The Contents of the Morall Law.

The Morall Law preſcribeth a perfect Rule of righteouſneſſe, diſcerning things that are Right and Juſt, from the contrary, both towards God and man, both in reference to externall and internall duties, requiring obedience under pain of everlaſting death.

The Contents of the Judiciall Law.

The Judiciall Law belonged to the Civil State, and were ſuch Ordinances, The Judiciall conſiſts of Rules of Equity and Juſtice. as contained rules of equity for the judging and deciding of civil controverſies, and queſtions, decreeing puniſhments for the tranſgreſſions of the Morall and Ceremonial Lawes, and conſequently the very Bond of them Laws, keeping the people in order and Obedience.

The Contents of the Ceremoniall Law.

The Ceremoniall Law concerned ſuch Rites and ſacrifices, as belonged to the externall worſhip of God, preſcribed to the people of the • ews, in reference to the promiſed ſeed of the woman, which was to bruiſe the Serpents head, Gen. 3. 14, 15. and to typifie his coming to this end, as alſo to diſtinguiſh them from other Nations in the world, and to be ſignes and Symbols unto them of the Spiri • uall graces of the New Teſtament, to be fulfilled by the Meſſiah.

The Ceremoniall Law utterly aboliſhed.

As touching the Ceremoniall Law, it is utterly aboliſhed, ſo that there is no place for them under the Goſpel. Neither can they be revived without derogation to the Goſpel of Chriſt, as the Apoſtle ſaith, if ye be circumciſed, Chriſt ſhall profit you nothing, Gal. 5. 2. for when the body is come the ſhadow muſt be done away, but the Cremonies were ſhadows, the body is Chriſt, Col. 2. 17.

1. Their Temple ſignified the body of Chriſt, in his Church their Holy place HEAVEN, or the bodies of the Saints, 1 Cor. 6. 19. Know ye not that your bodies are the Temples of the Holy Ghoſt, which is in you, &c. their ſacrifices the paſſion of Chriſt. Heb. 9. 26. 28. their expiation the Remiſſion of ſinnes, Heb. 22. &c. theſe things then being fully verified and fulfilled in Chriſt, have no more place in the Church.

2. Theſe Ceremonies ſerved onely for that carnall people, which were as children kept in Bondage under the Elements and Rudiments of the world, Gal. 4. 3. But now we are no longer under Tutours and Governours, the time appointed of the father being expired, but are ſet free and redeemed by Chriſt.

3. A third Reaſon for the aboliſhing of them, is in reſpect of that people to whom they were preſcribed as a mark and Cognizance to diſcern them from all other nations. But now this diſtinction alſo being taken away, and the wall of partition being broken down, Jew and Gentile, being now made all one in Chriſt by faith, that alſo is aboliſhed, which diſcerned them from other people.

Reaſon 4 For the Cauſes being changed, for the which the Law was made, there muſt needs be alſo an Alteration of the Law it ſelf.

The Moral Law remaineth in full force, in point of obedience.

The Moral Law remaineth yet in full force, and is not abrogated in reſpect of obedience, which thereunto is ſtill required under the Goſpel. But in reſpect of the Curſe Chriſt hath onely taken away the Curſe and malediction of the Morall Law. and malediction, which Chriſt hath taken away (ſo that it is moſt true which our bleſſed Saviour Saith, He came not to deſtroy the Law but to fulfill it, Mat. 5. 17, 18 19.) he hath fulfilled it; firſt, in his own perſon, in keeping it; 2. in paying the puniſhment for us, which was due by the Law to the tranſgreſſors thereof; 3. inabling us by his grace, to walke in obedience to his Law.

Why it pleaſed God, to give his written Law into the World.

1. God did not give the moral law in writing, in that he was either mutable in changing his firſt determination, or that in proceſſe of time, he had found out a more profitable way then he knew before, as ſome have wickedly objected of old; and now revived by the The Ranters and Quakers Tenent. Ranters and Quakers of this Apoſtate Generation, ſaying, that by the light of Nature before the Flood, Men diſcerned good from evill, juſt from unjuſt, ſo that the old world ſinning againſt the law of Nature was juſtly puniſhed, it being imprinted in their hearts, they ſhewing the effects of that Law written in their hearts, their conſciences alſo bearing them witneſſe?

Anſwer. 1. But becauſe the law of Nature was now much obſcured, and almoſt quite obliterated by reaſon of the Idolatry and Tyranny that was then ſpread over the earth, which flowed from the corruption of nature. Therefore the Lord thought it needfull to give it forth by a Viſible writing thereof in two Tables of Stone: To his then onely peculiar people, who from that very cauſe, was ſelected out of the world, Gen. 17. 1, 2, 4. Exod. 15. 26. and 20. 2, 3. Deut. 5. 1, 2, 3. and 6. 12, &c.

2. Leaſt men ſhould complain, that ſomewhat was wanting in the heart; therefore to take away all pretext of ignorance, the Lord gave his written Law; ſo that all men in generall are left without excuſe.

3. Becauſe it was to prepare and make way for the Goſpel, to ſhew that we have not ſtrength in our ſelves to fulfill the law, in reference to the ſpirituall part thereof: and ſo it was our Schoolmaſter to bring us unto Chriſt, Gal. 3. 24.

4. It was given as a ſupply of the weakneſs and ignorance of man, that whereas there was no certain rule before to know what was good and what was evill; but men according to their blinde phantaſie and carnal imagination, placed happineſſe ſome in one thing, and ſome in another, the written law was to correct their erronious opinions, & to teach one conſtant & certain rule of truth and virtue.

Reaſon For although in Civill and Politick matters, the eſteemed wiſe among the Heathen, by their depraved light of nature and experience had attained to ſome degree of knowledge therein; yet they were utterly ignorant of the true knowledge thereof, and worſhip which God required therein: all which is explained in the law, with the ſtatutes and judgments annexed thereunto.

So that in doing of this, the Lord is ſaid to commit the greateſt treaſure in the world to mankinde, as Moſes affirmeth, Deut. 4. 8. What Nation is there ſo great that hath Statutes and judgments ſo righteous as all the Law that I ſet before you this day.

The fourfold uſe of the moral law in the fourfold State of man.

Firſt, As man was in his creation and ſtate of Innocency, he received two benefits by the knowledge of the law, which was grafted in him by creation. For 1. thereby he was made conformable to the image of God. And ſo directed, as that he ſhould not have ſwerved from the will of his creator: 2. He had aſſurance ſo long as he walked in obedience thereunto of certain eternity, never to have taſted of Death, Corruption, or Mutability.

For he that keepeth the Law ſhall live thereby.

Secondly, in Mans corrupt and decayed eſtate, the law ſerved to reſtrain the evill, (i. e. the written Law) and therefore the Apoſtle ſaith, that the Law is not given to a righteous man, but to a lawleſs and diſobedient, 1 Tim. 1. 9. as alſo to diſcover unto them their ſins; and hence the ſame Apoſtle ſaith, without the law ſin is dead, Rom. 7. 8. i. e. ſin was not known to be ſin, for ſaith he, I had not known Luſt, except the Law (i. e. the written Law) had ſaid, Thou ſhalt not commit, verſ. 7.

Here then that Soul-deſtroying notion of Quakiſme is confuted, The Quakers opinion confuted. which alloreth men that are in this corrupt and decayed condition of nature (viz. evill and unregenerate men, to look to the light of nature within them, for their guidance and direction, and not to the revealed will of God, in his word, or at leaſt rather; notwithſtanding the Apoſtle doth poſitively declare all ſuch light to be abſolute darkneſſe, even darkneſs in the Abſtract: As in Eph. 5. 8. where he telleth the Church at Epheſus, that they had been ſometimes darkneſſe, and that at ſuch time they walked according as other Gentiles walked, in the vanity of their minds, according to the courſe of this world, according to the Prince of the power of the Aire, the Spirit that worketh in the children of diſobedience, &c. as alſo that they were by Nature, i. e. ſince the fall; for it cannot be meant of Nature in Adam before his fall, for it was then good, and ſo good, as that it is termed the image of God, (as afore mentioned) the children of wrath, even as others. Now I would gladly know, what light of Nature theſe Epheſians had, when they were even Darkneſſe it ſelf, &c. and when they were without Chriſt, and ſtrangers from the Covenant of promiſe without hope, and without God in the world.

If the Quakers reply that Chriſt is that Light, which lighteneth every man that cometh into the world.

I anſwer and demand of them, how he had inlightened theſe Gentiles, which the Apoſtle compared the Epheſians unto (as aforeſaid) Again, if Chriſt hath inlightned every man that cometh into the world, in their ſenſe, then the Apoſtle Paul was a vain-glorious perſon, who termeth himſelf a ſpirituall father to the Corinthians, 1 Cor. 4. 15. and that he had begotten them through the Goſpel; for if the Light of the Goſpel had been naturally in them, how could Paul be ſaid to be Gods inſtrument of conveying that Goſpel-Light unto them. Again, if ſo, wherefore do theſe perſons make uſe of Prayer and preaching, if it be not advantageous to illuminate their Auditors, and if they be illuminated thereby, then thoſe ſo illuminated, cannot attribute the Light, they ſo receive from others, to themſelves; and ſay that they had not received the ſame inſtrumentally from their brother Quakers: It will therefore unavoidably follow, that the Quakers practice doth deſtroy and confound their accurſed Principle, of holding forth that dark Lanthorn of the depraved light of Nature to light men that are meerly Naturall into the wayes of truth and righteouſneſſe.

When one came to enquire of our bleſſed Saviour what he Jeſus Chriſt was no Quaker. ſhould do to obtain eternall life, he did not (as theſe Quakers) ſend him to the Light within him, but asketh him ſaying, what is written in the Law, how readeſt thou? Luke, 10. 26, &c.

Again, ſpeaking to the Sadduces, who ſay there is no Reſurrection (and ſo full Couſin germans to theſe Quakers) ſaith, that they erred in not knowing the Scriptures, Mat. 2. 29. Mark 12. 24. clearly implying that the Contempt of the Sacred Scriptures is the Originall of Error, as hath been too evidently made manifeſt by the Ranters, who ſince they have deſpiſed the Scriptures, have run themſelves into the very height of wickedneſſe. The Apoſtle Paul in ſuch caſes doth therefore exhort Timothy to beware of evil men and Seducers, and to continue in the things that he had read, and had been aſſured of; knowing of whom he had learned them, The Scripture more holy in Pauls eſteem. commanding him in that of a Child, he had known the Holy Scripture, which was able to make him wiſe unto ſalvation, through the faith which is in Chriſt Jeſus, affirming that all Scripture is given by Inſpiration of God The excellent uſe of holy Scripture. , and is profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſſe, that the man of God may be perfect, throughly furniſhed unto all good works, 2 Tim. 3. 13, 14, 15, 16, 17.

Thirdly, in mans regenerate condition, the Law or Scripture, (the goſpel being onely the Spirit of the Law) is a perfect Rule of righteouſneſſe, witneſſe the Prophet David, who ſpeaking of the Law of God, ſaith it was A Lanthorn to his feet, and a light unto his paths, Pſal. 119. 105. and Pſal. 19. 7. he ſaith, the Law of God is perfect, converting the ſoul, the teſtimony of the Lord is pure, and enlightneth the eyes, &c. more to be deſired than gold, yea, than much fine gold, ſweeter alſo than honey, or the honey comb • ; moreover ſaith he, 'by them is thy ſervant taught, and in keeping of them there is great reward.' Again, Pſal. 119. 24. Thy Teſtimonies alſo are my delight and my Counſellours, by all which it is clear that godly David did not run to a Notion within him to be his counſellour, but to the Law and to the Teſtimony, knowing that whoſo walketh not according to that Rule, it is becauſe they have no light in them. Iſa. 8. 20.

Again, how it is the Lord threatneth his people, for that they A leſſon for the Ranters and Quakers. had forſaken his Law, which he had ſet before them, and did not obey this voice, neither walked therein, but walked after the imagination of their own hearts Jer. 9. 13, 14, 15.

Our bleſſed Saviour alſo telleth his Apoſtles, ſaying, By this ye ſhall know ye are my Diſciples, if ye obſerve whatſoever I Command you: he doth not ſend them to the Dictates of their own phantaſies, but what he had commanded them.

The Apoſtle Paul alſo affirmeth, that whatſoever things were written aforetime, were written for our Inſtruction, that we through patience and comfort of the Scripture might have Hope, Rom. 15. 4.

The Apoſtle Peter alſo exhorteth the people of God to be Theſe Commandments were not Notions. mindfull of the words which were ſpoken before, by the Holy Prophets, and of the Commandements of them the Apoſtles of the Lord Jeſus, 2 Pet. 3. 2. as alſo that no Propheſie of Scripture is of any private interpretation, and that Propheſie came not in old time by the will of man, but that Holy men of God ſpake as they were moved by the Holy Ghoſt. 2 Pet. 1. 20, 21. We are not then to imitate theſe Quakers, to leave a certainty for an incertainty, the written word for a whimſie in the brain, making their phanſies their Scripture and rule to walk by, no ſaith the Apoſtle ſpeaking of the Holy Scripture, as many as walk by this rule, peace ſhall be upon them, &c. what will befall ſuch then as walk not according to this Rule, but tribulation and wrath, &c

Secondly, in mans regenerate condition, the written Law teacheth the true knowledge of God, and how it was that the Apoſtle Paul commanded the Bereans, becauſe they tryed his Doby the Touchſtone of the Scriptures, Acts 17. 11. Thoſe of Berea were more noble than thoſe of Theſſalonica, &c.

Thirdly, it aſſureth a man that walketh therein of his Election, and how our bleſſed Saviour ſaith, If ye know theſe things, happy are ye if ye do them, John 13. 17. as alſo the Apoſtle Peter, If ye do theſe things, ye ſhall never fall, 2 Pet. 1. 10.

Fourthly, it ſheweth what benefit we have received by Chriſt, i. e. the renewing of that image wherein man was firſt created, (the Scriptures being a Lanthorn and a Light to that purpoſe, as David h • th acknowledged) Col. 3. 10. Having put on the new man which is created in knowledge, after the image of him that created h • m.

In the ſtate of Reformation of all things, the Law ſhall have that uſe which it had before mans fall, to ſhew the conformity of mankind in their holy obedience, with the bleſſed will of their Glorious Creatour, Lord and Maſter Jeſus Chriſt, bleſſed for ever, Amen.

Of the Judiciall Law.

The Judicialll Law floweth from the Morall Law, which is the Fountain and Foundation thereof; and as the Morall Law is fixed in the Heart and Conſcience of every man by nature, Rom. 2. 14, 15. ſo the Judicialls appertaining thereunto, flow from the ſame Fountain, and therefore ſeeing no Common-wealth can ſtand without a Civil and Judiciall Conſtitution; the Lord therefore having provided the Law that binds in Conſcience, ſo here he ſets forth the pena • ll lawes, whereby the obſtinacy of men may be reſtrained; for if men were left to themſelves, there would be few that would not rather live as they liſt, as the Ranters, &c.

1. Therefore becauſe it might ſo fall out, that all would not be Why the Judicial Law was given. obedient to the Moral Precept, it was neceſſary that the alone Law-giver, (Rom. 4. 12.) who is onely able to ſave and to deſtroy, to preſcribe what Puniſhment every tranſgreſſour of the Law ſhould be liable unto.

Of the word Judgement.

As touching the word Judgement in the Singular, it doth not ſignifie as Judgements in the Plurall; for Judgement in the Singular doth for the moſt part ſignifie condemnation, but in the plurall it ſignifies as well the revenge and puniſhment of the guilty, as the defence of the innocent.

2. The word Judgement is taken three wayes, as firſt it ſignifi • s the Act of Judgement and underſtanding, which determineth what is meet and convenient to be done, and ſo it is the fountain and beginning, whence good Lawes do proceed.

Reaſon For the Law is made good out of Judgement.

So that the Judiciall Law is in effect as if the Lord had ſaid unto Moſes, whereas I have already given the people Generall Rules of ſerving me, as alſo how to dem • an themſelves one towards another, now upon a full and deliberate conſultation and Iudgement given I ſhall deliver their particular demeanour touching the ſame; as alſo the puniſhment that ſhall be inflicted upon the violatours thereof, whether towards me, or towards one another.

2. The word Judg • ment is taken for the Adminiſtration of Iuſtice, which is the executive part of the Law.

3. It is taken for the Law it ſelf, according to which Iudgement i • given.

The Iudiciall Law of three ſorts.

1. They either were ſuch as were annexed to the Moral Law, as the ſtatutes and Judgements touching the Contemners of the Moral Law in Generall or in particular, as in Blaſphemy, Idolatry, Murther, Adultery, &c.

2. Or ſuch as were appendent to the Ceremoniall Law, as the Statutes and Iudgements touching any dead thing, or that were prohibited and the like.

3. Or ſuch as appertained to the particular Policie and State of the Jews Common-wealth, as concerning the year of Jubile, raiſing •• ſeed to the brother departed without iſſue, by marrying his wife, &c.

The two laſt of theſe are aboliſhed, one with the Ceremonies on which they attended, the other as being onely peculiar to that Government, is now decayed and determined with it.

The Great Controverſie now to debate, is whether the firſt of of theſe, i. e. the Statutes and Judgements annexed to the Moral Law be as Binding to all Nations, as the Moral Law it ſelf.

In r • ference to which, I take the Affirmative part, and ſay, That the Judicial Laws, annexed to the Moral Law, is as Binding as the Law, and ought to be put in practiſe by the Magiſtrates of ALL the NATIONS in the whole world.

This great Argument controverted.

It is acknowledged that the Moral Law, is obligatory, univerſal, The Adverſaries confeſſion. and eternal; for that it is agreeable to the Law of nature commanded by God to Moſes, revived and ratified by Jeſus Chriſt in the Goſpel: and therefore may really and truly be termed the Law of Chriſt, and the Royall Law of Jehovah, binding ALL NATIONS.

But as for the judiciall Law, it ended with the Jews Common Their Objection. wealth, for which it was intended; and therefore untill it can be ſhewn, when and where it was renued and impoſed upon all Nations Mounſeir Needham the Court Parraſite and Penſioner, that ſcoffing Iſhmaelite and blaſphemous Rabſhakah of the times ſaith he will not believe it.

Reſp. I am glad this Court Sycophant and Temporiſing Paraſite hath ſo much grace as to acknowledge what he hath in reference to the Royal Law of Jehovah, i. e. the Moral Law, and as touching the other, I anſwer and ſay.

That the Judiciall Law annexed to the Moral Law, is no more ended or determined than the Moral Law it ſelf. Neither can be, And that for theſe following Reaſons, i. e.

1. For they are as I have ſaid, concluſions and rules of juſtice, Reaſon 13 grounded upon the Morall Law, or Royal Law; and were not appointed to prefigure any thing, but meerly grounded upon the law of Equity and Juſtice; and therefore can nor ought to be laid aſide any more than thoſe precepts of equity and juſtice, to which they are ſo inſeparably annexed, as that the one cannot ſuffer detriment without the other, and conſequently neither the law, ſtatute, or judgment, but by an open and apparent contempt of Jehovah the Lord Chriſt, the God of equity and juſtice, who hath eſtabliſhed and ratified them to be his laws to ſuch purpoſe, and ſo not judaicall, or peculiar onely to the Jews, but to all that are under the verge of the Moral Law.

