name shall be called WONDER, Counsellor, The Everlasting Fa∣ther, The Prince of Peace] The word which our Translators render Won∣derful, is never so translated by them, but in this place. But it is a Sub∣stantive, and not an Adjective, and properly signifies a WONDER: A new and strange thing, that a Virgin should conceive, Isa. 7. 14. And that the Power of the Most High should overshadow a Virgin, and that she

should conceive without the help of man: This is a WONDER in∣deed.

Counsellor,] This word c 1.6 is generally spoken of such Counsellors as are about Princes and Civil Magistrates; such as were Jonathan and Achitophel in Davids time, 1 Chron. 27. 32, 33. and such were Azur, Pele∣tiah, and Benajah, in Zedekiahs time, whom we commonly call Privy- Coun∣cellors, or Councellors of State. And this argueth, That the Govern∣ment here spoken of, is to be understood of Civil-Government.

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

The extent of this Government, is expressed by an unusual form of wri∣ting the word Increase; which here, and nowhere else, that I remember, is written with Mem finale, in a quadrangular form, to shew that this Go∣vernment* 1.7 should spread it self into all the quarters of Heaven, East, West, North & South: So extensive should the Government be, and so also should be the peace of the same: And for durance, it should have no end, so long as the world indures.

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

The effects of this Government are these two, to order and to support it, amplified by the means of this Support, Judgement and Justice: For by Justice the Throne is established, Prov. 16. 12. Thus have you the words briefly opened. I shall onely raise one Observation from the same, as that which I conceive to be chiefly intended, and shall lay down as a firm Posi∣tion, which all the Powers in the world shall not be able to overthrow:

That the Power of Civil-Government is laid upon the shoulder of Jesus* 1.8 Christ, the MESSIAH, the Son of David, and to him it doth of right belong.

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

1. There is an Universal Government, over all the Creation and Work∣manship* 1.9 of God. The parts of which Government (that I may so speak)

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

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

I shall give some instances, for better explaining of my minde: 1. Christ exerciseth this Power himself immediately, in two sorts of acti∣ons. As first, in things that seem casual and accidental; as when he pro∣vided a Ram for a Sacrifice, in stead of Isaac, Gen. 22. 13. And therefore Abraham calls that place, Jehovah-jireh. So when a man heweth wood, and the Ax falls from the helve, and kills a man, Deut. 19. 5. this is at∣tributed to God, Exod. 21. 13. Secondly, in such things as are above the power of all created Natures, or contrary to the first Law of Nature given to the Creature: Such are all the great Miracles which Christ Jesus

wrought; The blinde receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor receive the Gospel preached unto them. And the restraint which he puts upon the Creatures, whereof you may reade Job 38. 26, 31. He bindes up the sweet influences of Ple••ades, &c. And in the dayes of Joshua, he caused the Sun and Moon to stand still, and all the Celestial Motions together with them: and in the dayes of Hezekiah, be made them all go backward: He darkned and eclipsed the Sun at noon-day, when the Moon was at full, Luke 23. 44. He also divided the Sea, and caused his people to pass through; and made the waters to stand as an heap: In the day-time he led them with a cloud, and all the night with a light of fire: He clave the Rock in the wilderness, and caused waters to run down like rivers, Psal. 78. 13, 14, 15, 16. And which yet may adde unto the Wonder, he made the Rock to follow them, 1 Cor. 10. 4. It was he, that wrought those Wonders in Aegypt, Psal. 78. 12. and divided the Waters of Jordan, Psal. 114. 4, 7. and many instances more might be produced of like nature. He stirreth up the Princes of the earth one against another; as it is said, Isa. 64 8. I have raised up one from the North, and he shall come, from the rising of the Sun shall he call upon my Name: And he shall come upon Princes as upon morter, even as the Potter treadeth clay: He spirits them for such services. All these, and many more, are the acts of Providence, which he puts forth immediately by himself. But secondly, Christ often puts forth his acts of Providence, by the Ministery of his holy Angels, as Officers and Ministers to him, especially for the good of his chosen people. In regard whereof, this pre∣sent world is subjected unto Angels, as the Apostles words imply, Heb. 2. 5. Thus he used the Ministery of Angels, to deliver the Law upon Mount Sinai, whilest he revealed himself face to face unto Moses for the space of fourty dayes together, Heb. 2. 2. Gal. 3. 19. So also, he appointeth some of them, to negotiate the Churches affairs in Princes Courts, Dan. 9. 21, 23. Others to fight against the enemies of his people, as it is said Dan. 10. 20. Now I will return to fight with the King of Persia: And 2 Kings 19. 35. one Angel slew in the Camp of the Assyrians in one night, one hun∣dred eighty five thousand. Let Sword-men consider what they do, for whom they fight, and against whom they fight; for Angels go forth to Warre, and Swords and Bullets cannot pierce them: They are ministring Spirits, sent forth for the good of them that are heirs of Salvation. Therefore, offend not one of these little ones that believe in me; for I say unto you, That in heaven their Angels do alwayes behold the face of my Father which is in heaven. The Angels have a special charge to keep them; and as David saith, Psal. 34. 7. The Angel of the Lord encampeth about them that fear him. Remember here the mad attempt of the King of Assyria against Elisha, the Lords Prophet, and the guard of Angels that was about him, 2 Kings 6. 16, 17, 18. They keep watch about them, and in time of assault, they turn aside many a Bullet, and many a thrust from the Saints. And as they are for protection and defence to them; so they will be an offence to such as do them wrong. They direct the weapons of Christs Servants to do execution, and adde strength unto their hands. And if this be not enough to deterre Fourth-Monarchy-men from medling with

the Servants of Christ; then let them know, That they have not onely an Host of Angels to encounter with, but Christ himself, who rideth forth upon his White Horse, with a Vesture dipped in blood, Rev. 19. 11, 13. Isa. 63. 2. And he is a man of Warre, and regards neither Troopers nor Footmen, Exod. 15. 3. At his appearance, the stoutest Captains shall cry out to the Mountains, and to Rocks, to fall upon them, and hide them from the wrath of the Lamb, Rev. 6. 16. Isa. 2. 19. Remember, that in the dayes of his Flesh, the Souldiers and Officers that came to meddle with him, gave back, and fell to the ground, at one milde word of his, I am he. What then will you do, when he cometh with his Power and great Glory? Let this be considered, of those that smite their fellow-servants, and evil intreat his Messengers, that wait for the coming of this glorious Day of the Lord; and know, That you have been fore-warned. Fur∣thermore, Christ improveth the Ministery of holy Angels, for provision, as when Elijah wanted meat, 1 Kings 19. 6, 7. And for Instruction, Dan. 8. 16. and 9. 21. And for Direction of our course, Gen. 21. 17, And some∣times for Correction of his own Servanrs, 1 Chron. 21. 15. Yea, Christ maketh use of evil Angels for punishment of wicked men, Psal. 78. 49. and sometimes (but very rarely) for the tryal of his own Servants, Job 1. 12. Thus you see the vast extent of Christs Government over all the Crea∣tures; 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-Govern∣ment: Which Government appertains also unto the MESSIAH. In re∣spect 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 ge∣nerally 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, Tea∣chers, Elders, Deacons, resembled by the four living Creatures, Rev. 4. 6, 7. Secondly, Christ hath more especially committed the Power of Mi∣nistery

unto these Officers. And in respect of this Power and Govern∣ment over the Church, Christ is called That Prophet, by way of excel∣lency, 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 Prin∣ces exercise over their Subjects, which we commonly call Civil-Govern∣ment. This Government is conversant about the Bodies and Estates of men, and the well ordering of the Commonwealth in Justice and Judge∣ment: 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 MES∣SIAH.

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 Go∣vernment. 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 1.10 word is never used in any other Text save this, and it is derived from a f 1.11 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* 1.12 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 pro∣phesied of, that it shall be upon the shoulder of the Messiah, is Civil Go∣vernment.

