YOur Return upon the Paper I sent you, came to my hand, the which I thankfully receive, and acknow­ledge that you exceeded my expectation; I am not altogether a Stranger to the continued ingagements which lye upon you: But my great assurance of your Love, and Zeal for our Lords Honour, and Interest (with your appro­ved Wisdom, and Meekness to manage this point in Contro­versie) hath made me bold thus to presume upon you. But I may say also (as I humbly judge) that you have some en­gagement upon you, to hear and answer the humble desires of your Brethren for Light in the Mystical Visions of the Reve­lation; and upon that ground also I was the rather embolden­ed to desire your Return upon the Paper I sent you, and you have done like your self, to make so sudden and large return to me. Yours I have perused, and on the behalf of our Lord, (and of Truth, as I conceive) I am emboldned to make some Reply in what I cannot receive. I do say with great confi­dence, that I believe your heart is one with mine, to find out and advance our Lords Interest in truth and clearness, but when we consider the Time, and State we have been born, edu­cated, and lived in; we have cause to admire the riches of free grace, which hath made us to differ from gross Idolaters, and hath given us any Light, and Faith to be Witnesses for Christ in any of his Mediatory Offices. We, I say, who have had our Birth and Education under so great Antichristian darkness and bondage, it is only of Free Grace that we are what we are. [Page 8] Though some have a little more light then others in Divine Mysteries, yet it may be said to those of highest attainments What have you that you have not received? Therefore such as have most Light, have not to boast in themselves, or carry it proudly to their Brethren of lower Light and Faith in Gene­ration Truths. If I mistake not, the opening of the seven-seald Book of Divine Mysteries, speaks a gradual discovery of Light in Generation Truths; and now the Generation Truth is Christ Kingly Authority Civil and Spiritual for the Bodies and Souls of his People or Saints in Covenant-relation unto him. The Beast (here) doth not openly and professedly deny Christs Prophetical Office, and the authority of Holy Scriptures nor the Priestly Office of Christ, in the sufficiency of this Me­rit and Righteousness to the Justification and Salvation of Be­lievers. But the Kingly Office of Christ is only denyed, in his Soveraignty over his People in things Ecclesiastical and Civil. And this is the Generation-Truth now witnessed to, and suffered for; and in which, or for which the Witnesses are Rev. 11. 7. slain, by the Beast ascending out of the botomless pit, in my under­standing.

There are few real Professors at this day, but in words they confess Christ's Royal Soveraignty over their Souls in Spiritu­all, or Ecclesiastical things (though they live not in practice up to that profession:) but there are very few who in Light, Faith, and Profession witness to Christs Royal Authority over the Saints Bodies, Estates, and Liberties in Civil or Temporal things here on Earth. Note. This Soveraign Authority I take to be actually seated also in Christ as Mediator by God the Father, and is to be witnessed to now as a Generation-Truth. Some dear Soules have judged me singular (or alone) in this opini­on; but I find it a Truth which is and will be more and more witnessed to, as the Day of the Lord draweth on, and the Vail of Antichristian darkness is removed and taken away. Both this darkness and bondage of Antichrist was a Curse and Judg­ment 2 Thes. 2. 10, 11. upon Christian Professors from God for their earthliness and hypocrisie. But it is promised, That, that wicked one shall be revealed (discovered, or made naked) whom the Lord will 2 Thes. 2. 8. consume with the spirit of his mouth, and shall destroy with the brightness of his coming.

Although (as yet) the Beast Antichrist is not fully made manifest to the Lords People as he will be, yet we have great cause to bless and praise God for what we see, and thankfully accept our measures of present Light, as earnests of what is promised, and as evidences of our Lords appearing. As our Lords right to Soveraign Rule in Civil things is now the great Question and Controversie amongst real believing Christian Professors, it is our great duty to search the Scriptures therein, and humbly to lye at Gods feet, and beg for the teaching of the John 16. 13. Spirit of Truth to lead us into this truth also. We are under the promise of the Last Times, That many shall run to and fro, Dan. 12. 4. and knowledge shall be increased. And I hope that this our inter­course to communicate our present Light to each other, (in this great point, in love and in meekness) may tend greatly to bring us both to more perfect and distinct knowledge of Gods will in this Truth, and the Truth into Victory.

In your Paper, I humbly accept your grave and Christian Answers (in case of male administration of a Lawful Power) in many particulars; but I must confess that I yet see it not proved from the Scriptures of Old or New Testament, That the Heathen Roman Caesars were ever Magistrates Ordained by God, to Rule and Govern his People, before or after Christ was invested with his Mediatory Authority; and then much Deut. 1. 9, 13, 14. & 16. 18, 19, &c. Rom. 13. 1, 2, 3, &c. 1 Pet 2. 13. 14. Josh. 7. 9. less that the Civil Power of Antichrist was a Beam of Divine Soveraignty, and the Ordinance of God to be submitted and subjected to by the Lords People, for the Lords sake. Magi­stracy, or Polittical Government, and Governors in Civil and Temporal things, I own to be the Ordinance and appointment of God, to Rule and Order his People according to his Law, as Polittical Fathers, to whom the Lords People (in discharge of that Office and Trust) do owe obedience and subjection to for the Lords sake, and Conscience sake (actively) as of duty, and passively, when they transgress the Laws and Commands of God. But that either the Heathen Emperors, or Antichristi­an Kings were called by God to this Office and Authority, I yet understand not.