2. For that the breach of the Moral Precept, (or Law is the ſame before the alone Law-giver) in one part of the world, as in another, as to kill a man wilfully, or by Accident, is now the ſame ſin before the eyes of God in England, as it was then in Canaan, and conſequently of any other tranſgreſſion of the Moral Precept; and therefore in ſuch caſes, the great and ſingular Law-giver hath declared that one Law ſhould be for the ſtranger, (i. e. the Gentile) as for the home born, (or Jews themſelves) Exod. 12. 49. Lev. 24. 22.

And therefore unleſſe this Changeling, will undertake to prove Iehovah the Lord Chriſt, ſuch an one as himſelf, as to prefix one puniſhment in Canaan for the violation of a Moral Precept, (whether General or particular) and another ſort of puniſhment for the ſame Tranſgreſſion in another Country, as in England, &c. (which blaſphemous Aſſertion he is as like to maintain as any I know, for a Stipends ſake) he cannot avoid, but muſt per Force ſubſcribe, that the ſaid ſtatutes and Judgements, are of as large an extent, as the Moral Law it ſelf acknowledged by him, i. e. Obligatory, Univerſal and Eternal, and Binding all Nations.

Object. 2 All Nations have a latitude left them of making ſuch Civil Laws as they ſhall think convenient, for the better Government of themſelves, according to Prudence and Diſcretion, provided they be not contrary to that Royal Law.

Reſpon. Prag. I here challenge thee, and all thy Maſt •• s, which in Court, City, or Country, Ʋniverſities or Innes of Court, by what names or titles ſo ever, dignified or diſtinguiſhed, to ſhew me one Text of Scripture that granteth any ſuch latitude to Magiſtrates, by the alone Law-giver, as they are (or ought to be) his Miniſters or ſervants, to put his Laws in execution, but contrary-wiſe ſuch Actions are ſo abominable in the eyes of Jehovah the Lord Chriſt, as that he hath denoted a curſe againſt thoſe that do take upon them, either to adde or detract, that either ſwerve to the right hand or the left, from thoſe Laws, Statutes and Iudgements preſcribed by him: for proof hereof ſee Deut. 27. 26. Gal. 3. 10. No Monſieur, Prag. thoſe that are Diſpenſers of Iehovahs lawes, muſt not make Laws for him, whether in reference to Statute or Iudgement, he is as able to preſcribe his puniſhment, as his Law, without their help or aſſiſtance.

And therefore it was that our bleſſed Saviour ſo much inveighed againſt the Scribes, Phariſes, hypocrites, of his time of abode here on earth, (like unto Needhams forementioned Maſters) for that they had not onely tranſgreſſed the Commandements of God, by their vain Traditions, (or Expoſitions) but he had even made them thereby of none effect, Mat. 13. 3, 4, 5 &c.

So that I affirm that Clauſe in Needhams Objection, (i. e.) For the better Government, &c. to be abſolute blaſphemy, for that by ſo ſaying in plain terms, that his (aforeſaid Maſters, are Wiſer than the Great God of Heaven and Earth, in reference to the compoſing of all Government for the ſonnes of men; and therefore according to the Statute and Iudgement appropriated by Iehovah in ſuch Caſes he ought to be put to death, vid. Lev. 24. 11. 15. 23. as alſo for his ſcurrilous expreſſions againſt Moſes and the Laws, given by God unto him to communicate to the people; for he that deſpiſed Moſe's Law, was to dye without mercy, under the teſtimony of two or three witneſſes, which Judgement will doubtleſſe fall upon the heads of Needham, &c.

In ſo ſaying, he clearly giveth the Apoſtle Paul the lye, who aſſerteth, That the fooliſhneſſe of God is wiſer than the wiſdome of men, 1. Cor. 1. 25. The meaneſt of the Divine Orders, being far beyond the wiſeſt of his or his Maſters vain imaginations: ſo that by ſuch their deceived fooliſh hearts, they onely contract to themſelves that Heatheniſh Character, i. e. by profeſſing themſelves Rom. 1. 2, 2. wiſe, to be Downright Fooliſh; for in ſuch Caſes the Apoſtle doth poſitively affirm, that the wiſdome of the world, (viz. Athenian like Wiſdome) is fooliſhneſſe to God; for it is written, I will deſtroy the wiſdome of the wiſe (whether in Civil or ſpirituall matters) I will bring to nought the Councels of the prudent. Where is the wiſe? where is the Scribe? where is the diſputer (or Needhams) of this world? hath not God made Fooliſh the Wiſdome (or politick carnal wiſdome) of this World? and therefore he concludeth, that not many after the fleſh, not many mighty, not many noble, are called by God to be made Inſtruments in his work or ſervice (whether in Civils or Spiritualls) but contrarywiſe hath made choice of that which is Fooliſh in the eſteem of Needham and his Maſters (whether in reference to perſons or things) to confound that which they eſteem wiſdome, that no fleſh might glory in his preſence, vide Rev. 27, 28, 29.

1. I doe therefore hereby affirm, that God that gave life and limbs unto men, &c. hath onely power to diſpoſe of them, and none elſe; and that he that taketh away either the life or limb of any man, other wiſe than God himſelf hath appointed, or given direction (in the holy Scriptures of the Old and New Teſtament) either by general rule, or particular precept, is a Murtherer and a Tyrant.

2. I do alſo hereby affirm, that whoſoever doth not take away life or limb, in ſuch caſes as the alone law-giver hath appointed is an unjuſt Judge. And that he will be puniſhed by Jehovah the Lord Chriſt for ſo doing:

Reaſon, For he hath ſaid Yee ſhall do no unrighteouſnes in judgment, thou ſhalt not reſpect the perſon of the poore, nor honour the perſon of the mighty, Levit. 19. 15.

But in Righteouſneſſe ſhalt thou judge thy Neighbour.

(A text that ere long may be urged againſt thoſe that have urged it againſt others, vid. Abridg. Remonſt. Albans pag. 10. with ſeverall other ſcriptures to ſuch purpoſe.) And hence it was, that Moſes charged the Judges of Iſrael, ſaying, Heare the cauſe between your brethren and judge Righteouſly, between every man and his brother, and the ſtranger that is with him; and yee ſhall not reſpect perſons in Judgment, but yee ſhall heare the ſmall as well as the great, you ſhall not be afraid of the face of man, Deut. 1. 15, 16, 17.

Reaſon, For the judgment is Gods.

3. That in all other caſes, the Magiſtrate being the Miniſter or ſervant of God (or at leaſt ought ſo to be) Rom. 13. 4. ought to execute juſtice, as the alone Law-giver their Lord and Maſter hath preſcribed, which they cannot do otherwiſe than by putting his laws in execution, according to thoſe ſtatutes and judgments eſtabliſhed by God himſelf (and not according to thei • own luſts and humours, as our preſent Magiſtrates do at this day, puniſhing ſeverall things by death, which the alon • Law-giver hath appointed other puniſhments; and ſeverall things with other puniſhments, for which the alone Law-giver hath appointed death.

Reaſon. For it is required in a diſpoſer, that he ſhould be found faithfull, 1 Cor. 4. 2.

But Gods will otherwiſe appeareth not, then in his word or law. Therefore who ſo doth not accordingly, doth not perform the will of the alone Law giver, in his word or Law, and conſequently of the number of thoſe Magiſtrates mentioned by Solomon in his book titled Wiſdome, cap. 6. 1. to whom he ſaith, by way of rebuke and admonition, Heare therefore O yee Kings and underſtand, learn ye that be Judges of the ends of the earth; give ear you that rule the people, and glory in the multitude of Nations, for power is given you of the Lord, and ſoveraignty from the higheſt, (i. e. the Conſtitution of Authority or Magiſtracy, Rom. 13. 3, 4. and that according to the Armies own conſtruction of that place, in their Abridgment of the Remonſtrant Albans, wherein pag. 6. they ſay, that Paul ſpeaks in that place of Authority, &c. Magiſtracy in its conſtitution, not of a Perſon abuſively exerciſing it to be Gods inſtrument of Good to every one, and an incourager of good in every man, and an envying to evill) who will try your work (or pollicy) and ſearch out your Counſel: then Counſellours look to your ſelves, you had need then to treble your guards about you.

Reaſon Becauſe being Miniſters of his Kingdom: (the Kingdome will be then found to be the Lords, and not theirs, who are now Uſurpers both over it, and the Lords Goverment, which he hath appointed for it) ye have not judged right, (wherein have they not judged right,) nor kept the Law? What will become of thoſe Magiſtrates then that have neither kept the Law, i. e. that have not judged according to the Law of the alone Law giver; neither have judged according to their own Laws, ſurely the following judgment will fall with a Witneſſe upon ſuch Magiſtrates.) Nor walked after the Counſel of God (no nor of good men neither, but of a company of fawning Parraſites, the Frogs, Locuſts, Caterpillars, and Cankerworms of Nations) horribly and ſpeedily will he come upon you: For a ſharp judgment ſhall be to them that are in high places, for mercy will pardon the meaneſt (ſuch as may not properly be termed the makers and judges of Heatheniſh Laws, i. e. the pettyfoggers of the Laws and governments of man, i. e. ſuch as are not Commiſſionated to ſuch purpoſe) but mighty men ſhall be mightily tormented.

Reaſon For he that is Lord Oneral ſhall fear no mans perſon (How?) not the perſon of O. P. &c. Neither ſhall he ſtand in aw of any mans greatneſſe (but ſure he dare not meddle with his Highneſſe, that is, a degree above greatneſſe) for he hath made the ſmall and great, and earth for all a like, (how, for all alike? thats a ſtrange ſaying indeed, ſurely, the Lord will be a leveller with a witneſſe)

But a ſore tryall ſhall come upon the mighty: Let her alone untill that day, The Fox fares b • ſt when he is threatned moſt. Theſe are but Bug-bear-expreſſions to frighten children, valiant Heroes fears them not, me vive fiat, ſaith Nero and his Comrades, let this day of judgment come in their time, ſo much do they fear it; tuſh, they are onely mock-beggers, and ſcar-crows, they ſee by reaſon and experience that all things continue as they were from the beginning of the Creation, let a company of dreaming Prophets ſay what they will, doth God take notice of idolatry or Tyranny, as the ſimple vulgar term it? Tuſh, he ſeeth no ſuch thing, there is no ſuch knowledge in the moſt high, and if he do know, yet doubtles he hideth away his face, and will not ſee it; For ſurely otherwiſe he would not have ſuffered it ſo long to have been practiced as he hath done; away therefore with all ſuch Fancies, and let us look after our preſent work to ſuppreſſe ſuch ſawcy inſolent fellows, that dares to cite ſuch Treaſonable Texts, to the • nd they may affright us. What! doth not our Prognoſticatours tell us, that our Government is permanent, and will not admit of alteration for many hundreds of years? what then ought we to give heed to ſuch bablers.

Unto you O Kings (ſaith Solomon) do I ſpeak, that Ye may learn wiſdome, and not fall away. (How now Solomon, do you give us this Counſel, ſurely this book was made when you were in your doling condition, when you began to have one leg in the grave, it was not ſo with you when your Government laſhed your brethren, as with whips, when your proviſion for one day, was thirty meaſures of fine floure, and threeſcore meaſures of meal, ten fat oxen, and twenty oxen out of the paſture, beſides Harts, and Robucks, and Fallow-deere, and fatted fowl, when you had forty thouſand ſtalls of horſes for your Chariots, and twelve thouſand horſemen; when you had ſeven hundred wives, and three hundred concubines: No, this was when you began to ſurfet of your pleaſures, and therefore to cry all is vanity and vexation of ſpirit, well, when we have taken our fill of pleaſure as you did, we ſhall peradventure take your adviſe, in the mean time give us leave to ſatisfie the luſts of our own hearts, and if not, know, we will take leave, and ſo farewell Solomon.

Seeing that which is not of of faith or firm perſwaſion is ſin, Rom. 14. 23. and faith muſt be grounded upon the Word, as being wrought by the Word, Rom. 10. 16, 17, 18. The Magiſtrate cannot juſtifie his Acts of Juſtice in the ſight of God, unleſſe he can warrant the ſame from the word of God: and what word is there for taking away the life of a man for ſimple theft, &c. with ſeveral other things now acted by the preſent Magiſtrates of this Nation, as I ſhall undertake to prove, if ever providence call me thereunto.

5. In as much as God hath created man in his own Image, Gen. 1. 26. &c. which Image is in Mans Soul, animating his body: This Image I ſay, ought not to be defaced and diſſolved, but by warrant and direction from the word of God, and conſequently in all other Caſes, where the Great Law-giver hath as well preſcribed the Puniſhment, as the Offence, i. e. the judgement or puniſhment, as the Precept or Statute, and that who ſo doth not ſo, is a Rebell and Traitor to the alone Law-giver, whoſe ſervant he ought to be in all faitfulneſſe, and not an Ʋſurper of his Maſters Authority or Legiſlatorſhip, as our preſent Magiſtrates are at this day.

Object. Mordecay and Daniel, having place of Government under the Babyloniſh and Perſian Kings, did no doubt adminiſter Juſtice according to the Laws and Cuſtomes of that Country.

Therefore the Laws of the Heathens were aſſented unto by godly perſons.

Reſp. The Caſe is now far different, for thoſe Emperours or Kings were Heathen, but the preſent Magiſtrates of this Nation, are at leaſt in pretence Chriſtians, and therfore for them (above all other) to act by and according to thoſe Heatheniſh Laws and Cuſtomes doth render them to be Worſe than the very Heathen.

Reaſon For the Heathens did make and act by ſuch Laws, meere • y out of blind ignorance, Acts 17. 30. and therefore God is ſaid to wink thereat, but ſince hath commanded All Men every None then can plead excuſe. where to repent of ſuch their wickedneſſe, becauſe he hath Appointed a day in which he will Iudge the World in Righteouſneſſe, which can be done by no other, than his own Holy, Iuſt, perfect and Righteous Laws, by the Man whom he hath ordained, &c.) but the preſent Magiſtrates of this Nation, or Supreme power, which I take (with Mr. Feak) to reſide in the Army or Chief Officers thereof, they do it Preſumptuouſly, witneſſe their Declarations, Remonſtrances, &c. in which they have Notoriouſly proclaimed to All the World, that they have fought to ſet up the Lord Ieſus Chriſt to be King or Legiſlator in this Common-wealth, as alſo vowed obedience unto him upon his Own Terms, and that they would admit Him Onely to the exerciſe of his Royall Authority, • and in order thereunto have affirmed, that the Law that was put into the hands of which was no other than the ſtatutes and judgements depending • pon the Moral Law Deut. 17, 18, 19. Ioaſh at his Coronation, to be a Law from heaven, as alſo a Rule for all Rulers, and that whoſoever is not under thoſe Laws, owns not his Subjection to God. So that what the Apoſtle ſaith of the Heathen, Rom. 1. 21. i. e. (That when they knew God, they did not worſhip him as God, but became vain in their imaginations, their fooliſh hearts being darkened, and ſo profeſſing themſelves wiſe became fools, and thereby left themſelves without excuſe) I may fitly apply to the late actions of theſe Army men, yea, and that in a Greater meaſure, in reference to the Law of God; Reaſon. For in this particular Iehovah hath not afforded many of the Heathen that priviledge, as to have either the Letter or true ſence of the Law, Rom. 2 14. But theſe perſons have both the Letter and true ſence of the Law, and yet wilfully refuſe to put them in practice, and conſequently receive this great grace and favour of God in vain, chuſing rather with Turks and Infidels, to be a Law unto themſelves.

And what is this leſſe in a Civil Sence, than the Quakers and Ranters Tenent in a Spirituall Sence, the one thinking they have No need of the Touchſtone rule, or Standard of the Scriptures of the New Teſtament, to guide them in their Spiritual condition, or Inward Man, living meerely upon the dictates, figments or Notions of the wild Fancies of their frisking brain. The other that they have likewiſe, Reaſon and light of nature enough within them to govern themſelves and their Vaſſals in reference to the outward man, and therefore like the other, will not make uſe of the Old Teſtament, for that purpoſe, but eſteem them as things baſe and deſpicable for ſuch wiſe and Profound Perſons, as Mr. Needham and his Maſters, the now great Courtiers are.

And thus betwixt them do they compleat that Body of Iniquity and And have filled up the meaſu • e of the wrath of their pred • c • ſſours in iniquity▪ and conſequently ripe for judgement, wh • ch ſleepeth not. Tranſgreſſions, and therefore with the Heathen may properly be ſaid to be without Law, and without God in the World, and conſequently at the very threſhold of entring into that unpardonable ſin againſt the Holy Ghoſt, which is defined to be a reſiſting of the known truth, which can be no other than the Holy Scriptures of the Old and New Teſtament, not of infirmity, or for fear or favour, but of more Malice and Hatred againſt the written Word, i. e. the LAW and the Goſpel (the one trampled under foot by the Ranters and Quakers, and the other deſpiſed and contemned by Need • am and his Maſters, witneſſe his ſcurrilous pamphlet, tituled the Obſervator) notwithſtanding they are the very dictates of the Spirit of God to Moſes, the Prophets and Apoſtles, as I have proved.

And therefore ought to be of as much value and eſteem among the people of God, as if the ſame words were now inſpired into them by the ſame Spirit: ſo that by having the benefit of the Holy Scriptures, it is as much as if we had Moſes and all the Prophets, with Ieſus Chriſt and his Apoſtles now Extant with us, with all the Miracles which were wrought by them for the Confirmation thereof, John 20. 31. and conſequently do thereby injoy God, Chriſt and the bleſſed ſpirits breathings, as if the ſame were now breathed upon us, in reference to our guidance and direction in the duties required of us by God, either as to himſelf or our Neighbour, ſo that where it is propheſied, that in the latter dayes, we ſhall be all taught of God, I affi • m, it is meant of no other teaching, than that of the Old and New Teſtament which ſhall then be the Onely Rule and Square of our Actions, whether in reference to things ſpirituall or Civil; for it cannot be other than Blaſphemy to aſſert, that the bleſſed ſpirit ſhould teach Contradictions, to teach one Rule in Scripture, and another Rule in Notion, and if ſo, then all Notions whatſoever theſe Ranters, Quakers, &c. pretend unto, which are not as agreeable with the Letter of the Scriptures, as a pair of Indentures agreeth with one another, and even as face anſwereth face in a glaſſe, I ſay, and do teſtifie that they are of their Father the Devil.

