THE Legislative Power IS CHRIST'S PECULIAR PREROGATIVE.  
Proved from the 9th of Isaiah, vers. 6. 7.  
By W. A.  
LONDON, Printed for Livewel Chapman, at the Crown in Pope's head alley. 1656.   

To the READER.  
COnsidering it is the duty of all that love the truth to bear witness thereunto, every one according to the grace received; and this being an age wherein the Kingly power of Christ is much controverted, I thought it my duty to cast in my mite, and to contribute what the Lord hath imparted to me, for the public good. Which consideration hath moved me to publish this small treatise, and to expose it unto the view of others, that they may weigh and consider the matter-subject thereof. Wherein I have endeavoured with as much brevity and evidence of truth as I could, to vindicate the Sovereign power of the Lord Jesus, as well intemporal as spiritual matters. In order whereunto, I thought it meet to open this portion of Scripture in Isaiah, which doth so expressly speak of that subject. And though I cannot apprehend that all men, no nor all the Saints and faithful Servants of Christ, will assent unto every jota; yet I doubt not but they will allow unto me, as I also account it may duly to allow unto them, a latitude; Not thinking it meet to lie up all men's Judgements in every scruple, to be of the same mind. However, I am confident of this, that so far as they see any light of truth appearing, they will be of the same mind, and that is all I do desire, leaving each one to the liberty of their Judgements, until fuller light break forth. And let me request this, that none may take occasion of stumbling, because in some passage I say, that we find no mention of Juries in Scripture, it having been an ancient received custom in England, and, as many apprehend it to be, a matter of great privilege to the conservation of the subjects liberty and free passage of Justice. For if it may be granted, that these Jurors are indeed Judges of the causes brought before them, and be men qualifyed and chosen according to the Rule, and be obliged to give in their Verdicts and Judgements according to the perfect rule of the Word of Truth; and that in every circuit, whether town, hundred, or shire, such known fit persons may be constituted, I disallow it not: it is not the name I take offence at, for I would not strive about words, though it were  we might in our words and speeches learn to speak the language of Canaan, I mean Scripture-language.  
And though I mostly insist upon the Judicials of Moses, as the Rules of Judgement in all cases, Capital, Criminal, or Civil; yet my intention is not to bind up all Rules of Judgement, in every case, to that scantling, but withal to take in the whole Scriptures of the Prophets and Apostles, which do give light and direction to the right understanding and application of those rules, unto each particular case. For my intention is not in this small tractate to Judaize, but to show the perfection of the whole Word of God, to direct in matters of Civil Judgements, as well as in Church affairs. And if I sometimes rebuke sharply, and blame the usurping power of Princes and States, in assuming the Royal Prerogative of giving Laws unto the people, without Commission from Christ; you may bear with me, for they are worthy to be reproved. It is not want of due respect to Magistrates that maketh me so bold, but my faithfulness and love to them moves me to advertise them of the danger. I descend not to a particular application of those obliquities I touch upon, unto any particular persons or states, because I see not a clear ground to carry me forth therein, except they should require it at my hands. It sufficeth me to show them the truth, and leave it to themselves to make application, and to all the Saints to be judges, who shall in fine judge all the World. I should have rejoiced that some more able would have undertaken this task. But when I perceived a deep silence (I mean as to willing) and many cried out against fifth Monarchy men, as they are called, that they make a great noise and clamour against this and that Government, and know not what Government they would have, or at least do not publish it to the World, I thought it a duly incumbent upon me, to remove that Calumny, by holding forth the most perfect rule and platform of all administratians in civil States. If yet it be said, that I have not digested the whole Fabric and Model of Government into a perfect form; nor projected meet expedients, whereby it might become practicable amongst us, I confess I may fall short of expectation in that particular, and in so weighty a case it would be necessary for the ablest and strongest parts to assist. Yet though the case be difficult, and our Nation and Government reduced to extremity of hazard and danger, I doubt not but something might be done, (through the Lord's assistance) in order to our establishment in truth and Peace, would it please the Lord to open the hearts of the Rulers and people to accept and embrace wholesome and seasonable Counsel. And then I should look at it as my du●y ●o communicate my poor weak apprehensions the●e abouts, if I were thereunto called. But if proposal of the sweetness and amiableness, the Peace and righteousness of Christ's Government, shall not find so much acceptance, as to incline the people's hearts to make experiment and proof of the same, by a professed subjection to his Royal Sovereign power, it is because the Lord hath more breaking work for us, ere we can be fit to bear his Yoke, whose yoke is easy and burden light; Especially when we compass it with the heavy yokes of men. And in such case as this, it would be in vain to attempt any thing of that Nature. You may consider what the Lord hath written of some Country (whether England or some other Islands, I determine not,) Isai. 24. 13, 14. that there must be a vintage and pressing of them, like as grapes are pressed, ere they be fit to be new-moulded. Which I fear may be our case. Accept therefore in good part what I have here in love and faithfulness tendered; and let every one improve it to a right end. I know full well that God hath reserved the chief honour of setting up the Kingdom of Christ in its full lustre and beauty, unto his own people the Jews, to them shall come the first Dominion, Mich. 4. 8. Yet something we might do, (and I believe we shall, after this breaking work is over,) in order to the setting up of this Kingdom of Christ in England, according to the Divine light of the Word of truth, as it is written, Isai. 24. 15. Wherefore with URIM (or Divine light) do ye glorify Jehovah in the Isles of the Sea: the name of Jehovah the God of Israel. The word Urim, is written with a short vowel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate that the heavenly light which those Saints shall have, is far short of that fullness of light, which will shine forth when Christ comes in person to set up his Kingdom; for he will come with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fullness of heavenly light and perfection, as Zorobabel intimates in his speech, Ezr. 2. 63. Which never yet was fulfilled, nor never will ●e till Christ come again. Yet since there is a Prophecy that the Saints in that Island shall glorify God with Divine and heavenly light, in order to a reformation of their civil State, let it be an encouragement and provocation to the Saints in England to breath after it, and to their utmost to endeavour the same; which is the Scope the Author aimeth at.  
Farewell. W. A.   


That the Legislative Power is Christ's PREROGATIVE.  ISAIAH 9 6, 7. 
For unto us a child shall be born, unto us a son shall be given, the GOVERNMENT shall be upon his shoulder: And his Name shall be called WONDER, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace.  
Of the increase of his GOVERNMENT and Peace shall be no end; upon the Throne of David, and upon his Kingdom, to order it, and to support it with Judgement and Justice, from henceforth even for ever: the zeal of the Lord of Hosts will perform this.  
IT is worth our consideration, to take notice of the time when the Prophet took up this Meditation. It was at a most troublesome season, in the latter end of Ahaz Reign, a most wicked and Apostate Prince, whom the Lord had set a brand of perpetual infamy upon, This is that King Ahaz. At which time also, Rezin King of Syria, and Pekah the son of Remaliah, and the Nations round about, came against the people of God with open mouth to devour them. In this exigence, and at this time, the Prophet takes up this Meditation of Christ, and of his Kingdom, for his own and the Church's consolation in those gloomy days. And what is it of Christ, that he doth (now in this case) fix the eye of his Faith upon, for the support of his Spirit, now the Church is encompassed with enemies from abroad, and afflicted with an Apostate Prince at home? Verily, he now acts his Faith upon the Kingly Office of the MESSIAH, not only as a Saviour, to deliver them from sin and hell (for that was not their present complaint) but upon his Sovereign Power as a Prince; that, being the most suitable Object 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 God's way, and in God's time, take upon him the Royal Power over the Throne and Kingdom of David his Father, and then he shall deliver them from all their enemies, and from all such fears and tyrannies under which they now complained. To us (saith he) shall a Child 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 always be your condition; and be you comforted with the thoughts of this MESSIAH, and of his righteous and peaceable Government. The connexion therefore of these words with the former, may afford us this Instruction: That the Meditation of Christ, is a most special Cordial for Christians, in 
Observe.  the most gloomy, darksome, and calamitous times, that may befall themselves in particular, or the Churches of Christ in general.  
This we see was the Prophets practise here, and so have the Saints done in all Ages. I might give you many instances, but let one serve for all. Behold David, a man of Meditations, and never more, than when he was hunted up and down as a Partridge upon the Mountains; and when he was thus persecuted in the Wilderness of Judah, he saith, Psal. 63. 5, 6. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips: When I remember thee upon my bed, and meditate on thee in the night-watches. And again he saith in Psal. 104. 34. My meditation of him shall be sweet: I will be glad in the Lord.  
I may say of these Meditations, they are a Christians Sweets: They are sweet at all times, and yield to the soul most ravishing consolations, but most especially in times of sad calamity and distress. For then, when the soul hath found her Beloved, Oh how she hugs him in her arms, and will not let him go! Cant. 3. 4. And so it was with Jacob, when he had met with Christ in a time of deep distress, he would not let him go; He knew not how to part with him, if the Lord had not left Jacob, and given him a new Name, and a Blessing together with it. But I only give a touch upon it by the way, because it is not the subject I principally intent to insist upon at this time. Yet let it provoke Christians at all seasons, but specially in sad hours, when clouds of darkness and obscurity encompass them round, then let them be take themselves to this heavenly exercise of Meditation. And whatsoever the matter of your complaints be, see that you meditate upon something in Christ, that may be a suitable support in such a case: For it pleaseth the Father, that in him all fullness shall dwell; and he hath Cordials of all sorts. Are your Rulers turned back, and become Apostates? Have they broken Protestations, Engagements, and Oaths? Are your Deliverers become a Snare to you; and are you in danger to be swallowed up of enemies both at home and abroad? Then remember, Christ shall reign in Righteousness and Peace; and be assured, deliverance will come, and the time is now at hand. And let this Meditation be a Cordial to your drooping spirits: He is such a gracious and righteous Prince, that he will not cast the servants of God into Prisons, and rend them from their relations, and shut them close Prisoners, when he hath nothing in matter of Fact that may be charged upon them: No, Christ will not so do, he will not rule over you with rigour, as Pharaoh did over the Israelites, fear ye not. Spiritual-hearted Christians 
Exod. 1. 1●.  may improve this point many ways for their own comfort and support, when they are in deep afflictions, either inward or outward, in their bodies, in their names, or in their estates, at sea or at land: Still let this be considered, There is enough in Christ to help all: And the Meditation of that in Christ, which answers your condition, will yield you comfort, and make way for your deliverance. But I pass it over, and come to the words of the Text, which in the first place I shall open by way of Paraphrase.  
Unto us a Child shall be born, unto us a Son shall be given,] Unto whom shall this child be born? Surely the Prophet here personates the Church of Christ, and by Us, 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 Unto 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 only 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 Natures, and shall in God's appointed time be laid upon his shoulder in regard of his Humane Nature also. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Government, is not elsewhere 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 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  words, which signify Princely Rule and Dominion; according to that of Isa. 32. 1. Prince's rule in Judgement; And, By me King's rule, Prov. 8. 16. And it is such a power, as Princes, and Conquerors do put forth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as may appear by the use of that Root, Gen. 32. 28. And when the Prophet 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 Father, The Prince of Peace] The word which our Translators render Wonderful, is never so translated by them, but in this place. But it is a Substantive, 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 indeed.  
Counsellor,] This word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is generally spoken of such Counsellors as are about Princes and Civil Magistrates; such as were Jonathan and Achitophel in David's time, 1 Chron. 27. 32, 33. and such were Azure, Peletiah, and Benajah, in Zedekiahs' time, whom we commonly call Privy- Councillors, or Councillors of State. And this argueth, That the Government here spoken of, is to be understood of Civil-Government.  
The Everlasting Father,] Christ is so called in a double respect: 1. Because he begetteth us through the Gospel administered 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 Righteousness, (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 writing the word Increase; which here, and nowhere else, that I remember, is written with Man finale, in a quadrangular form, to show that this Government 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (d)  should spread itself 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 endures.  
The Subject or Object of this Government, about which it should be conversant, it is not said, Upon Zion, but Upon the Throne and Kingdom of David; to show, that he means not a Government over the Church in an Ecclesiastical way, but a Government over the Commonwealth 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 only raise one Observation from the same, as that which I conceive to be chief intended, and shall lay down as a firm Position, 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 
Observe.  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 kinds of Government, and they are all laid upon the shoulder of the MESSIAH.  