That which doth constitute, specifie, and denominate a Exod. 18. 21, 22. &c. Political Governour, or Magistrate to be the Ordinance of [Page 10] God, is, That he be so Qualified, so called to Office, and so Deut 1. 9, 13, 14. & 4. 1, 2, 5. & 16. 18. & 17. 18, 19, 20. 2 Sam. 23. 3. Ruling as God hath commanded, and ordained, or ordered, as his Minister in the State, 2 Chr. 19. 6, 7. Rom. 13. 1, 2, 3, 4, 5. 1 Pet. 2. 13, 14.

I humbly judge, That due qualifications in a man for a Ma­gistrate, makes not a man to be a Magistrate; That a Call of a People only, makes not a Magistrate; That a Person duely Qualified, and rightly Called by a People to Rule, if he rule not by Gods Laws, he is yet no Magistrate, or Minister of God, (as the Ordinance of God, or by Gods appointment) to be obeyed by the Lords People, for the Lords sake, or for Consci­ence, not having the Essentials of a Governour, or Magistrate, which God Ordained and Commanded.

The Priesthood under the Law was, and the Ministry under the Exod. 28. 1, 2, &c. and 29. 1, 2, &c. Eph. 4 11, 12. 1 Tim 3. 1, 2, 3 &c. Act. 20. 28. Heb. 5. 4. Gospel, is the Ordinance of Gods appointment; their Qualifica­tions, Investment into Office, and Duties of Office, were all Ordained and commanded of God; but if any Person put him­self into the Priests Office, or a Pastoral Charge, by might, or force, or pretended right; or if a People should Call a Fool, or a Person (Man or Woman) to Office in the Church, as a Pa­stor, not duely Qualified, as God hath appointed; Note. or if a Person duely Qualified, and rightly Called to Office, do yet reject the Laws and Ordinances of God and the Gospel (when in Office) and offer sacrifices to Idols, and obey the Comands of Men, contrary to the Institutions of God; these, under the Law, were Sons of 1 Sam. 2, 12. 13. 1 King. 18. 19, &c. 1 Joh. 2. 18, 22 1 Thes. 5. 12. Heb. 13. 17. Belial, and Priests of Baal; and in the Gospel-state, such are Ministers of Antichrist, and not Ministers of God, or the Ordi­nance of God, to be obeyed for the Lords sake, as commanded by God. I might give other Demonstrations in the Ordinances of the Law and Gospel, what Essentials were, and now are necessary to constitute and denominate an Ordinance of God for matter and form; but I consider to whom I write. Indeed Anti­christ hath assumed the Soveraign Authority of God and of Christ Civil, and Ecclesiastical, and by Popish darkness and sla­very, 2 Thes. 2. 3, 4. 1 John 2. 22. his Subjects have received his Commands as Divine; not questioning or denying his usurped Power over Bodies and Souls, how contrary soever his Commands and Appointments Rev. 13. 15, 16, 17. & 17. 4. were, or are, to the Ordinances and Appointments of God, they must be recieved as Gods Ordinances.

Through the Lords rich and free grace, the Antichristian Vail is (in a good measure) taken away from many Profes­sors, in Ecclesiastical and Church-concerns; But the great Body of Protestants are still stumbled about Antichrists Civil Power, and do own Antichrist (in his Civil Power) for the Or­dinance of God, though some few cannot: But that very way by which God hath led his People to discover the true and pure Ordinances of God in the Church (from false Antichristian cheats and delusions in Worship) Note. the same will also lead Be­lievers to the discovery of Heathenish and Antichristian cheats in the Political State, and difference between Magistracy as the Psal. 119. 104, 105. Isa. 8. 20. 2 Tim. 3. 16, 17. Ordinance of God, and the Tyranny of wicked Men, viz. by com­ing to Gods Law and Testimony, and thereby examine Church and State Officers, and Ordinances, as ordained, constituted, and appointed of God, and by God.

What Christ required of, and answered the Jews Messengers Mat. 22. 15, 16, &c. when they were sent to entrap him in point of Caesars Power, I would query and answer, both of the Heathen and Antichristi­an Exod. 18. 19, 20, &c. Deut. 1. 9, 13, 14. 2 Chr. 19. 6, 7. Psal. 82. 1, 6. Rev. 14. 1. and 17. 14. Rom 13. 3, 4, 5 Rev. 13. 1, 2. and 11, &c. Rev. 2. 10. and 11. 7. and 12. 9. and 13. 5, 6, 7. Emperors and Kings, viz. Whose is the Image and Super­scription upon them? If they bear the Image and Superscripti­on of God upon them, if they have the Name of God written in their fore-heads, and they in the Place, Office, and Work of God, to Rule his People by Divine Authority; then they were and are to be subjected to, for the Lords sake: But if those Emperors and Kings bear the Image and Superscription of the Devil, are raised by the Devil, and do the Devils work, (all which is true) there is no Scripture-Warrant (as I conceive) for the Lords People to obey such Emperors or Kings, as the Ordinance of God.