And therefore the words of the Apoſt • e, may fitly be applyed to theſe men, Heb. 4. where ſpeaking of ſuch as were once inlightned, and have taſted of the good word of God, and the power of the world to come, ſaith, that it is impoſſible for ſuch if they ſhall fall away, to be renewed again by Repentance, ſeeing they have crucified to themſelves the Son of God, and have put him to an open ſhame, as alſo thoſe words in Cap. 10. 26, 27, &c. where he ſaith, If we ſin wilfully after we have received the knowledge of the truth, there remaineth no more ſacrifice for ſin, but a fearfull loo • ing for of Iudgement and fiery Indignation which ſhall devour the Adverſaries. Again, if he that deſpiſed Moſes Law died without mercy under two or three witneſſes, of how much greater puniſhment ſhall he be thought worthy, who hath troden under foot the Son of God, and hath done deſpite to the ſpirit of grace, ſuch •• now term the ſame ſpirit, the ſpirit of the Devil, which they have all along hitherto (during the time of their Straits and Low Condition) owned for the Spirit of God; and the ſole guider and director of their Actions, Simile. Vid. Epiſt. Jud. v. 10, 11, 12, 13, &c. much like the Apoſtate Sons of God in the old world, who having once declared their holy profeſſion, through the luſts of the fleſh, the luſt of the eyes, and the pride of life, became the moſt deſperate wretches that were in that world, running themſelves head-long (like a horſe into the battel) into all manner of Exceſſe and Riot, neither fearing God nor man, which abominable wickedneſſe was the occaſion of the deſtruction of that world. And our Lord Jeſus hath foretold, that as it was in the dayes of Noah, ſo ſhall it be at the coming of the Son of man.

Implying that a great Apoſtacy ſhall happen at that time among the Profeſſours of the truth, which this day is too evidently fulfilled both in the Eyes and Ears of all that truly fear God, and keep his Commandements, to do them, but to the thing in queſtion.

2. If Mordecay and Daniel might have had their will, they would doubtleſſe have promoted the Royall Laws of their Jehovah, with the Statutes and Judgements annexed thereunto, as clearly appeareth by the practice of good Nehemiah, Cap. 8. 1, 2. who no ſooner had the Gal. 6. 10 As we have opportunity let us do good. Opportunity put into his hand of magnifying the Law of God, and making it Honorable, but forthwith put it in practice, which ſad experience teacheth, our Army-Men have not, albeit, all their opportunities, vows and proteſtations to that purpoſe, as before expreſſed, whereas it is the mind of God, that if a man vow or ſwear an oath to bind his ſoul with a bond that he break not his word, but do according to all that proceedeth out of his mouth, Numb. 30. 2. Again Deut. 23. 21. When thou ſhalt vow unto the Lord thy God, thou ſhalt not ſlack to pay it; for the Lord thy God ſhall ſurely require it of thee, and it will be ſin to thee: again Eccleſiaſt. 5. 4, 5, 6. When thou voweſt a vow unto God, defer not to pay it, for he hath no pleaſure in Fools. Pay that which thou haſt vowed, better it is thou ſhouldeſt not vow, than that thou ſhouldeſt vow and not pay. Suffer not thy mouth to cauſe thy fleſh to ſin, neither ſay thou before the angel that it was an error; wherefore ſhould God be angry at thy voyce, and deſtroy the work of thy hand, All that your Swords have gotten you. Godly David telleth God, that he will pay the vows which he made to him when he was in trouble, but it ſeems our Army-men, are content with Nebuchadnezzar to proclaim the God of Daniel to be worſhipped in their Dominions, provided he will be content to have it done after the Bayloniſh faſhion. Otherwiſe they have no more to ſay unto him.

Again, it is worthy our obſervation, what notabe Jugglers Inſtance. the Kings or Tyrants of the earth have ever been with God, as for inſtance in Dan. 2. 47. we find Nebuchadnezzar (having lately received a favour from Daniels God, in reference to the knowledge of his dream, openly declaring, that of a truth Daniels God was a God of Gods and a Lord of Kings, and a revealer of Secrets, and yet notwithſtanding all this, in the third verſe following, we find the ſame Nebuchadnezzar er • cting an image of Gold, and compelling the worſhip • ers of Daniels God, to fall down and worſhip it. An Act not much unſuitable to the preſent actions of our Army-men, who having formerly proclaimed Jeſus Chriſt, as aforeſaid, Compariſon. (by way of thankfulneſſe for their wonderful preſervations from ſo many eminent dangers, and to exalt and magnifie him onely, and that by his own Way, or Rule of Worſhip, in and by his own Laws, and Ordinances, contained in the holy Scriptures, that they would ſuppreſſe whatſoever was contrary thereunto, both in Church and State) but the Nine Dayes Wonder being over, forthwith caſt all their Ingagements behind their backs, and inſtead of performing thereof, turn direct Antipodians, or Retrogradians, by ſetting up an image of ſome things that had been deſtroying, and not onely ſo, but alſo commanding obedience thereunto, witneſſe the late Gooernment they have erected.

3. Albeit Mordecay and Daniel did act according to the Laws and Cuſtomes of that Country, during their captivity in that place, that doth not in the leaſt argue or conclude that the Laws of the Babylonians and Perſians ſhould now be promoted among us.

Reaſon For what ſhould we do with their Laws, without their Idols, for their Laws were their Religion, by which they worſhip Fleſh, God or King, or Tyrant, at whoſe Luſt and Pleaſure, the lives of men were ſacrificed to appeaſe his wrath, or their graven and molten gods, with the Rites and Ceremonies appertaining thereunto.

Therefore in as much as we do at leaſt pretend, that we do not worſhip their gods, what uſe have we of their Laws or Religion? whether in reference to their idolatries, or Tyrannicall worſhip required by them?

So that the neceſſary Conſequent of what hath been ſaid will be, that ſo many of this Nation, as own that God, which made his own Law in Mount Sina, by which he will be worſhipped, as alſo how his Subjects ſhall demean themſelves one towards another and which was eſtabliſhed and ratified by his ſonne, and our Saviour (in Mount Olivet) and alſo by his Apoſtles, (as hath been proved) That they henceforth indevour the promotion of thoſe Holy, Juſt, and perfect Laws, with all their might and power, and contrary-wiſe to ſuppreſſe all ſuch perſons and things that are oppoſite thereunto, whether in Church or State.

Object. Our Saviour commandeth us to give tribute to Ceſar, and the Apoſtle injoyned obedience to the higher powers, which doth bear the Sword, and that for conſcience ſake, Rom. 13. all which giveth Approbation to the Laws of Nations.

Reſp. The people of God, were then (as I have ſaid) under the power of Heathen Magiſtrates; and therefore to the end they might procure unto themſelves a great and peaceable life in all godlineſſe, and honeſty, 1 Tim. • 2. 2. Our Lord Jeſus and his Apoſtles, admoniſhed them in ſuch caſes, not to oppoſe or reſiſt them, and indeed who would not feed a hungry and greedy Lion, rather than to be torn in pieces, and devoured by him. But all this doth not in the leaſt prove, that the Laws of Ceſar, or the Image thereof, are better than the Laws of God, or that the people of God, having now under God freed themſelves from the Dominion of Ceſar, ſhould now by force be brought back again to worſhip and adore the image and Superſcription of Ceſar, under a Ceſarian Habit, that they ſhould ſubmit to the Laws, Cuſtomes and Traditions of thoſe falſe gods they have Conquered, and Neglect the Laws, Statutes and Judgements of that God by whoſe might and power they have conquered theſe falſe gods, and their worſhippers; for if ſo, what is it other than to imitate thoſe diſobedient Iſraelites (who joyned in league with the Canaanites, whom the Lord ſigned for deſtruction) and with them to worſhip Baalim, and the Groves, Judges 3. 6, 7.

Therefore ſuch whom the Lord hath made inſtrumentall, either by word or ſword, to extirpate the name and perſon of Ceſar out of this nation, ought doubtles to perſevere therein until they have as well extinguiſhed and blotted out his Image and Superſcription, in whomſoever, and whatſoever they ſee or find it to be fixed in, and that to All Ends and purpoſes;

For without all Controverſie, the one is altogether as lawfull, if not More than was the other, yea doubtleſſe, it is a far leſſe reſiſting of Magiſtracy to deſtroy the Image and Superſcription of Ceſar, than it was to deſtroy His Name and Perſon, but the Army affirmed, it was no reſiſting of Magiſtracy to deſtroy the perſon and name of Ceſar, therefore it will be no reſiſting of Magiſtracy in the other, to deſtroy the Image and Superſcription, in whomſoever, and whatſoever they find it.

For in ſuch Caſes the Army hath concluded it as a Maxime, that it is no reſiſting Note. to ſide with juſt Principles, i. e. in ſuch Caſes, whereupon the life and death of True Religion, whether in reference to God or our neighbour doth depend) and that in ſuch Caſes, men are bound in duty and conſcience both to God and their Neighbour, (where no effectuall help doth from elſewhere appear) not to be wanting in any thing, they can either do or ſay, to hold off impending Ruine from an Honeſt People and a good Cauſe, but that as in publick fires all ought to lift up their Voice and Hand, bringing what Ladders, Buckets, or what other aſſiſtance they can (vid. Abridgement, Remon. Albans p. 1.) as did (ſay they) part of the people in Arms, or an ARMY interpoſing againſt the Standing Authority, for the life of good Jonathan, 1 Sam. 14. 45. And the People ſaid unto Saul, ſhall Ionathan dye, who hath wrought this great ſalvation in Iſrael? God forbid, as the the Lord liveth, there ſhall not one hair of his head fall to the ground, for he hath wrought with God this day. So the People reſcued Jonathan that he dyed not.

From which (with ſeverall other Preſidents in the ſaid abridgement) it is clearly apparent, that an Honeſt and juſt cauſe, doth juſtifie the Means that may accompliſh it, as alſo the inſtruments that acteth therein, what then is there wanting, but the ſword of the Lord, and of Gedeon, to deſtroy all ungodlineſſe, and unrighteouſneſſe of man from off the face of the earth, and to erect thoſe holy, juſt and perfect Laws, Statutes and Ordinances of Iehovah the Lord Chriſt, inſtead thereof.

Object. The Moral Law was ratified by Jeſus Chriſt and his Apoſtles, but not the judiciall Law you plead for, yea, Jeſus Chriſt doth in ſeverall places, null ſome of the Statutes and Judgemen • s, which were conſtituted, and appointed by Moſes, as in Mat. 5. 38. where he ſaith, ye have heard that it hath been ſaid, An eye for an eye, and a tooth for a tooth, (as in Exod, 21. 22, 23, 24, 25. Lev. 24 19, 20. Deut. 19. 20,) but I ſay unto you, that ye reſiſt not evil, but whoſoever ſhall ſmite thee on the right cheek, turn to him th • other alſo.

Reſp. Our bleſſed Saviour doth here neither abrogate the Statute nor the Iudgement, depending on that precept, Thou ſhalt not kill, but onely freeth the ſame from the Traditions, and interpretations of the Scribes and Phariſes, Hypocrites of thoſe times, who took and gave liberty to foſter and follow private revenge, and therefore in as much as vengeance is Gods, and in that he ſaith he will repay it by his inſtruments, i. e. by ſuch Magiſtrates as ſhall put his Laws in execution). The Lord Jeſus doth hereby rebuke them for taking on them to revenge their particular and private injuries, and ſo to arrogate to themſelves that power that belonged to him, and conſequently to his Lawfull Deputies, the Civil Magiſtrate, and not that he doth here in the leaſt take off the puniſhment that God by Moſes had appointed in ſuch caſes, i. e, An eye for an eye, and a tooth for a tooth, &c.

Reaſon For if ſo, then it would unavoidably follow, that every man that liſteth may ſtrike out the eyes and teeth of his Neighbour at pleaſure, as alſo that the perſon ſo offended ſhould be ſo far from ſeeking revenge on the offender, as that he is ingaged by our Saviour to provoke the offender to do him more miſchief, by turning unto him the other cheek to be ſmitten: and if this be not the meaning, then I would gladly know what courſe men ſhould take in point of ſuch injuries offered unto them. That may be collected from this expreſſion of our Saviour afore mentioned.

If it be replyed that complaint is to be made to the Civil Magiſtrate, to the end he may do Juſtice therein on the perſon offending.

Reſp. I demand by what Rule, for it is clearly evident to all that are rationall, that thoſe words of our bleſſed Saviour, will bear no ſuch conſtruction, but quite contrary-wiſe, that the perſon ſo injured, ſhould endeavour to provoke the offender to do him more miſchief.

Again, put caſe that an Appeal is to be made to the Civil Magiſtrate, if that Civil Magiſtrate, to whom the Appeal is made, be an Adminiſtrator or Executioner of the Laws of the alone Lawmaker, and giver, what other puniſhment ought he inflict, than that which he findeth preſcribed in his Maſters Laws, ſo that in ſ • ch caſe Magiſtrates muſt either of neceſſity wholly omit any puniſhment for ſuch like offences, or they muſt judge by the ſtanding Rule preſcribed in the Law of God, contained in the five books of Moſes.

So th • n without all Controverſie, where Jehovah hath as well preſcribed the puniſhment as the offence, it ought not to be altered by any Magiſtrate whatſoever; and therefore for any Magiſtrate to aſſume the impudence to diſſolve thoſe things, that God hath ſo joyned together, by the dictates of their own phantaſie or light of Nature within them, is no other than by profeſſing themſelves wiſe to become fools. Again, the Apoſtle James affirmeth, That there is but one Law-giver, who is able to ſave and to deſtroy: It is therefore an abſolute uſurpation of Gods Legiſlative power, to ſave or deſtroy by any other means or rule, than that great and onely Law-giver hath preſcribed. Again, in point of common ſence, to whom can it rather refer to give rules of direction, for what offence mans life ſhall be ſaved, or other puniſhments to be inflicted; and for what his life ſhall be taken away, then to that holy, juſt, and righteous Law-giver, who is the Author and giver of life, and at whoſe will and pleaſure mans life and limbs ought to be taken away, and not otherwiſe.

And therefore I do hereby aver, that whoſoever ſhall henceforth contaminate or deſpiſe the aforeſaid ſtatutes and judgments doth directly derogate from Gods Authority and ſubjection, who is the onely and ſufficient Law-giver, as alſo from the ſufficiency of his Laws, which is ten thouſand times more perfect than any other conſtitution whatſoever, and will thereby bring upon themſelves an unavoidable deſtruction.

And it is well worthy our obſervation, that whileſt the preſent Army owned thoſe judicials, I plead for, to be from heaven, and a rule for all Rulers; and that who ſo was not ever under them owned not his ſubjection to God. They urged no other rule of juſtice to try the late King by, as is cl • erly manifeſt in that paper titled the Abridgment of the R • monſt. Albans, where they cite multitudes of preſidents out of holy writ, to prove him guilty of death: but not one ſtatute law of the Nation: No, they were then out of date with them: but now temporamutantur, &c. And the world is run round again ſince that time.

Object. Jeſus Chriſt and his Apoſtles never commanded the practice of the Judicial Laws you ſpeak of, therefore not to be urged under the Goſpel.

Reſpon. I have proved from Jeſus Chriſt himſelf, that he came not to deſtroy the morall percepts, and conſequently, not thoſe ſtatutes and judgments which are in ſeparably annexed thereunto, and have no dependance at all either upon the Ceremonial Law, or their pollitick conſtitutions, but are as I have ſaid, concluſions and rules of juſtice, grounded meerly upon the Loyall Law; and therefore Jeſus Chriſt, could not deſtroy the one without the other. But Needham himſelf hath confeſſed that Jeſus Chriſt did ratiſie the Royal law: Ergo, thoſe judiciall precepts afore mentioned.

Reſp. 2. That the Apoſtles of the Lord Jeſus taught the uſe thereof, appeareth from Pauls 1 Epiſt. to Tim. 1. v. 9, 10. where he ſaith, the Law is made for unholy and prophane perſons: For murtherers of fathers and murtherers of mothers, for manſlayers, for Whoremongers, for them that defile themſelves with mankinde; for men ſtealers, for lyers, for perjured perſons: and if there be any other thing that is contrary to ſound doctrine, according to the glorious Goſpel of the bleſſed God, &c. From which words it is clear, that the Judiciall Law, (I ſtand for) was to be in force under the Goſpel.

Reaſon, For ſeverall things here numerated by the Apoſtle, are not found in the Decalogue or Ten Commandements, or Royal Law, but are deductions there from, i. e. part of thoſe ſtatutes, which depend thereon as the Five Books of Moſes will ſufficiently teſtifi • : For the Royal Law, onely ſaith Thou ſhalt not kill.

It doth not particulariſe killing of fathers or mothers, or manſlayers, &c. Again, it alſo ſaith in a g • neral expreſſion, Thou ſhalt not Commit Adultery.

It doth not particulariſe Whoremongers, or ſuch as defile themſelves with mankinde.

Again, in point of Theft, it only ſaith in a general term, Thou ſhalt not Steal.

It doth not particulariſe Man-ſtealers, &c. and ſo in the reſt: There can then be nothing more clear than that the Apoſtle doth here ſpeak of the Judicial Law, annexed to the Moral precept, which he affirmeth to be good and lawfull to be practiced amongſt Chriſtians.

Therefore it may be ſafely concluded, that the Judicial Law annexed to the Moral precepts, is as well to be practiced by Chriſtians under the Goſpel, as before among the Jews, and that to all ends and purpoſes, which I collect from theſe words; if there be any other thing that is contrary to ſound doctrine, i. e. Loving God above all, and our neighbour as our ſelf; that alſo ſaith the Apoſtle, ought to be determined by thoſe Statutes and Judgments.

1. Becauſe God hath given no other rule to govern the world by; who are all under the Royal Law, as hath been proved, from Rom. 3. 9. 29. and conſequently under the other, i. e. the Statutes and judgments.

2. In that Jeſus Chriſt did not deſtroy the one more than the other.

3. In that the Apoſtle ratifieth the one as well as the other: As then it was Moſes and Aron before Chriſt, ſo now Moſes and Chriſt in the Goſpel State (as Mr. Brain well obſerved.) God is ſaid to judge the ſecrets of mens hearts (i. e. the inward man) by or according to the Goſpel, Rom. 2. 16. And the things done in the fleſh (i. e. the actions of the outward man) by the Statutes and Judgments aforementioned, as hath been ſhewed, as alſo from 1 Tim. 5. 17. where the Apoſtle ſaith, The ſins of ſome are open before hand, and go before to judgement, i. e. before the Civill Magiſtrate: Others follow after, and ſo under the Judgment of Chriſt in the Church. And this is further illuſtrated, from Rom. 2. 2. we are ſure that the judgment of God, is according to truth, againſt them that commit ſuch things, which things if you would know read cap. 1. and you will find them to be idolatry and falſe worſhip, as in making images of men, and birds and four footed beaſts or creeping things, as alſo in vile affections as of men and women, changing their kinde, fornication, &c. all which appertaining to the judiciall precepts. Again, 1 Cor. 5. the Apoſtle doth make a clear diſtinction betwixt them that are properly under the civil and ſpiritual government, i. e. the external and internal, of Moſes and Chriſt, as in verſ. 12, 13. where he ſaith, What have I to do to judge them that are without, do not ye judge them that are within? But them that are without God judgeth: as if he had ſaid, Men are now to be judged in things civil, by the civil law of God, committed to the Magiſtrate, and that not only by the men of the world, but members of Churches alſo; for the Apoſtle doth not blame the Corinthians cap. 6. of that Epiſtle, for that they brought their civill controverſies to be decided by the civill Magiſtrate.

Reaſon 1. But becauſe thoſe civil Magiſtrates did not judge by the law of God, and therefore could not give a juſt judgment.