1. There is an Universal Government, over all the Creation and Workmanship 
1. Universal Government.  of God. The parts of which Government (that I may so speak) are two: 1. The Law-giving part, which Christ exercised in the Creation, 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 pleasure of the Creator. Hence springs those secret Virtues in the Magnet, and many precious Stones, Herbs, and Minerals; the ebbings and flow 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 several 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 rejoiceth 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 kind. And as Jeremy saith, Chap. 8. ver. 7. The Stork in the heavens knoweth her appointed times; and the Turtle, and the Crane, and the Swallow observe the time of their coming. It was the MESSIAH that appointed a vicissitude of Seedtime and Harvest, Cold and Heat, Summer and Winter, Day and Night, Gen. 8. 22. He also set bars and doors to the Sea, saying, Hitherto 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 Sovereignty over the Creature, expressed by the Potter's 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 contrary to the first Law given them. Now this part of Universal-Government, he doth exercise, sometimes by himself alone, and sometimes by the Ministry of his holy Angels.  
I shall give some instances, for better explaining of my mind: 1. Christ exerciseth this Power himself immediately, in two sorts of actions. As first, in things that seem casual and accidental; as when he provided 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 Axe falls from the helve, and kills a man, Deut. 19 5. this is attributed 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 blind 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 read Job 38. 26, 31. He binds up the sweet influences of Pleiades, etc. And in the days of Joshua, he caused the Sun and Moon to stand still, and all the Celestial Motions together with them: and in the days of Hezekiah, be made them all go backward: He darkened and eclipsed the Sun at noonday, 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 daytime he led them with a cloud, and all the night with a light of fire: He clavae the Rock in the wilderness, and caused waters to run down like rivers, Psal. 78. 13, 14, 15, 16. And which yet may add unto the Wonder, he made the Rock to follow them, 1 Cor. 10. 4. It was he, that wrought those Wonders in Egypt, 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 mortar, 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 Ministry of his holy Angels, as Officers and Ministers to him, especially for the good of his chosen people. In regard whereof, this present world is subjected unto Angels, as the Apostles words imply, Heb. 2. 5. Thus he used the Ministry of Angels, to deliver the Law upon Mount Sinai, whilst he revealed himself face to face unto Moses for the space of forty days together, Heb. 2. 2. Gal. 3. 19 So also, he appointeth some of them, to negotiate the Church's 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 hundred eighty five thousand. Let Swordmen consider what they do, for whom they fight, and against whom they fight; for Angels go forth to War, and Swords and Bullets cannot pierce them: They are ministering 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 always 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 Christ's Servants to do execution, and add strength unto their hands. And if this be not enough to deter Fourth-Monarchy-men from meddling with the Servants of Christ; then let them know, That they have not only 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 War, 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 hid them from the wrath of the Lamb, Rev. 6. 16. Isa. 2. 19 Remember, that in the days of his Flesh, the Soldiers and Officers that came to meddle with him, gave back, and fell to the ground, at one mild 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 entreat his Messengers, that wait for the coming of this glorious Day of the Lord; and know, That you have been forewarned. Furthermore, Christ improveth the Ministry 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 sometimes 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 trial of his own Servants, Job 1. 12. Thus you see the vast extent of Christ's Government over all the Creatures; which is such, as all men will confess it is too heavy for any, but the shoulder of Christ to bear. But this is not the Government which is principally intended in the Text: for this is not restrained to the Throne and Kingdom of David, as in the Text; nor could it be foretold as a matter then to come, for Christ hath exercised this his Sovereign Power and Government over the whole Creature, even from the beginning of the world. And all men will confess, That this Power of Government, is too weighty for any but the shoulder of Christ to bear.  
2. There is another Government, which Christ exerciseth over his Church, as King of Saints, Rev. 15. 3. And this we call Church-Government: Which Government appertains also unto the MESSIAH. In respect whereof, he is sometime called King of Zion, Joh. 12. 15. sometime King Jesus, Act. 17. 7. sometime the Head of his Church, 1 Cor. 11. 3. Eph. 5. 23. sometime, The Bridegroom, Joh. 3. 29. Mat. 9 15. All which expressions do hold forth the Sovereign 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 only to him, as is generally acknowledged of all that are not grossly Popish and Antichristian. Which Power is so weighty, that no shoulder is able to bear it, but the shoulder of Christ. He both gives them Laws, and appoints Officers, and qualifieth them with gifts fit for their several Functions; and for that end he ascended up on high, Eph. 4. 8. Secondly, there is a Ministerial Power, which Christ hath committed, first, to his Church, to choose their own Officers, Acts 6. 3. Which Officers are of four sorts, Pastors, Teachers, Elders, Deacons, resembled by the four living Creatures, Rev. 4. 6, 7. Secondly, Christ hath more especially committed the Power of Ministry unto these Officers. And in respect of this Power and Government over the Church, Christ is called That Prophet, by way of excellency, Joh. 6. 14. & 1. 21, 25. Acts 3. 23. Of whom Moses prophesied, Deut. 18. 18. But yet this is not the Government principally intended by the Prophet Isaiah.  
But 3. there is another kind of Government, such as Rulers and Princes exercise over their Subjects, which we commonly call Civil-Government. This Government is conversant about the Bodies and Estates of men, and the well ordering of the Commonwealth in Justice and Judgement: And this is that Government, of which the Prophet doth here principally speak, as may appeat both from the Text itself, and from other Scriptures also, that speak of this Kingdom of the MESSIAH.  
Now from the Text you may take notice of four things principally, that argue this Government to be spoken of Civil-Government. As 1. The Name or Style given to the Government. 2. The Names given unto the Messiah or chief Governor. 3. The Subject or Object of his Government. 4. The Acts of Government which he putteth forth.  
1. For the Style given to this Government, it is called Hammisrah, which we translate Government, or Principality. This 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word is never used in any other Text save this, and it is derived from a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word, which signifieth such a Princely and Prevailing Power, as Combatants put forth to gain the Conquest; as you may read Gen. 32. 28. Hos. 12. 3. where that word only is used, speaking of jacob's 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 sense of the same: Yet we may judge of it, partly by two other (g) words, which have a near affinity with it, both in writing and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Princess, the name of Abraham's wife.  signification. Which words do both of them signify Dominion, Rule, and Principality, such as Kings and Princes do exercise; according to that of Isa. 32. 1. Prince's rule in judgement; and Prov. 8. 16. By me Princes rule. Now all men will grant, That the Power of Princes and Judges, is a Civil Power; it appertains not to them to intermeddle with Ecclesiastical Power. Wherefore we may conclude, That the Government which is here prophesied of, that it shall be upon the shoulder of the Messiah, is Civil Government.  
2. The Names here given to the Messiah, do argue, That the Government here spoken of, is to be understood principally of Civil Government: For first, he is not called, The great Highpriest; 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 Sovereignty over the Church: But he is called Counsellor 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A Title never given to Church-Officers, but to Civil Officers, such as attend upon Princes; as Jonathan and Achitophel, 1 Chron. 27. 32, 33. So also Azure, Peletiah, and B●najah were Counsellors to Zedekiah, Ezek. 11. 1, 2. Such Counsellors as these, we use to call Privy-Counsellors, or Counsellors of State. Again, Christ is here called, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Prince of Peace: and the word Prince is derived of such a word, as signifies Kingly Rule and Dominion, as was showed before. Wherefore the Apostle saith of this Messiah, that he is first King of Righteousness, and then King of Peace, Heb. 7. 1, 2. The Prophet doth not call him King of Zion, or King of Saints, (for that would have implied, that the Government spoken of had been Ecclesiastical) but Prince of Peace: For Peace is the proper effect of his Wisdom and Counsel, and the Concomitant or effect of Judgement and Justice. Wherefore it must necessarily be understood, that the Government spoken of in the Text, is chief 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 solemnities, we might well have understood the Government spoken of to be Ecclesiastical. But the Throne and Kingdom of David, is never put for Ecclesiastical Power, in all the Scriptures that I remember.  
4. The Acts of this Government are such, as do declare it to be meant of Civil Jurisdiction: For Judgement and Justice are Acts of Civil Power, and they are the Supporters of the Royal Throne, as Solomon showeth, Prov. 16. 12. Whereas Holiness, is the main Supporter of Church-Government, according as it is said, Psal. 93. 5. Holiness becomes thy House for ever.  
Thus you see it cleared from the Text, That the Government there spoken of, must necessarily be understood of Civil Government. Let me now produce some Arguments of the like nature, drawn from other Scriptures, that speak of the Kingdom of the Messiah: And they will demonstratively prove, That Civil Government and Jurisdiction, do of right belong unto the Messiah, the Son of David, our Lord Jesus Christ, that blessed and only Potentate, 1 Tim. 6. 15. These Arguments I shall reduce to six Heads:  
1. The Style given to the Government of the Messiah, argueth that it is not Ecclesiastical but Civil. It is called an Absolute 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sovereignty, Dominion, or Sultanship, Dan. 7. 14. Hence the Turks derive the Name of their chiefest Lords, whom they call Sultan's. This is such a power of Government, as cannot be applied to Church-Government, but is always attributed to earthly Prince's Power, in reference to men's persons and estates, and ordering of the Commonwealths Affairs; which is a Power that was never allowed to Churches or Church-Officers. And David speaking of that Power which the Messiah should put forth, saith, Psal. 72. 8. He shall have dominion from sea to sea, and from the river to the ends of the earth. The word there used for 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dominion, doth signify 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 alleged also 1 Tim. 6. 15. and applied those words, The blessed and only 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 rely upon any interpretation given. But yet the mistake is not great, because that which is spoken of the Divine Nature, may also by communication of properties be attributed to the Humane Nature united to the Second Person. He is the King of kings, and Lord of lords, as hath been showed.  
3. We may fetch another Argument, from the Royal Seat of the Messiahs' Government, or the place of his Throne and Court; which is not here said to be Zion, or the Church; but Jerusalem: and Jerusalem, in Scripture-phrase, is frequently put for the Civil State. And for that cause, it is called, The City of the great King, Mat. 5. 35. Swear not by Jerusalem, for it is the City of the great King. Why? were not Hebron, and Samaria, and other Cities of Israel and Judah, his Cities? Yea verily, but they are not the Royal Seat of this great King, or the place of his Court and Throne, the place of his residence. That will be at Jerusalem: For, There do the thrones of Judgement remain, (or sit) the thrones of the house of David, Psal. 122. 5. Whence it is, that most of the Prophecies concerning the Kingdom of the Messiah, do still ●un upon Jerusalem: I will create Jerusalem a rejoicing, and her people a praise; and, I will rejoice in Jerusalem, Isa. 65. ●8, 19 & Isa. 62. 7. Ye that are the Lords remembranc●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) rejoice, not only for the presence of the Lord in his Church, but also because the Lord Jesus, the Messiah, would again choose Jerusalem to be his Royal Seat, Zech. 2. 10, 12. and Zech. 14. 16, 17. And it shall come to pass, that every one that is left of all the Nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles: And it shall be, that whosoever will not come up of the families of the earth to Jerusalem, to worship the King, the Lord of Hosts, even upon them shall be no rain. This King, undoubtedly is King Jesus, the promised Messiah, of whom the Angel speaketh to Mary, Luke 1. 32. He shall be great, or shall be called the son of the MOST HIGH: and the Lord God shall give unto him the Throne of his Father David: And he shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end. And Thrones and Kingdoms are always put for Civil Jurisdiction and Power, not for Church-power. And l●st any should be mistaken, to think that all the Scriptures which speak of Christ's 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 infer Christ's 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 Christ's Rule and Government in Civil things. But whether he will Personally reign on earth a thousand years, or no, doubtless he will Personally appear, and will assume his Kingdom, and order the same. And it is one thing to appear, and to order and constitute Government; another thing to reside and exercise the same. But I shall conclude nothing positively as to that particular.  
4. The Acts of Judgement and Justice which are put forth in this Kingdom of the Messiah, are such as appertain to Civil, not unto Ecclesiastical Jurisdiction. Let me instance in some Acts, and I shall begin with that which David mentions, Psal. 72. 14. He shall judge thy people with justice, and thy poor with judgement: He shall redeem their soul from source and violence: 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 countries'. 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 broke in pieces the iron, the brass, the clay, the silver, and the gold. Now how disproportionable is it unto Church-power, To rescue men from force and violence; to behead Princes; to strike through Kings in wrath; to judge Nations with such a Judgement as filleth them with dead bodies; to wound Captains and Rulers over many Nations; to smite the Nations, and rule them with an iron Rod; yea, to break them, and make them as the dust of the Summer threshing-floors? These are such acts as do not become Churches to exercise as Churches. Should it be put unto Princes and Rulers to judge, whether it be fit to allow Churches such a power; I trow they would answer in the Negative. They will tell you, That the Acts aforementioned appertain to the Jurisdiction of Civil Princes and Potentates. And if so, how can it be denied, that this Civil Power belongs to the Messiah, who is King of kings, and Lord of lords; or whom, David, Daniel, and John did prophesy, in the places ?  