2. The Names here given to the Messiah, do argue, That the Govern∣ment 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 1.13: A Title never given to Church-Officers, but to Civil Officers, such as attend upon Princes; as Jonathan and Achitophel, 1 Chron. 27. 32, 33. So also Azur, Peletiah, and B••najah were Counsellors to Zedekiah, Ezek. 11. 1, 2. Such Counsellors as these, we use to call Pri∣vy-Counsellors, or Counsellors of State. Again, Christ is here called, i 1.14 The Prince of Peace: and the word Prince is derived of such a word,

as signifies Kingly Rule and Dominion, as was shewed before. Where∣fore the Apostle saith of this Messiah, that he is first King of Righteous∣ness, 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 Con∣comitant or effect of Judgement and Justice. Wherefore it must neces∣sarily be understood, that the Government spoken of in the Text, is chiefly meant of Civil Government.

3. The Subject or Object of this Government, doth argue as much. It is a Government upon or over the Throne & Kingdom of David: And that cannot be understood of any other Government, but that which we call Civil. Had it been said, Over Zion, or Over Zion mine holy Hill, or Over Zion the City of our solemn••ties, we might well have understood the Government spoken of to be Ecclesiastical. But the Throne and Kingdom of David, is ne∣ver put for Ecclesiastical Power, in all the Scriptures that I remem∣ber.

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

Thus you see it cleared from the Text, That the Government there spoken of, must necessarily be understood of Civil Government. Let me now produce some Arguments of the like nature, drawn from other Scri∣ptures, that speak of the Kingdom of the Messiah: And they will demon∣stratively prove, That Civil Government and Jurisdiction, do of right be∣long unto the Messiah, the Son of David, our Lord Jesus Christ, that blessed and onely Potentate, 1 Tim. 6. 15. These Arguments I shall re∣duce 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 1.15 Soveraignty, Do∣minion, 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 1.16 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, Ma••. 5. 35. He is called also, King of kings, and Lord of lords, Rev. 19. 16. Now in the Churches there is but one King, and one Lord. Sometimes I alledged also 1 Tim. 6. 15. and applied those words, The blessed and 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 uni∣ted 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 Jerusa∣lem, in Scripture-phrase, is frequently put for the Civil State. And for that cause, it is called, The City of the great King, Mat. 5. 35. Swear not by Jerusalem, for it is the City of the great King. Why? were not Hebron, and Samaria, and other Cities of Israel and Judah, his Cities? Yea verily, but they are not the Royal Seat of this great King, or the place of his Court and Throne, the place of his residence. That will be at Jerusalem: For, There do the thrones of Judgement remain, (or sit) the thrones of the house of David, Psal. 122. 5. Whence it is, that most of the Prophecies concerning the Kingdom of the Messiah, do still ••un upon Jerusalem: I will create Jerusalem a rejoycing, and her people a praise; and, I will re∣joyce in Jerusalem, Isa. 65. ••8, 19. & Isa. 62. 7. Ye that are the Lords remem∣branc••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 Jeru∣salem, 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 Ju∣risdiction and Power, not for Church-power. And l••st any should be mistaken, to think that all the Scriptures which speak of Christs Kingdom, are to be understood of his Spiritual Government over his Church, the Prophet Isaiah tells us, That he shall reign as King both in Mount Zion, and in Jerusalem; that is, both in Church and Civil State, Isa. 24. 23. If any shall say, That this will necessarily ••nferre Christs Personal reign for a thousand years: I answer, That it will not necessarily follow. But that is not my subject at this ••a••e to discuss. Possibly there may be a mistake, both in them that avouch the thousand years Personal reign, and in them that deny Christs Rule and Government in Civil things. But whether he will Personally reign on earth a thousand years, or no, doubt∣less 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 Go∣vernment; 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 King∣dom of the Messiah, are such as appertain to Civil, not unto Ecclesiastical Jurisdiction. Let me instance in some Acts, and I shall begin with that which David mentions, Psal. 72. 14. He shall judge thy people with justice, and thy poor with judgement: He shall redeem their soul from sorce and vio∣lence: which Churches cannot do by Church-power. And Psal. 76. 12. He cutteth off the spirit of Princes. And Psal. 110. 5, 6. He strikes through Kings in the day of his wrath: He shall judge among the Nations, he shall fill [them] with dead bodies; he shall wound the Heads over many countreys. And Rev. 19. 15. Out of his mouth goeth a sharp sword, that with it he should smite the Nations: and he shall rule them with a Rod of iron. And Daniel speaking of this Kingdom of the Messiah, and the little Stone cut out of the Mountain without hands, saith, Dan. 2. 35, 45. Then were broken in pieces (as one) the iron, the clay, the brass, the silver, and the gold, and they became as the chaff of the summer threshing-floors, and the wind carried them away, that no place of them was sound: and the stone that smote the Image, became a great Mountain, and filled all the earth. And ver. 45. he saith, that the Stone cut out of the Mountain without hands, it brake in pieces the iron, the brass, the clay, the silver, and the gold. Now how dispropor∣tionable is it unto Church-power, To rescue men from force and vio∣lence; to behead Princes; to strike through Kings in wrath; to judge Nations with such a Judgement as filleth them with dead bodies; to wound Captains and Rulers over many Nations; to smite the Nations, and rule them with an iron Rod; yea, to break them, and make them as the dust of the Summer threshing-floors? These are such acts as do not be∣come Churches to exercise as Churches. Should it be put unto Princes and Rulers to judge, whether it be fit to allow Churches such a power; I trow they would answer in the Negative. They will tell you, That the Acts aforementioned appertain to the Jurisdiction of Civil Princes and Potentates. And if so, how can it be denied, that this Civil Power be∣longs to the Messiah, who is King of kings, and Lord of lords; or whom,

David, Daniel, and John did prophesie, in the places afore-mentio∣ned?

5. The Acknowledgements which the People, Nations, and Languages, yea, and Kings themselves, do tender unto this great King (the Messiah) and to his Government, are such, as do plainly argue, That Civil Juris∣diction belongeth to Christ Jesus, the Messiah. Let me instance in two particulars: 1. Homage and Fealty is due to Christ, as you may reade Dan. 7. 14. All People, Nations, and Languages shall serve him, or do Ho∣mage to him. And Psal. 72. 11. All Kings shall bow down to him; all the Nations shall do him homage. And ver. 9. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 2. Tribute: Not that this King Jesus will put upon them Taxes, Impositions, Customs, Ex∣cize,* 1.17 or the like (that is contrary to his nature, and the sweetness of his Government) but the Nations come freely, and offer gifts: His people are a willing people in the day of his power. And thus it is said, Psa. 72. 10, 15. The Kings of Tarshish, and the Isles, shall bring an offering; the Kings* 1.18 of Sheba and Seba shall offer a gift: Yea, he shall live, and to him one shall give of the gold of Ophir. Oh! how would the Priests and Shavelings of our Age leap for joy, if. such honour might be done to them by the Gran∣dees of the World, and by the vulgar sort also? If they should come and bow to them; but most of all, if they would come and bring them all manner of costly Merchandize, and the gold of Ophir too! Oh how would their hearts skip for joy! But 'tis much to be feared, if this should be the condition of the carnal proud Clergy-men (as they are called) they would do, as sometimes good Aaron did, make Calves to please the peo∣ple. Indeed, such free offerings and gifts may well beseem the Royal∣ty of Christs Kingdom, (when the Jews shall be called) to support the vast expence, which the Rulers must necessarily and inevitably under∣go, in reparation of their Cities and houses, and entertainment of their own Countreymen, which will be daily flocking, as Doves to the Win∣dows. And also, for the honourable entertainment and accommodation of the Messengers and Ambassadors, which will be sent unto them from all the Nations in every Quarter of the World. And also, as a thankful ac∣knowledgement unto the Messiah, who by this time will have turned their Swords into Plow-shares, and their Spears into Pruning-hooks, so as they shall never learn warre any more. No marvel then, if the mercenary Souldiers of this Age, cannot indure to hear of this Kingdom, or Fifth Monarchy; for then away goes Swords and Spears, and Courts of Guard, which is now their livelyhood and maintenance. But there will be no need of such things then.