Reaſon 2. As alſo in that they were ſuch Judges, as were not rightly fixed or qualified, for ſuch a purpoſe: the latter is evident by the title, which the Holy Ghoſt putteth upon them, verſ. 1. viz. unjuſt Judges: the former is alſo evident, by the place of their abode viz Corinth, the Magiſtrates thereof being unbelievers, v. 6. i. e. Heathen Judges, judging by Heatheniſh Laws, as are all that now Govern as they did. And in things ſpiritual by the cenſures of the churches, as the afore mentioned expreſſions do clearly evidence. Again, our bleſſed Saviour himſelf, doth clearly manifeſt that judgement of external acts againſt the Law of Moſes, was left to Moſes, Luke 12, 13, 14. where the man coming to have the inheritance divided, Chriſt gave him this Anſwer: Man, who made mee a judge and divider over you?

Again, in the caſe of the woman taken in the Act of Adultery, John 8. 3, 4, 5, 6. Jeſus Chriſt would neither accuſe or condemn her, ſo that the woman was diſmiſſed, not abſolved; Shiloh being now come, the Scepter was now departed from Judah, and a Law-giver from between his feet, Gen. 49. 10. The Jews at this time being then under the dominion of the Romans, had not power to put any to death, by their Law, as clearly appeareth by comparing the 7 v. of John 19. with v. 31. of cap. 18. where the Jews tell Pilate, they have a law to puniſh blaſphemers by death: And yet the caſe was then ſuch with them, that they could not put any to death thereby.

And hence I conceive it was that the Scribes and Phariſees, Hypocrites brought the woman taken in the act of Adultery to our bleſſed Saviour, to entrap him, i. e. to ſee if he would take upon him to put their law in execution, and that if he had, then to have accuſed him for intermedling upon the priviledge of Caeſar, as is clear from John 19. 12. Where they tell Pilat, that if he let Jeſus go he was not Caeſars friend.

Reaſon For (ſay they) who ſo maketh himſelf a King, (that is, that taketh upon him to put our Laws in execution (without the approbation of Ceſar) ſpeaketh againſt Ceſar, Mat. 22. 15, 16, 17. &c. All which temptations our Saviour then avoided, becauſe the time was not yet come, that his Kingdome ſhould be on the earth, he being before that time to become a ſufferer, both in his own perſon, and in his Members, by that Roman power then in being, at the end whereof, i. e. at the expiration of the Little Horns Dominions Dan. 7. it ſhall ariſe out of the ruine thereof, and ſo by gradation ſpread it ſelf over the face of the whole earth, as in v. 25, 26, and 27 of that chapter.

Object. The Severity of Moſe's Judicials, ought not to be practiced under the Goſpel, as the continuall practice of the Church ſheweth, as Paul willeth the inceſtuous perſon onely to be excommunicated, 1 Cor. 5. there was then no Law in force to put ſuch to death.

Reſp. This conceipt was the firſt ground of the Manichean Hereſie; for in making of difference in the proceedings of Juſtice under the Law, and under the Goſpel againſt one and the ſame Tranſgreſſion, they thereupon laid a foundation for the ſetting forth of two gods, the one ſevere, and the other mercifull, whereas the Lord Jeſus doth rather aggravate than mitigate the puniſhments of the Judiciall Laws, as in the explication of that Precept. Thou ſhalt not kill.

He to ſhew the latitude, or complement, or full extent of the mind of his Father therein, ſaith, that whoſoever is angry with his brother without a cauſe, ſhall be in danger of Judgement, and whoſoever ſhall ſay to his brother Racha, ſhall be in danger of the Councel: but whoſoever ſhall ſay thou fool, ſhall be in danger of hell-fire: hence John ſaith, He that hateth his brother, is a murtherer in Gods eſteem. Again v. 27. in his Expoſition of that Precept, Thou ſhalt not commit adultery.

He ſaith, that Whoſoever looketh after a woman to luſt after her, hath committed adultery with her already in his heart. &c. And hence the Apoſtle Peter ſpeaking of laſcivious perſons, ſaith, They have eyes full of adultery, 2 Pet. 2. 14. In which expreſſions, Chriſt ſheweth that the Moral Precept extendeth as well to the inward as outward man, and that he will puniſh the tranſgreſſions of the one, as of the other, the one by the Civil magiſtrate, and the other by his Church, and not in the leaſt mitigateth the puniſhments of the fruits of the fleſh, i. e. Theft, Aultery, Fornication, Ʋncleanneſſe, Laſciviouſneſſe, Idolatry, Withcraft, &c.

And as touching the inceſtuous perſon, I have laid down a ſufficient Reaſon why the Church could not puniſh him with death, they having not the power to put the Laws of God in execution, as alſo in that their Civil Magiſtrate did not act by Gods Laws, but were unjuſt Judges: ſo that it may as well be argued and concluded from Pauls expreſſion elſewhere, i. e. Let him that ſtole ſteal no more, but rather let him labour with his hands, &c. That Theft under the Goſpel, is to be no other wayes puniſhed by the Civil Magiſtrate, than by an admonition to ſteal no more; therefore thoſe that affirm that the puniſhments of the Judiciall Law is mitigated by Chriſt and his Apoſtles under the Goſpel, would do well from the mouth of God, to ſhew in what it is mitigated, or to whom, and whether to all or to ſome ſinnes onely, and why not all as well as ſome, and how it can be in ſome particulars, and not in all, or each of them, or how it can be under the Goſpel, and not declared by Chriſt, and if by him, then how can he be ſaid to eſtabliſh the Law, and yet deſtroy all in part, and whether Idolatry, Blaſphemy, Murther, Adultery, Theft, &c. be not the ſame in Gods eſteem now, as formerly in England, as in Judea, and if ſo, then why not the ſame puniſhments here, as there, for the violation thereof; with much more that might be urged to this purpoſe.

Object. If thoſe Statutes and Judgements annexed to the Moral Law for the breach of the Moral Precept, were now to be inſtituted, it would overthrow all the conſtitutions of Government in Chriſtendome, yea, in the whole world; and ſo bring all the Magiſtrates of the earth, into a Chaos of confuſion and deſtruction with all their adherents, and that both in things Civil, and Eccleſiaſticall.

Reſp. That is no more than God hath appointed and determined ſhall come to paſſe at bringing in of the Kingdome of the Man-child, who is to rule all Nations with a rod of iron, Pſal. 2. 9. and 72. 8. Rev. 2. 27. and 19. 15. and therefore for the further clearing up of this Aſſertion, I ſhall ſet before you.

1. Who are the profeſſed Ant • goniſts of the Man-child, with the matters or things, whereby they have all along reſiſted and oppoſed his government, and Subjects.

2. The determinate purpoſe of the Man-child, (i. e. the Lord Jeſus) to ſubvert and deſtroy thoſe perſons and things, which have and do ſo confront him and his Members, i. e. his Church or people.

3. The manner how he will effect it in all the Nations of the earth.

4. The perſons by whom he will effect it.

And firſt of the firſt, in order to which I Aſſert.

Aſſert. That the Kings or Tyrants of the earth, have in all ages been the Grand Antagoniſts to the Kingdome and Government of the Lord Jeſus, and that both in things ſpirituall and Civil, in the things appertaining to our duty towards God, and our Neighbour, compriſed in the two Tables of the Moral Law.

But before I proceed to the proof of this Aſſertion, I ſhall in the firſt place give you to underſtand, that I take theſe two Tables of the Moral Law or ten Commandements, with the Statutes and Judgements afore mentioned, to be the Royal Law or Government of Jehovah the Lord Chriſt, and that thoſe Statutes and Judgements, are that Civil Law, by which he will rule the Nations with a rod of iron, in that they produce the ſword of Juſtice in the hands of the Civil Magiſtrate, which ſword of Iuſtice, I ſay, is that iron Rod, formerly mentioned, and no other thing, and hence it is, the Saints are ſaid to have a two edged ſword in their hand, as well as the high prayſes of God in their mouths, Pſal. 149. the one edge offenſive, and the other defenſive.

I alſo take the Goſpel or New Teſtament to be the Spirit of the The Goſpel the ſpirit of the Law. Law, and this Aſſertion our bleſſed Saviour himſelf confirms, Joh. 6. 63. where he poſitively affirmeth, that the Words which he ſpake, they were Spirit, and they were Life; which is alſo confirmed by the Apoſtles in v. 68. where they ſay, whither ſhall we go from thee, for thou haſt the words of eternal life, &c. But the Goſpel or New Teſtament is the Counterpain of thoſe words ſo ſpoken by him and his Apoſtles, which they have left unto us, ratified by ſignes and miracles, to be a Lanthorn to our feet, and a light unto ourpaths, in the things that the Lord Chriſt expecteth to be done by his body, the Church: ſo that the Doctrine of the New Teſtament, I likewiſe take to be Chriſts Golden Scepter, which he holds forth to all Nations, and eſpecially unto his Spouſe, the Church, which with the Ordinances contained therein, I take to be the two edged ſword of his mou • h, mentioned Rev. 19. 13, 15, 21.

Having thus given you my thoughts touching the two grand Principles of nature, in reference to our duty to God and our neighbour, I ſhall proceed to the two Direct Oppoſites thereof, i. e.

1. Idolatry, or falſe worſhip, as to God.

2. Tyranny or Inhumanity, as to our Neighbour.

Which two Principles I do hereby aver to be of and from the Devil, and conſequently, that thoſe that put them in practice, are the Servants or Miniſters of the Devil, and profeſſed Antagoniſts to the Government of Iehovah, the Lord Chriſt, which he hath appointed to govern the ſons and daughters of men by, whether in reference to himſelf or their Neighbour.

Now for proof of the forementioned Aſſertion, I ſhall give a brief Narrative of the firſt Originall of Idolatry and Tyranny after the Flood.

Iehovah having deſtroyed the Old world with a Deluge of water (by reaſon of the Abominable Apoſtacies of the ſonnes of God, or Profeſſours of Gods worſhip) Noah and his family onely excepted: yet notwithſtanding that ſo notorious preſident of ſin and puniſhment, no ſooner was the preſent world repopulated, and that in a ſmall meaſure, but the depraved light of Nature (the Ranters, and Quakers preſent adored light, which is no better than the darkneſſe of hell, or bottomles pit, notwithſtanding the voluntary humiliation of the Quakers at this day, to colour it over, the Devil having now put his angel of light's habit upon the Ranters back or Principle, i. e. an externall ſhew of holineſſe, or voluntary humility, as in Col. 2. 18, 19. where he exhorteth the true body or Church of Jeſus Chriſt, ſaying, let no man beguil you of your reward in a voluntary humility, (or ſelf-denyall in the things of this life) or worſhipping of Angels, (or figments or Notions of the mind) intruding into thoſe things that they have not ſeen, (notwithſtanding all their pretence of ſeeing) Vainly puft up with a fleſhly mind. Pure Quakers, as can be ſpit out of the Devils mouth, as wofull experience will ſhortly teach them, they being (as I hear Mr. Iohn Goodwin lately and truly characteriſed them) The laſt born of the Devil. The Quakers Tenent is the Devils laſt game he hath to play

The Devil, as I have ſaid, having put upon their accuſed Principle, his moſt beautifull robe of deluſion, which the Lord preſerve all good people from.

I ſay, no ſooner was the preſent world repopulated, and that in a ſmall meaſure, but the aforeſaid depraved light of Nature, now ſo rampant, and idolized among the Apoſtate Profeſſors of theſe dayes) in mankind became ſubject to the like temptations, and deluſions of Satan, which brought them into the like abominable practiſes of violating the two forementioned grand Principles of nature, by practiſing Idolatry, and Tyranny. The originall of which defection or wicked practice (after the Flood) upon a publick account, is by Hiſtorians fixed on Nimrod.

The ground of this their Aſſertion, they take from Gen. 10. 8, 9, 10. Where Cuſh is ſaid to beget Nimrod, and that he began to be a Mighty one in the Earth, and a mighty hunter before the Lord, and the beginning of his Kingdome was Babel.

1. Hierome in Tract. Gen. ſaith, that Nimrod was the firſt man after the Flood, that exerciſed Tyranny, which before was not practiſed.

2. Ioſephus ſaith, he provoked men to pride and contempt of God, teaching them to aſcribe their Happineſſe to themſelves, and not unto God.

3. Hugo Annot. in Gen. ſaith he brought in Idolatry, teaching men to worſhip the • ire that was ſo commodious unto them, which practice (ſaith he, the Caldeans followed.

4. Whereas Nimrod is ſtiled a Mighty Hunter before the Lord, Auguſtine rendereth it againſt the Lord, but the proper meaning is, that it is ſpoken by a Metaphor, becauſe he hunted men, as Beaſts are chaſed (in which ſenſe David ſaith, that Saul hunted him, as Partridges are hunted in the mountains) and that in the very ſight and preſence of God, he practiſed Idolatry and Tyranny: ſo that from Nimrods Idolatrous and Tyrannical Dominion, it grew into a Proverb, to reſemble an Idolater and cruel oppreſſour to Nimrod.

Behold then, all ye Idolaters, (or falſe worſhippers) and Tyrants, (or cruell oppreſſors) the Root from which you had your Sap and Growth, from that time to this preſent day. B • hold alſo, the firſt Metropolis, or City of refuge, that this your great Grandſire prepared to ſecure himſelf from danger, the Greateſt Tyrants, ever providing the greateſt ſecurity for themſelves, knowing they are neither in favour with God or good men; and hence it is they ever fortified themſelves with ſtrong Cities, &c. being afraid, even of their own ſhadows, witneſſe the Hand-writing upon the wall, which made Belſhazzars countenance to change, yea, put him into ſuch anagony, (and that in the height of all his jolily) as looſed even the very joynts of his loyns, ſo that his knees ſmote one againſt another, Dan. 5, 6. yea, it put both him and his Nobles in ſuch a fright, that it was high time for them to call aloud for their Aſtrologers, Caldeans and ſouthſayers, and yet all to no Purpoſe, Lillies Art was then nonpluſt with its Albumazar, as alſo in Nebuchadnezzars Dream, touching the Fifth Monarchy, which ſhamefull diſparagement, to their diabolical profeſſion, makes them they could never endure a dreaming Prophet ſince, and eſpecially if it ſavours of that fifth Monarchy Dream, as expounded by Daniel, cap. 2. 34, 35, 44, 45. which Dream is certain, and the interpretation thereof ſure, maugre all the Diabolicall inſtruments in the world, by what name or title ſoever they are called.

And hence it is, that all the Tyrannicall and Idolatrous Governments The Riſe of Pagan Babylon. that were from Nimrod to Conſtantine the Roman Emperor, (which I term the Old Pagan ſtate or Government) had their Riſe and being from Nimrod and that City and Tower of Babel, and therefore commonly called in Scripture the Queen or Mother of Idolatry, and Inhumanity, and conſequently of all Idolaters, and Tyrants, the iſſue of that helliſh ſpawn.

And in like manner, I alſo take the Riſe of that Autichriſtian The Riſe of Antichriſtian Babylon. Babylon, tituled in Rev. 17. 5. Myſtery Babylon the great, the Mother of harlots, and abomination of the earth, to be meant of Rome in point of ſituation, and the Nimrod thereof to be Conſtantine, who after he had ſwallowed up the floods of water, caſt by the Dragon after the woman, Rev. 12. from v. 13. to ult. (which (I take to be by his Conqueſt over the perſecutours of the Chriſtians,) he is ſaid to give unto the Beaſt which roſe out of the waters, cap. 13. 1, 2. his power and ſeat and great Authority, by which act of his became the mixture of Iron, and Potters clay, together in the images feet, foretold by Daniel, cap. 2. 33, 41, 42, 43. which I • on, and Potters clay, I take to be the mixing of the Civil and Eccleſiaſtical powers together, which from that time have been continued to this preſent day.

Having thus ſtated the Riſe both of the Pagan and Antichriſtian Babylon, I ſhall in the next place enlarge my ſelf a little in reference to each of them, to the end, that by a better knowledge th • reof, the people of God may be more induced to abominate and deteſt them, as alſo to execute the Judgement upon them and their ſupporters and adherents, as it is written, Pſal. 149. with multitudes of other Scriptures to that purpoſe, and firſt of the firſt A brief Narrative of Pagan Babylon. (viz.) of Pagan Babylon, with its Adherents.

As to what this Nimrod was Who Nimrod was. , ſome take him to be the ſame which Forreign ſtories call Belus, and that he was the firſt founder of the Idols in the Eaſtern Countries, who were derived from him, as Belial, Beelzebub, Belphegor, but it will appear by what follows, that Nimrod was before Belus.

2. Touching Babel, the beginning of Nimrods Kingdome, it Of Babel in general. was ſo called, not from Belus, as ſome would have it, but from the Confuſion of Languages, as the ancient Saxon word Babel doth ſeem to import, which word was uſually men • ioned by them to ſuch perſons, as ſpake confuſedly, to whom they would ſay, why Babel ye, or why confuſe ye the true etimology of the word, being why Babel ye, or why do ye imitate thoſe perſons at Babel, who ſpake ſo confuſedly, as th • t they could not be underſtood by their Auditors: but to put all out of doubt, the Scripture doth clearly teſtifie as much, Gen. 11. 9. in theſe words, therefore is the name of it called Babel, becauſe there the Lord confounded the Languages of all the earth, and from thence did the Lord ſcatter them abroad upon the face of the earth.

3. Touching the building of the City of Babel or Babylon, the Of the City and Tower of Babel. firſt Metropolis of Idolatry and Tyranny, Quintus Curtius aſcribeth it to Belus, lib. 4. Beroſus cited by Joſephus to Nebuchadnezzar, lib. 1. cont. Appian. from Dan 4. 30. where Nebuchadnezzar is preſented ſaying, is not this great Babel which I have builded for the Houſe of the Kingdome, the might of my power, and the honour of my Majeſty. Beroſus Arrianus, maketh all three builders of Babylon,

As 1. That Nimrod began the Tower, anno 131. after the Flood.

2. That Belus built the City, who ſaith he reigned after Nimrod 65 years, and that he himſelf (i. e.) Belus reigned 56 yeers.

3. That Semyramis the wife of Ninus, which reigned 24 yeers, much inlarged the City, and fortified it.

A • ter all this, when the Aſſyrian Kings had made Niniveh the imperial ſeat, ſo that Babylon was much neglected and decayed, at laſt, Nebuch • dnezzar having conquered the City of Niniveh, re- • dified Babylon, (as before mentioned) and hereto agreeth Ioſephus O • oſinus lib 6. and Auguſt. lib. 16. de Civit. Dei, cap. ſo that the beginning and Foundation was laid in Nimrod, as in Gen. 10. 10. which ſaith, That the beginning of his Kingdome was Babel.