5. The Acknowledgements which the People, Nations, and Languages, yea, and Kings themselves, do tender unto this great King (the Messiah) and to his Government, are such, as do plainly argue, That Civil Jurisdiction belongeth to Christ Jesus, the Messiah. Let me instance in two particulars: 1. Homage and Fealty is due to Christ, as you may read Dan. 7. 14. All People, Nations, and Languages shall serve him, or do Homage to him. And Psal. 72. 11. All Kings shall bow down to him; all the Nations shall do him homage. And ver. 9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 2. Tribute: Not that this King Jesus will put upon them Taxes, Impositions, Customs, Excize, 
No Customs or Excize in the days of the Messiah.  or the like (that is contrary to his nature, and the sweetness of his Government) but the Nations come freely, and offer gifts: His people are a willing people in the day of his power. And thus it is said, Psa. 72. 10, 15. The Kings of Tarshish, and the Isles, shall bring an offering; the Kings 
David seems to be a Fifth Monarchy man.  of Sheba and Seba shall offer a gift: Yea, he shall live, and to him one shall give of the gold of Ophir. Oh! how would the Priests and Shavelings of our Age leap for joy, if. such honour might be done to them by the Grandees of the World, and by the vulgar sort also? If they should come and bow to them; but most of all, if they would come and bring them all manner of costly Merchandise, 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 Clergymen (as they are called) they would do, as sometimes good Aaron did, make Calves to please the people. Indeed, such free offerings and gifts may well beseem the Royalty of Christ's Kingdom, (when the Jews shall be called) to support the vast expense, which the Rulers must necessarily and inevitably undergo, in reparation of their Cities and houses, and entertainment of their own Countrymen, which will be daily flocking, as Doves to the Windows. And also, for the honourable entertainment and accommodation of the Messengers and Ambassadors, which will be sent unto them from all the Nations in every Quarter of the World. And also, as a thankful acknowledgement unto the Messiah, who by this time will have turned their Swords into Ploughshares, and their Spears into Pruning-hooks, so as they shall never learn war any more. No marvel then, if the mercenary Soldiers of this Age, cannot endure to hear of this Kingdom, or Fifth Monarchy; for then away goes Swords and Spears, and Courts of Guard, which is now their livelihood and maintenance. But there will be no need of such things then.  
6. Jesus Christ hath formerly exercised Civil Power. He hath given Laws, Statutes, and Judgements, and granted Commission unto meet Officers to execute the same; and therefore the power of Civil Government doth belong to him of right. Now that Christ hath exercised such a power, is manifest: Witness all the Laws, Statutes, and Judgements, given to God's people by the hand of Moses, when he brought them out of the Land of Egypt. And that Government he exercised for the space of many hundreds of years together, until the Babylonish Captivity, when Nabuchadnezzar, the Head of Image-government, wrested it (as I may say) out of Christ's 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 Judgements but his; as the Prophet saith, Isa. 33. 22. Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, he will save us. From all which Arguments laid together, we may undoubtedly conclude, That the power of Civil Government doth of right belong unto Jesus Christ, the Messiah; and that he will again resume this power, and the exercise thereof, when he hath broken those powers that have Outed him from his Inheritance; and then will he reign most gloriously. This was the Opinion of David and Isaiah, and all the Prophets, as hath been showed: And this was the Opinion of the eleven Apostles, as may appear by the Question they put to our Lord Jesus after his Resurrection, Acts 1. 6. Lord, wilt thou at this time restore the Kingdom to Israel? A Kingdom than they did expect. And mark Christ's answer; He doth not deny, that such a Kingdom should be, (which in faithfulness he would have done, to undeceive them, had their judgements been erroneous) but he tells them, their Question was unseasonable: It is 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: only it was not then a 
The Fifth Monarchy is an ancient Opinion  fit season for them to inquire about it, nor sor him to answer. He had another manner of Kingdom to instruct them in, those forty days which he was conversant with them; being now about to abolish the old pedagogy of the Jewish Administrations, and to institute more Spiritual and Gospellike Ordinances in the room. And it was as necessary to take up those forty days 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 find, that after the pouring forth of the Spirit at the day of Pentecost, Peter preacheth this Kingdom, and calls it the time of the restitution of all things, spoken of by the mouth of all the holy Prophets since the world began, Act. 3 21. And the word 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Restitution, doth signify 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 ministry and of suffering first; and sets his example before them for a pattern: Secretly implying, That as the Father puts excelling honour upon the Son above all others, in regard of his low and voluntary abasement of himself, Phil. 2. 9 So those that pledge him deepest in that Cup, shall be honoured with that favour which they requested, to sit next unto him in his Kingdom: which may encourage Christians to be willing to suffer for Christ cheerfully; they shall be no losers by it. I may close up this Point with one New-Testament Argument. Our Saviour saith, All power is given to me, Mat. 28 18. And Paul saith, That the Civil Magistrate is some part of power, Rom. 13. 1. Whence the Conclusion naturally ariseth, That Civil Power belongs to Christ, by gift from the Father. And Paul tells Timothy, that God, who is the blessed and only Potentate, the King of kings, etc. will make an open show of Christ Jesus our Lord at his appearing. And what show is it, that the Father will make of Christ at that day? Doubtless, he will make a show of him in all his Glory; but especially in this part of his Glory, as Sovereign Lord and King over all the Princes of the World, as those words without doubt do import. For else, if the Apostle had meant only or principally to advertise Timothy, that the Father would have made a show of Christ as Head of his Church, he might have styled him, The Father, King of Saints, or King of Zion, 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 blind, and in this respect worse than Jews, they would not deny this part of Christ's Royal Power. For, as the Prophets and Apostles, and Primitive Christians, yea Christ himself were of this judgement, That there should be a time when Christ should reign as a King in this World, and those also that have suffered with him, Rev. 5. 10. So the Jews at this day believe it, and wait for it: Only God hath not yet opened their eyes to see, and their hearts to believe, That that Jesus which was born of Mary, of the Seed of David, in the days of Herod, is that promised Messiah, whereof the Prophets do speak. Yet some of them do confess, That since the days 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 mere Man, in regard of the Divine Majesty that appeared in him. Oh! that their eyes were once opened to see him, whom they have pierced, as Zachary prophesieth; they would then acknowledge, That Civil Power, yea All Power, doth belong to him. And truly, such Christians as deny it, do declare themselves to be Antichristian. But let them beware of siding with Antichrist, and using Christ, as Hanun did the Messengers of David, cutting off half of his hair, and half of his garments; I mean, half of his Royalty, lest it cost them as dear, as it did the Ammonites and their Abettors. I have been the larger in proof of this Truth, which is the persecuted Truth of this Generation; forasmuch as some carnal Christians, who mind their own pomp and glory, more than 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, than the coming of this Kingdom. And if the world were not besotted with a love unto old Customs and vain Pomp, they would see reason to be willing of this Kingdom, wherein there will be no Taxes, Customs, Excize, nor any such thing: Swords than will be turned into Ploughshares, and each man may live in peace and quire, enjoying his own Right. They shall not then be hurried to Prisons, and shut up straight Prisoners, and rend 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, methinks, worldly men, upon a civil account, should be willing of such a Government, as this Kingdom of Christ will be.  
Having now proved, That all Power belongeth originally unto God 
How Christ came by his Kingly Power.  the Father, and to Jesus Christ his Son; and that the Power of Civil Government and Jurisdiction, in special belongeth unto Jesus Christ, it will be necessary to inquire, how he came by this Power. For clearing of which, we are to consider, that Royal Power may be obtained three ways: Either by Lineal Descent from the Father to the Son; or by Gift, or by Conquest. The Question than will be, By which of these ways the Messiah obtained his Kingdom? I answer, Not by Descent, because the Father ever liveth: Nor by Conquest, for that were the highest point of Disloyalty and Treason that could be imagined, for the Son to rise up against his Father, and to wrest his Power out of his hands.  Filius ante diem Patrios inquirit in annos. 
But Jesus Christ obtained his Power and Sovereignty 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 absolute Sovereignty, 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, whilst he yet lived, who caused the Crown to be set upon his Son's head, 1 King. 1. 32, 34. He doth not usurp it, as Adonijah would have done.  
Now this having been proved, That the Messiah hath all Power in heaven and earth, and by consequence all Civil Power, and that in a most just and righteous way, to wit, by free donation from the Father: It will be requisite, to show what part of this Sovereign Power he reserveth unto himself, and what part he hath made over to his Vice-gerents, the Princes and Rulers of the Earth; that so Christ may have his due, and Caesar also that which appertains to him. Take therefore these two Positions for a certain Truth.  

1. That all Power is given to Christ, Mat. 28. 18. and by consequence, all Civil Power of making Laws and Judgements, and executing the same: Jehovah is our Judge, Jehovah is our Law giver, Jehovah is our King, he will save us, Isa. 33. 22.  
2. No Man nor Angel may arrogate or wrest out of Christ's 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 Sacrilege and High Treason against the Kingly Power and Government of Christ.   
Antichrist indeed hath challenged such a Power in Spirituals; but his arrogancy gins daily more and more to be exploded. And the ten Kings or Kingdoms of the Fourth-Monarchy, have exercised such a Juridical and Judicial Power, but quo jure, by what right, it will be spoken of by and by. Let us first therefore consider, what part of Power the Messiah this great King, hath reserved to himself, as his peculiar Prerogative.  
For clearing of which point, let it be considered, That there are two parts of Civil Power, to wit, a Lordly Commanding Power, and a Ministerial Power: or the Power of giving Laws, and the Power of executing the same. The former, namely, The power of giving Laws, or the Legislative Power, which is a Lordly Sovereign Power, Christ hath reserved to himself, as his peculiar Royalty. This glory he will not give to another; No created Being in heaven or in earth being capable of such a Power, saving he that is God-Man. It is too weighty for any shoulder, but the shoulder of the Messiah to bear; as I might instance in the three kinds of Government, Universal, Ecclesiastical, 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. Only the dispute is, whether he only hath this Sovereign Power to give Laws and Judgements in Civil Matters. For answer whereunto, take that of Isaiab before-alledged, Jehovah is our Lawgiver. And that this Power belongs to him only, will better appear, if we consider these two things: 1. What Law is. 2. What are the  properties of Law.  
For the 1. What Law is? I answer, That Law is a prescribed Rule, for 
What Law is.  the well ordering of men's Conversation, whether in Church or in Commonwealth: And Laws may be distinguished into two sorts, Moral and Judicial. As for the distinction of Laws into Moral and Civil Laws, it is of little use: For what are Civil Laws, but such as concern the Manners of men, and their conversation one towards, or with another? So that Civil Laws (rightly so called) are no other, but Moral Laws: only Moral Laws are of a larger extent, and do comprehend the duties we own 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 Christ's Prerogative only, to give Moral Laws, as you may read in the 20 of Exodus, etc. And that he only hath this power, will appear upon these Grounds or Reasons: 1. Because he is our Creator, and hath made us, Isa. 43. 7. Every one that is called by my Name, I have created him for my glory, I have form him, yea I have made him. And who can give a Law to the Creature, but the Creator? 2. He is our Redeemer; and for this reason he giveth Laws to his people, Exod. 20. 2. because he brought them out of the land of Egypt. 3. The truth of this may appear, from the intrinsccal properties, that aught to be in all Moral Laws and Judgements, (such as the Laws of Christ's Kingdom are) and they are these three:  

1. It is requisite, that Laws and Judgements should be perfectly righteous, 
The properties of Law.  and by consequence unvariable; Such as do bind 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 Christ's Laws be) do bind 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 always imperfect: They neither bind all Persons, nor in all Ages, nor in every Country. 2. They are dispensible, as the experience of all Ages doth testify: Sometimes Higher Powers dispense with them against Justice; sometimes Justice doth require they should be dispensed with, because the Laws themselves are unjust. 3. Humane Laws and Sanctions, do not reach the Spirit and Conscience, as all the Laws of Christ do. Indeed, when the matter they command, is the same which Christ hath commanded before, or not contrary, than we are to be subject for Conscience sake, Rom. 12. 5. Yet then, it is the Law of Christ, and the homage we own to him, that obligeth Conscience. But if they command that which is contrary to Christ (as oftentimes they do) then, as Peter and John said, Whether it be right in the sight of God to hearken unto such (Commands and Commanders) more than unto God, judge ye, Acts 4. 19  
From these Arguments we may safely conclude, That the Lordly Sovereign Power of giving Laws and Judgements, belongs only 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, God's Right-hand: God never said unto any of the Angels (nor unto any Man, Christ only excepted) at any time, Sat 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 Sovereign 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 God's 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 persuaded to hearken unto, yet the very Pope of Rome will one day rise up in judgement against those which are called Christian Princes and States. I shall therefore recite an Epistle of Eleutherius the Pope, unto Lucius King of Britain, as I find 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 Christ's 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, etc. As followeth in English.  