6. Jesus Christ hath formerly exercised Civil Power. He hath given Laws, Statutes, and Judgements, and granted Commission unto meet Officers to execute the same; and therefore the power of Civil Govern∣ment doth belong to him of right. Now that Christ hath exercised such a power, is manifest: Witness all the Laws, Statutes, and Judgements, given to Gods people by the hand of Moses, when he brought them out of the Land of Aegypt. And that Government he exercised for the space of many hundreds of years together, until the Babylonish Captivity, when

Nebuchadnezzar, the Head of Image-government, wrested it (as I may say) out of Christs hand. But Christ hath promised, That as formerly he did exercise this power, so he will assume this power again, when he hath broken down all Image-government; and then he will restore Judges unto his people as at the first, and Counsellors as at the beginning, Isa. 1. 26. And then shall his people have no Laws nor Judgments but his; as the Prophet saith, Isa. 33. 22. Jehovah is our Judge, Jehovah is our Law-giver, Jehovah is our King, he will save us. From all which Arguments laid together, we may undoubtedly conclude, That the power of Civil Government doth of right belong unto Jesus Christ, the Messiah; and that he will again re∣sume this power, and the exercise thereof, when he hath broken those powers that have Outed him from his Inheritance; and then will he reign most gloriously. This was the Opinion of David and Isaiah, and all the Prophets, as hath been shewed: And this was the Opinion of the eleven Apostles, as may appear by the Question they put to our Lord Jesus af∣ter his Resurrection, Acts 1. 6. Lord, wilt thou at this time restore the King∣dome to Israel? A Kingdome then they did expect. And mark Christs answer; He doth not deny, that such a Kingdome should be, (which in faithfulness he would have done, to undeceive them, had their judge∣ments been erroneous) but he tells them, their Question was unseasonable: It is not for you to know the times and seasons, which the Father hath put in his own power. Belike then, the Lord Jesus was of the same judgement too, as well as his Apostles and Prophets of old: onely it was not then a* 1.19 fit season for them to inquire about it, nor sor him to answer. He had an∣other manner of Kingdom to instruct them in, those fourty dayes which he was conversant with them; being now about to abolish the old Paeda∣gogie 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 1.20 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 ex∣ample 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 Argu∣ment. 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 suf∣fered 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 Da∣vid, in the dayes of Herod, is that promised Messiah, whereof the Pro∣phets 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 be∣long 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 m••n, who long for nothing more, then the co∣ming 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* 1.21 the Father, and to Jesus Christ his Son; and that the Power of Civil Go∣vernment 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 Mes∣siah obtained his Kingdom? I answer, Not by Descent, because the Fa∣ther ever liveth: Nor by Conquest, for that were the highest point of Disloyalty and Treason that could be imagined, for the Son to rise up against his Father, and to wrest his Power out of his hands.

Filius ante diem Patrios inquirit in annos.

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

Now this having been proved, That the Messiah hath all Power in hea∣ven 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 al∣so 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 Juridi∣cal 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 Preroga∣tive.

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 Mini∣sterial Power: or the Power of giving Laws, and the Power of executing the same. The former, namely, The power of giving Laws, or the Le∣gislative Power, which is a Lordly Soveraign Power, Christ hath reser∣ved to himself, as his peculiar Royalty. This glory he will not give to another; No created Being in heaven or in earth being capable of such a Power, saving he that is God-Man. It is too weighty for any shoulder, but the shoulder of the Messiah to bear; as I might instance in the three kindes of Government, Universal, Ecclesiastic••l, and Civil. And it is generally granted of all, that none but he can give a Law to the whole Creature. None but he can give Laws to his Church. Onely the dispute is, whether he onely hath this Soveraign Power to give Laws and Judge∣ments in Civil Matters. For answer whereunto, take that of Isaiab be∣fore-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* 1.22 the well ordering of mens Conversation, whether in Church or in Com∣mon-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 Ci∣vil 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. Be∣cause he is our Creator, and hath made us, Isa. 43. 7. Every one that is cal∣led 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 Crea∣tor? 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,* 1.23 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 dispensi∣ble, as the experience of all Ages doth testifie: Sometimes Higher Powers dispense with them against Justice; sometimes Justice doth re∣quire they should be dispensed with, because the Laws themselves are un∣just. 3. Humane Laws and Sanctions, do not reach the Spirit and Con∣science, as all the Laws of Christ do. Indeed, when the matter they com∣mand, 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 Con∣science. But if they command that which is contrary to Christ (as often∣times they do) then, as Peter and John said, Whether it be right in the sight of God to hearken unto such (Commands and Commanders) more then unto God, judge ye, Acts 4. 19.

From these Arguments we may safely conclude, That the Lordly So∣veraign 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 re∣cite 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,* 1.24 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 conti∣nue in peace within your Kingdom, as the Gospel saith: Like as the hen ga∣thers 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 Bri∣tain, 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 Centu∣ry, 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, con∣tained in the Old and New Testament. Oh! what account will the Ru∣lers 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 un∣to 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 1.25 there used, doth signifie such an Ordina∣tion, 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 Ta∣bles 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,* 1.26 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* 1.27 yield unto Christ his due. It would be the stability of their Thrones and Governments, from one generation to another. This is the controver∣sie which Christ now hath with this present generation, and for which he hath drawn so much blood already in many Nations. But most terrible and dreadful will that time be, (and it is not long to come) when Christ shall come to tread the wine-press of the fierceness and wrath of Almighty God, and cry to the Angel that had the sharp sickle, saying, Thrust in thy sickle, and gather the clusters of the Vine of the earth, for her grapes are fully ripe. And the Angel thrust in his sickle into the earth, and gathered the Vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press, even unto the horse-bridles, by the space of a thousand and six hundred furlongs, Rev. 14. 18, 19, 20. In regard whereof, Christ is said to be clothed with a garment dipt in blood, Rev. 19: 13. No marvel then, if the greatest Captains and stoutest spirts cry out unto the Mountains and Rocks, to cover them, and to hide them from the wrath of the Lamb.

Let no man therefore invade this Royal Power of Christ, but acknow∣ledge

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 Commis∣sion from Christ, if they can: I am sure we reade not of any such power delegated to the best and wisest Princes that ever reigned; neither to David, nor to Solomon, nor to any of the rest of the Kings of Judah; and how then can it be imagined, that Wicked and Antichristian Princes should have such a power granted unto them by Christ? And if not from Christ, whence then have they received their power? We heard before, that Jesus Christ received his Power by Gift from the Father: But lo•• these Antichristian Princes receive their Power by Gift from the Dra∣gon, 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 King∣doms, 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 Origi∣nal 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 Govern∣ments 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 Na∣tion, 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 Righ∣teousness 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 Commis∣sion from Jesus Christ, the great King; Let it be considered, That all Ma∣gistratical 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 Tran∣quillity and Peace of the State; To negotiate with Forraign Princes and States; To conclude of Peace and War; To order the Militia; To im∣power 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 deter∣mined; 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 diffi∣cult 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 ex∣ecute 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 se∣veral 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, Righteous∣ness.