The first rise and original of Polittical Government, and Ma­gistracy, Exod. 2 10 & 18 15, 16, &c. Deut. 1. 9, 13, 14. Exod. 21, 22, 23 Chapters, &c. as Ordained and Appointed by God, was amongst the Jews at their coming out of Egypt, and in the Wilderness, in their way to Canaan: God first called Moses, immediately, and intrusted him (Ministerially) with Magistratical Power and Authority, to Lead and Govern Israel (not other Nations) his [...]ovenant-People. In Moses time God gave Israel Laws, and Poli [...]tical Government, which they were to exercise and put in Deut. 16. 18, &c. and 17, 14, 15, &c. execution when they came into Canaan, both as a Common­wealth, [Page 12] and as a Kingdom. At that time when God constitu­led Israel a Polittical State, there were many and great Nations Deu. 4. 5, 6, &c and 7. 7, 8. in the World, who made themselves Kings, and exercised Po­littical Government, from the Light and Law of Nature, (by the Permission of God) but not by the Ordination and Ap­pointment of God, as Israel had: this is recorded by Moses, Deut. 4. 5, 6, &c. and 7. 7, 8. And long after Moses, David said, He shewed his Word to Jacob, his Statutes, and his Judge­ments unto Israel. He hath not dealt so [with any Nation;] and as Psa. 147. 19, 20 for his Judgements they have not known them. Note. Thus from Nim­rod to David the Heathen Emperors and Kings were not the Ordinance of God, to rule and govern his People. Again, in Da­vids Psal. 72, & 89 20, 21, 22, &c. Mat. 1. 1 an [...] 2. 1. 2. Luke 1. 35, 36 and v. 69, 70, &c. Gen. 49. 10. Ezek. 21. 27, and 34. 24, 25. time, God by Covenant entailed the Royal Scepter of Judah upon David and his Heirs in the flesh, but chiefly upon Jesus Christ, as the Son of David, according to Jacobs Prophe­sie: The Scepter shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come: and unto him shall the gathering of the people be.

These Scriptures clearly assert Jesus Christ, the Son of Da­vid, and so he had right to the Royal Government of Judah so soon as he was born; Note. therefore no Heathen King had right to the Crown of Judah, by Gods Donation, from first to last.

But Christ, as Mediator, had also another Royal Soveraign­ty Psa. 2. 7, 8, &c. Eph. 1. 21, 22. Phil. 2. 8, 9, 10. Mat. 28 18, 19 Mar. 16. 15. given him by God the Father, over Jews and Gentiles, for Souls and Bodies, which Authority was published and decla­red by Christ himself. Jesus came and spake unto them (the eleven Disciples) saying, All Power is given unto me in Heaven and in Earth; Go ye therefore, &c.

Note. Thus Royal and Magisterial Authority (as Gods Ordinance) was clearly in and amongst Gods Covenant-People, from Mo­ses to Christ, and with none other. Object. But it is Objected, That Daniels expounding Nebuchadnezzars Dream, of the great Dan. 2. 37, &c. Image, said to him, Thou, O King, art a King of Kings; for the God of heaven hath given thee a Kingdom, Power, and Strength, and Glory: and after thee shall arise another Kingdom, &c. There­fore these four Kings, or Imperial States, were the Ordinance of God, and lawful Magistrates, or Ministers of God, to whom the Lords People did, and still do owe Obedience to, in Civil things.

Answ. To this I humbly give my thoughts.

First, This was a Vision opened, of four Imperial States, (which God would Providentially raise in the World, succes­sively one after another) and use at his pleasure either to af­flict, Dan. 4. 17. or help his People, and one to destroy the other; but nei­ther this Prophesie, or any other Word of God speaks their Ordination and Constitution of Governors, Magistrates, or Mi­sters Rom. 13. 3, 4. 1 Pet. 2. 13, 14. of God, sent for the good of his People; for the encouragement of godliness, and to be a terrour to evil-deers; (which are the great ends of Magistracy ordained by God) and wherein the Lords People are commanded subjection, for the Lords sake.

Secondly, These Kings came successively to their Kingdoms and Rule, by the power of the Sword, and Strength, (as was prophesied) but not by Power and Authority; and so accord­ingly were represented, by Monstrous Beasts, and no Births of Dan. 7. 4, to 8. and 8. 4, &c. Nature. All these Monstrous States (or Kings) came succes­sively to Rule (by Gods Providence) in their times, as they got power or strength to Conquer. The King of Babylon Con­quered 2 King. 24. 1, 2, &c. vers. 10. and 25. 1, 2, &c. and Captivated the Jews for their sin, by Power and Might, not by Authority or Right. By Gods providence a Thief, or Thieves, rob or kill the honest Traveller; Note. but not by Power of Authority, as having right to the Travellers mony and life by the Law of God: and in this way (like Beasts of prey) one Kingdom or State subdued another, and so it is still.

Thirdly, Though Daniel said to the King of Babylon, That God gave him a Kingdom, Power, and Strength; yet this was prophesied after he had taken Jerusalem, and captived the Jews Dan. 2. 37. living; therefore this Commission was not warrant for the former Cruelty.

Fourthly, Not any of these Kings had the Essentials of Gods Magistrates, viz. As fearing God, as chosen out of themselves, and Exod. 18. 21. Deut. 1. 13. Rom. 13. 3, 4. 1 Pet. 2. 13, 14 invested with authority by them: nor ruling by Gods Laws, to en­courage godliness, and be a terror to evil-doers. Therefore upon these grounds, not any of the Heathen Kings were the Ordi­nance of God, to be obeyed by the Lords People for the Lords sake.

Object. But it is said, That God brought upon Israel, the King of the Caldees: and God gave Jehoiakim, King of Judah into the hand of the King of Babylon, 2 Chron. 36. 17. Dan. 1. 1, 2.