YE require of us the Roman Laws, and the Emperors, to be sent over to you, 
Ex vetusto codice regum antiquorum.  which you may practise and put in ure within your Realm. The Roman Laws and the Emperors, we may ever reprove; but the Law of God we may not. Ye have received of late, through God's 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 God's grace, with the Council of your Realm, take ye a Law, and by that Law (through God's sufferance) rule your Kingdom of Britain. For you are God's Vicar in your Kingdom; according to the saying of the Psalm, Deus judicium tuum regi da, etc. that is, O God, give thy judgement to the King, and thy righteousness to the King's Son, etc. He said not, The judgement and righteousness of the Emperor; but, Thy judgement and justice; that is to say, of God. The King's Sons, be the Christian people and folk of the Realm, which be under your Government, and live and continue in peace within your Kingdom, as the Gospel saith: Like as the hen gathers her chickens under her wings, so doth the King his people. The people and folk of the Realm of Britain be yours; whom if they be divided, you ought to gather in concord and peace: To call them to the Faith and Law of Christ, and to the holy Church; to cherish and maintain them; to rule and govern them; and to defend them always 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 forbidden. The Almighty God grant you so to Rule the Realm of Britain, that you may Reign with him for ever, whose Vicar you be in the Realm.  
This Eleutherius writ this Epistle, in the beginning of the third Century, before the Beast arose, whilst 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 allegeth that saying in the Gospel, and applieth it to the Civil Magistrate, who should, like the Hen, gather, and guide, and protect his People, according to the Laws of Christ, contained in the Old and New Testament. Oh! what account will the Rulers of Britain give to Christ, for neglecting such wholesome counsel as this? Possibly Lucius that then reigned, and some others after him, might give heed to that spiritual advice: But since the Beast arose (which was not much above a hundred years after) and the Kings of Britain, and the other Nations, received their Power from the Dragon, the Devil, they have not regarded this counsel, but assumed a Power of making Laws unto themselves.  
Object. But you will object Gal. 3. 19 That the Law was ordained by Angels, in the hand of a Mediator.  
I Answer, That the word 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there used, doth signify such an Ordination, as when a householder sets all things in due order in his house, and appointeth each thing its fit place: Or as a Captain doth marshal his Soldiers, 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, whilst he revealed himself face to face to Moses, for the space of forty days, revealing the whole pattern of his Worship to him, as afterwards he did to his Apostles: Or 2. The Angels might have command from Christ, to put these Tables into the hands of Moses, as it is said, they were ordered, or set or put into his hands by Angels. But all this amounts not unto a Law-making Power, but rather a Law-ordering Power: For, this Law-giving Power, it is the highest point of Sovereignty that can be. And I may say of it,  

It is the fairest Flower, the choicest Gem  
That sparkles most in's Royal Diadem.  
If Kings or Kaiser's, or if States dare touch  
This Orient Pearl, which Christ doth prize so much;  
He'll break their Governments with iron Mace, 
Rev. 19 15. Dan. 2. 44. Psal. 2. 10, 11.   
And set another Kingdom in their place.  
Be wise therefore, be learned: Kiss the Son;  
Else you and eke your Kingdoms are undone.   
It is good therefore, that States and Princes would be persuaded to 
A seasonable warning to Fourth-Monarchy-men.  yield unto Christ his due. It would be the stability of their Thrones and Governments, from one generation to another. This is the controversy 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 dipped in blood, Rev. 19: 13. No marvel then, if the greatest Captains and stoutest spirits cry out unto the Mountains and Rocks, to cover them, and to hid them from the wrath of the Lamb.  
Let no man therefore invade this Royal Power of Christ, but acknowledge themselves and Kingdoms subject unto him, who is the King of kings, and Lord of lords.  
Object. 2. But have not the Princes of the Nations exercised this Law-giving Power? And do they not so to this day?  
I Answer. True, de facto, they have done so, and they do so at this day, in all the ten Nations of the Roman Monarchy: but quo jure, by what right do they exercise such a power? Let them show their Commission from Christ, if they can: I am sure we read not of any such power delegated to the best and wisest Princes that ever reigned; neither to David, nor to Solomon, nor to any of the rest of the Kings of Judah; and how then can it be imagined, that Wicked and Antichristian Princes should have such a power granted unto them by Christ? And if not from Christ, whence then have they received their power? We heard before, that Jesus Christ received his Power by Gift from the Father: But lo● these Antichristian Princes receive their Power by Gift from the Dragon, Rev. 17. 12. The ten Horns which thou sawest, are ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast. And who gave the Beast his power, and the ten Horns, or Kingdoms, theirs? Read 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 read 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 days of Antichrists Reign? Me thinks the consideration of this Original of their Power, might be a strong Motive or Argument to such of the ten Kingdoms of the Empire, as know most of Christ, yea unto them all, to throw away, and to renounce all that Power and Authority which they have received from this Red Dragon, the Devil, and accept their Governments a new from Jesus Christ, under the Broad-Seal of Heaven. I doubt not but I may say of some that have been chief Rulers of this Nation, that had they had such men about them as would have been faithful, to show them the Diabolical Rise of their Power and Jurisdiction out of the Word of God, they would soon have renounced all such power, and have submitted themselves and their Kingdoms unto Jesus Christ, and received their power a new from him.  
2. There is a Ministerial Power, which is none other, but a power derived by Commission from Christ, to act and execute the Laws of Righteousness and Judgement given by him. And this power is committed unto States and Rulers, and all sorts of Officers, both of higher and lower rank. For this great King, the Messiah, hath many Officers and Ministers under him, to act and execute righteousness in his Name, and according to his will; and upon them he hath set a special character or image of his Mighty Power, calling them Gods, Psal. 82. 1, 6. Gen. 1. 26.  
Now that I may the better express the full latitude of Ministerial power, or the Authority which Men and States do or should exercise by Commission from Jesus Christ, the great King; Let it be considered, That all Magistratical Power may be distinguished into these two kinds, Deliberative, and Active. The former, to wit, Deliberative Power, belongs unto the great Council or Representative of a State or Nation, who are be trusted by them, to deliberate about all Matters that concern the Public Tranquillity and Peace of the State; To negotiate with Foreign Princes and States; To conclude of Peace and War; To order the Militia; To empower 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 read more at large in Mr. Collons Abstract of Laws and Government, Chap. 1. Sect. 2, 3. This Council 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 Councillors shall be, or whether one shall be Precedent or chief amongst them, I do not find it strictly determined; nor is it greatly material, so be it they be qualified according to the Rule. This Council or Representative, being the highest Power in the Nation, they have Power to direct, and determine, in hard and difficult cases of Judgement, such as may be transmitted to them from inferior Judicatories, Deut. 17. 8. & 1. 17. This Power, though it be a Lordly Ruling Power, and highest in respect of the People and Subjects; yet it is a Ministerial and Subordinate Power, in respect of the Messiah, the Law- giver.  
2. There is in every Commonwealth an Active Power, which is to execute Judgement and Righteousness: And this also is a Lordly Ruling Power, but subordinate to the former. And such is the Power of all Judges and Justices, and other inferior Officers, both of higher and lower rank, who in their several Offices and. Stations, are to do and execute their several Trusts, according to the Laws and Rules of the Great Lawgiver. And Christ hath promised, That this shall be the state and condition of his people in the Last-times, when the Messiah shall reign, Isaiah 60. 17. I will also make thine Officers, Peace; and thine Exactors, Righteousness.  
Now for the further clearing of the Magistrates power, it would be necessary to inquire into these particulars following.  

1. From whom they receive their Power, and how.  
2. What manner of persons they be, or should be, that officiate this Power; and the latitude of their Power.  
3. The manner how they exercise their Power.  
4. The scope and end of their Administrations.   
Which particulars being cleared, we shall the better discern between that Government which is of Christ (committed by him to his Vice gerents on earth) and that which is of the world, and proceeds from that bloody Dragon.  
And first of the first:  
1. First then, I shall show you, that Rulers and Magistrates (rightly called, according to Christ's 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 Councillors; 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 yourselves 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 burden; and therefore finding it too heavy for himself alone, he guides the people in a right way, to be supplied from time to time, with fit Rulers and Judges, after his decease: knowing full well, that it was not to be expected, that all Officers should have an immediate call from God, as himself had. Therefore he appoints them to choose, and present fit persons to him, and he would empower 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 burden of the people with thee, that thou bear it not thyself alone. This is Christ's method: The people first choose the men, than Moses (the Supreme Power in that Commonwealth) approveth and impowereth them; and Christ Jesus qualifieth them with suitable 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 people's choice, and granted them Commissions; Then these Officers (be they higher or be they lower) they must be presented solemnly before Christ and his People, in their solemn meeting (when Christ comes to talk with them) either upon the Lords days, 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 qualify his Servants with Gifts suitable to their Calling, Christ having received gifts for that end.  
And in this way Christ doth confer Magistratical Power, and suitable Gifts, upon Councillors, 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 qualify them for it.  
But how contrary to this, is the practice of the Antichristian Nations, which have received their Power from the Dragon? As may appear, Rev. 17. 12, compared with Rev. 13. 4. What? from the Dragon, you will say? Is not all power of God? Rev. 13. 1. True, all power, as power, is of God; yea, it is an Ordinance of God. To beget children, is a power from God, Gen. 30. 2. and it is an Ordinance of God: But to beget children upon any, saving a man's 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 Christ's, 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 Dragon's way, by Tyranny, Oppression, and Usurpation, as all the other Monarches 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, etc. 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 unthankful world, that would not submit themselves unto the quiet and peaceable Government of Christ, to be ruled by those wholesome and perfect Laws which he then had given by Moses, but utterly overthrew that Polity and Form of Government, when the Jews were carried Captive into Babel. And ever since that time, the Dragon hath challenged and exercised this power over the Nations, and they receive their power (both Supreme and Subordinate) from him, and he spirits them for the work: And they oftentimes choose carnal and wicked men, persecutors of the Saints, or at best but civil, or seemingly religious (but seldom 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 entrap them in their words, if they can; especially, if they be such as preach up the Kingdom of Christ: For, that is so contrary to the Dragon, that it cannot be endured. As for qualification, they think they have enough, if they can but get a Commission under the Seal of Authority. Thus you see a vast difference, between Civil Governments that receive their power from Christ, and those that are empowered by the Dragon.  
2. Let us consider, what manner of persons they be, or should be, that are to be be trusted with Magistratical Power; and what the latitude of their Power is. The persons chosen to Office (especially of highest Trust) ought to be thus qualified. 1. They must be such as are in society 
Qualifications of Magistrates.  with some of the Churches of Christ rightly constituted: How else should it be expected, that they will act for Christ? And therefore Moses 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 Governor 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 only such as are in fellowship with the Church, aught 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 wisdom. 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 signify. 4. They must be men of Truth, Exod. 18. 21. such as will neither speak lies themselves, nor give ear to lies and false tales, Prov. 29. 12. 5. They must be intelligent, knowing, and discerning men, Exod. 18. 21. 6. They must be haters of Covetousness, no Bribe-takers, Exod. 18. 21. 1 Sam. 12. 3. 2 Chron. 19 7. Amos 5. 12. No companions of vain and wicked persons, Psal. 26. 4, 5. 7. They must be just 
* Job 29. 17. , 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, Leu. 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 myself alone, and the fatherless hath not eaten thereof, etc. 9 They ought to be pitiful; they should be eyes to the blind, feet to the lame, a tongue for the dumb, and a father to the poor, Job 29. 15, 16. Prov. 31. 8. 10. They must be men of Tempeoance, not given to Wine and Women, Prov. 31. 3, 4, 5. 11. They must be men of meek spirits; such was Moses, Numb. 12. 3. and such should all Magistrates be, Zeph. 2. 3. Wherefore God promiseth his special guidance unto such, when they come to sit on the Judgement-Seat, Psal. 25. 9 A man of a hasty, rash, headstrong spirit, is often misled in judgement: And if you read Psal. 45. 4. you shall see, that David reckons Meekness amongst the qualifications of a Ruler or Prince.  