Now for the further clearing of the Magistrates power, it would be ne∣cessary 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 ap∣points them to choose, and present fit persons to him, and he would im∣power 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 im∣powereth 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 Commissi∣ons; Then these Officers (be they higher or be they lower) they must be presented solemnly before Christ and his People, in their solemn meet∣ing (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 chil∣dren upon any, saving a mans own wife, is of the Devil. Even so in this ••ase; All power, whether Civil or Ecclesiastical, is from God: But to receive this power from any hand but Christs, and in any other way, is from the Devil. And therefore John concludeth, That all the ten Horns, or Kings or Kingdoms, under the Fourth Beast or Monarchy, received their Civil Power, as well as the Beast received his Ecclesiastical Power, from the Dragon; because they received it in the Dragons way, by Ty∣ranny, Oppression, and Usurpation, as all the other Monarchs had done before them. And hence it is, that the Devil saith to Christ, Luke 4. 6. All this power will I give thee, and the glory of them; fo•• that is delivered unto me, &c. And Christ doth not deny it. It seems therefore, the Devil hath a Commission granted him over the Kingdoms of the World, as sometime he had over Job and all his estate: And this seems to be given him, from the first setting up of these four great Monarchies, to punish the unthank∣full world, that would not submit themselves unto the quiet and peace∣able Government of Christ, to be ruled by those wholesome and perfect Laws which he then had given by Moses, but utterly overthrew that Po∣lity and Form of Government, when the Jews were carried Captive into Babel. And ever since that time, the Dragon hath challenged and exer∣cised this power over the Nations, and they receive their power (both Su∣preme 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; especi∣ally, 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 Go∣vernments that receive their power from Christ, and those that are im∣powred 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 so∣ciety* 1.28 with some of the Churches of Christ rightly constituted: How else should it be expected, that they will act for Christ? And therefore Mo∣ses saith, Deut. 17. 15. From among thy brethren shalt thou set a King over

thee. And Jer. 30. 21. Their Nobles shall be of themselves, and their Go∣vernour shall proceed out of the midst of them; and I will cause him to draw near, and he shall approach unto me. Now Moses and Jeremiah both of them, do speak unto the Church of Christ: which argueth, That onely such as are in fellowship with the Church, ought to be appointed Officers. 2. They must be godly men; or, as it is said, Exod. 18. 21. Men fearing God: Wise men, Deut. 1. 13. For, the fear of God is the beginning of wisdome. 3. They must be able men, Exod. 18. 21. or, men of power and courage, and such as may be bulwarks to the people, as the word doth signifie. 4. They must be men of Truth, Exod. 18. 21. such as will nei∣ther speak lyes themselves, nor give ear to lyes and false tales, Prov. 29. 12. 5. They must be intelligent, knowing, and discerning men, Exod. 18. 21. 6. They must be haters of Covetousness, no Bribe-takers, Exod. 18. 21. 1 Sam. 12. 3. 2 Chron. 19. 7. Amos 5. 12. No companions of vain and wic∣ked persons, Psal. 26. 4, 5. 7. They must be just * 1.29, 2 Sam. 23. 3. He that ruleth amongst men, must be just, ruling in the fear of God. And they must be impartially just in distributing Justice; they must neither accept the face of the poor, nor of the rich, Lev. 19. 15. Exod. 23. 2, 3. 8. They must be of a liberal, bountiful spirit, given to hospitality, Job 31. 17, 18, 19. I have not eaten my morsel my self alone, and the fatherless hath not eaten thereof, &c. 9. They ought to be pitiful; they should be eyes to the blinde, feet to the lame, a tongue for the dumb, and a father to the poor, Job 29. 15, 16. Prov. 31. 8. 10. They must be men of Tempeoance, not given to Wine and Women, Prov. 31. 3, 4, 5. 11. They must be men of meek spirits; such was Moses, Numb. 12. 3. and such should all Magi∣strates be, Zeph. 2. 3. Wherefore God promiseth his special guidance un∣to such, when they come to sit on the Judgement-Seat, Psal. 25. 9. A man of a hasty, rash, headstrong spirit, is often mis-led in judgement: And if you reade Psal. 45. 4. you shall see, that David reckons Meekness amongst the qualifications of a Ruler or Prince.

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

Thus you see a broad difference, between the Government of Christ,

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

3. Come we to consider the manner of their administrations, and how* 1.30 the Officers in Christs Kingdome do execute their power, which I shall shew in four particulars. First, when they come together in their Judica∣tories or in their Councels, they begin with prayer and seeking the face of God, for his presence to be with them, and to go along in all their ad∣ministrations. They know that God will be sanctifyed in all that draw neer to him, Lev. 10. 3. They know that every thing is sanctifyed by the Word of God and Prayer. And as good Jehosaphat, when he sent forth Magistrates, prayed for them, The Lord be with the good, 2 Chro. 19. 11. so they think it meet to pray for themselves, that God would be with them in their Councels, and in their Judgments, and administrations. And knowing that they are not to judge for man, but for the Lord, 2 Chro. 19. 6. they begin with God. They know it is a heathenish practise, whether for persons, or families, or Governments and Judicatories, not to call upon the name of the Lord, Psal. 79. 6. Jer. 10. 25. And there∣fore in New England, they do alwayes begin their Courts, and Councels, and their Military exercises, with invocation of the Name of the Lord. Secondly, when they have begun with Prayer, like Christians, and such as depend upon God for guidance and direction, then they do hear with all gravity and meekness, the causes brought before them, as men that are willing to know and understand the truth of the matter, ere they conclude or judge of the same. Therefore meekness, is coupled with truth and righteousness, Psal. 45. 4. They do not break jests, to make the car∣nal multitude merry, nor do they threaten men, and call them out of their names: But patiently hear the cause, and attend to the witnesses, who give in their Testimony upon oath, (especially in weighty cases,) Deut. 10. 20. And this is done by lifting up their hands to Heaven, Dan. 12. 7. And swearing by him that liveth for ever; And not by laying down the hand on a book, as the practise of Antichrist hath been. And Thirdly,

at the mouth of two or three witnesses, the Judges do determine the mat∣ter, Deut. 17. 6. and 19. 15. We have not one word of a Jury of twelve men, in all the Scripture; but the Judges having heard the cause and the Testimonies, they give Judgement according to the Law; and the party or parties are to sit down with this Judgment, as proceeding from Christ, who sitteth upon the Throne amongst the Judges. And if any matter prove too difficult for the Judges to determine, then are they to repair unto the great Councel, and to advise with them concerning the Law and the Judgment; and the parties must submit unto that determination, Deut. 17. 19, 12. There was no appeale allowed, for that would have been a dishonour to Christ, to suppose his Judgment changeable, like as mens minds and places are. The first rise of such a practise, seems to spring from Balak, who when he could not get the Lord to curse Israel from one place, thought by changing the place of audience, to change the minde of the Lord. And when that would not prevail, he makes another remove.* 1.31 But it is not so in Christs Kingdom: When Christ gives Judgement, all men are to submit unto it, and sit down with it.

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

But now behold! the great difference between Christs Government, and the Governments of those Nations that have received their power from the Dragon. For 1. When they come to their Councels or Judicatories, they do not begin with Prayer to God: But as Swine which come and gather acornes under the tree, and never look upwards; so do they come, and sit down upon their Judgment-Seats, it may be under the Arms of the Prince or State, which hath impowered them, (and from whence those have received their authority, hath been already shewed,) and all per∣sons must stand bare before them; and in stead of Prayer, it may be they begin with an O yes. 2. In the management of their power, you shall oftentimes see, in stead of gravity, much levity; The Judges now and then breaking jests, to make the carnal auditors to break out into laughter a which doth ill beseem the Judgment-Seat. Somtimes again they fall into such passionate expressions, calling men Varlets and Knaves, &c. and threatning to make them examples to all others, that a man would won∣der what is become of that meekness, which ought to be in righteous Judges. 3. They do not alwayes proceed to Judgment at the mouth of

two or three witnesses, but oftentimes admit scores of witnesses, unto one particular, to satisfy the lusts of the plaintiffs and defendants, and to in∣crease the Courts fees. Whereas in Christs Government, every matter is judged at the mouth of two or three witnesses at the most. And it is an old Maxime, Frustra fit per plura, quod fieri potest per pauciora: it is needless to use many, when fewer will serve the turn. And it were good to be con∣sidered, how it can be excused from taking the Name of God in vain, if multitude of witnesses be sworn. And lastly, as they do not begin with God, so neither do they end and close with God: They sought not his presence when they began, nor do they seek his blessing, nor blesse his name for any thing which hath been done. Such is the disproportion between the Governments of the Nations, and that Government which Christ hath set up.