Answ. Yes; God did so providentially, as a Curse and Judgement to fulfil the Word of his threatnings upon their disobedience, 2 Chr. 36. 14, 15, 16, 17. Isa. 10. 5, &c. 2 King. 24. 1, &c. 8. 10, &c. stubbornness, and incorrigible rebellions against him: but not as his Minister, for their good; as a Magistrate ordained by God to rule and feed them. The Kings of Assyria and Ba­bylon, &c. were such powers of the Earth, or earthly powers, which God by his Almighty Power providentially used as his Creatures, to afflict, or relieve, to distress or save his Cove­nant-People, when he pleased; but not to rule and govern them under God, or for God, as his Magistrates ordained by him. God by his Almighty Soveraign power, and pleasure, threatned the disobedience of his people with many sore judg­ments, Ezek. 14, 12, 13 Deut. 28. 15, &c. and he used what Creatures he thought good to do it by, viz. Either noysom Beasts, Famine, Pestilence or Sword. By Sword was meant the Sword of Kings or States, whom he providentially brought upon them; which Kings were only led by principles of Nature, and opportunities, and providences; when they knew not God, or his designs; and so they were Isa 10. 5, 6, 7. v. 12. to 19. Jer. 51. & 52. judged by God, and destroyed, for the misery, desolation and blood of the Lords People.

Note. Therefore these Heathen Kings, or Powers, were no other­wise the Ordinance of God, but as Locusts, Famine, Pesti­lence, &c. (or the Devil) are the Ordinance of God.

Object. But God gave it in Charge to those Jews who were carried Cap­tives to Babylon, to seek the peace of the City, and to pray unto the Lord for it: for in the peace thereof ye shall have peace, Jer. 29. 7.

Answ. This was the Lords Command to those Captives: But,

First, That short time of Israels Captivity was foreshewed, and also by whom their Deliverance should come, viz. by Cy­rus, Isa. 44. 28. & 45. 1, 2, &c. Jer. 29. 10, 11.

Secondly, Their Captivity was very easie; they had the Liberty of Conscience in Religion; they had liberty to build Houses, to plant Vineyards, and to eat the Fruit; to marry Wives, and to live in safety, therefore to seek the Peace of the place, but not of the King of Babylon.

Thirdly, This command, To seek the Peace of the place, im­plies a Charge laid upon them, not to raise trouble by seeking their Deliverance (yet not to pray for the pros [...]ity of the [Page 15] King, or the establishment of that Kingdom) for God had de­clared Isa. 44. 28. and 45. 1, 2, 3, &c. Dan. 5. 30, 31. Rev. 18 6, 7. his determination to destroy Babylon, and in Babylons destruction their deliverance should come. Therefore God used the King of Persia to redeem Israel; but this is not the case of Christians under Mystery Babylon.

But Daniel and other Servants of the Lord served the King of Object. Babylon, &c.

Answ. They did so, as Captives taken by the Sword, and Violence; not as Magistrates or Ministers of God to rule over them, for then they had had no cause to return to their own Country and Government. The Captive Jews under the King of Baby­lon, and Captive Christians under the Turk are one in Nature, Note. but (I judge) that Christians in Turkish slavery do not see themselves bound (by the preceptive will of God) to abide in slavery, if by Gods providence a way be opened for their escape. The Jews, under the Government of Judges, were Judg. 2. 11, 12 v. 14, 15, 16, &c. oft (providentially) given up by God into the hands of several Heathen Kings or States, for their great transgressions against God; and when they humbled themselves before the Lord and repented, the Lord also providentially delivered them. But in the time of their Bondage, they looked not upon those Tyrants as Gods Ordinance to rule over them, or as Magistrates they were bound to obey.

Object. But Joseph (the Husband of Mary) obeyed the Edict of Agustus Caesar, and went with Mary his Wife from Nazareth to Jerusalem, to be taxed, Luke 2. 1, 2, &c.

Answ: This act of Joseph proves not Caesar a Lawful Power, or Ma­gistrate of God to rule over his people. For,

First, Every act of a good man is not therefore lawful be­cause a good man doth it: In many things we offend all, Jam. 3. 2.

Secondly, Though Joseph obeyed the Edict of the Emperor, yet no Text can be shewed, that he did it by the Command of God.

Thirdly, Though Caesar exacted a smal Tribute of the Jews, to shew that they were Captives, Conquered by the Sword, yet he left them free in Religion, and many outward Privi­ledges, which Antichrist denies to Christians, Mat. 27. 1, 2. John 18. 31.

Fourthly, Note. The very Elect of God, and such as are eternal­ly saved (by long bondage, and ignorance of their Priviledges, as Gods Children) may (by Tradition) give obedience to the Kings or States, (they lived or were born under) both in Civil things, and Spiritual Worship, and not know that they do evil; as Joseph and all Israel in Egypt. As Joseph and Ma­ry, and other Jews in Canaan. And as many Christian Martyrs have done under Antichristian Bondage and Tyranny, Gen. 42 15. Exod. 6. 9. Act. 7. 24, 25.

Object. But Christ himself paid Tribute to Caesar.

Answ. Christ did it to avoid offence or scandal, yet sinned not in it; but he paid it not as to a lawful Magistrate, or Minister of Mat. 17. 26, 27. God, who had power over his Body. For,

First, Christ declared himself free.

Secondly, Christ at that time was entred upon his Media­tory Offices; and had put out Royal Acts of Authority, as King over Jews and Gentiles, Mat. 3. 16, 17, & 4. 18, 19, &c.