Thus you have seen the qualifications of such as should be called forth unto highest place of Trust in a Commonwealth, and to the execution of Judgement among the people. And truly, the like qualifications are required in every Officer of lowest rank; saving that they may be chosen out of a lower rank of men, who are not of the like quality and estates. And who will not grant, that such men as these, are fittest to be be trusted with Power and Office in a Commonwealth? But behold! how contrary hereunto is the way of the world? They mind not so much the aforesaid qualifications; but if they be such men as can make friends to those in higher Power, and such as can temporize, and please the humours of the Prince, or chief Ruler of the State, and such as will cry up their Lord's Interest with open mouth, wherever they come; then are they fit Officers for the Nations: and so it hath been ever since they received their Power from the Dragon. They little care for Saintship; they had rather have them such as will Browbeat 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 pass 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 Judgement, every man according to the quality of his Office: Each man must do that, which the just Lawgiver hath given him in charge. But now for the Officers of the Nations, they are not bound to the perfect righteous Laws of Christ, but to the unperfect (and many times unjust) Laws of men; and according to them they must act, though never so contrary to the Laws of God. Yea, and many times they do act, and must act, according to the wills and pleasures of their Lords, from whom they receive their power, though quite contrary to the Laws of the Land established. Thus you see a palpable difference in respect of the latitude of the Officers power in Christ's 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 
The manner of their administration.  the Officers in Christ's Kingdom do execute their power, which I shall show in four particulars. First, when they come together in their Judicatories or in their Counsels, they begin with prayer and seeking the face of God, for his presence to be with them, and to go along in all their administrations. They know that God will be sanctified in all that draw near to him, Leu. 10. 3. They know that every thing is sanctified 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 Counsels, and in their Judgements, 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 practice, whether for persons, or families, or Governments and Judicatories, not to call upon the name of the Lord, Psal. 79. 6. Jer. 10. 25. And therefore in New England, they do always begin their Courts, and Counsels, 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, than they do hear with all gravity and meekness, the causes brought before them, as men that are willing to know and understand the truth of the matter, ere they conclude or judge of the same. Therefore meekness, is coupled with truth and righteousness, Psal. 45. 4. They do not break jests, to make the carnal multitude merry, nor do they threaten men, and call them out of their names: But patiently hear the cause, and attend to the witnesses, who give in their Testimony upon oath, (especially in weighty cases,) Deut. 10. 20. And this is done by lifting up their hands to Heaven, Dan. 12. 7. And swearing by him that liveth for ever; And not by laying down the hand on a book, as the practice of Antichrist hath been. And Thirdly, at the mouth of two or three witnesses, the Judges do determine the matter, Deut. 17. 6. and 19 15. We have not one word of a Jury of twelve men, in all the Scripture; but the Judges having heard the cause and the Testimonies, they give Judgement according to the Law; and the party or parties are to sit down with this Judgement, 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 Council, and to advise with them concerning the Law and the Judgement; and the parties must submit unto that determination, Deut. 17. 19, 12. There was no appeal allowed, for that would have been a dishonour to Christ, to suppose his Judgement changeable, like as men's minds and places are. The first rise of such a practice, 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 mind of the Lord. And when that would not prevail, he makes another remove. 
Nam. 23. & 24.  But it is not so in Christ's Kingdom: When Christ gives Judgement, all men are to submit unto it, and sit down with it.  
4. And lastly, Christ's Officers, whether they be Councillors, Judges or Military men, etc. they do conclude their administrations with praises, and Prayer to God. And thus many of Christ's worthies, in our late wars have done, in their Military expeditions; They have first begun with Prayer, and concluded with praises. And this is the constant practice of the Saints in New England. When they begin their Courts (whether they be for Council, or for Judicature) they first seek the face of God by invocation of his Name, and conclude in the same manner. So also do the Military Officers, in their exercises. In like manner do the Ministers and Ambassadors of Christ in their administrations. For in this way, it pleaseth the Lord to train up all his Servants, (yea those which have attained the greatest parts) to depend upon him, that he may act their Gifts, and make them both serviceable and acceptable to himself, and to his people.  
But now behold! the great difference between Christ's Government, and the Governments of those Nations that have received their power from the Dragon. For 1. When they come to their Counsels or Judicatories, they do not begin with Prayer to God: But as Swine which come and gather acorns 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 showed,) and all persons must stand bare before them; and in stead of Prayer, it may be they begin with an O yes. 2. In the management of their power, you shall oftentimes see, in stead of gravity, much levity; The Judges now and then breaking jests, to make the carnal auditors to break out into laughter a which doth ill beseem the Judgment-Seat. Sometimes again they fall into such passionate expressions, calling men Varlets and Knaves, etc. and threatening to make them examples to all others, that a man would wonder what is become of that meekness, which ought to be in righteous Judges. 3. They do not always proceed to Judgement 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 increase the Courts fees. Whereas in Christ's Government, every matter is judged at the mouth of two or three witnesses at the most. And it is an old Maxim, Frustra fit per plura, quod fieri potest per pauciora: it is needless to use many, when fewer will serve the turn. And it were good to be considered, how it can be excused from taking the Name of God in vain, if multitude of witnesses be sworn. And lastly, as they do not begin with God, so neither do they end and close with God: They sought not his presence when they began, nor do they seek his blessing, nor bless 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 custom of the Nations, to pray in their Councel-Chambers, or upon the Bench of Justice.  
Answ. I Answer. 'Tis oftentimes too true, that Councillors and Judges, etc. 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 closerts, 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, etc. 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 Dragon's advantage. 2. As it is a shame for them, so it is to be pitied and lamented, that Nations who profess 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 public administrations; Yet New-England, which hath been better principled, (and let it be remembered for an everlasting praise unto them, in the generations yet to come,) they make this their constant practice, to begin and end their Courts with prayer. And me thinks the Counsellors and Judges in all the Nations, that profess to know Christ, should be willing without much provocation, to take up such a Holy, Necessary, and Christian practice. For if Masters be counted irreligious, that pray not with their Families; and Ministers also, that pray not with their Congregations; shall not such Magistrates be worthily counted irreligious, that do not sanctify God's Name by Prayer and Praises, on their Judgement-Seats? As for such as cannot pray, they are unworthy (me thinks) to sit upon God's Seat of Justice. It were fit to thrust such dumb Dogs 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 worse sort of Rulers and Magistrates, in the ten Kingdoms of the Roman Monarchy, which in regard of their constituting parts, are mixed, 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 bottom, as hath been showed. 4. Consider the scope and end of Magistrates administrations, under the Government of Christ, and under the Governments of the Nations; and the difference betwixt both. The ends of Christ's Government 
The ends of Christ's Government.  are righteousness and holiness, that we may live in all Godliness and honesty, 1 Tim. 2. 2. For the righteous Lord loveth righteousness, Psal. 11. 7. Christ appointed Magistrates for encouragement and protection to them that do well, and for terror to them that do evil, Rom. 13. 3, 4. But Worldly Rulers have contrary ends in their Government: They oppress 
The ends of Worldly Rulers.  the poor, and crush the needy, Amos 4. 1. They countenance false Prophets, Mich. 2. 11. and such as speak smooth things, Isai. 30. 10. But they prohibit the Prophets of God, and will not suffer them to speak out, Amos 7. 13. and sometimes they mock such Prophets, and misuse them, 2 Chron. 36. 16. yea sometimes they threaten them, 2 Chron. 25. 16. Forbear, why shouldest thou be smitten? Sometimes they also imprison them; as Ahab imprisoned Micaiah, 2 Chron. 18. 26. The Princes imprisoned Jeremy, 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 Lion's den, as the Princes did Daniel, Dan. 6. 16. And sometimes they kill them, as Herod did James, Acts 12. 2. And as for these worldly Rulers, they have other ends in the administration of their power, respecting themselves; namely, to fill their purses: For so it is said of Festus, that he hoped money should have been given him of Paul, that he might lose him; Wherefore he sent for him the oftener, 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 practice, of keeping the Saints in Prison, under pretence of high Offences; neither bringing them to a Legal trial, 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, 
. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth properly signify shields or bucklers for protection. As if he should have said, those that should have been your Protectors, love gifts. Or, you may render the words thus, Your shields love, Give ye shame: Showing, that those who should have been Protectors and shields unto the Subject, affect to cast shame and contempt upon those, that will not run whoring with them. Take it in whether sense you will, and it manifests an ill disposition in those Worldly Rulers towards their Subjects; who should have been a protection to them, but were not. I never read this title Protector, or shield, given to any just and righteous Magistrates in Scripture; but to such as these wicked Rulers, that by their Military power embondaged 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 join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the Land. In mine ears, saith the Lord of Hosts, Of a truth many houses shall be desolate, even great and fair without an inhabitant. Sometimes again these Worldly Rulers do improve their power, more for their own ostentation, then to relieve the oppressed, Act. 25. 23. And on the morrow when Agrippa was come, and Bernice with great pomp, and was entered 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 amiss, to show 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 Christ's Kingdom.  
The effects of Christ's 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 eat straw like a Bullock, and dust shall be the Serpent's 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 groan and sigh, God heareth it. The Souls from under the Altar cry, How long O Lord! Holy and True, dost thou not judge and avenge our blood them that dwell upon the Earth, Rev. 6. 10. Yea, the imprisonments of the Saints do cry aloud to God, and he looseth the Prisoners, Psa. 146. 7. And if men will not do it, when they have power in their hands, God taketh it very ill, Isai. 14. 16, 17, etc. Is this the man that made the earth to tremble, and did shake Kingdoms? 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 joined 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 cries 
* Heb. Watchmen, or Courts of guard.  I know this Prophecy is spoken firstly against the King of Babylon; but they are of weighty consideration, unto all the Princes and Rulers of this World, especially unto those, that are parts and members of mystical Babylon, in case they lift up themselves against the people of God, and cast them into Prisons, and detain them there, as sundry Saints have been amongst us of late.  
Thus you see unrighteousness in Government fills the Land with cries, 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 Christ's 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 Christ's Kingdom 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 Judgement; Whereof some do appoint Capital punishment; some, corporal punishments; some, pecuniary punishments.  

Capital Laws, punished with death.  
1. Blasphemy. When men deny the essence or being of God, or his attributes (as his omnipresency or omnipotency) which is a boring of God's name, Leu. 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, Leu. 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 persuade men to forsake the Lord, and worship other Gods, Deut. 13. from vers. 1. to 11.  
5. Witchcraft, whether such as foretell things to come, or have a familiar Spirit, Exod. 22. 18. Leu. 20. 27. Deut. 18. 11, 12. or consult with witches, Leu. 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 man's Father or Mother, and also wilful disobedience and Rebellion, after due course of chastisement used, Exod. 21. 17. Leu. 20. 9 Deut. 21. 18, 19, 20, 21. And cursing the Rulers of the people, Exod. 22. 28. 2 Sam. 19 21.  
8. Wilful Murder, 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 man's 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, than 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, Leu. 20. 13, 15, 16.  
10. Adultery, which is the defiling of the marriage-Society, of what kind soever it be, Leu. 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. Whoredom of a maid in her Father's house, Deut. 22. 20, 21.  
12. Man-stealing, Exod. 21. 16. Deut. 24. 7.  
Under these few heads, may be comprehended all the Laws that concern the life of a man. I have not omitted any, that I do remember, for which there is an exact word of Christ. I confess there be more in Number, reckoned up in Mr. Cottons Abstract of Laws; but some of them fall under the aforementioned heads, and some are doubtful to me, whether they be Capital or no, as in Chap. 7. Sect. 7, 8, 9, 20. which I shall refer to the examination of the judicious Reader.   

Some Crimes are punished by whipping or by fine, but not with death.  
1. Rapes are punished by stripes, and by a fine (not unto the Court, 
Rapes.  but unto the Father, who suffers wrong,) and by marriage of the party, Deut. 22. 28, 29. But in case it bring death to the party forced, than it falls under the Law of murder, and is punished with death.  