4. As touching the way and means, this Nimrod took to ſet How Nimrod became a Monark. up his Idolatrous and tyrannical government, I ſhall likewiſe ſet forth, to the end that the preſent Idolaters (or falſe worſhippers) and Tyrants or civil oppreſſors of the times) may compare their preſent conditions and actions with their predeceſſors, at the erecting of their great grand-mother Babell. Nimrod, having by his craft and policy wound himſelf ſo into the affections of the people, as to be made their Captain-General: Or, Ring-leader of that company; and calling to mind how the old world was drowned and deſtroyed for Idolatry and Inhumanity which deſigne he had now in his heart to practice (as his predeceſſors of the old world had done before him) though covertly; and therefore under a Nimrods Policy. pretence of making themſelves famous in the earth to all poſterity: And thereupon ſtirred up the rude multitude (under this plauſible pretence) to build him a City and a Tower, that might not only free him from the danger of men; but alſo from fear of any thing that God could do unto him, as alſo that he might with more boldneſſe effect his wicked and ungodly enterpriſes. And this he did in One tyrant taketh example by another. imitation of the Tyrants of the old world, i. e. the Gyants or Apoſtate ſons of God, of whom it is reported, that they had a City called Enos in the Mountains of Libanus, that ruled over the whole world. But it is to be underſtood that this Nimrod could not fortifie his City, Tower, and Palace with Demy Cannon and ſuch like Artillery: for the uſe of ſuch engines of cruelty were not then found out; but ſince the Devil, for the better encouragement of ſervants, hath now ſupplied them with plentifull ſtore thereof for ſuch purpoſe, &c.

I ſhall now in large ſomething in reference to the Tower, in the attempting and erecting whereof theſe following ſins concurred, with which I ſhall alſo mentioned, to the end the preſent Nimrods, or Idolatrous tyrannical Babel-builders of the times may ruminate thereon, and conſider how far ſhort they now are (if any) of Nimrods then condition.

1. In the building of this Tower, his impiety appeared, in attempting it in deſpite of God. As the Prophet Iſaiah, according to The impiety of tyrants. this pattern bringeth in the King of Babylon vanting himſelf ſaying, I will aſcend unto the clouds; I will be like the Moſt High.

2. His vanity appeared, in ſeeking to be made famous on earth, and not by good actions to be made glorious in heaven: he thought to Their vanity exalt himſelf by building, and not by loving God above all, and his neighbour as himſelf.

3. His diſobedience appeared, in that it was Gods ordinance, Their diſobedience. that the earth ſhould be repleniſhed by them, and yet they wilfully oppoſe the Counſel of God, by reſolving not to depart from them, as in v. 6. where they ſay, Let us build a City and Tower, whoſe top may reach to heaven, that we may get us a name leaſt we be ſcattered.

4. Herein his impudence was alſo diſcovered: For whereas Their impudence, pride, and voluptuouſneſſe. he ſhould have been convicted in his conſcience for his pride and arrogancy, Rom. 2. 15. he openly proclaimed his ambition, voluptuouſnes, &c. to all poſterity, proceeding to ſuch a violence therein, that nothing could now reſtrain him, as neither the fear of God, nor the fearfull looking for of judgment and fiery indignation (2 Pet. 3. 10.) to be poured out upon him, as in Heb. 5. 26, 27. But contrariwiſe, whatſoever, he had proudly deviſed, he would as impudently practiſe. The confuſion of their language was therefore a fruit of their pride: as in Pride bringeth confuſion Prov. 16. 8. Zeph. 2. 10. ſo that whereas they looked to gain credit, they found ſhame and confuſion.

Like as when Saul had thought he had made a goodly place for Simile. himſelf, as triumphing for his late victory over Amaleck: Even then he was rejected for being King (1 Sam. 15. 28) for his not obeying A warning for tyrants. the command of the Lord, againſt his profeſſed enemies. All which one would think to be fair warnings to the like diſobedient Sauls of the times. (And in particular at Black-hall) the Lord give them grace to conſider thereof, if they be not paſt repenting.

Again, That the Kings of the earth were the original or root of Idolatry and Tyranny, is alſo aſſerted and proved by King Solomon, in his book titled Wiſdome cap. 13. 14. where ſpeaking of this Kings the Original of Idolatry & Tyranny. ſubject, he ſaith:

That the deviſing of Idols were the beginning of ſpiritual fornication, and the inventions of them the corruption of life, for neither were they from the beginning, neither ſhall they be for ever.

For by the vain-glory of men, they entered into the world: And therefore ſhall they come ſhortly to an end.

For a Father afflicted with untimely mourning, when he had made an Image of his childe,

ſoon taken away: Now honoured him as a God, which was then a dead man: And delivered to thoſe that were under him, Ceremonies and Sacrifices.

Thus (ſaith Solomon,) in proceſſe of time an ungodly cuſtome grown ſtrong, was kept as a law: And graven images were worſhipped by the commandement of Kings or Tyrants, whom men could not honour, becauſe they dwelt far off. Therefore they took the counterfeit of his Viſage from far, and made an expreſſe Image of a King, whom they honoured (or worſhipped) to the end that by this their forwardneſſe, they might flatter him that was abſent, as if he were preſent: Alſo the ſingular diligence of the Artificer did help to ſet forward the ignorant to more ſuperſtition.

Reaſon For he paradventure being willing to pleaſe one in Authority, forced all his skill to make the reſemblance of the beſt faſhion; and ſo the multitude being allured by the grace of the work, took him now to be a God; which a little before was but honored as a man. And this (ſaith he) was an occaſion to deceive the world.

Reaſon

For men ſerving either Calamity or Tyranny did attribute to ſtocks and ſtones the incommunicable Name. Moreover (ſaith Solomon) this was not enough for them, that they erred in the knowledge of God; but whereas they lived in the great war of Ignorance, theſe ſo great plagues called they peace: For whileſt they ſlew their children in ſacrifices, and uſed ſecret ceremonies, or made revilings of ſtrange rites.

They kept neither lives nor mariages any longer undefiled: Note, The violation of the firſt principle of Nature leads to the breach of the ſecond. But either one ſlew another treacherouſly, or griev • d him by Adultery: So that there remained in all men, without exception, blood, man-ſlaughter, theft and diſſimulation, corruption, unfaithfulneſſe, tumults, perjury, diſquieting of good men; forgetfulneſſe of good turns, defiling of ſouls, changing of kinds, diſorder in marriages, adultery and ſhameleſſe uncleaneneſſe.

Argum. For the worſhipping of Idols (of what ſort ſo ever) not to be named, is the beginning, the cauſe, and the end of all evill.

But the Kings of the earth were the Authors, Cont • mners and promoters of Idols, and Idol-worſhip: as hath been ſhewed:

Therefore the Kings or Tyrants of the earth were the beginning, the cauſe, and the end of all evill.

And thus I have proved, and that by the teſtimony of • King, that the Principles of the Kings or Tyrants of the earth, are directly oppoſite to the two Grand Principles of Nature, i. e. To love God above all, and our Neighbours as our ſelves.

And this Doctrine is alſo plentifully confirmed by the Apoſtle Paul in Rom. 1. from v. 18. to ult. which is well worthy alſo of peruſal, as to this particular, and now I ſhall proceed to the Second particular in order, i. e.

Aſſert. That Jehovah the Lord Chriſt is determined to have a generall reckoning day, with thoſe perſons, and things that have ſo confronted him and his Laws, i. e. theſe two Principles of Nature, with the Decalogue and Statutes, and Judgements depending thereupon, as hath been ſhewed.

And this is alſo proved by the teſtimony of King Solomon, in the aforeſaid book cap. 13. and cap 14. where having treated of the two ſorts of Idolatry, i. e. of worſhipping of the creature, and likewiſe of the Image of the creature, he concludes, That the ungodly and his ungodlineſſe are both alike hatefull to God; for that which is made, ſhall be puniſhed together with him that made it, Look to it then Idol-makers; for black will be your day, when the onely wiſe Potentate, King of Kings, and Lord of Lords, ſhall by his Saints bring your actions to the touchſtone of the Scriptures.

But leaſt they ſhall ſay, this Teſtimony of Solomons, (which I have cited the rather, becauſe he is a bird of their own feather in point of Title) is Apochrypha, I ſhall commend unto them the teſtimony of that Grave Orthodox Divine, new created Doctor, and ſingular Dean in England (for you muſt underſtand all the reſt were Popiſh, and ſuperſtitious) which I have done, the rather in regard of that great repute he hath for a learned Rabby, to the end, what is ſaid by him, may gain the more credence with his Maſters and fraternity, with the reſt of the Rabble Rout of Locuſts, Caterpillers and Canckerworms of the Nation.

And for their better attention, I do alſo hereby give them to underſtand, and that the expreſſions, I ſhall mention, are extracted out of a Sermon preached by him, before no leſſe perſons than the Houſe of Parliament, from Heb. 12, 26, 27. i. e. Whoſe voice then ſhook the earth, but he hath promiſed, ſaying, yet once more, and I ſhake not the earth, but the heavens alſo, and this word yet once more ſignifieth the removing of thoſe things that are ſhaken, as of things that are made, that thoſe things which cannot be ſhaken may remain. In the Explanation of which words, he uſeth theſe following expreſſions, i. e. as the Apoſtle here applyes part of the Prophet Haggai, ſo that Prophefie, even in the next words gives light into the meaning of the Apoſtle, look what Heavens and Earth the Prophet ſpeaks of, of this, and no other ſpeaks the Apoſtle. The Spirit of the Lord in the Scriptures, is his own beſt interpreter, ſee then the order of the words, as they lye in the Prophet Haggai, cap. 6. 7. I will ſhake Heaven and Earth, I will ſhake all Nations, God then ſhakes Heaven and Earth, when he ſhakes all Nations, that is, he ſhakes the Heaven and Earth of the Nations. I will ſhake Heaven and Earth, I will ſhake all Nations, is a Pleonaſme.

For I will ſhake the Heaven and Earth of the Nations: theſe are the things ſhaken in my Text.

Query. The heavens of the Nations, what are they?

Reſp. Even the Political heighths and glory, i. e. theſe Formes of Government, which they, (meaning the Civil and Eccleſiaſticall Magiſtrates, whether under Pagan or Antichriſtian Babylon,) have ſet up for themſelves (not for Chriſt) and their own Intereſt (not Note. for the Intereſt of Chriſt and his ſanctified ones) with the grandure and luſtre of their Dominions.

The Nations Earth is the multitude of their people, their ſtrength and power, whereby their Heavens and Political Heighths and Splendor of the Popular Multitude, and Strength of the Nations of the earth, that are to be ſhaken, as in Rev. 12. 16. and 21. 13. where by an Earthquake, great Babylon receives a fatall blow, and Iſa. 51. 15, 16. and 34. 4. All the Hoſt of Heaven ſhall be diſſolved, and the Heavens ſhall be rolled together as a ſcroll, and all the Hoſts ſhall fall down as the leaf falleth from the Vine.

Now theſe diſſolved and rolled Heavens, are no other than the Powers and Note. Heighths of the popular Nations. Their Government and Tyranny: As both the foregoing and following verſes do declare, the Lords wrath (ſaith the Prophet) is upon the Nations, and his fury upon their Armies: he hath delivered them to the ſlaughter, &c. vid. Ezek. 3. 2. 7. You may take it (ſaith this learned Rabby) for a rule, that in the denuntiation of the judgment of God, throughout all the Prophets, Heavens, Sun, Moon, and Stars, and the like acceptable beauties of the Heavens are taken for Governments, Dominions in Pollitick States: As in theſe Scriptures, Iſa. 12, 13, 14, 15. Jer. 15. 9 and 51. 25. Iſa. 13. 13. and 60. 20. Pſal. 68. 8. Joel 2. 10. Obad. 4. Mat. 24. 29. Luke 21. 25. Rev. 18. 12, 13. and 11. 12. and 20. 11. and 6. 12, 13, 14, 15. The waſting and deſtroying of the Pagan Roman State, and the plagues and commotions of the people; the dethroning of idol worſhip; the deſtruction of perſecuting Emperours, and Captains, with the tranſpoſition of Powers and Soveraignty from one ſort to another is held under this Grandure of words, being part of the ſhaking of Heaven and Earth in my Text, vid. Euſeb. Eccleſ. Hiſt. Lib. 9. c. 8. 10. Lib. 8. cap. 17. de Vet. Conſtan. lib. 1. cap. 50, 51, 52.

Adde hereunto (ſaith the Court Chaplain) the promiſes of the reſtauration of Gods people, into a glorious condition after all their ſufferings. How now Doctor, take heed what you ſay, for theſe words are petty Treaſon, if your Maſters come to hear thereof; But I pray what is that Reſtauration and glorious ſtate you here dream of; for I will aſſure you the Court counts ſuch expreſſions but dreams and phanſies • nd ſuch a thing as will never be: And therefore pray let us ſee what ground you have in ſcripture, for ſuch a reſtauration and glorious eſtate as you ſpeak of.

Doct. It is perpetually in the Scriptures held out under the ſame terms (meaning of Heaven and Earth) and you have a plentifull demonſtration of this point (How Doctor) is there ſuch a plentifull demonſtration in ſcripture, of a reſtauration of Gods people into a glorious ſtate and condition after all their ſufferings? Pray what ſcriptures are thoſe, they will be Noveliſts at Court, for they can entertain no ſuch Phanſies, therefore pray lets have them.

Doct. See Iſa. 65. 17, Behold, I creat new Heavens and a new Earth, and the former ſhall not be remembred, nor come into my mind: Doct. how ever this is to you, I am ſure it is a new and ſtrange doctrine at Court, what man? Muſt all the political government in the world with the grandure and luſtre of them, be ſo ſhaken and done away, •• that they ſhall not ſo much as be remembred, nor come into the minde of God and his people? Indeed Doctor, you muſt preach this doctrine no more at Bethel; for now it is the Kings Chappel: I will aſſure you there is now treaſon in ſuch Texts. But certainly Doctor, you judge this glorious government to be within us; not viſible in the world. See v. 18. Be ye glad and rejoyce for ever in that which I create.

Reaſ. For behold I create Jeruſalem a rejoycing, and her people a joy: (But Doct. the Court will tell you that this Jeruſalem, which God will ſo create, is meant of Jeruſalem within man, and not of a Jeruſalem without man, or viſible as that Jeruſalem, in which the Jews did inhabit in Canaan: And therefore for our better underſtanding of this particular, we will if you pleaſe, take a view of the following expreſſion of the Prophet: which are theſe. And I will rejoyce in Jeruſalem, and joy in my people, and the voice of weeping ſhall be no more heard in her, and the voice of crying. There ſhall be no more thence an infant of daies, nor an old man, that hath not filled his dayes: for the child ſhall die, an hundred years old; but the ſinner that is an hundred years old ſhall be accurſed: what think you of theſe word • Doctor? Is all this meant to be fulfilled within the people of God? but if we have no more than this to ſay for the Fifth Monarchy without or under the Heavens, Mr. Cardell one of the late Fifth Monarchiſts will tell us, that all the four Monarchies, three of which, are paſt and diſſolved, viz. the Babyloniſh Meads and Perſians, with the Greatian Monarchy have been all within us, and that the fourth Monarchy, viz. the Roman Monarchy is now within us, and is in like manner to bee diſſolved within us: And therefore it is far leſſe to have Infants and Old men within us at one and the ſame time, as before mentioned: therefore we muſt yet proceed to the following verſes, and ſee if we finde any thing that the Quakers cannot ſo well digeſt, as old men and children to live and die; as aforeſaid, we ſhall therefore proceed to v. 21, 22. &c. where the Prophet ſaith:

They ſhall build houſes and inhabit them; they ſhall plant vineyards and eat the fruit of them. (Surely, the Quakers hath divelliſh wide weaſands, if they ſwallow downe all theſe particulars: as Houſes and Vineyards, with their builders and Planters; but they do theſe things onely when they are in their Quaking fits: But Sir, this Text puts me in minde of your brother Doctors, Maſter Thomas Goodwins Sermon upon Rev. 5. 9, 10. where ſpeaking of the glorious eſtate and condition that the people of God ſhall enjoy after all their ſufferings, citeth this very text to prove his Aſſertion, i. e. That they ſhall enjoy a Kingdome upon earth, for ſaith he, they ſhall build houſes, and plant vineyards. O, to ſee how good wits will jump, for he uſeth even your own words, i. e. A glorious condition after all their ſufferings; and therefore Gentlemen, ſeeing you are both convinced of this truth: See if you can conquer the Souldiers with your rhethorical Artillery. But in the interim, let us lay before them the following words of the Prophet, v. 21. They ſhall not build and another inhabit, they ſhall not plant and another eat; for as is the dayes of a Tree, are the dayes of my people. And my elect ſhall long enjoy the works of their hands: (It appeareth then there muſt be Mechanical perſons in this glorious ſtate, which the two learned Doctors aſſert is to be; for the following words ſaith, They ſhall not labour in vain, nor bring forth trouble.

Reaſ. For they are the ſeed of the bleſſed of the Lord, and their off ſpring with them (they are then to procreate children under this glorious eſtate and condition, vid. cap. 66. 22. And it ſhall come to paſſ • that before they ſhall call (ſaith the Lord) I will Anſwer: And whil • ſt they are yet ſpealing I will hear (there is then to be the uſe of Ordinances under this glorious ſtate and condition) and pray, &c. The Wolf and the Lamb ſhall feed together, and the Lyon ſhall eat ſtraw with the Bullock; and duſt ſhall be the Serpents meat, i. e. They ſhall not hurt nor deſtroy in all my holy mountain, ſaith the Lord. They ſhall then beat their ſwords into plow-ſhares, and their ſpears into pruning hooks: Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more:

Gentlemen you will ſtand in need of all your Rhethorick, when you go about to convince the Souldiery of putting this Doctrine in practice.

But if this ſcripture be fulfilled, and this glorious time is now under this preſent Government; Why do they not, as it is here directed by the ſpirit of God to be done? And now Doctor, I ſhall proceed to your confirmation of this grand doctrine, from the New Teſtament, to which purpoſe, I finde you to inſtance 2 Pet. 3. 13. Where the Apoſtle having before in that cap. put the people of God in minde by way of remembrance touching the glorious kingdom and ſtate, which you and your brother Doctor hath affirmed muſt be, and which I am ſure yet is 〈◊〉 .

Reaſ. For the Soldiers ſwords are not yet 〈◊〉 to Plow-ſhares, nor their Spears into Pruning-books, &c. (witne ••• the intolerable taxes yet to ſupport them.) The Apoſtle I ſay, having put the people of God in remembrance of the words, which are ſpoken by the Holy Prophets, and likewiſe of the commandment of them the Apoſtles of the Lord Jeſus to ſuch purpoſe, and that they ſhould not be danted touching the accompliſhment thereof, notwithſtanding ſcoffing and mocking, and blaſphemi • g of the ſcoffing Iſhmalites, and railing and blaſphemous Rabſhakahs, that ſhould happen to be neer the time of its approach: Who walking after their own luſts, will ſay, where is the promiſe of his coming: for ſince the fathers fell aſleep, all things have continued as they were from the beginning: For this they are willingly ignorant of, that by the word of God, the Heavens were of old, and the Earth ſtanding out of the waters, and in the water, whereby the world that then was, being overflowed with water, periſhed. But the heavens and earth, which are now by the ſame word, are kept in ſtore, reſerved unto fire againſt the day of judgement, and perdition of ungodly men, but beloved, (faith the Apoſtle) be not ignorant of this one thing, that one day is with the Lord, as a thouſand years, and a thouſand years as one day; for the Lord is not ſlack concerning his promiſe, as ſome men count ſlackneſſe, but is long-ſuffering to us ward, not wiling that any ſhould periſh, but tha • all ſhould come to repentance; but the day of the Lord will come as a thief in the night, in the which the Heavens ſhall paſſe away with a great noiſe, and the Elements ſhall melt with fervent heat, and the earth alſo and the works that are therein ſhall be burnt up. Seeing then that all theſe things ſhall be diſſolved, what manner of perſons ought ye to be, in all holy converſation and godlineſſe, looking for and hoping unto the coming of the day of God, wherein the heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat. Nevertheleſſe we according to his promiſe, look for new heavens, and a new earth, wherein dwelleth Righteouſneſſe, not Idolatry and Tyranny.