Thirdly, Christ only paid that Tax for Himself and Peter, as persons only concerned, and not for the rest of his Disciples.

Fourthly, Christ did at that time, in that thing, give up or let go his own right, out of a gracious end and design, to pro­pagate the Gospel; and that was lawful, or no sin in him, which yet would be sin in his Servants. Note. It is lawful, and may be good in a Master (sometimes) to give up or let go some­thing of his right, which is not lawful in a Servant to do.

Fifthly, Dark Scriptures are to be expounded from the con­sent and currant of Scriptures to make a harmony, that one text do not contradict another. But to bring this text, to prove hence, that Caesar was a lawful Magistrate, and had Authority from God to tax Christ and his disciples, contradicts the words of Christ. Note. And hath given him Authority to execute Judgement also, because he is the Son of Man. All Power is given unto me in Heaven and in Earth. John 5. 17. Mat. 28. 18. Eph. 1. 20, 21, 22, 23. with many other texts, and currant of Scriptures Old and New.

Object. But we find the Apostle Paul approved, and appealed to Caesars Authority, which was not only a bare subjection to, but an owning of that Power, Act. 25. 10, 11.

Answ. Suppose Paul did so, yet it is to be questioned, Whether Paul did that by a Command from God, or Christ? It is Di­vine 1 Cor. 11. 1. 8. 23. Authority which makes the Acts of the Apostles lawful, and imitable for Saints. Note. The failings of the Lords Worthies were not written for imitation, but for caution, and consola­tion 1 Cor. 10. 6, 11 Gal. 2. 11, 12, &c. in failings. Peter and Paul were chief Apostles of Christ, and yet had the infirmities of men. And as Paul blamed Peter in some things, no doubt but Peter also might have blamed Paul in some things, had he lived and travelled with Paul. Paul himself is much in confession of his humane frailties, and Rom. 7. 14, 15, &c, Act. 22. 24, 25, 26. & 23. 35. & 24. 26, 27. & 25 1, 2, 3, 8, 10, 11. infirmities, through corruption and temptation. And it is clear, that Pauls appealing to Caesar at Rome, was in design to deliver himself, and save his Life from the Jews, and that Ju­dicature at Jerusalem, where he was surprized and kept by vi­olence of arms (which hath been the case of many of the Lords people) and not that Paul approved, or owned Caesar, as ha­ving Divine Authority or Jurisdiction over his Body; Note. but by that appeal, (providentially) Paul had his Liberty. And we do not read that ever he was brought to further tryal at Rome. This Paul the Apostle of the Gentiles, did yet Circumcise Ti­mothy; Rom. 11. 13. Act. 16 8. Note. and also, to save himself from the Jews rage (fell into Peters transgression, which he accused him for) who were set against him for preaching down the Ceremonial Law, and Cir­cumcision; Paul did yet pretend himself (as a Jew, under the Law, and under a Vow) and after the manner of the Law purified himself, and went into the Temple; To signifie the Act. 21. 23, 24. &c. accomplishment of the dayes of Purification, until that an Of­fering should be made. These acts were not lawful in Paul an Apostle, nor imitable for the Saints now, though done by an Apostle; but how far God may wink at these, and the like weaknesses in his People, I will not judge. Note.

Object. But it is said, that Paul wrote to the Saints at Rome, to subject to the Emperors of Rome though Beasts and Tyrants, saying, Let eve­ry soul be subject to the higher Powers, for there is no power but of Rom. 13. 1. God: the powers that be, are ordained (or ordered) of God.

Answ. First, The Apostle in this place speaks clearly of Saints sub­jection to Magistracy, or to Magistrates as Ordained by God; and Ministers of State, sent by God, for the good of his Peo­ple; and not of the Caesars then Tyrannizing over the Lords [Page 18] heritage, at that time (I judge) that the right of Civil Go­vernment 1 Cor. 6. 1, 2, & [...]. over the Saints was in themselves, though they had not the power of strength to put out all Acts. Thus it was with the Jews in Babylon, under the Romans, &c. The Jews as Gods Covenant-people, had right to the exercise of all Civil Juris­diction Gen. 49. 10. Deut. 1. 9, 13. and 16. 18, &c. Deut. 28. 25, 47, 48, &c. amongst themselves by Gods appointment: But as a Curse and Punishment of their sins, the exercise of that Power and Authority was, (by Gods permission) taken from them by the force and power of Enemies, especially to some Joh. 18. 31. acts of Jurisdiction. Thus it was with the Christians; Christ left Authority with his own servants (in all things without exception) amongst themselves; and the Saints were in the Mar. 13. 34. Mat. 25. 14. 1 Cor. 6. 1, &c. exercise of that Authority in Civil affairs, though debarred the publick exercise of some acts, or all acts, by the Armies or Strength of Heathen Kings. And because the Churches, or Saints had not then power or strength to execute some Laws on offen­ders, Note. the Apostle prest the Saints to subjection (as of duty) to those Civil Rulers, or Magistrates they had amongst them­selves, as Gods Ordinance, to be obeyed for the Lords sake, and Conscience sake, as commanded by God.

Secondly, It is evident (both from the rise, and exercise of power in Heathen Kings) that they were not ordained by God Dan. 7▪ 2, 3, &c. 2 Chr. 36. 17, &c. Isa. 10 5, 6, &c. and 42. 24, 25. Ezek. 34. 23, 24. to rule over his People under him, neither had they power and authority to govern from God; but only power and strength to burn, destroy, kill and captive the Lords People rebelling against him; and so called, Gods Staffe, Hammer, Saw, &c. not Fathers, Shepherds, &c.