2. Fornication is punished with settling a dowry upon the Woman, paying 
Fornication.  a fine to the Father, if he utterly refuse to give his Daughter, and marriage of the party, Exod. 22. 16.  
3. Maims and wounds that are not mortal, are punished with loss of 
Maims.  member for member, or valuable recompense, together which charge of his cure, and restitution for the loss of his time, Exod. 21. 18, 19, 22, 23, 24, 25. Leu. 24. 19, 20. And if a Master hurt his Servant, the Servant is to be free of his service, Exod. 21. 26, 27.  
4. A Thief is to be punished with double restitution, Exod. 22. 4, 7. Or 
Theft.  if he be not able, then to be sold, Exod. 22. 3. But if he break a house, or a ship, or the like, in the night, and be slain, no blood shall be shed for him, Exod. 22. 2.  
5. If a man raise a Slander against his Wife's chastity, he shall be punished 
Slanders.  with stripes, and with a fine also, in case the Slander bring damage, Deut. 22. 17, 18, 19  
6. Trespasses which are yet of a lower nature, and not commonly reckoned 
Trespasses.  amongst Crimes, I may reduce to these six cases.  
1. If a man act, or if any appertaining to him do act, either mediately or immediately, to the detriment of his Neighbour, he shall make full restitution, either in kind, or at least in value, Exod. 22. 5, 6. and 21. 33, 34.  
2. If a man's Ox or beast, gore, by't or kill a man's Son or Servant, the beast shall die, 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 man's beast shall kill another man's beast, and the owner knew that his beast was wont 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 loss, Exod. 21. 35, 36.  
4. If a man take hire for goods committed to him to keep, and they be stolen or gone, he shall make restitution, Exod. 22. 12.  
5. If a man borrow aught 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, Leu. 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 express punishment; yet being brutish sins, as also common whoredom 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 Christ's Kingdom appears, 1. By the equity of them, they are most just: 2. By the comprehensiveness of them; for though they be but few in number, yet may be extended in the application of them, by way of proportion, unto all cases and actions, that do or can fall out, at Sea or at Land; all circumstances being duly weighed, and rightly applied. 3. By the extent of them, which reacheth all persons in all ages, and in all Nations. For unrighteousness, is unrighteousness, as well in one person, as in another; as well in one age and in one Nation, as in another. And by consequence, as unrighteousness is one and the same, so also must the Judgement 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 Judgements, cannot be altered or changed, by any created power; in regard of the Divine Original of them. Whence also it comes to pass, 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 show the righteousness and equity of the one, and the unrighteousness and iniquity of the other. But if I should enter into particulars, I should both weary myself and the Reader. Let it suffice to give a taste of some few.  
Christ's Law makes it death to worship Idols. men's 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, God's Law saith, a Thief shall make double restitution unto the party wronged, or be sold. men's 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 sum? Or what recompense will that be to the party wronged? Christ's Law saith, If a man lie with a married Woman, he and she shall die. men's 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 confess against their own lives. Again, Christ's Law alloweth any of the Sons of men, to live in any place, provided they commit not some capital sin, that deserveth cutting off: But men's Laws (at least in some places) do make it death for a Jew to live amongst them: When yet Jesuits, and Seducers to Idolatry, and worshippers of strange Gods, can find allowance. Moreover, Christ's Law gives all the Sons of Adam a kind of Lordship over the Creature: But men's Laws restrain that liberty, making some kind of fowls, the King's game only; forbidding others to meddle with them, under such and such penalties. Again, Christ's Law gives the eldest Son the birthright of inheritance, and alloweth him a double portion: But men's Laws sometimes give the youngest Son the birthright, and sometimes allows all the Sons to inherit alike; And sometimes again gives all the Lands unto the eldest, and puts off the younger Children with small and inconsiderable portions, to make the eldest Son a Gentleman. Furthermore, Christ's 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 trial, which was not to be delayed: But men will imprison others without matter of fact, as we see Joseph was imprisoned in Egypt: So also was Paul (when yet the Rulers confessed, he might have been set at liberty, for any matter of fact that they could charge him with,) and there he was kept in durance for two whole years and more. Again, Christ's manner was, to proclaim war before he make war; but the Rulers of the World, can begin war, and proclaim it afterwards. Now what a woeful depravation of Magistratical power is this, that carrieth 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 customs of the Nations, may pick out many more pregnant instances, I suppose, than I am able to allege, being no● versed in those ways. But these few may give occasion to such as have power in their hands, to consider how things may be best regulated, and to prune off all such Laws as are most obnoxions, and point-blank against the Royal Law of Christ. For much might be done, in this respect, and as I conceive safely, if it were meet for me to speak. But I shall briefly wind up all in a few words of application in the general, as my Method is.  
Use 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 days of the fourth Kingdom or Monarchy, especially towards the end of the same, God will raise up such a Kingdom as cannot be destroyed, which is that Kingdom of Christ, or World to come, wherein Christ shall reign as King, and his Saints together with him, for above a thousand years: compare Dan. 2. 44. and 7. 27. Rev. 20. 4. 7. Now if the four Kingdoms or Monarchies must be destroyed, and another Kingdom succeed which shall never have an end whilst the World lasts, what is it else, but a fifth Kingdom 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 than a Kingdom, where one Rules as Chief. And this may suit well enough with this fifth Kingdom, or Kingdom of Christ. For he shall ●e King of Kings, and Lord of Lords, and that shall be his style, Rev. 17. 14. and 19 16. And Zachary speaking of the same time, saith, Jehovah (to wit, Christ) shall be King over all the earth: and in that day there shall be one Jehovah, and his Name one. And what is this, but a Monarchy? Yea Christ above all others, is most properly called a Monarch, and his Kingdom a Monarchy. But I would not contend for a word or a name. The word Kingdom is good enough, and doth fully express 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 judgements, 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 misapprehensions touching this truth, and some are very apt to calumniate fifth Monarchy men (as they are called) as if they were adversaries, not only to this present Government, but in General to all Government; whereas in truth, they are the constant assertors of Government.  
Quest. 1 Quest. 1. Whether will Jesus Christ appear personally, when he assumes this his Kingdom, at the end and expiration of the fourth Kingdom or Roman Monarchy.  
Answ. Answ. These Scriptures satisfy me, that Christ will personally appear, Zach. 12. 10. They shall look upon me whom they have pierced, etc. 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 Christ's appearing in his Kingdom, 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 solemn days of humiliation; No more Fountains opened for sin, and for uncleanness after that day. And when Christ thus appears, he will come to reign as a King over all the Nations, Rev. 11. 15.  
Quest. 2 Quest. 2. Whether shall the Saints that are then asleep, arise? and whether shall all the Saints arise, and come with Christ, and reign with him?  
Answ. Answ. It is evident that when Christ comes from Heaven to take possession of his Kingdom, his Saints shall arise and come, and reign with him, Rev. 20. 4, 5. And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his Image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection. Whence I gather, that all such Saints as have worshipped the beast or his Image, or received his mark upon their foreheads or in their hands, and have not renounced communion and compliance with Antichristians, and wiped off that blot by repentance before their death; such Saints, though they do remain in a safe and blessed condition, yet Christ will not put that honour upon them to reign with him, or for him, during the thousand years. This rising of the Saints is called the first resurrection, Rev. 20. 5. And these shall die no more, Rev. 20. 7. but shall reign with Christ.  
Some think that all the Saints shall arise and come with Christ, according to what we read. But I understand [all] in that place, to be meant of all such as have not complied 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 Kingdom of Christ? Whether any marrying and giving in marriage, any increase by natural generation?  
Answ. Answ. I conceive there will be conversion of souls during the time of the New Jerusalem, and the means of conversion, and persons to be conve●ted. For you may read that Christ the tree of life, shall yield twelve manner of fruits, every month of the year; and the leaves of that tree, (to wit, the Ministry of the Gospel) shall be for the healing of the Nations. So that there will be need of healing, and there will also be means of healing, and such means as is compared to the leaves of a tree, properly expressing the Ministry of the word, to beget faith for the saving of their souls. And Zach. 14. 18. God will smite the Nations, that keep not the Feast of Tabernacles: Tabernacles there, being put for the whole worship of God, as appears by comparing it with the 16th verse. And the word Tabernacles implieth, 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 traffic. But as for the Saints that never died, 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 Christ's Kingdom?  
Answ. Answ. Yea, doubtless; for so Isaiah saith, I will restore thy Judges as at the first, and thy Councillors as at the beginning, Isai. 1. 26. And thine Officers shall be peace, and thine Exactors righteousness, Isai. 60. 17.  
Quest. 5 Quest. 5. Whether may not Christians, that wait for this Kingdom of Christ, submit unto Civil Powers under the 4th Monarchy, and also act under them?  
Answ. Answ. Doubtless, they both may and aught 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 Nabuchadnezzar and Darius, Dan. 2. 48. and 6. 1. Nehemiah under Artaxerxes, Neh. 2. 1. Mordecai under Ahasuerus, Esth. 8. 2, 9, 15. Cornelius under the Roman Emperor, Act. 10. 1.  
Yea, there were Saints in Caesar's house, Phil. 4. 22. All which places do evidently show, that Saints may officiate, under wicked and Profane 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 straitened 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 public trust, none so faithful, as they. Which redounds much to the honour of God.  
Object. But I know some godly minds may scruple this point, out of a Holy fear and jealousy, 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 rank. For it proceeds from a good principle; namely, faithfulness to God. And truly none so fit, nor any so like to be faithful to men, as those who are faithful to God. Therefore to remove the occasion of their stumbling, let me commend this to their consideration, That it is not my acting by their Commission, that makes me communicate in their sins, but compliance with them in Acts of unrighteousness; according as it is written, The Soul that sins shall die: the Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him, Ezek. 19 20, 25. God doth neither impute the sin of Chief Rulers unto them that are subordinate, nor the sin of subordinate Rulers unto those that rule in chief, so be it they do not allow, or imitate, the sins each of other. The Lord doth not judge that equal. And should it be otherwise, it would not be safe for any in any age, to Act in higher or subordinate place. This was the Judgement of those good men . Yet if you may not Act just and righteous things without engagements, 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 Kingdom is about to expire, may seem to be an upholding of Antichrists power, and a retarding of Christ's 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 Christ's work. Daniel did bear office not only under Nabuchadnezzar, but also under Belshazzar a most debauched Prince; yea, at such a time, when Babylon was to be destroyed and ruined, Dan. 5. 29. And who more fit to be advanced, than 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 God's people out of Babel's 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 Calumny cast upon them, as if they were ill principled men, and such as were adversaries, to this, or to that Government. Whereas the contrary is most true, that they are the best and truest friends unto Government, and count it their duty to be faithful unto their trust, be the Rulers what they may, or the form of Government what it will. Only they take themselves bound in Conscience to rebuke sin, and bear witness against unrighteousness, in any person, of what quality soever, and in any form of Government whatsoever. And for that cause, they are aspersed by evil minded men, who willingly and wittingly pervert their honest and upright meanings, that so they may insinuate themselves with Rulers and Governors in States, to gain favour and promotion, which is the scope they aim at, and so trample the Servants of Christ under foot. Yea, sometime those that have cried up the Kingdom of Christ, and decried all Tyrannical oppressing powers in their public declamations, do face about; and fall bitterly upon fifth Monarchy men, comparing them to John of Leiden, and the Anabaptists at Munster, and to Quakers, and Ra●ters, to make them odious. But let such as can turn about to the times, and change their Doctrine and Judgement, as men do their apparel, consider what Council 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 ruin of both? They pretend the fear of God, and honour of the Magistrate; but in conclusion, they find acceptance neither from the one, nor from the other.  
Use 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; than it will undeniably follow, that it is his peculiar right. Indeed Christ hath be trusted many of his Servants, (as his Vice● gerents and Deputies,) with the Executive part of civil power, as hath already been showed, (and might have been more at large manifested,) in the Government of the Jewish Nation; which continued from the days 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 Sceptre shall not departed from Judah, nor a Lawgiver 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 Lawgiver 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 Lawgiver, as hath been already showed, Isai. 33. 22. And James tells us, there is but one Law giver which is able to save and to destroy. Now to save and to destroy, will be granted, is such a power as never was given to Moses, or to the tribe of Judah, or to any man, but only to Christ Jesus the Messiah.  