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

[Answ.] I Answer. 'Tis oftentimes too true, that Councellors and Judges, &c. are not Saints, more is the pity. They are not Saints by calling, nor do they walk in fellowship with any of the Churches of Christ. It may be they pray not at home in their Families, or in their closets, and how then can it be expected, they should pray upon the Judgement-Seats, or in their Counsels? It may be they cannot pray at all, (quoad verba) unless they should Mumble over a company of beads, as the Popish manner is. And whereas the Objection saith, it is not the fashion of the Nations to pray upon Judgment-Seats, &c. I Answer, It is the more shame for them: But yet no wonder, that in those Nations which have received their power from the Dragon, Prayer unto God should grow out of use, for that would not turn to the Dragons advantage. 2. As it is a shame for them, so it is to be pityed and lamented, that Nations who professe Christ, should have such Officers, as are difused to pray, and either cannot or will not call upon God. 3. I say, that though Rulers in other Nations do not make it their business to seek the Lord, both first and last, in all their pu∣blick administrations; Yet New-England, which hath been better prin∣cipled, (and let it be remembred for an everlasting praise unto them, in the generations yet to come,) they make this their constant practise, to begin and end their Courts with prayer. And me thinks the Counsellors and Judges in all the Nations, that professe to know Christ, should be willing without much provocation, to take up such a Holy, Necessary, and Christian practise. For if Masters be counted irreligious, that pray not with their Families; and Ministers also, that pray not with their Congre∣gations; shall not such Magistrates be worthily counted irreligious, that do not sanctify Gods Name by Prayer and Praises, on their Judgement-Seats? As for such as cannot pray, they are unworthy (me thinks) to sit upon Gods Seat of Justice. It were fit to thrust such dumb Doggs that cannot bark, such Idol-Shepherds, from the Judgment-Seats, as well as out of the Churches. I speak now of them that are the worser sort of Rulers and Magistrates, in the ten Kingdomes of the Romane Monarchie, which in regard of their constituting parts, are mixt, part iron, part clay;

and have received their Authority from the Dragon. And truly, the better part will find, that they will not be able to Act valiantly for Christ, so long as their power is founded upon such an unsafe bottome, as hath been shewed. 4. Consider the scope and end of Magistrates administra∣tions, under the Government of Christ, and under the Governments of the Nations; and the difference betwixt both. The ends of Christs Govern∣ment* 1.32 are righteousness and holiness, that we may live in all Godliness and honesty, 1 Tim. 2. 2. For the righteous Lord loveth righteousness, Psal. 11. 7. Christ appointed Magistrates for incouragement and protection to them that do well, and for terrour to them that do evil, Rom. 13. 3, 4. But Worldly Rulers have contrary ends in their Government: They op∣presse* 1.33 the poor, and crush the needy, Amos 4. 1. They countenance false Prophets, Mich. 2. 11. and such as speak smooth things, Isai. 30. 10. But they prohibit the Prophets of God, and will not suffer them to speak out, Amos 7. 13. and sometimes they mock such Prophets, and misuse them, 2 Chron. 36. 16. yea sometimes they threaten them, 2 Chron. 25. 16. For∣bear, why shouldest thou be smitten? Sometimes they also imprison them; as Ahab imprisoned Micaiah, 2 Chron. 18. 26. The Princes imprisoned Jeremie, Jer. 37. 15. and 38. 6. Herod imprisoned John Baptist, and Peter, Mat. 14. 3. Act. 12. 4. The high Priests imprisoned Peter, Act. 5. 18. The Magistrates of Philippi imprisoned Paul and Silas, Act. 16. 23. Or else they whip them as they did Paul and Silas, Act. 16. 23. & the Apostles, Act. 5. 40. Sometimes they cast them into the Lions den, as the Princes did Daniel, Dan. 6. 16. And sometimes they kill them, as Herod did James, Acts 12. 2. And as for these worldly Rulers, they have other ends in the admi∣nistration of their power, respecting themselves; namely, to fill their purses: For so it is said of Festus, that he hoped money should have been given him of Paul, that he might loose him; Wherefore he sent for him the oftner, and communed with him, Acts 24. 26. Yet he detained Paul above two years in the Prison. From whence we may by the way take notice of the Romish practise, of keeping the Saints in Prison, under pretence of high Offences; neither bringing them to a Legal tryal, nor yet releasing them: Which sometimes springs from covetousness, because they expect a bribe. And such a covetous distemper Hosea complains of in the Princes of Israel, Hos. 4. 18. Her rulers with shame love, Give ye; So our Translators read the words. The word translated Rulers, . 1.34 doth pro∣perly signify shields or bucklers for protection. As if he should have said, those that should have been your Protectors, love gifts. Or, you may render the words thus, Your shields love, Give ye shame: Shewing, that those who should have been Protectors and shields unto the Subject, affect to cast shame and contempt upon those, that will not run awhoring with them. Take it in whether sence you will, and it manifests an ill disposi∣tion in those Worldly Rulers towards their Subjects; who should have been a protection to them, but were not. I never read this title Pro∣tector, or shield, given to any just and righteous Magistrates in Scrip∣ture; but to such as these wicked Rulers, that by their Military power im∣bondaged their Brethren: Which may be the reason of their name: For sometimes they take away the Subjects propriety by force; because it is in

the power of their hand. So did wicked Ahab, and some of the wicked Princes of Judah that followed his steps, Mich. 2. 1, 2. They covet fields, and take by violence; and houses, and take them away; So they oppress (or defraud) a man, a man and his heritage. And Isai. 5. 8. Woe unto them that joyn house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the Land. In mine ears, saith the Lord of Hosts, Of a truth many houses shall be desolate, even great and fair without an inhabi∣tant. Sometimes again these Worldly Rulers do improve their power, more for their own ostentation, then to relieve the oppressed, Act. 25. 23. And on the morrow when Agrippa was come, and Bernice with great pompe, and was entred into the place of hearing, with the Chief Captains and principal men of the City; at Festus commandment, Paul was brought forth. But what Justice was done the poor Prisoner? We read not a word of that. Festus commanded him again to Prison, when he saw Paul came not off with a gift.

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

The effects of Christs Government, are briefly, yet fully, expressed by the Prophet, Isai. 32. 16, 17, 18, 19, 20. Then Judgement shall dwell in the Wilderness, and righteousness in the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; When it shall hail plentifully upon the forest, and the City shall be throughly humbled. Blessed are they that sow besides all waters, that send forth the feet of the Ox and the Ass. And Isa. 65. 25. The Wolf & the Lamb shall feed together, and the Lion shall eate straw like a Bullock, and dust shall be the Serpents meat. But now behold! the effects of worldly Governments, and their unrighteous administrations. They make the Servants of God to cry to him, because of their bondage and servitude, Exod. 2. 23, 24. & if they do but groane and sigh, God heareth it. The Souls from under the Altar cry, How long O Lord! Holy and True, dost thou not judge and avenge our blood them that dwell upon the Earth, Rev. 6. 10. Yea, the imprisonments of the Saints do cry aloud to God, and he looseth the Prisoners, Psa. 146. 7. And if men will not do it, when they have power in their hands, God ta∣keth it very ill, Isai. 14. 16, 17, &c. Is this the man that made the earth to tremble, and did shake Kingdomes? that made the World a Wilderness, and destroyed the Cities thereof? that opened not the house of his Prisoners? All the Kings of the Nations, even all of them, lie in glory, every one in his own house: But thou art cast out of thy grave, as an abominable branch, as the garment of those that are slain, and thrust through with the Sword: that go down to the stones of the pit, as a carkastrodden under feet. Thou shalt not be joy∣ned 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 * 1.35 I know this Prophesy is spoken firstly against the King of Babylon; but they are of weighty consi∣deration, 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 punish∣ments; 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 fami∣liar 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 con∣cern 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, whe∣ther 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,* 1.36 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, pay∣ing* 1.37 a fine to the Father, if he utterly refuse to give his Daughter, and mar∣riage of the party, Exod. 22. 16.