Object. But Paul exhorted Timothy, That supplications, and prayers should be made for all men; for Kings, and all that are in Autho­rity, (or eminent place) that we may lead a quiet and peaceable 1 Tim. 2. 1, 2. Life.

Answ. First, If by Kings, we understand the then Heathen Kings, Paul may be understood to enjoyn the Saints, to pray either for the conversion of their souls, or restraint of their power, that the Saints Peace and Godliness were not hindred, viz. That God would not suffer those heathen Kings to put out their power and strength to persecute, or hinder the Saints Peace, Liberty, and Holiness: But this text asserts not the Divine Authority of heathen Kings to govern the Lords People, or Saints to subject to them.

Secondly, If the Apostle be taken as referring to any time, when a Magistrate (called King) shall be called to rule over the Lords people in Authority (or eminent place of Trust) as appointed and ordained by God; then it will be the duty of Saints to pray for such Magistrates, That their Rule and Government may answer the end of their Power and Trust, as Ordained by Rom. 13. 3, 4, &c. 1 Pet. 2. 13, 14 God, viz. Saints Peace and Holiness.

Object. But the Apostle Peter also gave this in charge to Saints; Sub­mit your selves to every Ordinance of man for the Lords sake: whe­ther it be to the King as Supream, or unto Governours (as to them that are sent by him) for the punishment of evil-doers, and for the praise of them that do well, 1 Pet. 2. 13, 14.

Answ. First. In this the Apostle is clear, that he presseth Saints Subjection to Kings or Governours, as called or sent of God, Note. for the punishment of evil doers and for the praise (and encouragement) of them that do well. This is the currant of Scripture.

Secondly, Note. The Apostle presseth Saints Subjection to Kings, or Governours (as the Ordinance of Man, or as Mans appoint­ment in the State) when they answer the ends of Civil Go­vernment, as Ordained by God. If we should take the Apostle exhorting Saints, To subject to every Law and Ordinance of man (for the Lords sake) then the Laws of Men should be obeyed by Saints, how unjust, unnatural, or contrary soever they were to the Laws of God; but this is too gross, and contrary to the currant of Scripture, not answering the ends of Government, as Ordained by God.

Thirdly, If we take the Apostle, speaking of Kings, or Go­vernours, as the Ordinance of Man; then the title King, or Power of Kings, is only humane; and God hath left it in the wisdom, power, and will of a State, or Body Politick, to call to Office and Power, one Person, or a set number of Persons joyntly, to rule over them, as they judge best for the whole; Note. and also to dignifie and distinguish their Officers of State as they please; and Saints are not hereby to be displeased, but must submit, for the Lords sake.

I am humbly bold thus to give my sence; That both Paul, in Rom, 13. 1. and in his other Epistles, Note. as also Peter in this text, had no respect to the Heathen Kings of that time; but that both these Apostles do assert Magistracy to be the Ordinance [Page 20] of God, amongst his People, To suppress evil-doers, and to en­courage them that do well, Rom. 13. 3, 4. to which Magistrates the Saints owe subjection, for the Lords sake. Note. This Apostle Pe­ter also implieth, That the designation of Magisterial Autho­rity, upon one person, or upon several persons (with the Names and Titles by which they are called or dignified) are humane, and left to men; and therefore Saints should not deny sub­jection upon that account.

In the first constitution of the Jewish Polittick State, God gave them Judges about the space of 450 years; after which Deut. 16. 18, Act. 13. 20, 21, &c. 1 Sam. 8. 1, 2, &c. v. 19, 22. (upon the ill government of Samuels Sons) Israel resolved to change the Government, from Judge, to King, and God gave way to them. But as God fore-saw that Israel would change the Government of State (in which his secret counsel was fulfilled, to bring in Davids Kingdom, and make way for Christs Kingdom) God enjoyned and commanded Israel, that Deut. 17. 14, Kings should rule by the same Laws which he gave to the Judges. The Apostle Peter then seeing (or supposing that in after-time) some difference might arise amongst Saints about Political Government, or Governours, viz. Whether the chief should be in one Person, or in many; and by what names they should be dignified; Peter inferrs, that this is in man to order, ordain, and appoint; and therefore exhorts Saints, not The Body or State Pol [...]ick are the first Seat of Power [...]y P [...]t [...]r. to differ, or dissent from what the Body of the People, or State ordain and appoint in that matter, so as the Governours do answer the ends of Government, as ordained by God.

I must say, I know not that this was questioned by Saints in Peters time; Note. but it may be a question amongst Saints in the Resurrection of the Witnesses; and here is the Solution, which is not again found in all the Scriptures. And let me add these my thoughts, That as Gods moral, judicial Laws (given to Israel) are the Laws of Christs Kingdom, Christ ratified and confirmed them in his Ministry; and the Apostles gave many general directions to Saints about Political Government and Governours, as Ordained by God; Note. but neither exprest, or in­tended the then Heathen Kings in those directions.

Object. But Rulers and Governours were commonly called Gods, and it is not likely that they should be so dignified by holy men, if they were not ordained by God, and bare upon them some Image or Beam of Di­vine Soveraignty.