Now for the better underſtanding of the Rabbies meaning t •• ching the new Heaven and new Earth here mentioned, I ſhall 〈◊〉 another paſſage of his in pag. 12. of that book, where he having aſſerted that it is not to be meant of the material Heaven and Earth, produceth this Scripture to prove the ſame, i. e. Iſa. 51. 15, 16. I am the Lord that divided the ſea, whoſe waves roared, the Lord of Hoſts is his name, and I have put my words in thy mouth, and have covered thee with the ſhadow of my hand, that I might plant the heavens, and lay the Foundations of the Earth, and ſay unto Sion, thou art my People.

In theſe words ſaith the Doctour,

by a Repetition of what he hath done, he eſtabliſheth his people in expectation of what he will do.

And 1. He minds them of that wonderfull deliverance from an Army behind them, from an ocean before them, by his miraculous preparing dry paths for them in the deep. I am the Lord, who divided the ſea, whoſe waves roared.

2. Of his greatneſſe, acquainting them with his mind, i. e. his Laws and Ordinances at Horeb, I have put ſaith he, my words in thy mouth.

3. Of that favourable and ſingular protection afforded them in the wilderneſſe, when they they were encompaſſed with enemies round about. I covered thee with the ſhadow of mine hand.

Query, Now (ſaith the ſingular Dean) &c. to what end was all this?

Reſp. Why ſaith he (meaning the Lord by the Prophet) that I might Plant the Heavens, and Lay the Foundations of the Earth.

Query. What of thoſe material, viſible Heavens and Earth, 2460 years before, at leaſt, were they planted and eſtabliſhed.

Reſp. It is all (ſaith the Rabby) but making of Sion a people, which before was ſcattered in diſtinct Families.

Query. And how was this done? quoth the Doctour?

Reſp. Why the Heavens are planted, or a glorious frame of Government, and Policy is erected among them, and the multitudes of their people are diſpoſed into an orderly Common-wealth, (Note) to be a firm Foundation, and Bottome for the Government among them: So that from what the Doctor hath here aſſerted, it is as clear as the Sun in its brighteſt Luſtre, that the Frame of Government for the unmovable Kingdome, or Jeſus Chriſt, or the fifth Monarchy.

Are thoſe Laws, Statutes and Judgements, which were given by Jehovah at Horeb and revived and ratified by the Lord Jeſus at Mount Olivet, Mat. 5. For thoſe are they the Doctour terms the firm Foundation, a firm Foundation for an unmovable Kingdome?

And this Doctrine is alſo ratified by the Prophet Malachy c. 4. where ſpeaking of the diſſolution of thoſe old Heavens and old earth, formerly treated of, i. e. the Political Frame of Government, which men have made for themſelves, &c. i. e. of thoſe Heavens, and Earth, which the Apoſtle Peter ſaith, are to be burned and conſumed by fire, as alſo of that new Heaven, and new earth, wherein dwelleth Righteouſneſſe, I ſay the Prophet ſpeaking of that Great and notable day of triall by fire, telleth us by way of explanation what is intended by the Holy Ghoſt, in ſuch manner of expreſſion, ſaith, Behold the day cometh that ſhall burn as an oven, Note, and all that are proud, and all that do wickedly ſhall be as ſtubble, and the day that cometh ſhall burn them up ſaith the Proud and wicked perſons muſt be this fire. Lord, and it ſhall leave them neither Root nor Branch: but unto you that fear my name, ſhall the Son of Righteouſneſſe appear with healing in his wings, and ye ſhall go forth and grow as calves of the ſtall, and ye ſhall tread down the wicked, for they ſhall be as aſhes under the ſoles of your feet (Note) In that day that I ſhall do this, ſaith the Lord, Remember (what?) the Law of Moſes my ſervant, which I commanded unto him in Horeb with the Statutes and Judgements. Ergo That Law, Statutes and Judgments, ſhall be put again in practiſe that day.

Again the Doctour doth further confirm this Doctrine from Rev. 21. 1. I ſaw a new heaven, a new earth, for the firſt heaven and the firſt earth were paſſed away, And there was no more ſea.

Here ſaith the Doctour, the Heaven and earth is reſtored, but the ſea ſhall be no more.

Thoſe gatherings together of many waters, (ſaith the Rabby) Rivers from all places, or Pretended Clergy men from all Nations into General Councels, which were the ſea or many waters, on which the Whore ſate, ſhall have no Note. place at all in the Churches reſtored Conditions (Reader, you muſt underſtand the Rabby did not then dream of the Court of Tryers now at Whitehall, or elſe you muſt (if you can) conceive them not to be pretended Clergymen, or a general Councel, no you muſt take them to be only an image of ſuch pretended Clergy men and general Councel, and the like you know, is not the ſame (a pure Juggle) But I conceive the Learned Doctor is out in the Expoſition of that forenamed Text in Rev. for the holy Ghoſt doth not there ſpeak of the Reſtauration of any of his Political Heavens and earth ſo much already treated of; for the Text ſaith plainly, they were paſſed away, and the Prophet Iſa. ſaith, cap. 65. 17. that they ſhall not be remembred, nor come into the mind of God or his people; therefore there can be no expectation of any reſtoring of them, it muſt therefore be unavoidably meant of the aforeſaid Laws, Statutes and Judgements, which the Doctour • imſelf calls the firm foundation for the unmovable Kingdome of Jeſus Chriſt, and hence it is the Lord by Malachy puts his people in mind thereof, at that notable day, ſaying, Remember ye the Law of Moſes, &c. as aforeſaid, and therefore whereas it is ſaid, there ſhall be no more ſea, I do underſtand there ſhall be no more uſe of the Leviticall Prieſthood, that being now aboliſhed by our bleſſed Saviour, ſhall be no more. No more uſe of the type, when the antitype is come, no more uſe of the ſhadow when we have the ſubſtance, which myſt • rie the Prophets ſaw but darkly, as appears by their writings, few of them ſeeing a Change of the Leviticall Prieſthood, which I conceive to be the great ſtumbling block to the Jews from Chriſts abode on earth to this preſent day.

But nevertheleſſe, the Prophet David doth moſt excellently foretell the change thereof under the Goſpel-diſpenſation, as in Pſal. 40. where ſpeaking in the perſon of Chriſt, (for it is impoſſible it ſhould be underſtood of himſelf ſaith, ſacrifice and offering thou didſt not deſire, mine ears haſt thou opened, burnt-offerings and ſin-offerings haſt thou not required. Then ſaid I, Lo I come, in the Volume of thy Book it is written of me, that I ſhould do thy Will, O God, which Text the Apoſtle Paul doth clearly expound of Chriſt, Heb. 10. 8. ſaying above, When he ſaith, Sacrifice and offering, and burnt-offering for ſin thou wouldeſt not, neither haſt pleaſure therein, which are offended by the Law, (i. e. the ceremoniall Law) Then ſaid he, Loe I come to do thy will, O God.

He taketh away the firſt, that he may eſtabliſh the ſecond, he taketh away the ſhadow, that he may eſtabliſh the ſubſtance.

Now where was it propheſied of David that he ſhould have a body given him to do away Sacrifice, or to put an end thereunto: it muſt therefore be meant of ſome others, and what other than he that hath born our tranſgreſſions, and by whoſe ſtripes we are healed, vid. Iſa. 54. 1, 2, 3, 4, 5, 6, 7, &c. and 52. 13, 14. 15. in both which places alſo the Prophet ſpeaketh of another perſon, and not of himſelf, i: e. Jeſus Chriſt the Righteous, who is the pro 〈…〉 for our ſinnes, Rom. 3. 25. 1 John 2. 2. and 4. 10.

The Learned Doctour having thus proved for me what is meant by the Old Heavens, and the Old Earth, as alſo the New Heavens and the New Earth, i. e. by the Old Heaven and Old Earth, all the Old Forms of Government ſince the Creation, that have been made by Political or Humane invention, as alſo the New Heavens, and new Earth to be that Conſtitution or Government made by God himſelf, and ratified and confirmed by Jeſus Chriſt, (i. e. the two grand Principles of Nature, afterward branched forth into the Deoalogue or ten Commandements, with the Statutes and Judgements unneued thereunto, and the Ordinances of Jeſus Chriſt in the New Teſtament, which is the Spiritual, Eccleſiaſtical, or Goſpel-part thereof) I ſhall in the next place bring the preſen • powers and Conſtitutions of Government in the Nation to the teſt or touchſtone of the Scriptures, and in this particular alſo Mr. Owen ſhall ſay for me in the forementioned Sermon, p. 21. i. e. That the Kings of the Earth have given their power to Antichriſt, indeavouring to the uttermoſt, to keep the Kingdome of Chriſt out of the world, or that we term the fifth Monarchy.

What I pray, hath been their main buſineſſe for 700 years and upward, even almoſt ever ſince the Man of ſin was inthroned, The Doctors Queries to this purpoſe. How have they earned the Titles of eldeſt ſon of the Church. The Catholick and moſt Chriſtian King, Defender of the Faith and the like. Hath it not been by the blood of Saints? Is there not in every one of theſe Kingdomes the ſlain and the baniſhed ones of Chriſt, to anſwer for in particular? &c. Have not all the Kings round about waſhed their bands and Garments in the blood of a thouſand of Proteſtants? and do not the Kings of all theſe Nations as yet ſtand up in the room of their Progenitors, with the ſame implacable enmity to the power of the Goſpel?

And is there not a cry for all this? How long Lord, holy and true, doſt thou not avenge our blood on them that dwell in the earth, Rev. 6. 10. Doth not Sion cry, the violence done unto me, and my children be upon Babylon, and my blood upon thoſe heavens of the Nations; and will not the Lord avenge his elect, that cry unto him day and night? will he not do it ſpeedily? will he not call the fowls of Heaven to eat the fleſh of Kings, and Captains, and great men of the Earth, Rev. 19. 18. Will he not make the Heavens like the wood of the Vine, &c. (and what of all this Doctour?

The time ſhall come to diſcover her ſlain, and not the ſimpleſt Hereticks, as they were counted, ſhall have his blood 〈…〉 enged : Neither ſhall any attonement he made for this blood, or expiation be allowed, whileſt a Toe of the image, or a Bone of the Beaſt, is left unbroken.

Again p. 13.

No kind of government in Europe, or line of Governors ſo ancient, but that the Beaſt is as old as they; and had a great influence into their conſtitution, or eſtabliſhment, to provide that it might be for his own intereſt, where the Pope hath not expreſſely bargained for his own intereſt, and provided that he ſhould have the chief place, in all the Oaths and bonds that were betwixt Prince and People, either by pretended collation of Right to pacifie the Conſciences of blood-thirſty Potentates in the undertaking, and purſuing their unjuſt Conqueſts, or fooliſh Mitred confirmations of ſword purchaſes, he hath got them framed to his own end and purpoſe, which was to bring in all theſe Nations into ſubjection to his Babyloniſh uſurpations: Which thoſe Kings finding no way inconſiſtent with their own deſignes, did willingly promote, labouring to enforce all Conſciences into ſubjection to the Romiſh Sea.

Hence it is, that ſuch an interpoſition was made of the rights of Holy Church: That is, Babylon the Mother of Harlots, in all the Types, Oathes, and Bonds between Prince and People, and for the advancement of the righteous judgements of God. That the ſons of men may learn to fear and tremble before him. And it may be obſerved, that that which doth, and ſhall ſtick upon Potentates to their ruine, is not ſo much their own, or any other intereſt, as the dregs of that Papall Antichriſtian intereſt, thruſt into their Oathes and Obligations, for no other end in the world, but to keep the Lord Jeſus out of his Throne. And this is a reaſon, why the Lord Jeſus by his mighty power, at the bringing in of his unmoveable Kingdom, will ſhake the Heavens and Earth of the Nations.

Reaſ. Even becauſe in their preſent conſtitutions, they are directly framed to the intereſt of Antichriſt, which by notable advantages at their firſt moulding and contrived inſinuation, ever ſince hath ſo rivited it ſelf into the very fundamentals of them, that no digging nor myneing with an earthquake will caſt up the foundation ſtones thereof, &c. Becauſe as is their Intereſt, ſo is their Acting. The preſent powers of the Nations, ſtand in direct oppoſition to the bringing in of the Kingdome of Chriſt. At which time, ſaith the Doctor) Two things there are that will be confeſſed incumbent on him in this day of his advancement.

1. The bringing home of his antient people to be one fold, with the fulneſſe of the Gentiles; raiſing up the Tabernacle of David, and building it as in the dayes of old: In the accompliſhment of innumerable promiſes, and anſwer to millions of prayers. (Doctor in this, you and your brother yet hath not cut a thred:) but proceed Doctor. Now there are two main hinderances of this work, that muſt be removed, the firſt whereof is:

1. Real,

The great river Euphrates, the ſtrength and fulneſſe of thoſe ſtreams do yet rage ſo high, that there is no paſſage for the Kings of the Eaſt to come over, wherefore this muſt alſo be dryed up as other waters were, for their forefathers of old, Rev. 16. 12. and doubtleſſe this is ſpoken in alluſion to Abrahams going over that River into Canaan, when the Church of God in his family was there to be erected: whence he was called the Hebrew: that is the Paſſenger, i. e. over that River, Gen. 14. 13.

And then it may well enough denote the Turkiſh power, which proud as it is at this day, poſſeſſing in peace, all thoſe Regions of the Eaſt: yet God can quickly make it wither, and be dryed up: Or to the deliverance of the Jews in Babylon, when it was taken and deſtroyed, by the drying up of the ſtreams of that river; and ſo the yoke of her tyranny broken from the Churches neck, Jer. 51. 31. &c. And ſo it can be no other, but the power of the Romiſh Babylon, ſupporting the Kings of the Nations. Which muſt therefore be ſhaken and dryed up.

2. Moral,

Or the Idolatry of the Gentile worſhippers: The Jews ſtick hard as yet at this: That God ſhould aboliſh any kinde of worſhip, which himſelf inſtituted. But that he ſhould ever accept any falſworſhip, which he had once ſtrictly prohibited, and no where to this day appointed. To this they will never be reconciled: Now ſuch is all the invented idolatrous worſhip, which the Kings of the earth have ſucked in, from the Cup of Fornications held out unto them in the hand, and by the Authority of the Roman Whore. This ſtill they cleave cloſe unto, and will not hearken to the Angel preaching the everlaſting Goſpel; that men ſhould worſhip him, who made the Heavens and the Earth, and the Sea, and the fountains of Water, Rev. 13. 6, 7. i. e. The God of Heaven in Jeſus Chriſt, according to his holy, juſt, and righteous laws, ſtatutes, judgements, and Ordinances as afore mentioned) in oppoſition to all their Jeonolatry, Artolatrys, Hagiolatry, Stanrolatry, and Maſſe abomination. This then muſt alſo be removed: And becauſe (as it hath been ſaid) it is ſo rivited and cemented into, and with all the Orbs of the Nations, Heaven and Earth, i. e. the politick or humane Frames of Government, which they have made for * themſelves and their intereſts) they therefore muſt be ſhaken and brought to deſtruction before it can be effected.

The ſecond thing he hath to accompliſh is the Tremendous totall Deſtruction of the man of Sin, and all his adherents, that are not obedient to the Heavenly call, Rev. 18. 4. &c.

Doct.

Pray, what is your meaning by the adherents of Babylon?

Reſp.

Are not moſt Potentates tyed by Oath, or other compact, either to maintain the whole, or ſome part of the old Tower, under the name of Right of Holy Church, Prelates and the like: (true Doctor they are?)

Query

It is clear then, that you include all ſorts of Governours, and Governments to be adherents to the Papal power (or myſtery Babylon the great, the Mother of Harlots, and abomination of the the earth) who ſupport Prelacy. But what is your meaning by thoſe words or the like:

Reſp.

He that thinketh Babylon to be confined to Rome and its open Idolatry, knows nothing of Babylon, nor of the New Jeruſalem, the depth of that ſubtill myſtery, Rev. 17. 5. doth not lye in groſſe viſible folly: It hath been inſinuating it ſelf into all the Nations for 1600 years, &c. And is now become as the marrow in the bones, which before it can be ſhaken out; The Heaven muſt be diſſolved and the Earth ſhaken.

Query

It ſeems then Doctor, you conclude that all Governours and Governments, that do ſupport the Prelatical part of the Papacie, are adherents to Babylon, and therefore muſt be deſtroyed with it.

Reſp.

The late King had learned a ſaying from his Predeceſſors, No Biſhop, No King; Hence he ſuppoſes his main intereſt to lye in holding faſt Prelacy: What ever he ſeems to part with all, that he will not let go? thats his main intereſt.

Query And what is this Prelacy?

Reſp.

A meer Antichriſtian encroachment upon the inheritance of Chriſt: Chriſt coming to take his own, ſhakes the other in pieces.

Query Well ſaid Doctor, and ſo he hath done bleſſed be Jehovah for it. But what think you of Presbytery? Is not that it you meant where you ſaid Prelacy, or the like? Pray Doctor tell me your minde freely, what you think of the Presbyterian Gov • rnment, and that Civil, Political Power that doth ſupoort it?

Reſp.

Thoſe who would have been our oppreſſors in Scotland, but that God hath cruſhed the Cockatrice in the ſhell; and filled the Pit with their dead bodies, which they had digged for us: They alſo had prepared a Procruſtes bed, a heavy yoak; a Beaſt, that had it grown to perfection, would have had Horns and Hoofs; and in maintaining this, they think their great intereſt to lie: And in holding this faſt, are they after all their aſſociations broken in pieces.

Query I plainly perceive that this Presbytery would have been a helliſh Bondage to have been confined unto; for you have painted it out in very notable ſignificant characters; but pray what was the deſigne of the Scots if they had prevailed?

Reſp.

The corrupt deſign of theſe in Scotland was to have ſet up a Son of Tu • eal in England, and themſelves to be great under him: that they and their partakers might impoſe upon the reſidue of the Nation: Eſpecially in the things of God. Their great deſire that things ſhould be thus, corrupts their minds to think that it ought to be ſo, and ſhall be ſo: Hence ambition to rule, and to have all under their power, Even in Conſcience, I • quickly miſtaken for zeal to the Kingdome of Chriſt. Re-inthroning of Tyranny is Royalty, and all according to the Covenant, &c. Thus mens mindes and judgments are diſtempered by their Iuſt and intereſts, which makes them frame a way for God to proceed in, which when he doth not, How are they ſurpriſed?