3. Maims and wounds that are not mortal, are punished with losse of* 1.38 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* 1.39 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 pu∣nished* 1.40 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 recko∣ned* 1.41 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 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 ex∣presse 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 appli∣cation 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 per∣sons in all ages, and in all Nations. For unrighteousness, is unrighteous∣ness, 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 un∣righteousness and iniquity of the other. But if I should enter into parti∣culars, 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, pro∣vided 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 wor∣shippers 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 some∣times 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 du∣rance for two whole years and more. Again, Christs manner was, to proclaim war before he make war; but the Rulers of the World, can be∣gin war, and proclaim it afterwards. Now what a wo••ul depravation of Magistratical power is this, that carryeth it in such a contrary stream to Christ? I might instance in many more particulars. And such as are better acquainted with the Laws and customes of the Nations, may pick out many more pregnant instances, I suppose, then I am able to alleadge, being no•• versed in those wayes. But these few may give occasion to such as have power in their hands, to consider how things may be best regulated, and to prune off all such Laws as are most obnoxions, and point-blank against the Royal Law of Christ. For much might be done, in this respect, and as I conceive safely, if it were meet for me to speak. But I shall briefly wind up all in a few words of application in the general, as my Me∣thod is.

[Ʋse 1] 1. For information, that the Doctrine of the fifth Kingdom or Monarchy, is no Novelty; no Fancy, no Childish nor ridiculous opinion, as some unadvisedly speak: But (to use the words of him that Rules in Chief, unto Mr. Tillinghast) it is a most glorious truth. For Daniel tells us that in the dayes of the fourth Kingdom or Monarchy, especially to∣wards 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 ••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 King∣dom 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 Govern∣ment, 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 whe∣ther 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 fore∣heads or in their hands, and have not renounced communion and com∣pliance with Antichristians, and wiped off that blot by repentance before their death; such Saints, though they do remain in a safe and blessed con∣dition, 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, accor∣ding to what we read. But I understand [all] in that place, to be meant of all such as have not complyed with Antichrist, according to that in the Revelation, an•• none else, according as it is written, but the rest of the dead lived not again; Namely, the rest of the dead Saints lived not again till the thousand years were expired.

[Quest. 3] Quest. 3. Whether shall there be any more conversion of souls during this Kingdome of Christ? Whether any marrying and giving in marriage, any in∣creas•• 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 con∣ve••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 Taber∣nacles: 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 Offi∣cers shall be peace, and thine Exactors righteousness, Isai. 60. 17.

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

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

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

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

Answ. This tenderness of Spirit, (which some out of malignancy, count frowardness, or worse) ought not to be discouraged by any, in higher or lower ranke. For it proceeds from a good principle; namely, faithfulness to God. And truly none so fit, nor any so like to be faithful to men, as those who are faithful to God. Therefore to remove the oc∣casion of their stumbling, let me commend this to their consideration, That it is not my acting by their Commission, that makes me communi∣cate in their sins, but compliance with them in Acts of unrighteousness; according as it is written, The Soul that sins shall dye: the Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him, Ezek. 19. 20, 25. God doth neither impute the sin of Chief Rulers unto them that are subordinate, nor the sin of sub∣ordinate Rulers unto those that rule in chief, so be it they do not allow, or imitate, the sins each of other. The Lord doth not judge that equal. And should it be otherwise, it would not be safe for any in any age, to Act

in higher or subordinate place. This was the Judgement of those good men afore-mentioned. Yet if you may not Act just and righteous things without ingagements, such as will expose you to participation in their wickedness, then separate from them, and have nothing to do with them.

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

[Ʋse 2] Instruction. In the next place therefore, let it serve for a word of instruction in this truth, That the power of giving Laws belongeth properly and peculiarly unto Jesus Christ the Messiah. For if the Father hath laid this power in a

special manner, (as hath been proved) upon the shoulder of his only begotten Son, as a weight and a burden too heavy for any in Heaven or in Earth to wield, besides Christ; then it will undeniably follow, that it is his peculiar right. Indeed Christ hath be trusted many of his Ser∣vants, (as his Vice•• gerents and Deputies,) with the Executive part of civil power, as hath already been shewed, (and might have been more at large manifested,) in the Government of the Jewish Nation; which continued from the dayes of Moses, for the space of nine hundred years and upwards; but the Law-giving power, he never allowed to any of the Sons of men.

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

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

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

For the first, (and indeed the Chiefest place that can be objected) cut of Gen. 49. 10. it proves the point most strongly, that the Law-giving power belongs only to Christ, and to none other. Indeed our translation reads it, the Scepter shall not depart; but the words ought thus to be ren∣dred, The tribe shall not depart from Judah, nor the Lawgiver from between his feet, till Shilo come. I confesse the * 1.42 word doth sometimes signify the Royal Scepter, or power of Government; but I do not find it used in all Scripture above five or six times in that sence. And it is but a bor∣rowed speech, alluding to the custome of Princes, who bear a rod in their hand as an Emblem of their power and authority; which we call a Scepter, to distinguish it from other Rods. But commonly that word is rendred a Tribe, and in the plural Number it is never used otherwise. Now Jacobs meaning in this Prophecie, is not to speak of the Royal Scepter, and power of Government, as appears from hence: For 1. he saith it shall not depart from Judah. Which implies, that the thing of which he Pro∣phesied had a Being at that time when he spake those Words. But we find no such ruling power in the hands of that tribe, when Jacob spake the Words of this Prophecie; but rather in the hands of Joseph, who was Ruler over them all. Nor did Judah obtain this ruling power, for many hundred years after. Whilst they continued in Aegypt, they were all Ser∣vants.

Afterwards, Moses of the tribe of Levi, ruled; and Joshua, of the tribe of Ephraim. Gideon and Abimelech, of the tribe of Manasseh. Tola, of the

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

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

And when Iacob saith, nor a Law-giver from between his feet, till Shiloh come, he strongly denies all Law-giving power unto any that should be born of that tribe, until Shiloh, to wit, the Messiah did come. For that is the meaning of that phrase from between his feet; As you may preceive by the use of the same phrase, * 1.43 from between the feet, Deut. 28. 57. And towards her yong one (or after-birth) that cometh out from between her feet, and towards her Children which she shall bear. Which argues that* 1.44 none of Iudahs sons, that came from between his feet, and were born of that tribe; neither Othniel, nor David, nor Solomon, nor any other, should have a Law-giving power, until Christ himself should come.