Answ. We may grant, that this high Title was asc [...]ibed to Rulers and Governours, by David, by Christ, and by Paul, referring Exod. 22. 28. Psal. 82. 1, 6. John. 10. 34. Act. 23. 4, 5. to Moses Law; but ever, and only to Magistrates, in the Jewish State, as Ordained and Constituted by God. If there can be any one Scripture produced to the contrary, let it be urged.

Object. But in Scripture, the Heathen or Pagan Governours were com­monly called Magistrates, which name or appellation of State Offi­cers was given to the Jewish Judges and Governours; which implies, That heathen Governours were Ordained by God.

Answ. First, The Title Magistrate, Ruler, or Governour, are terms equivolent to Officers in the Civil State, as Bishop, Elder, and Judg. 18. 7. Ezra. 7. 25. Deut. 16. 18; &c. Pastor are in the Church-State. Where the Title, or Appella­tion of Ruler, Governour, or Magistrate, is given to Officers in the Jews Politick State, it is given to them, as such as were so Ordained and Appointed of God; but there is not one Text can be shewed in all the Old Testament, where any of the Lords People gave the Title of Magistrate to Heathens.

Secondly, Such as had Magisterial Rule and Government a­mong the Heathens, were Magistrates to them (or in the place Act. 16. 20, 22, 35, 36, &c. of Magistrates) and therefore so owned and distinguished with Heathens; but I read not that ever Christ, or the Apostles dig­nified any Heathens with the Title Magistrate; Yet if they had, that clears not the matter; for as it is common in Heathen and Antichristian States to take the Names of Offices and Officers, from the pattern and example of the Jewish, or Christian State; yet that makes them not to be the Ordinance of God, by having the Name, and not the Thing. It is possible for a Cheat to counterfeit Letters Pattents, or Letters Testimonial to crave the charitable benevolence of good People, in one or in many Countries, as a Person of Estate, Credit, or Usefulness in the time of his Prosperity, but is fallen into decay and poverty, by Fire, great Losses at Sea, &c. many of these Cheats have gone on long in their wickedness, and have been much pittied and relieved by Charitable People; but as these Cheats have been discovered, and their villanies manifest, those sober People who before pittied and supplied them in their ignorance, will after turn to hate such wretches, and seek to bring them to due punishment, answering their demerit. Thus the Antichristian Kings and 2 Thes. 2. 3, 4, 7, 9, 10. [Page 22] States have played the grand Cheats of the World, and have Rev. 13. 2. and 17. 1, 2, 3, 4, &c. and 18. 2, 3, 7. feigned their Missions, and Commissions, and Successions to to be signed and sealed by God, when they were from the De­vil; and they tell the People of their usefulness, and necessity of their Government, to enlarge and support Kingdoms in Wealth, Peace, Riches, and Honour, &c. But all is to sub­ject the People to their Lusts, and mainly to support their Pride, Luxury, and Domination in the World. This vile hy­pocrisie cannot be charged upon the Heathen, or Pagan Kings, for as they knew not God, nor ever received the holy Scrip­tures, Note. and Laws of God, they neither claimed, or held their Crowns by Divine Right from God, But attributed all their Victorious Successes of War and Conquest over Countrys or Kingdoms, to their Wisdom, Courage, Strength and the Fa­vour of their Gods, to whom they sacrificed freely. But the Names of Blasphemy are upon the Antichristian Beast­ly State, which now reigns in the Christian World, as they as­sume the sacred Titles and Supremacy of God Almighty, Note. pro­per only to the Father, and his Son Jesus the Christ. Thus the Antichristian States have long gone for, and been subject­ed to (by simple Professors) for Gods Ordinance, and Gods Ministry sent by him. But when these great cheats of the world shall be discovered to be Hell-born-brats from the bot­tomless pit of deep counsels, acted in the Spirit and power of the Devil, Note. Those very Nations and People, who bowed to the Beast, and committed fornication with that Scarlet Whore, will hate the Whore, and make her desolate and naked, and will eat her flesh, and burn her with fire. Rev. 13. 1, 5, 6, & 17. 3. Rev. 11. 7. & 12. 9. & 13. 2. & 17. 16.

There are some few other Texts urged, to prove Saints sub­jection to Heathen Kings (in Civil things) although they were Tyrants, but these which I have spoken to are the chief; Note. and if the Tree be digged up by the Roots, the Branches will fall with the Body. There is yet no Scripture urged to prove the Ordi­nation of Pagan Kings, to be Magistrates of God, appointed to go­vern his People; But the force of the best Arguments lye in supposed Examples, and mistaken Scriptures, (as I humbly judge) of some Apostolick Precepts. Note. But if the Lords Ser­vants did thorowly consider, That a Politick State is the first Deu [...]. 1 9, 13, 14, and 16. 18. and 17. 14, 15, &c. 2 Sam. 2. 3. & 5. 3. 1 Sam. 8. 1, &c. [Page 23] Seat of Power Administerial, (and only Ministerial) and no absolute Monarchs of Gods ordaining) they must also see, that evil Governours are the Effect of Power neglected, or abused in the first Seat of Power.

It is possible for Kings, or Governours, who were rightly called or invested with Ministerial Authority, Note. to fall from their Trust and become Tyrants. Of these the Scriptures give example. This is a case different from that which I have spo­ken to; but if my judgement were desired in this point, I should thus give my understanding. That Tyrants (in this last sence) are not to be obeyed as Magistrates and Ministers of God up­on these two grounds.

First, As they answer not the ends of Political Govern­ment, as Ordained by God.