Thanks (noble Doctour) you are then clear of opinion, that Preſbytery, and the Civil Magiſtrates and Governments that ſupport it, are alſo Adherents to the beaſt or Papacy, and conſequently, that they alſo are to participate of that Tremendous, Final deſtruction, and totall amotion, as you have declared to fall on Babylon.

But I pray, is there no hopes of taking off the Civil Magiſtrate from joyning hands with the Horned and Hoofed Beaſts of the Presbyterian judgement?

Reſp. Can any expect that ſuch as theſe, i. e. Civil Magiſtrates of Political Governments, ſuch as they have made for themſelves and their intereſt, as the Doctour hath formerly mentioned) ſhould take up the deſpiſed quarrel of Chriſt againſt that Flouriſhing Queen. Doubtleſſe, no ſuch fruit will grow on theſe trees, &c.

No ſooner is one Carnal Form ſhaken out, but they are ready to cleave to another, yea, to warm themſelves in the feathered neſts of. unclean Birds, all Fleſhly Dominion (therefore) within doores, and Civil Dominion, that oppoſeth without doores ſhall be ſhaken.

Now theſe things are ſo glewed alſo to mens earthly Poſſeſſions, the tallons of the birds of prey, having firmly ſeaſed on them, that • hey alſo muſt be ſhaken with them, and therefore from them alſo will be have us (meaning the Saints and people of God (to be looſed, vid. 2 Pet. 3. v. 12, 13.

I Perceive Doctor, there is then but one way to be taken with the Papal, Prelatical and Presbyterian Magiſtrates, and Miniſters, that will not be obedient to the Heavenly call, (as you have formerly hinted) i. e. a final deſtruction, and total amotion of them together, and ſo Needhams Objection is anſwered with a witneſſe, and fully verified, i. e. That the erecting or inſtituting of the Statutes and Judgements, annexed to the Moral Precept • will and is appointed by God to be the overthrow of all the Political Gouernments in the world, and ſo I ſhall proceed to the third particular. But now it comes in my mind, I ſhall before I enter thereupon, deſire to compare our preſent Government with your Text, to the end we may ſee whether or no it be in the Black Bead-roll, that is, to receive the final deſtruction and total amotion you ſay muſt happen unto them. And for better Order ſake, I ſhall once more recite the words of your Text Heb. 27.

And this word once more, ſignifies the removing of thoſe things that are ſhaken, us of things that are made, that thoſe things that cannot be ſhaken may remain.

Argum. Now in theſe words it is notoriouſly p • ident to every Rational Man, that all ſuch Heavens and Earths, (or Political Forms of Government, which men have made for themſelves, as afore mentioned by you) as are made (by ſuch means) ſhall be be ſhaken and removed, (i. e. by a fi • al deſtruct •• n, and total •••• tion, as you have alſo affirmed.)

But the preſent Government of this Nation was made his State-Policy or Humane Invention.

Ergo according to Mr. Owens Aſſertion and Atteſtation, the preſent Government of this Nation, is to receive a final deſtruction and total amotion.

Proof. That the preſent Government of this Nation was made by State Policy or Humane Invention, I appeal to every rational man, ſure I am, it was neither made in Mount Sina, nor ratified in mount Olivet, unleſſe the Learned Doctour can prove the Cock-pit to be the one, and the Parliament-Houſe to be the other, (which I believe will ſtrain his Logick to the higheſt key.)

Argument. Again from this Text it is alſo undeniably evident, that all ſuch Governments as may be ſhaken, muſt be alſo ſhaken and removed, and that upon the Account of being made as aforeſaid.

But the preſent Government of Nation, is ſuch a Government, as may be ſhaken.

Therefore according to the Doctours Aſſertion, the preſent Government of this Nation, is to receive a final deſtruction, and total amotion.

Proof. That the preſent Government of this Nation is ſuch as may be ſhaken, I refer to the alterations, which the late Parliament, if they might have had their wills, would have made therein, and if it may be ſhaken by them, then conſequently by others, therefore a Government that may be ſhaken, &c.

Argument. A third Argument may be drawn from the Doctours own Aſſertions, who ſaith, that ſuch Magiſtrates as are either tyed by Oath, or other Compact to maintain either the whole or ſome part of the old Tower, under the Right of Holy Church-Prelacy or the like, (by which word like he intendeth Presbytery, as hath been ſhewed) that ſuch a Magiſtrate and Government, is to be enumerated among Babylons Adherents, and conſequently to receive that, final deſtruction and total amotion as afore mentioned.

But the preſent governors & government of this nation doth provide for the maintenance of the Presbyterian Miniſtry of the nation, which the Doctor looketh upon and judged as a part of Antichriſtian Hierarchy, witneſſe the terming them a Procruſts bed, a heavy yoke, &c.

Therefore the preſent Governours and Government of this Nation according to Mr. Owens Aſſertion, is to be enumerated as aforeſaid, and likewiſe to ſuffer as aforeſaid, and thus I ſhall proceed to the third particular, i. e. How, or in what manner, the Lord Chriſt will effect this final deſtruction and total amotion of all Politick, or Humane Forms of Government, and in this particular, the Learned Rabby ſhall plead for me in that notable Simile, which he hath culled out of the Scriptures to that very end and purpoſe, i. e. Now as Sampſon. intending the Deſtruction Vide p. 27 upon Heb. 12. 17. of the Princes, Lords, and reſidue of the Philiſtines, who were gathered together in their Idol-Temple, he effected it by pulling away the Pillars, whereby the building was ſupported, whereupon the whole frame topled to the ground. So the Lord intending the Ruine of that mighty Power, whoſe top ſeems to reach Heaven, will do it by pulling away the Pillars and Supporters of it, after which it cannot ſtand one moment.—Sic tranſit gloria mundi.

Query. Doctour this hath been a ſtrange ſort of Language, and dangerous I will aſſure you, I wiſh you be not called in queſtion for it, but what are the Pillars of that fatal building, which muſt thus be ruinated with it.

Doct. Reſp. Are they not the Powers of the world, as preſently ſtated and framed (implying they are) Pull them away, and alaſſe what is Antichriſt? It is the Glory of Kings put upon her, that makes mens eyes dazle on that Roman Harlot, otherwiſe ſhe is but like the Egyptian Deities, who ſilly worſhippers, through many glorious portlets and Frontiſpices were led to adore the Image of an ugly Ape.

Well Doct. Seeing you have in brief given me ſo full and ample ſatisfaction in this particular, I ſhall proceed to the other, i. e. The Perſons by whom he will effect it.

To the knowledge of this particular the Holy Ghoſt doth plentifully inform us, i. e. By the moſt deſpicable inſtrument, as will appear by theſe following inſtances.

When the Iſrael of God muſt be delivered from the Egyptian bondage, Moſes muſt be preſerved by an Ark of Bul-ruſhes, and ſo bred up to that purpoſe. Again, when they were in great diſtreſſe by the Midianites, the Lord made choyce of Gedeon, a man of a poore Family in Manaſſeh, and Gedeon the leaſt or meaneſt of that Family, Judg. 6. 15. &c. After this, David the ſon of Jeſſe muſt be brought from the flock to vanquiſh Goliah, and the Army of the Philiſtines, 1 Sam. 17.

And thus the acting of Gods providence, in carrying on of The Prieſtly intereſt of Chi • ſt how managed. the intereſt of Chriſt, as the Doctour ſaith, will be exceedingly unſuited to the Reaſonings and expectations of men in theſe dayes, as it was in the laying of the foundations of the Goſpel, or Prieſtly Office of Chriſt, where quite contrary to the expectations of the Jews, who then expected outward Glory, Beauty, Deliverance, Carnal Power and Dominion, God inſte • d thereof produceth a poore man, that had not where to lay his head, (followed by a few Fiſhermen and ſimple women) that had neither Form not Comelineſſe, that he ſhould be deferred, perſecuted, Mark 1. 16, 19. and 2. 14. deſpiſed, crucified, from the beginning to the end, quite another thing than they looked for, and thus he laid the foundation of the Goſpel in the perſon of his ſon, by fruſtrating the expectations of the moſt of men, The ſtone, which the builders refuſed became the head of the corner.

Again, ſeeing Salvation is of the Jews, the rod of Chriſts ſtrength to be out of Sion, and that living waters were to flow The prophet 〈◊〉 inte •• ſt of Chriſt how ma • aged. forth from Jeruſalem, the Goſpel being from thence to be publiſhed through the world. Who did the Lord chuſe to do it? Did he make uſe of the learned of the Nations? the high Prieſts, learned Scribes, devout Phariſes, that might have won their Meſſage ſome Repute and Credit in the World No, but quite contrary John 14. 16. and 25. 26, 27. Luk. 24. 48, 49. Act. 1. 4, 5. and 2. 1, 2, 3, 4, &c. to all the wiſdome of the fleſh, he ſendeth his Propheti • al Spirit upon a few ignorant, weak, unlearned Fiſhermen, deſpiſd upon all accounts, and commits this great work to them, and accordingly out they go, friendleſſe, helpleſſe, harbourleſſe unto their imployments, Acts 4. 13. 1 Cor. 1. 20. 26, 27, 28. The like inſtrument hath the Lord Chriſt alſo for the moſt part imployed in making an entrance upon the great work of caſting down falſe worſhip and idolatry. How the Kingly intereſt of Christ ſhall be brought into the world.

And now in reference to the bringing in of the Kingly intereſt of the Lord Jeſus into the world (which is to be accompliſhed in the ruine and deſtruction, both of Pagan and Antichriſtian Babylon, with all their adherents, whether in reference to their Civil or Eccleſiaſtical governments, as hath been plentifully treated of) which muſt be done with might, power, and ſtrength, with Armies and Blood, Rev. 19. 11, 12, 13, 14, 15, 16, 17, 18. (where by the Iron Rod is meant the material ſword, yea, even that material ſword propheſied of Pſal. 2. 9. and 72. and 149. 6. Rev. 2. 27.) who will now the Lord make uſe of? will it be of Kings, Potentates, Nobles, and Great ones of the earth, no it is contrary even to common ſence that he ſhould; for as the Doctor hath well obſerved, it cannot be expected thoſe men ſhould take up the deſpiſed quarrel of the intereſt of Chriſt, and that for theſe Reaſons.

1. Becauſe they are ſuch as have given their powers and ſtates, and ſtrength unto the Beaſt, or to maintain Idolatrous or falſe worſhip, Rev 13. 1, 2. and 17. 12, 13, 14, 15, 16, 17. without which their Tyrannical Government cannot be keppt up.

2. In that they have committed fornications with the Beaſt, as alſo their Subjects, Rev. 17. 1, 2.

3. It is by them that ſhe is ſupported at this day, as hath been proved.

4. For that it is declared by the Holy Ghoſt, that at the Ruine of Babylon, the Kings of the earth, who have committed fornication, and lived delitiouſly with her, ſhall bewail her, and lament for her, Rev. 10. 9. 20. as alſo the Merchants of the earth, as from v. 11. to v. 20. as alſo the Harpers, mufitians, pipers, and Trumpeters of Babylon, i. e. all her dependents, and therefore it is contrary to common ſence, that they ſhould be active in her deſtruction, Rev. 6. 15, 16, 17.

5. In that this Supper of the Lamb, or the day of Chriſts power, the fowls that fly in the middeſt of heaven are invited to eat of the Fleſh of Kings and the fleſh of Captains, and the Fleſh of mighty men, and the Fleſh of Horſes, and them that ſit on them, and the Fleſh of all men, both free and bond, ſmall and great.

Therefore it is impoſſible, that they ſhould be inſtrumental for Chriſt againſt Babylon, but contrary-wiſe, antagoniſts thereunto, which with the former Reaſons given by the Doctor, doth clearly hold forth, that the Lord Jeſus will not make uſe of any of the preſent authorities or powers of the world, to bring this utter deſolation upon Babylon, for in ſo doing, they ſhould fight againſt themſelves.

Object. The Text ſaith peremptorily, that the ten horns ſhall hate the Whore, and make her deſolate and naked, and ſhall eat her Fleſh, and burn her with fire, which manifeſtly implies, that the horns ſhall continue till her deſtruction, if not longer, and that they ſhall be the notable inſtruments that God will make uſe of in her Ruine.

Reſp. The ſpirit of God in the Scriptures, doth not claſh againſt it ſelf in this particular any more, than where it ſaith, we are juſtified by works and not by faith onely, Jam. 1. 24, 25. as alſo by faith without the deeds of the Law, Rom. 3. 18. as alſo freely by grace, v. 24, Tit, 3. 7. the firſt being a viſible or demonſtrative Juſtification, the ſecond a Juſtification in a mans own Spirit, and the third a Teſtification of the Spirit of God, evidencing or witneſſing the truth thereof, wrought by Chriſt to that ſpirit of man, Rom. 8 16. So in this particular, where the ten horns are ſaid ſhall hate the Whore, &c. I ſay, is impoſſible it ſhould be meant of theſe very horns, that I have mentioned for thoſe Reaſons I have laid down, and therefore it muſt unavoidably be meant of ſome other Horne, (viz. powers) as by the Lords aſſiſtance I ſhall prove from Rev. cap. 17. in v. 12. of which chapter it is ſaid, The ten horns which thou ſaweſt are ten Kings, which have received no Kingdome as yet, but receive power as Kings▪ one houre with the beaſt: theſe ſhall make war with the Lamb, and the Lamb ſhall overcome them. Gedeons number from 32000 to 300. Read Judges 1. &c. and ſee if you be Lappers; for the Lord will ſave Iſrael by no other. Such as have burning Lamps in their earthen pitchers, in the earthly tabernacles of their fl • ſh

Reaſ. For he is Lord of Lords, and King of Kings, and they that are with him, are called, and choſen, and faithful, &c.

Note 1. The three characters of the Lambs army, leaſt any preſume to come to the Marriage Supper, to eat the Fleſh of Kings and Captains, Rev. 19. 17, 18. without a wedding garm • nt, vide Luke 14. to this purpoſe, from v. 15. to v. 25. Mat. 22. from v. 1. to v. 15, for many will be called, but few choſen, they muſt be ſuch as will forſake all to follow the Lamb where ever he goeth, you ſee what became of the Merchants, Farmers, and effeminate perſons, they muſt be ſuch, as if they have not a ſword, they muſt ſell their coat and buy one, Luk. 22. 36. they muſt be ſuch, as will leave the dead to bury their dead, Mat. 8. 22. ſuch as will beat their plow-ſhares into ſwords, and their pruning hooks into ſpears, ſuch as of weak, are made ſtrong, Joel 12. 3. &c. but to the matter in hand.

I ſay, that by the afore mentioned Scripture it doth clearly appear • that the Battel betwixt the Kings of the earth, and the Lamb and his Army, is to be fought, before they are ſaid to hate the Whore, &c. as in v. 16. untill which time God hath put it into their hearts, to fulfill his will, and to give their Kingdome unto the beaſt, untill the word of God ſhall be fulfilled, v. 17. So that I gather from hence, That as the Conqueſt of the Lambs Army extends it ſelf over the Dominions of the Beaſt, and her ſupporters, (viz. The Civil Governours, and Governments of the earth, with their people and multitudes implyed by the waters on which the whore ſitteth) v. 15. 1. and that the Laws, Statutes, Judgements and Ordinances of Jehovah the Lord Chriſt is planted inſtead thereof, by ſo much the ſaid Nations or earthly powers, ſhall be ſaid to hate the whore, and make her deſolate and naked, and eat her fleſh, and burn her with fire, that is, they ſhall ſee ſo much excellency in thoſe Laws, Statutes, Judgements, and Ordinances, beyond all what they injoyed under their former Governments, as that they ſhall abhor and det • ſt both their Governours and Governments, whether Civil or Eccleſiaſtical, the one ſurmounting the other, as far as the light of the Moon excels the ſmalleſt ſtar.

1. When they ſhall have Judges as at the firſt, and Rulers as at the beginning, Iſa. 1. 26. Not the Arbitrary powers of the Kings of the Nations, which were brought into the Common-wealth of Iſrael, contrary to the mind of God, 1 Sam. 8. as for Saul to take their ſons, and appoint them for himſelf, for his Chariots and for his Horſemen, and ſome to run before his Chariot (or to make footboyes of free born Iſraelites) to appoint Captains over thouſands, and Captains over fifties, to eare his ground, and to reap harveſt, and to make his inſtruments of war, to take their daughters to be confectionaries, and to be Cooks and to be Bakers, to take their fields and their vineyards, and their Olive-yards, even the b • ſt of them, and give them to his ſervants, to take the tenths of their ſeed, and of their vineyards, and give them unto his Officers and to his ſervants, &c. No, the Iſraelites knew no ſuch ſervitude in Samuels dayes, if they had, Surely Samuel would not have ſet that Goverment before them as ſo ſtrange a thing: No, honeſt Samuel (who could ſay in the integrity of his heart, whoſe ox have I taken, or whoſe Aſſe have I taken, or whom have Y defranded) uſed no ſuch Tyranny, Good man he could govern the people without any of theſe Kickſhaws, neither do we read of any of the Judges of Iſrael, that ever kept a ſtanding Army, notwithſtanding they were invironed with enemies on every ſide, but that when need required they unanimouſly joyned themſelves together for the defence of each other; and ſo freed themſelves from expence in that kinde: neither do I ever read of one Tax that ever was laid by the Judges of Iſrael.

2. When violence ſhall be no more heard in the land, nor waſting or deſtruction within our borders, when the walls ſhall be called ſalvation, and the Gates praiſe: Iſa. 60. verſ. 18. when Jeruſalem ſhall be a quiet habitation, a Tabernacle that ſhall not be taken down, nor one of the Stakes thereof be removed; neither any of the cords thereof broken, when the glory of the Lord ſhall be unto us a place of broad rivers and ſtreams, wherein ſhall go no Gally with Ore, neither gallant ſhip paſſe thereby: (no need then of the Romiſh Merchants, or Factors, for no m • n will then buy her Merchandiſe any more, Rev. 18. 11.)

Reaſ. For the Lord is our Judge, The Lord is our Law-giver the Lord is our King, He will ſave us.

3. When our officers ſhall be peace, and our exactors Righreouſnes Iſa. 60. 18. when they ſhall be ſuch as fear God, and hate covetouſnes; men of truth, that will not reſpect perſons in judgment, but ſhall hear the ſmall as well as the great, Deut. 1. 17. when the judgment ſhall not be mans, but the Lords: when the people ſhall ſay, The Lord bleſſe thee, O habitation of juſtice, and mountain of holineſſe, i. e. the Civil and Church Government. I ſay when the Nations who are now under the Dominions of the Antichriſtian Babylon, ſhall once ſee and finde the difference betwixt this Governments, I have here given a ſmall glimps of, and the preſent Idolatrous and tyrannical dominions they are now ſlaves and bondmen unto; they ſhall then begin to hate the Whore, and make her naked and deſolate, and ſhall eate her fleſh, and burn her with fire: And note that is to be rationally conceived, that the ten horns ſhall all at once ſtand looking upon the City of Rome lamenting over it, to ſee it on fire, and yet to have a bond in that her deſtruction: which conflict betwixt the Lamb and the Beaſt, I conceive doth take its riſe at the Dominion of the little Horn, Dan. 7. 8, &c. and ſhall be determined at the Armageddon battel, Rev. 16. 13, 14, 15, 16. at which time we are to expect the coming of Chriſt as a thief in the night.