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

As to that place, Numb. 21. 18. it rather proves Christ himself to be the Law-giver; as indeed he was, when he gave the Law to Moses his Servant, on Mount Sinai. For here at Beer, the Lord spake to Moses, Gather the people together (saith he) and I will give them water. It was Christ that appointed them, and appointed his Servant Moses, to call the people together for that purpose; yea, Christ himself wrought with them, and they digged with him. Else, had not Christ been Chief in the work, they might long have digged with their staves, and sung unto it with their voyce, saying, Spring up, O Well! if Christ the Law-giver, had not given such a Law unto the Water to spring up there. As for those places in the Psalms, where Judah is called the Law-giver, they only shew, that the Messiah, the Law-giver, should descend of that tribe. Therefore, as Iames saith in the place fore-alledged, so I also do conclude, that there is one Law-giver, who is able to save and to destroy; and none else but one. For as the Lord saith in a case not much unlike, reasoning against

Idols, to prove them no Gods; Let them declare things past and things to come, and then let them be owned for Gods, else not. And he counts it a strong plea, or convincing argument, Isai. 41. 21, 23. So may I say in this case, let there be produced a man, or a State, that is able to save and to destroy, and let him have power to give Laws; Else let it lye upon his shoulder only, upon whom the Father hath laid it. And me thinks re∣ctifyed Reason might convince us, that there can be but one Law-giver. For should there be imagined, two Law-givers or more at the same time, their Laws must either be one and the same; and then what need of two? (For, frustra fit per plura, quod sieri potest per pauciora,) Or else those Laws given by them, will differ, and (like two lines that are not parallels) they will thwart each other at length; and that is contrary to the very na∣ture of righteousness; which is alwayes right, and nowhere crosseth or thwarteth with it self. I would not have added this Use, but that there be so many, that do claim a part with Jesus Christ, to make Laws. But if they will grant him power to make Moral Laws, which Universally oblige all the Sons of men, why should not he have a like power and right to make Iudicials?

2, If the power of civil Government be laid upon the shoulder of Jesus Christ, and none can have any Lawful power except it be derived from him, as it hath been fully proved: Then this shews us, that all the Go∣vernments in the World, especially those ten Kingdoms under the Ro∣mane 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 Nati∣ons 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 Constan∣tine, 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 other∣wise, 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 where∣of, 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 remo∣ved, 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 Ju∣stice 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 un∣righteousness, 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 righ∣teous, quiet and peaceable Government of Jesus Christ; Whose Laws are all righteous and perfect, and his Judges and Officers Holy and righ∣teous, 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 ap∣ply 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 pro∣mised, 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, be∣cause 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 exami∣nation.

[Ʋse 3] For examination; Seeing the Government is laid upon Christs shoul∣der, and all power and authority that is exercised in the World, is de∣rived, 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 dis∣coveries of both. First therefore, let it be examined, whether the power you exercise be of Christ; Which you may discerne by these two things. 1. By the manner of your reception of your power. 2. By your exer∣cise 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 de∣riveth 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 Scrip∣ture, by which Christ deriveth power and authority unto men: Indeed, the bounds and limits of this power, (I mean the subjects of this Juris∣diction) 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 re∣ceived 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 insi∣nuatious 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, ac∣cording 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 insi∣nuations to his Militia, gained their assistance to obtain the Kingdom; which being once gotten, he then shewed himself a most bloudy Persecu∣tor 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 re∣ceived 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 Suf∣frage 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 defen∣sive war. Yea, were it to curb and restrain a Lawful Ruler, when he be∣gins to Tyrannize, it hath been approved of God, as in the case of Ama∣ziah: 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; deny∣ing them so much liberty, as to Minister one to another (a cursed and Divellish Tyranny) putting them asunder whom God hath coupled to∣gether; 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 weigh∣ed in the Balances, and sound too light, and thy Kingdom is divided, and given to others. How will their countenance, their splendor, be changed, and the bindings of their loynes loosed; and their knees smite one against another, and all their Lords stand astonished! Then will not all their Court Chaplains, the Astrologers and the Sooth-sayers be able to com∣fort them. And then if they send for Daniel, he will read a most dread∣full doom upon them. It were good therefore for such Persecutors of the Saints, to beware what they do. Let them remember what David saith, Psal. 50. 16. What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth? Seeing thou hatest instruction, and castest my Words behind thee. When thou sawest a Thief, then thou consentedst with him, and hast thy portion with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy Brother; Thou slanderest thine own Mothers Son. These things thou hast done, and I kept silence: thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. It were better to give God glory; For, whosoever offereth praise to God, and confesseth his sin, gloryfieth me: and to him that disposeth his way aright, I will shew the Salvation of God.

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

[Answ.] I will not deny, but there may be a right discerning between the good of an action, and the obliquity thereof. And a Father may, in a due way, shew his dislike of the obliquity, and his approbation of that which is good. But great caution and tenderness had need to be used in this case; That the good be not discountenanced, because of some obliquity therein. For so parents should become guilty of a double sin, calling good evill, contrary to the Rule, Isai. 5. 20. and so discouraging the hearts of

their Children, contrary to another Rule, Col. 3. 21. 2. In such case pa∣rents had need to take heed, their displeasure be moderate, and such as the Word of God allowes; lest they provoke their Children, contrary to that rule, Col. 3. 31. Fathers, provoke no•• your Children: Do not exasperate them, by disgraceful speeches or actions. Correction should be moderate, lest a Brother seem vile in our sight, D••ut. 25. 3. Else it will provoke, ra∣ther then cure the Spirit.

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

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

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

[Ʋse 4] [Consolation.] The consideration of this Truth, that the Government is laid upon the shoulder of Christ, may yeild strong consolation unto all the Saints, espe∣cially unto those that do or shall suffer hard measures from the hands of Worldly Rulers, because of their Testimony unto this Royal power of Jesus Christ. Be not you dismayed or discouraged, but be ye cheerful and comfortable; for the Father hath laid the power of Civil Government upon the shoulder of Jesus Christ. The Lord reigneth, let the earth rejoyce: let the great Islands be glad at it. Clouds and darkness encompass him round about: righteousness and judgement are the establishment of his Throne. A fire shall go before him, and shall burn up his enemies round about, Psal. 97. 1, 2, 3. All his enemies shall become his foot-stool, Heb. 1. 13. And ye shall reign as Kings on the earth, Rev. 5. 10. Christ your King hath said, Ezech. 21. 26. Remove the Diadem, and take off the Crown; This not This, exalt him that is low, and abase him that is exalted. * 1.45 Overturn, over∣turn, overturn it; yea, This shall not be, until he come to whom the Judgment [doth belong] and I will give it him. God will overturn all forms of Government, and make them face about; he will remove this and that Diadem and Crown; He will overturn This, but not This; that is, he will overturn That which is not of his own institution, but received from the Dragon; but not That which is of his own institution, and by him made over to the Saints. And therefore when you see Governments face about, then know that Christs Government and Kingdome is not yet come. But when you see them face about a pace, as it is in the text, then know that Christ is at hand, whose right it is. For Judicial power (of which the Prophet speaketh) cannot rest, till it rest upon Christs shoulder. It is like a stone, that falling from on high, tends to its center; and the neerer it doth ap∣proach, it is carried with the more vehemency; even so it is in this case. Therefore as our Savour saith; When these things begin to come to passe, then look up, and lift up your heads, for your redemption draweth neer, Luke 21. 28. For the Rod (or Scepter) of the wicked shall not rest upon the Lot of justifyed

ones, Psal. 125. 3. And if you consider the reason, why Christ doth thus overturn Governments, you shall see great cause of rejoycing. For, for you sakes (saith Christ) I sent to Babel, and fetched it down: Even so* 1.46 will the Lord deal with mystical Babel, and all her Supporters. For your sakes he will pull them down. The blood and the imprisonments of his Servants, make a loud cry in Christs ears, Rev. 6. 10. How long, O Lord! Holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? This is the cry of the blood of those that have been slain for Christ, and for his cause. But suppose you only suffer imprisonment for the Testimony of Jesus your Lord and King, will he not regard to relieve you? Yea, verily. He is tender of your liberties, though men be not.