But 2. I shall answer more particularly and fully to the Objection, in opening the Scriptures alleged: 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 Sceptre shall not departed; but the words ought thus to be rendered, The tribe shall not departed from Judah, nor the Lawgiver from between his feet, till Shilo come. I confess the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word doth sometimes signify the Royal Sceptre, or power of Government; but I do not find it used in all Scripture above five or six times in that sense. And it is but a borrowed speech, alluding to the custom of Princes, who bear a rod in their hand as an Emblem of their power and authority; which we call a Sceptre, to distinguish it from other Rods. But commonly that word is rendered a Tribe, and in the plural Number it is never used otherwise. Now jacob's meaning in this Prophecy, is not to speak of the Royal Sceptre, and power of Government, as appears from hence: For 1. he saith it shall not departed from Judah. Which implies, that the thing of which he Prophesied had a Being at that time when he spoke those Words. But we find no such ruling power in the hands of that tribe, when Jacob spoke the Words of this Prophecy; 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 Egypt, they were all Servants.  
Afterwards, Moses of the tribe of Levi, ruled; and Joshua, of the tribe of Ephraim. Gideon and Abimelech, of the tribe of Manasseh. Tola, of the tribe of Issachar. Jephte, of the tribe of Manasseh. Ibzan and Elon, of the tribe of Zebulon. Samson, 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 judah, that I remember. So that the ruling power was never seated in that tribe until David's time; and that continued not much above four hundred years. For after the Captivity, the Scripture mentions not any one of that tribe that I remember, that had the Government, but Zorobabel. judas Macchabeus was of the tribe of Levi.  
2. As judah obtained no such ruling power, (above the other tribes) until David's time, so neither did that Regal power continue with that tribe until Shiloh came. And therefore that cannot be the meaning of jacob in his blessing, that judah should hold the Sceptre until Christ came. But jacobs' true meaning is, that God would take such a special care of that tribe, above all others, to preserve them from mixture and confusion (as it befell the ten tribes long before the coming of the Messiah) to the end that it might be truly discerned, how Christ Jesus descended lineally of the Seed of David, according to the flesh, his Mother Mary being of the Royal Seed.  
And when jacob saith, nor a Lawgiver 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, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from between the feet, Deut. 28. 57 And towards her young one (or afterbirth) that cometh out from between her feet, and towards her Children which she shall bear. Which argues that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  none of judah's 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 Lawgiver, should descend of the tribe of judah 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 Lawgiver; as indeed he was, when he gave the Law to Moses his Servant, on Mount Sinai. For here at Beer, the Lord spoke 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 voice, saying, Spring up, O Well! if Christ the Lawgiver, 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 Lawgiver, they only show, that the Messiah, the Lawgiver, should descend of that tribe. Therefore, as james saith in the place fore-alledged, so I also do conclude, that there is one Lawgiver, 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 lie upon his shoulder only, upon whom the Father hath laid it. And me thinks rectified Reason might convince us, that there can be but one Lawgiver. For should there be imagined, two Lawgivers or more at the same time, their Laws must either be one and the same; and then what need of two? (For, frustra fit per plura, quod sieri potest per pauciora,) Or else those Laws given by them, will differ, and (like two lines that are not parallels) they will thwart each other at length; and that is contrary to the very nature of righteousness; which is always right, and nowhere crosseth or thwarteth with itself. 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 judicials?  
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 shows us, that all the Governments in the World, especially those ten Kingdoms under the Roman Monarchy (whether they wrist it out of Christ's hand by force, or receive it from the Dragon,) are all of them Antichristian; that is, they are adversaries and enemies unto the Royal power and dignity of Jesus Christ; and cannot be otherwise: For as their Constitution is against Christ, so must needs their execution of that power be. And therefore we may not wonder, that ever since the reign of Antichrist, the ten Nations of that Empire, have been for the most part, enemies unto Christ's 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 Governors 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 chief, for the good of his chosen people.  
Hence it comes to pass that Christ sometimes raiseth up such Rulers, as become more favourable and propitious to his Churches; as Constantine, and some others after him. And in these Nations, we have had Edward the sixth, and Elizabeth, who for the most part were favourable to the Saints. Yet now and then, the very best of them, have proved as broken reeds, and been as goads and pricks in the sides of Holy men, to show some tang of the Dragon's poison, from whom they did receive their power at first. And now in our days, when the little horn is beheaded, and we have nothing left but a stinking Carcase; we need not wonder that the Saints are imprisoned, and worse dealt withal then in the days of the most wicked and profane Princes. For what can be expected from a rotten putrifying Carcase after the Soul or Life is departed, but noisome filthy smells and savours? Yea, thus it will be, and it cannot be otherwise, until this Carcase be reduced unto dust, and become as the dust of the Summer threshing-floor. There is no hopes of purging a dead and putrifying Carcase, till it be resolved to dust. The consideration whereof, may give just occasion to all Governments in the World, that have any spark of love to Christ, to be very careful whom they improve, in place of power and authority: That the persons be godly, and qualified as hath been before declared, according to the mind of Christ; Else, they may be sure, they will neither be friends to Christ, nor to his people; but the more power they have, the more mischief they will do. And though they be select and choice men, yet (whilst the old foundations be removed, and a new one laid, to wit, Jesus Christ, as King and Lawgiver in the Commonwealth 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 judgement; nor indeed can be. For when Rulers and Governors are unrighteous, and the Laws by which they Govern are unrighteous also, or at the best imperfect; how can it be expected, that Judgement and Justice should find a place in the World? We may rather expect (what in experience we find to be true,) that there should be all manner of unrighteousness, either done, or suffered to be done in all Nations of the World, both about Meum & tuum, mens private interests, and public interests of States also. So that if Christ did not overrule 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 one's) men would undoubtedly become as Bears and Lions, Wolves, Tigers 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 persuade all the Sons of men, that desire to enjoy their own proprieties without exactions and oppression from higher powers, to be willing to submit unto the righteous, quiet and peaceable Government of Jesus Christ; Whose Laws are all righteous and perfect, and his Judges and Officers Holy and righteous, when chosen according to his mind and will, as hath been showed.  
Let this suffice for information: and if it were my place, and that I had a calling thereunto, and if men's ears were opened to hear, I might apply it profitably for exhortation and admonition also. For though it be not to be expected, that any of the Nations will set up this Kingdom of Christ in the glory thereof, until the Jews be called, to whom it is promised, Mich. 4. 8. that unto them shall come the first Dominion; yet much might be done by the Gentile Nations in order hereunto, as preparatory to such a glorious work, and that without detriment unto the public 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 days, which will not endure wholesome reproof, I shall forbear, because I know God hath a purpose to destroy them; and leave it unto them, to whom it belongs, to consider what Christ calls for at their hands, and to make more particular application of this truth, for their own quickening unto the work. And so I come, in the next place, to a word of examination.  
Use 3 For examination; Seeing the Government is laid upon Christ's shoulder, and all power and authority that is exercised in the World, is derived, either from Christ or from the Dragon, it will behoove them that are in place of power, to examine, whether the power they exercise, be from Christ, or from Satan: For which end, I shall lay down some discoveries of both. First therefore, let it be examined, whether the power you exercise be of Christ; Which you may discern by these two things. 1. By the manner of your reception of your power. 2. By your exercise of the same. For the first, to wit, the reception of your power, you are to know, that Christ deriveth power and authority unto his Servants these three ways. 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 express call from Christ. 2. Christ deriveth power and authority to his Servants, by the free election of his people; and so were the Rulers and Judges chosen, Deut. 1. 13. And 3. when his people are oppressed and spoiled, and cry to God, than 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 Christ's Method; but he allows his people a free choice of their Rulers. And these are all the ways that I find in Scripture, by which Christ deriveth power and authority unto men: Indeed, the bounds and limits of this power, (I mean the subjects of this Jurisdiction) may be enlarged by a Lawful war, which is always 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, job 29. 12. Psal. 82. 3, 4. job 31. 31. then you act for Christ, and rule for Christ; and it is a real demonstration that you received your authority and power from him. But now on the contrary, if you receive your authority and power from the Dragon, and act against the Saints, it is manifest, that you have not received your power from Christ. Which will the better appear, if you consider the manner of your reception of power, and Satan's way of conveying power to men; which I find constantly recorded in Scripture, to be either by force and violence, quite contrary to Christ's Method, or by sly and subtle insinuatious and specious pretences, or by both. And thus you shall find that all Tyrants have, by this way, arrived to the height of their power. Nimrod a mighty hunter vi & armis by the length of his Sword grasped the power into his hand, and erected a Kingdom and Government, according to his own mind, Gen. 10. 8, 9, 10. In like manner the four great Monarches threw out their predecessors, by the power of the Sword. And as they obtain their Kingdom by force, so also by flatteries, fair promises, protestations and the like, as did that vile person, Dan. 11. 21. which I conceive to be Nero, that cruel Tyrant, who by fair and sly insinuations to his Militia, gained their assistance to obtain the Kingdom; which being once gotten, he then shown himself a most bloody Persecutor of the Saints. I might instance in the Kings of these Nations also, and all the ten Kingdoms of the Empire, or horns of the great Beast, how they have obtained their power by force of Arms. So did Bastard- William the Conqueror the head of the Succeeding Princes. And john tells us, (Rev. 17. 12. compared with Chapt. 13. 2.) that they all of them received their authority, (viz. civil power) from the Dragon, the Devil. 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 Christ's way, not in the Dragon's way. They did not obtain their places by the Sword, but were called thereunto by the Suffrage and vote of the people of God. For though the Saints might be the lesser number of votes in point of Election, yet they were the better part, and by their instant prayers, and Chief 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 arms for repressing an usurping Tyrant, is not an offensive, but defensive war. Yea, were it to curb and restrain a Lawful Ruler, when he gins to Tyrannize, it hath been approved of God, as in the case of Amaziah: Much more when like Athaliah they aspire to Government, and cut down Parliaments, or whatever stands in the way of their ambition, as she cut off all the King's Seed; or at least endeavoured the same.  
But 2. Let higher powers consider, how they act, and for whom: For suppose they had received their power and authority in Christ's own way, (which yet may not be acknowledged; because john saith, they had it from the Dragon) yet if they take the Dragon's part, and cast out floods of persecution against the Saints, and browbeat them, and shut them up in Prisons, renting asunder all relations, The Hushand from the Wife; denying them so much liberty, as to Minister one to another (a cursed and Devilish Tyranny) putting them asunder whom God hath coupled together; Renting also the Shepherd from the flock, and murdering the Souls of such persons (as far as in them lies) 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 show them the hand-writing upon the Wall, MENE, MENE, TEKEL UPHARSIN, God hath numbered thy Kingdom, and finished it; thou art weighed in the Balances, and sound too light, and thy Kingdom is divided, and given to others. How will their countenance, their splendour, be changed, and the bindings of their loins 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 soothsayers be able to comfort them. And then if they send for Daniel, he will read a most dreadful 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, than 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 thyself: 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 show 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 Governors? May not a Father, and by consequence a Ruler, or Father of the Commonwealth, distinguish of the actions of his Children, what is right and what is crooked, and chastise the obliquity of their actions, and yet not reflect upon the action, which is good in itself?  
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, show 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 evil, 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 parents had need to take heed, their displeasure be moderate, and such as the Word of God allows; lest they provoke their Children, contrary to that rule, Col. 3. 31. Fathers, provoke no● your Children: Do not exasperate them, by disgraceful speeches or actions. Correction should be moderate, lest a Brother seem vile in our sight, D●ut. 25. 3. Else it will provoke, rather than 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 Christ's Government, that they may convince the World, and specially Rulers, of their sin, in not submitting themselves to the quiet, peaceable and righteous Government of Christ; and for so doing, Rulers may not punish them. Yea, they may reprove the evil of Rulers, and denounce Gods Judgements against them, and against the State, as Isaiah, Jeremy, Ezechiel, Jehu, Oded, Amos and other of the Prophets, yea, Christ himself; and yet they are not to be accounted disturbers of the State, nor may they be punished as such. For the Lord forbids it, Psal. 105. 15. Touch not mine anointed, do my Prophets no harm. 2. I answer, that we read not of any godly Prince that fell foul upon the Servants of Christ upon this account, but Asa; and he paid 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 illaffected to the present Government, much less have they imprisoned them, and detained them in durance, for so doing. Jehu threatened 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 harkened to his Counsel, 2 Chron. 28. 9 Isaiah calls the Rulers of Judah, Rulers of Sodom; and the people, people of Gomorrha: and charges them all with Apostasy, 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, etc. Exod. 21. 25, 26. Amos tells Jeroboam, he should die by the Sword, and Israel should be carried Captive out of their Land, Amos 7. 11. Micah chargeth the Princes of Israel, to hate the good, and love the evil, to pluck off the skin from the flesh, and break their bones, and chop them as for the pot, Mich. 3. 2, 3. Zephany, who lived in Josiahs' time, charged the Princes, to be like roaring Lions, and her judges Wolves of the evening, that gnaw not the bones till the morning, Zeph. 3. 3. Jonah preacheth against Nineveh, that they should be destroyed in forty days: Yet none of these were arrested, as disturbers of the State, and cast into Prisons, for all their plainness. And what can any of the Saints say more, then hath been spoken by these Prophets before them?  