Again, That the Inſtruments, which the Lord Jeſus will make uſe of in this great deſign, ſhall be poore contemptible perſons, ſ • e Iſa. 41. 14, 15, 16. fear not thou worm Jacob, &c. I will help thee ſaith the Lord, &c. Behold, I will make thee a new threſhing inſtrument, having teeth, thou ſhalt threſh the mountains and beat them ſmall; thou ſhalt make the hits chaffe, thou ſhalt fan them, and the winde ſhall carry them away, and the whirl-winde ſhall ſcatter them. And that this hath an alluſion to Giddeon the Threſher, and his army. Read Iſa. 10. Where the Lord ſpeaking of the deliverance of his people from the Aſſyrians, or Babyloniſh bondage or ſervitude, ſaith, v. 24. Thus ſaith the Lord God of Hoaſts, O my people that dwelleth in Sion, be not affraid of the Aſſyrian, he ſhall ſmite thee with a rod, and ſhall lift up his ſtaffe againſt thee after the manner of Aegypt: For yet a very little while, and the indignation ſhall ceaſe, and mine anger in their deſtruction: And the Lord of hoaſt ſhall ſtir up a ſcourge for him according to the ſlaughter of Median, at the Rock Oreb, &c. And it ſhall come to paſſe In that day that his burthen ſhall be taken off from thy ſhoulders, and his yoak from off thy neck: and the yoak ſhall be deſtroyed becauſe of the annointing.

Again, Dan. 2. 34. Thou ſaweſt till a ſtone was cut without hands (or which was not in hands) which ſmote the image upon his feet, th • t were of Iron and clay, and brake them in pieces: Then was the Iron, the clay, the braſſe, the ſilver, and the gold, broken in pieces together, and became like the chaffe of the ſummer threſhing floor; and the winde carried them away, and the whirlewi • d ſcattered them, &c. Again, that theſe deſpicable perſons ſhall be the Saints of the moſt high, vid Pſal. 149. Let the Saints be joyfull in glory; let them ſing aloud upon their beds: Let the high praiſes of God be in their mouths, and a two edged ſ • ord in their hands, to execute vengeance upon the Heathen, and puniſhments upon the people; To binde their Kings in chains, and heir Nobles with fetters of Iron, to execute upon them the judgement written: This honour have all his Saints, praiſe ye the Lord, Amen.

Again, Dan. 7. 17, 18. Theſe great beaſts, which are four Kings, which ſhall riſe out of the earth; but the Saints of the moſt high, ſhall take the Kingdome, and poſſeſſe the Kingdome for ever and ever. Verſ. 21, 22. I beheld, and the ſame horn (viz. the littlehorn, Dan. 7. 8.) made the war with the Saints, and prevailed againſt them, untill the ancient of dayes, and judgment was given to the Saints of the moſt high, and the time come that the Saints poſſeſſed the Kingdom. Verſ. 25. And he, (i. e. the little horn) ſhall ſpeak great words againſt the moſt High, and ſhall wear out the Saints of the moſt High, and ſhall think to change times and laws, and they ſhall be given into his hands, untill a time, and times, and the dividing of time, (which I conceive to be, 3 years and a half, i. e. from the firſt entrance of his Dominion, at which time) Judgment ſhall ſit (i. e. at the end of the 3 years and a half:) And (then) they (i. e. the Saints) ſhall take away his dominion, To conſume and deſtroy it, unto the end. Verſ. 27. And the Kingdome, and greatneſſe of the Kingdome, under the whole heavens (the Quakers will have a large Gut, to hold this Kingdome and Dominion) ſhall be given to the people of the Saints of the moſt High; whoſe kingdome is an everlaſting kingdome, and all dominions ſhall ſerve and obey him.

Iſa. 60. 12. That Nation and Kingdome, which will not ſerve thee ſhall be broken in pieces, that is ſaith the learned Doctor: All the Nations of the earth, not a known nation, but the blood of the Saints of Chriſt is found in the skirt thereof; and yet all this (ſaith he) ſhall be tranſacted with ſo much obſcurity and darkneſſe, Chriſt not openly appearing unto carnal eyes, that though many ſhall be purified and made white, yet the wicked ſhall do wickedly, and none of the wicked ſhall underſtand, but the wiſe ſhall underſtand Dan. 12. 10.

There ſhall be no ſuch demonſtration of Chriſt preſence, as to open the eyes of hardned men, but at length having ſuffered the poore deceived wretches, to drink of the Cup prepared for them: He appears himſelf gloriouſly, cap. 19. 13. in a more e • inent manner than ever before, to the totall deſtruction of the reſidue of oppoſers, and this will be the utmoſt cloſe of that diſpenſation, which he now beginneth to ſtir up the hearts of his Saints unto, i. e. to execute the vengeance written, and to which purpoſe he hath alſo commiſſionated them, Rev. 18. 6, 7, 8. But before I ſpeak to the Commiſſion, it is worthy of our beſt obſervation, to take notice of the juſt and righteous dealings of God unto the inhabitants of Babylon: for I ſay before he giveth out his Commiſſion to his Saints, (who are to judge the world) 1 Cor. 6. 2. and to be the rod of his ſtrength, Pſal. 110. 2. His battel-Axe, weapon of war will break in pieces the horſe and his rider, &c. Jer. 51. 20. 21, &c. he doth in the firſt place ſend his Meſſengers from his Churches with great power to enlighten them with his Glory, crying mightily with a ſtrong voice, ſaying, Babylon is fallen, is fallen, and is become the habitation of Devils, and the hold of every ſoul ſpirit, and a cage of every unclean and hatefull bird.

Reaſ. For all nations have drunk of the wrath of the wine of her fornication, and the Kings of the earth have committed fornication with her, and the Merchants of the earth are waxen rich through the abundance of her delicates, and this I take to be by way of Aggravation, to ſhew her abominations, and how ripe ſhe is for Judgement and executions, as alſo to ſtrike a terrour in the hearts of the people of God, that are yet in her, of what rank ſoever: which having done in 4. and 5. v. he ſendeth other Meſſengers to call the people of God out of her, ſaying, Come out of her my people, God hath his people in Babylon.

Reaſon. 1. That ye do not partake of her Sinnes.

2. That ye receive not of her Plagues.

Thoſe then that partake of her ſins, ſhall rrceive of her plagues.

Reaſon. For her ſins have reached unto heaven, and God hath remembred her iniquity after which fair warning he forthwith giveth his Commiſſion to his Saints, in theſe words, Reward The Saints Commiſſion againſt Babylon and all her adherents. her as ſhe rewarded you, and double unto her double according to her works: in the cup which ſhe hath filled fill to her double: how much ſhe hath glorified her ſelf, and lived delitiouſly ſo much Torment and Sorrow give her.

Reaſon. For me ſaith in her heart, I ſit a Queen and am no widow, and ſhall ſee no ſorrow, Therefore ſhall her Plagues come in one day, (viz. this day of vengeance) Death, and mourning and famine, and ſhe ſhall be utterly burnt with fire.

Reaſon. For ſtrong is the Lord God that judgeth her, ſo, that it is clear, this Judgement and Vengeance is to be inflicted upon Babylon and her adherents by way of recompence, for the further confirmation whereof, ſee theſe following Scriptures id eſt, Pſalme 2. 4, 5. He that ſitteth in Heaven ſhall laugh, the Lord ſhall have them in deriſion, then ſhall he ſpeak unto them, (viz. to the Kings of the earth and the Rulers, v. 2.) in his wrath, and vex them in his ſore diſpleaſure, Pſal. 139 8, 9. O Daughter of Babylon, who art to be deſtroyed, happy ſhall he be that rewardeth thee as thou haſt ſerved us, happy ſhall he be that taketh and daſheth thy little ones againſt the ſtones, Iſa. 54. For my ſword ſhall be bathed in heaven, (viz. in the Pagans and Antichriſtian heaven or Church) Behold it ſhall come down upon Idumea and upon the people of my curſe to Judgement. The ſword of the Lord is filled with blood, it is made fat with fatneſſe, &c. and the Ʋ nicorns ſhall come down with them, and the Bullocks with the Bulls, and their Land ſhall be ſoaked with blood, and their duſt made fat with fatneſſe.

Reaſon. For it is the day of the Lords vengeance, and the year of recompence, for the Controverſies of Sion, &c. (the remainder of that cup) Iſa. 47. 1, 2, 3. Come down and ſit in the duſt, O Virgin, daughter of Babylon, ſit on the ground, there are no thrones, O daughter of the Caldeans, for thou ſhalt no more be called the tender and delicate, take the Milſtone and grind meal, and cover thy locks, &c. Thy nakedneſſe ſhall be uncovered, yea, thy ſhame ſhall be ſeen, I will take vengeance, &c. vid. cap. 49. 26, Jer. 50, 35, 36. A ſword upon the Caldeans-ſaith the Lord, and upon the Inhabitants of Babylon, and upon her Princes, and upon her wiſe men, a ſword is upon their lyers, (viz. her Aſtrologers, &c.) they ſhall dote. A ſword upon her mighty men, (her Army-men) and they ſhall be diſmayed. A ſword upon their Horſes and their Chariots, and upon all the mingled people, good and bad that ſhall be found in her, Rev. 18. 4.) and they ſhall become as women (there will be no fear of Laodiceans, the Meroſh As in the Epistle. Churches, that hath one word for God, and another for Baal, of thoſe that halt between Chriſt and Antichriſt, that can ſwallow a Parſonage, &c. and yet be a Church-gatherer, in the world, and not of the world, the Hocus Pocus Chriſtians of the times) A ſword upon the Treaſurers and they ſhall be robbed, (it will be an ill day with Treaſurers it ſeems, let them therefore look to it) A drought upon her Waiters, i. e. her Clergy men of all ſorts and ſiſes, vid. Rev. 18.

Reaſon. For it is a Land of graven Images, (i. e. either of Idolatry or Tyranny) and they are mad upon their Idols,

Jer. 5. 30. 31. Therefore the wild beaſt; of the Deſart, with the wild beaſts of the Iſland ſhall dwell there, and the owls ſhall dwell therein, and it ſhall be no more inhabited for ever, neither ſhall it be dwelt in from generation to generation, as God overthrew Sodom and Gomorrhah, and the Neighbour Cities thereof, ſaith the Lord, ſo ſhall no man abide there, neither ſhall any ſon of man dwell therein.

Again, the Lord ſpeaking of his people, (Jer. 51. &c) ſaith, I will render unto Babylon, and to all the inhabitants of Caldea all theſe evils they have done unto Sion in your ſight, ſaith the Lord, Behold I am againſt thee O deſtroyinng Mountain, ſaith the Lord, which deſtroyeſt all the earth, and I will ſtretch out my hand upon thee, and roll thee down from the Rocks, and will make thee a burnt mountain, [Note] and they ſhall not take of thee a ſtone for a corner, nor for a foundation, (not the leaſt grain of humane invention, either in things appertaining to Babylon) whether in its Civill or Eccleſiaſticall eſtate, where the Lord hath given a c • ear and expreſſe command himſelf, But thou ſhalt be deſolate for ever, ſaith the Lord. Zach. 12. 2. Behold, I will make Jeruſalem a cup of trembling unto all people round about it, &c. and in that day will I make Jeruſalem a burdenſome ſtone, for all people that burden themſelves with it, ſhall be cut in pieces, though all the people of the earth be gathered together againſt it, in that day, ſaith the Lord, will I ſmite every Mat. 18. 7. Luke 17. 1. 2. horſe with aſtoniſhment, Note. and his Rider with madneſſe, (no great fear then of ſuch Horſes and Riders, for it ſeems both Horſe and Man will be confounded to move againſt the Holy, juſt and perfect Laws of Jehovah the Lord Chriſt) if they do, woe and ſadneſſe will be unto them, yea, it had been better that a Milſtone had been tyed about their neck, and that they had been caſt into the bottome of the ſea, than to offend one of thoſe little ones, that ſhall be made inſtrumentall for Babylons deſtruction.

Rev. 6. 12. &c. And I beheld when he had opened the ſixth Seal, and loe there was a great earthquake, and the Sun became black as ſackcloth of hair, and the Moon became as blood and the ſtarres of heaven fell unto the earth, even as a fig-tree caſteth her untimely figges, when ſhe is ſhaken with a mighty wind, and the heavens departed as a ſcroll, that is, rolled together, and every mountain and Iſland were moved out of their places, and the Kings of the earth, and the greatmen, and the rich men (Weep and howl you rich men, for the miſeries that are now coming upon you, for your riches are corrupted, and your Garments moth-eaten, your gold and ſilver is canckred, and the ruſt of them ſhall be a witneſſe againſt you, and ſhall eat your fleſh as it were with fine, Jam. 5. 1 &c. Ye have heaped treaſure together for the laſt dayes, &c.) and chief Captains, (i. e. Generals, Lieutenant-Generals, Commiſſary-Generals, &c. and Colonels of Armies,) and the mighty men (whether in point of honour or eſtate) hid themſelves in the dennes, and in the Rocks of the mountains, and ſaid unto the Mountains and Rocks, fall on us, and hide us from the wrath of the Lamb.

Reaſon. For the Greateſt day of his wrath is come, and who ſhall be able to ſtand: (Repent therefore, that your ſinnes may be blotted out at the day of refreſhing of the Lords people from himſelf, leſt he tear you in pieces, and there be none to deliver you, and know it will be a fearfull thing to fall into the hands of the great God of heaven and earth, the Lord in much mercy ſet theſe theſe things home upon your hearts and ſouls, leſt you be found fighters againſt the Lord of Hoſts, the God of Battel, who is able to conſume you with the blaſt of his noſtrils.)

Laſtly, as to the means whereby theſe great tranſactions ſhall be accompliſhed by the poore, weak, few, and contemptible number of the Army of the Lamb, the Learned Doctour Owen hath given us a brief and full anſwer, (i. e.) Such as are the things ſhaken, ſuch muſt their ſhaking be, i. e. Spiritual, if Spiritual, Natural, if Naturall, Civil if Civil, & hence it is, that the great Champion of the truth is diſcovered unto us, by theſe following characters, i. e. And I ſaw (ſaith John) and behold a white Horſe, and he that ſat upon him, was called faithful, and true, (note this fifth Monarchy-man) and in Righteouſneſſe doth he judge and make war, his eyes were as a Flame of Fire, and on his Head were many Crowns, and he had a Name written that no man knew, but himſelf, and he was clothed with a veſture dipt in blood, and his Name is called the Word of God.

Note. The Word of God muſt then be the Rule and Sinew of all the Actions of the fifth Monarchy men, they muſt onely execute the Judgement written, bringing all the actions of Babylon and her Adherents to the Touchſtone of the Scriptures, as for example in reference to the Political Government of the World, they are to produce Jam. 4. 12. There is one Law-giver, who is able to ſave, and to deſtroy; and from thence demand of the Civil Magiſtrate, by what Rule or Authority he maketh his own Laws, ſeeing he petends himſelf a Miniſter or Servant unto the alone Law-maker, and conſequently to put his Laws in-execution, and thus they will be ſtruck as dumb as doore nails, for in this caſe they have nothing to plead, but the authority and cuſtome of their Anceſtours, and their Anceſtors from Nimrod, and Nimrod from the Apoſtate ſons of God in the old world, and they from the Corruption and vain imaginations of fall'n man, and fall'n man from the ſuggeſtions and deluſions of Satan, and ſo primarily from the Devil.

Again in point of Eccleſiaſtical Government and Doctrine, the fifth Monarchy-men are to produce, Mat. 15. 8. In vain do ye worſhip me, teaching for doctrine the Traditions or commandements of men, and ſo keep them cloſe to the word of God, and not to ſuffer them to continue as they are, i. e. partly Jure Divino, and partly Jure Humano, as the Presbyterians do acknowledge their Government to be, and ſo down with it even to the ground, for being found in Babylon, they and their Government muſt be deſtroyed with Babylon, as the learned Doctour hath aſſerted, and clearly proved, and ſo conſequently to all other falſe worſhips, or Governments whatſoever: and hence it is, that the Lambs followers are ſaid to be clothed in white Linnen, white and clean, all their Acts will be done in truth and righteouſneſſe, the white Linnen is the righteouſneſſe of the Saints, Rev. 19. 8. 2. And 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: here we ſee, the word maketh way for the material ſword, which the Rod of iron doth clearly import, ſo that as the Doctour ſaith, the Civil part of Antichriſt muſt be conquered with the iron Rod, and the Eccleſiaſtical part with the ſword that proceedeth out of the Lambs mouth, (viz.) the Holy Scriptures, and this doth further appear from Pſal. 149. 6, 7, 8, 9. as alſo from the following words of the afornamed chapter of Rev. 19. i. e. v. 17, 18, 19, 20. which muſt unavoidably be applyed to the Conqueſt of the material ſword, in that (the other, i. e.) the remnant are ſaid to be ſlain, with the ſword of him that ſate upon the Horſe, which ſword proceedeth out of his mouth, as in v. 13. as alſo in v. 16.

And therefore O Babylon, whether Pagan or Antichriſtian, I do hereby in the name of the Lord Jeſus bid defiance to thee, in whomſoever thou refideſt, whether by Idolatry or falſe worſhip, or whether by Tyranny or cruel Dominion, being in oppoſition to the two grand Principles of nature, i. e. of loving God above all, and our neigbours as our ſelves, and conſequently to the bringing of the unmovable Laws and Ordinances of the unmovable Kingdome of the Lord Jeſus upon earth, and now in daily expectation by his Saints, and therefore I adviſe thee, (as the Lord did Niniveh by the Prophet Nahum) to conſider, Art thou better than Populus No-Ammon that was ſituate among the Rivers that had the waters round about it, whoſe Rampart was the ſea, and her wall was from the ſea, Ethiopia and Egypt were her ſtrength, and it was infinite, Put and Lubim were the helpers, yet was ſhe carried away, ſhe went ino captivity, her young children were alſo daſhed in pieces at the top of all the ſtreets, and they caſt lots for their Honourable men, and all her great men were bound in chains, thou alſo ſhalt be drunken, thou ſhalt be hid, thou alſo ſhalt ſeek ſtrength becauſe of the enemy, and all thy ſtrong holds ſhall be like fig-trees with the firſt ripe figs, if they be ſhaken they ſhall even fall into the mouth of the eater. Behold, thy people in the midſt of thee are women, the gates of thy Land ſhall be ſet wide open unto thine enemies, the fire ſhall devour thy Bars. Draw the Waters for the Siege, fortifie thy ſtrong holds (with Demy Canon, &c.) Go Into clay and tread morter, make ſtrong the Brick-kil, there ſhall the fire devour thee, it ſhall eat thee up as Cankerworm, make thy ſelf many as the Canker-worm, make thy ſelf many as the Locuſt, yet for all this, before two years be expired, the Laws and ordinances of Jehovah the Lord Chriſt, ſhall be magnified and made Honourable in this Nation, and Idolatry and Tyrany ſhall be extinguiſhed, even ſo Amen.