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

It may be your adversaries are potent, and you poor weak Creatures, in comparison of them. But let not that trouble you; For they are but grashoppers to Jesus Christ, your Prison-fellow; Yea, they are nothing, yea, they are counted lesse then nothing and vanity, or Tohu. And what can no∣thing do? Or what can that which is lesse then nothing do? They shall not be planted, yea they shall not be sown; yea, their stock shall not take root in the earth, and he shall blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. Therefore, cease from man whose breath is in nostrils: for wherein is he to be accounted of? The Phrase is very observa∣ble, and you may read the same, 2 Chron. 25. 16. and 35. 21. The mean∣ing is, as if you should say, forbear and meddle not with such men, for they are fraile Creatures, and God will take a course with them. If you have spoken to them, and they will not hear a word from Christ nor from you in his Name, let them alone: God hath a purpose to destroy them; Yet do you pray for them, that God would not charge their sin upon them. So did Stephen, Act. 7. 60. And it is thought, that that prayer was a means of Pauls conversion; for he was the great Persecutor of the Saints at that time. And the witnesses laid down the cloths at Sauls feet, Act. 7. 58. So that you may be instrumental, to do good unto your Persecutors, un∣less the decree be gone forth against them. Yea, though they despitefully use you, and persecute you, yet pray for them, Mat. 5. 44. If they sally out upon you with rage and despite, if they calumniate your good conver∣sation in Christ, and fall upon you with insultation and scorn, as the word * 1.47 signifyeth: Or if they persecute you, and incessantly pursue you and give you no rest, but with force will assail you in your persons, or in your names, or estates, yet pray for them. If God convert their hearts, you will have double cause of rejoycing. If not; your prayers shall re∣turn into your own bosomes.

What if the old Serpent, the Accuser of the Brethren, stir up wicked instruments, as he did against Jeremy, to smite you with the Tongue? Jer. 18. 18. Who said, Come let us devise devices against Jeremy: for the Law shall not perish from the Priest, nor Counsel from the Wise, nor the Word from the Prophet: come, let us smite him with the Tongue, and let us not give heed to any of his words. And this may be the case of the Servants of God now. Be it so: Yet you have a safe receptacle to retire unto, Psal. 31. 20. Thou shalt hide them in the secret of thy presence from the * 1.48 pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. So that you shall be safe enough. But ah, and alas! for the sad doom and destinie of those catchpoles, those false Accusers and Witnesses against the Bre∣thren. Christ will deliver up their Children to the famine, they may go a begging: And themselves come to an untively death; he will pour them forth upon the edge of the Sword. And their wives shall be deprived both of Children and Husbands, and their Servants put to death, or slain by the Sword in War. Poor incouragement for such men to serve such Masters! And that which may add to your Comfort, and terrour of such Accusers, is, That great acclamation which will be in Heaven, when such false Accusers, are thrown down, as from a steep place or praecipice, Rev. 12. 10. And I heard a lowd voyce, saying in Heaven; Now is come Salva∣tion, and strength, and the Kingdom of our God, and the power of his Christ: Why? What is the matter that all Heaven rings with the noise of it? The Apostle gives answer? For the Accuser of our Brethren is cast down, which accused them before our God day and night. I conceive the meaning is, that Satan by his instruments, did accuse them before the Churches and before the civil Magistrates, (both which are Gods tribunals:) for neither doth God afford him nor yet his instruments, any other presence of his, where they may prefer such accusations. And when 'tis said, I heard a loud voyce saying in Heaven, &c. It argues that there is certain and speedy intelligence carried to Heaven, of Occurrences and transactions here. Not that God hath any such need of intelligence, but the Saints and Angels in Heaven have need of such intelligences, that they may know the better how to make their applications unto Christ for their fellow-brethren, and for the ruine of the implacable enemies of the Churches. And what is the ground of these Accusers ruine? The Reason is, Christ reigns.

But what if they do not only smite you with the tongue, but also cast you into Prison? And what if they keep you in prison for many months and years, (which is an Egyptian and Romish custome) and never call you forth to a Legal tryal, nor release you? Yet you may with Paul and Silas sing in Prison, and be more merry in your hearts, then all your Presecu∣tours, 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 con∣science, 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 Pha∣ra••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 Pha∣raohs 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 righ∣teousness, you may attend the Court then without danger: There you shall see nothing, but Holiness to the Lord, upon the Horse-bridles, and upon* 1.49 the cups, and upon every cup in Jerusalem. There is no luxurie, nor ryot; no ra••ting, swearing, and uncleanness, to be heard of there. Oh! what a blessed time will that be? Then may it be said, as David saith in another case, One day in thy Court, Oh King of Saints, is better then a thousand elswhere, in any of the Worldly Princes Courts. And it may be a comfort to you, to think of such a time, when this blessed King of righteousness, shall redresse the corruptions of Princes Courts.

But to conclude, let this comfort your hearts, that the Lord Jesus will shortly appear in his Kingdom, Rev. 22. 7, 12. Beheld, I come quickly, and my reward is with me, to give to every man as his work is. For yet a little while, and he that shall come, will come, and will not t••••ry. And David gives* 1.50 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 ap∣proacheth? For, (saith he) thy Servants take pleasure in her stones, and fa∣vour 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 co∣ming of Christ, is an other argument of the neer approach of the time. For saith he in the words following; Christ looks from Heaven, and hears the sighings of his Prisoners, &c. And truly it seems to me, to argue strongly, that Christ is nigh, even at the doors. For 'tis not many years ago, since Mr. Mede, Mr. Archer, and Mr. Tho. Goodwin, might preach of this fifth Mo∣narchy, and no offence was taken at it: beause it was then a little more re∣mote. But now, it is matter of offence or scorn, to speak of such a King∣dom. 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* 1.51 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 temp∣tations which the Servants of Christ meet withall, and therefore draw my Bow at adventures, and leave it to the guidance of the good Spirit of the Lord to direct my Words aright unto such as are concerned therein. I have only picked here and there, some sweet smelling flowers, to present the sufferers for Christ withall; You may take them as a Nose gay, to refresh and cheer you Spirits in the places of your sufferings. For though you have received a full portion of the Heavenly Ʋnction, which will in∣struct and comfort you, as with Apples and with Flagons, in your dark∣some 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-cham∣ber 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 le∣gions of armed men with all their Militia; according to that of the Psal∣mist, the Mountains shall bring peace to the people, and the little Hills by righ∣teousness, 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 m••n. Pharaoh advanced Ioseph, Nebuchadn••zzar advanced Daniel, Shadrach, Meshek and Abednego; Ahasuerus advanced Mordecai, and Darius the Mede advanced Daniel, Ar∣taxerxes 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 Ha∣nani 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* 1.52 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 conside∣red, 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.

Notes

• * 1.1

  Observ.
• * 1.2

  Exod. 1. 1••.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.4

  & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (d)
• * 1.8

  Observ.
• * 1.9

  1. Ʋniversal Government.
• e 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prince, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Princess, the name of Abra∣hams wife.
• h 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  No Customs or Excize in the days of the Mes∣siah.
• * 1.18

  David seems to be a Fifth Mo∣narchy man.
• * 1.19

  The Fifth Mo∣narchy is an ancient Opinion
• m 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  How Christ came by his Kingly Power.
• * 1.22

  What Law is.
• * 1.23

  The properties of Law.
• * 1.24

  Ex vetusto co∣dice regum antiquorum.
• n 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Rev. 19. 15. Dan. 2. 44. Psal. 2. 10, 11.
• * 1.27

  A seasonable warning to Fourth-Mo∣narchy-men.
• * 1.28

  Qualifications of Magistrates.
• * 1.29

  Job 29. 17.
• * 1.30

  The manner of their admini∣stration.
• * 1.31

  Nam. 23. & 24.
• * 1.32

  The ends of Christs Govern∣ment.
• * 1.33

  The ends of Worldly Rulers.
• . 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  Heb. Watchmen, or Courts of guard.
• * 1.36

  Rapes.
• * 1.37

  Fornication.
• * 1.38

  Maims.
• * 1.39

  Theft.
• * 1.40

  Slanders.
• * 1.41

  Trespasses.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  Or, I will make it face about, face a∣bout, face about.
• * 1.46

  Isai. 43. 14.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  Heb. The liftings up the swellings, or Gibbosities of man. Jer. 18. 21.
• * 1.49

  Zach. 14. 21.
• * 1.50

  Heb. 10. 37.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  Jer. 51. 33.