Wherefore unless Rulers will declare and publish to all the World, that they are acted by the Dragon, and that with more malignity, than many wicked, yea, some heathen Rulers have been, and that their Government is indeed none other, but Image-Government, by the terribleness of their visage; it would become them to forbear such hard usage of Christ's 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 maladministration of their power, the best way is to reform the errors of their Government, and then the Saints will have no occasion to blame them. Otherwise it is in vain to imprison them; for the Word of God is not bound. And if they should proceed not only to imprison, but condemn them, it would prove but like the cutting off of Hydra's head. The blood of the Martyrs, and the imprisonments of the Apostles and Christians, have redounded to the increase of the Church, and furtherance of the Gospel, Phil. 1. 12.  
Use 4 Consolation. The consideration of this Truth, that the Government is laid upon the shoulder of Christ, may yield strong consolation unto all the Saints, especially unto those that do or shall suffer hard measures from the hands of Worldly Rulers, because of their Testimony unto this Royal power of Jesus Christ. Be not you dismayed or discouraged, but be ye cheerful and comfortable; for the Father hath laid the power of Civil Government upon the shoulder of Jesus Christ. The Lord reigneth, let the earth rejoice: 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 footstool, Heb. 1. 13. And ye shall reign as Kings on the earth, Rev. 5. 10. Christ your King hath said, Ezech. 21. 26. Remove the Diadem, and take off the Crown; This not This, exalt him that is low, and abase him that is exalted. 
* Or, I will make it face about, face about, face about.  Overturn, overturn, overturn it; yea, This shall not be, until he come to whom the Judgement [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 Christ's Government and Kingdom 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 Christ's shoulder. It is like a stone, that falling from on high, tends to its centre; and the nearer it doth approach, it is carried with the more vehemency; even so it is in this case. Therefore as our Savour saith; When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth near, Luke 21. 28. For the Rod (or Sceptre) of the wicked shall not rest upon the Lot of justified ones, Psal. 125. 3. And if you consider the reason, why Christ doth thus overturn Governments, you shall see great cause of rejoicing. For, for you sakes (saith Christ) I sent to Babel, and fetched it down: Even so 
Isai. 43. 14.  will the Lord deal with mystical Babel, and all her Supporters. For your sakes he will pull them down. The blood and the imprisonments of his Servants, make a loud cry in Christ's 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 fiery furnace, 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 embraceth them. Oh! if the implacable adversaries of God's people knew what they did, they would not cast them into dungeous, and irons, and Prisons, as many times they do.  
It may be your adversaries are potent, and you poor weak Creatures, in comparison of them. But let not that trouble you; For they are but grasshoppers to Jesus Christ, your Prison-fellow; Yea, they are nothing, yea, they are counted less than nothing and vanity, or Tohu. And what can nothing do? Or what can that which is less than 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 whither, and the whirlwind shall take them away as stubble. Therefore, cease from man whose breath is in nostrils: for wherein is he to be accounted of? The Phrase is very observable, and you may read the same, 2 Chron. 25. 16. and 35. 21. The meaning is, as if you should say, forbear and meddle not with such men, for they are frail 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 Paul's conversion; for he was the great Persecutor of the Saints at that time. And the witnesses laid down the  at saul's feet, Act. 7. 58. So that you may be instrumental, to do good unto your Persecutors, unless the decree be gone forth against them. Yea, though they despitefully use you, and persecute you, yet pray for them, Mat. 5. 44. If they sally out upon you with rage and despite, if they calumniate your good conversation in Christ, and fall upon you with insultation and scorn, as the word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifieth: 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 rejoicing. If not; your prayers shall return into your own bosoms.  
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 hid them in the secret of thy presence from the 
* Heb. The liftings up the swell, or Gibbosities of man. Jer. 18. 21.  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 destiny of those catchpoles, those false Accusers and Witnesses against the Brethren. Christ will deliver up their Children to the famine, they may go a begging: And themselves come to an untively death; he will pour them forth upon the edge of the Sword. And their wives shall be deprived both of Children and Husbands, and their Servants put to death, or slain by the Sword in War. Poor encouragement for such men to serve such Masters! And that which may add to your Comfort, and terror 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 precipice, Rev. 12. 10. And I heard a loud voice, saying in Heaven; Now is come Salvation, and strength, and the Kingdom of our God, and the power of his Christ: Why? What is the matter that all Heaven rings with the noise of it? The Apostle gives answer? For the Accuser of our Brethren is cast down, which accused them before our God day and night. I conceive the meaning is, that Satan by his instruments, did accuse them before the Churches and before the civil Magistrates, (both which are Gods tribunals:) for neither doth God afford him nor yet his instruments, any other presence of his, where they may prefer such accusations. And when 'tis said, I heard a loud voice saying in Heaven, etc. 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-brethrens, and for the ruin of the implacable enemies of the Churches. And what is the ground of these Accusers ruin? 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 custom) and never call you forth to a Legal trial, nor release you? Yet you may with Paul and Silas sing in Prison, and be more merry in your hearts, than all your Presecutours, and sleep more quietly. And rejoice 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 Caesar's 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 rejoice that your sufferings are or King Jesus, and that you have no worse consorts than 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 Christ's suffering Servants, that they have the Testimony of a good conscience, that in simplicity and Godly sincerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the World, 2 Cor. 1. 12. It is not for Blasphemy, or murder, or whoring, or ranting, or the like; but for a good conscience, and for preaching of Kings Jesus. Bless 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 rend and torn away by violent persecution, and hurried from one place to another, as the word signifieth, for the sake of Christ, then shall you receive an hundred for one, Mar. 10. 29, 30. Take for instance Moses; Who for the sake of Christ his Lord, refused to be called the Son of Phara●hs Daughter, and chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11. 25. It is a choice 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 itself) a sin for Moses, to have been called the Son of Pharaohs Daughter? For mine own part, I do not think it had been simply a sin, for Moses to have been so reputed. But yet, to have accepted such an honour in Pharaohs Court, and his brethren to be in slavery to the lust of Pharaoh, would have been a sin in Moses, and therefore he refused it. For though Moses had outlived Pharaoh, and had come to the Crown of Egypt after Pharaoh, and when he had sat at the stern might have eased his brethren's 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 defiled 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-denial, and forsaking the honours of the Court. Indeed when Christ shall come to reign in righteousness, you may attend the Court then without danger: There you shall see nothing, but Holiness to the Lord, upon the Horse-bridles, and upon 
Zach. 14. 21.  the cups, and upon every cup in Jerusalem. There is no luxury, nor riot; 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 than a thousand elsewhere, in any of the Worldly Prince's Courts. And it may be a comfort to you, to think of such a time, when this blessed King of righteousness, shall redress the corruptions of Prince's 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 
Heb. 10. 37.  you a sign of the near approach of this day of Christ's reign, which you wait and long for, Psal. 102. 13, etc. Thou shalt arise, and shalt have mercy upon Zion, for the time to favour her, the set time is come, or coming. Why? How did David know that? Or by what sign shall we know that it approacheth? For, (saith he) thy Servants take pleasure in her stones, and favour the dust thereof. When this cometh to pass, 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, than you may conclude (saith David) the season and the time appointed is now at hand. This sign he gave for our sakes, according as you have it, vers. 18. This shall be written for the generation to come: that the people which shall be created may praise the Lord. And as the context seems to hold it forth, the imprisonments and sufferings of the Saints, who hope and wait for this coming of Christ, is an other argument of the near approach of the time. For saith he in the words following; Christ looks from Heaven, and hears the sigh of his Prisoners, etc. And truly it seems to me, to argue strongly, that Christ is nigh, even at the doors. For 'tis not many years ago, since Mr. Mede, Mr. Archer, and Mr. Tho. Goodwin, might preach of this fifth Monarchy, and no offence was taken at it: because it was then a little more remote. But now, it is matter of offence or scorn, to speak of such a Kingdom. And what should be the reason of the difference? The truth is the same then, and now. But the imminent approach of the time, and the publication of it, doth now terrify carnal Spirits, that would still wallow themselves in sensual pleasures and pomp, which they think the Holiness of Christ's 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 possess the Spirits of the enemy, and operated more to their ruin, than the Swords of the Israelites: Wherefore Joshua saith, I sent the hornet before you, which drove 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 near approach of Christ's Kingdom, and the deliverance of his Prisoners. And let this be a comfort to Christ's suffering Saints, that his HIGHNESS, doth look from the Highness of his Sanctuary, to take special 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 cheery? I shall add but one argument more of Christ's day approaching, and that is, the strong opposition which Satan makes against it, as if he were now come to the push of pike, being loath to lose his Kingdom. And for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this cause he is called Satan, a malicious 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 gins to work after this manner, and to send forth a company of pickthanks and hirelings to raise up malicious accusations in Emperors and Princes Courts, it is a sign his Kingdom gins to shake, and then Christ will bruise him shortly.  
Let this suffice to be spoken by way of comfort and encouragement unto Christ's suffering Servants. I know not whom this may concern, nor into what hands it may come; I am not acquainted with the varieties of temptations which the Servants of Christ meet withal, 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 withal; 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 Unction, which will instruct and comfort you, as with Apples and with Flagons, in your darksome Cells; and have no need of any thing which may be presented from so slender a hand: Yet take it in good part, if I do as the little Child did, that brought the Lady Elizabeth a Posy of flowers to her Prison-chamber to smell at. Accept it as an expression of my love to you for the sake of Christ, for whom you suffer. Who knoweth, but such a poor present, bedewed with love, and dipped in the blood of the Lamb, may yield much spiritual refreshing, though it proceed from a mean hands? And the Lord that comforts Zion, 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 pacify the Spirits of men, that it will conduce more unto the establishment of peace, then whole legions of armed men with all their Militia; according to that of the Psalmist, the Mountains shall bring peace to the people, and the little Hills by righteousness, Psal. 72. 3. They will he like rain upon mown grass; 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 joseph, Nebuchadn●zzar advanced Daniel, Shadrach, Meshek and Abednego; Ahasuerus advanced Mordecai, and Darius the Mede advanced Daniel, Artaxerxes also advanced Nehemiah; Which instance is very remarkable. For that Artaxerxes was the longest-lived Prince of all the Persian Monarches. 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 Abel's blood, Gen. 4. 10. And when Israel groaned under their taxes Christ heard it, Exod. 2. 24. The continuation of taxes and burdens lost Rehoboam ten parts of twelve of his Kingdom, 1 King. 12. 10, 14, 15. The imprisonment of Hanani an eminent Christian, cost Asa dear, 2 Chron. 16. 10, 12. jeroboam arm was dried 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 Zion, and fall to drinking and carousing in the plate which they have plundered from God's people, (which men at arms are apt to interpret as a Divine gift, because providence permits it, etc. but God counts it rapine and spoil) then behold they cry to God in the bitterness of their Spirits, My violence, or the violence done to me and to my 
Jer. 51. 33.  remnant, be upon Babel, &c, and lo then whilst the adversaries are quaffing it, and feasting it, Christ sets conscience as a Sergeant to arrest the King in the midst of his jollity. Oh! than what agonies & angish, what torturing terrors and Pannick-fears seize upon their hearts, when they see the hand-writing upon the Wall against them! These things weighed and considered, it will be good for Rulers, especially such as profess themselves servants to Christ, to use the people of God kindly. 2. Let Rulers be exhorted to take their Laws from Christ, as the most perfect platform to model their Government by. It will be more safe, and their Governments more permanent and peaceable, then if they contrive a Government according to the most curious Artifice of politic Statesmen. The Pattern of the Altar at Damascus may please carnal hearts, but the Pattern shown 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.