Secondly, As Governours (by Gods Appointment) are un­der 2 Sam. 2. 4 and 5. 3. Laws, Articles, and Covenants, with the People, who call them to Office and Authority; therefore if Governours break Covenant with the People, they break the bond of Re­lation, and the People are disingaged, on their part from Sub­jection. 1 King. 12. 1, &c. Ezek. 16. 38. That a People Opposing or Deposing a wicked or op­pressing King or Ruler, is no Opposition to Magistracy, for they own and honour Magistracy as Gods Ordinance, Note. when they seek to depress or remove a wicked man in the place of a Ma­gistrate.

But some again suppose, That Heathen Kings were Lawful Magistrates and Gods Ordinance, until the rise of Antichrist, and since that time the Saints do owe no subjection to Antichrist in his Political or Ecclesiastical State; or to the Ten Kings.

This Assertion (in this latter State) is my Judgement; but I confesse, I know not how this can be maintained by Scripture-Warrant, Note. but by granting Christ to be preinvested with all Royal Authority Civil and Spiritual (as Mediator) before Antichrist arose. I know not any Scripture which hints the Deputation and Investment of Christ into this Royal So­veraignty, at, or upon the rise of Antichrist, but what was in him long before. And if Christ was invested by the Father Mat. 28. 18. Eph. 1. 20, 21, &c. with all Power in Heaven and Earth, Then the Heathen Kings from Christs time to the rise of Antichrist, were Usurpers, and not the Ordinance of God, to be obeyed by Saints in Civil things.

But it is your thoughts (as I take it) that Antichrist (in his Civil State) is the Ordinance of God Magisterial, and to be obeyed by the Lords People in Civil things, as derived from the Heathen Magistratical Power, or from the Roman State. Your words are these.

I take the Dragon to be the Old Pagan Empire, as it was acted by Satan in advancing Idolatrous Worship. And by the Beast I mean the Roman Empire, as Antichristian, or rather Antichrist agita­ted by Satan in advancing Idolatry and Superstition under other Names: And therefore if it were not a sin in the one, to yeeld obe­dience; I do not see how it should be sin in the other, since Satan act­ed both.

Reply. To this I make my humble Reply.

First, I am not yet convinced from Scripture or Argument, That any Heathen Emperors or Kings were Ordained by God, to Rule and Govern his People from him as his Magistrates or Ministers of State, who were acted and influenced by the De­vil, and answered not the ends of Magistracy, as Ordained by God.

Secondly, It is my understanding, That upon Christs Bap­tisme, he entered upon his Mediatorship, and upon all his Me­diatory Mat. 3. 16, 17. John 1. 41. Offices actually, and visibly in the World; and that all Disciples believing and visibly closing with Christ as Me­diator, Prophet, Priest, and King, Note. were actually dismist, and dis-ingaged from the Curse and Bondage of that Heathen Yoke, which was brought upon Gods Covenant-People, for Isa. 10. 27. John. 1. 41, 45. their Rebellions against God, his Laws, and Government.

Thirdly, I can easily grant, Note. That the same Satan acted the Pagan Empire and Antichrist; and also that the Dragon, or Pagan Empire gave to the Beast Antichrist, his Power, his [...]ev. 13. 2 Seat, and great Authority, viz. All that Power and Authori­ty in the Roman or Western Empire, which rested in the Dragon or the Devil to give. And this Power and Authority is all which the Beast Antichrist ever had. Note. But it is not proved that God ever gave unto the Devil such Power, or invested the Pa­gan Empire, either with the power of Government in that Em­pire, or with Power and Authority, to Invest and Instal ano­ther State to Rule as Gods Ministers. And it is my Judge­ment, that neither the Dragon had Power of Authority from [Page 25] God to constitute a New State, or to divolve Civil Power and Authority Magisterial (as Gods Ordinance) upon the Beast Anti­christ; or that Christian Believers are bound (from God) to receive and obey Antichrists Commands in Civil things, because the Dragon gave him his Power.

I humbly judge, That your Inference cannot be binding to the Lords People, until these two things be proved.

First, That the Heathen Dragonical State was the Ordinance of God, intrusted with Supream Authority Royal, in all the World, as Lord and Law-giver.

Secondly, That the Dragonical State, or Power, was Invested, and Intrusted by God, to constitute another Supream Royal State, Civil in the World.

Note. Acts of Royalty put out, proves not the Authority to be from God; but it is ground of strong suspicion (if not of de­monstration) That the Power and Authority which is acted Isa. 10. 5, &c. 2 King. 24. 1, 2, &c. 2 Thes. 2. 10, 11. and influenced from the Devil, is not of Gods appointing or ordaining; but only by Gods permission and suffering in his just Judgements. And to this I may add, Note. That throughout the Books of the Prophets and Apostles, Old Babylon, and Mystery Babylon, are declared the Objects, and Subjects of Divine Wrath and Vengeance, and therefore not the Ordinance of God, as mostly taken to be Divine. I can grant (that by cor­ruption) evil and vile men may get in, and be in power of Go­vernment, Psal. 12. 8 Hos. 5. 1. and 8. 4. Isa. 3. 1, 4. which is appointed by God, the which God doth not approve; but threatens, and judgeth where such offences are committed and not reformed. Now this is the evil of Per­sons, and not the evil of Government, as ordained by God. Note. And in that case, the Lord by his righteous Judgments may, and doth punish a Nation, both with, and for wicked Kings and Rulers. God also preceptively, and providentially removed evil Kings and Rulers, in Israel and Judah, yet still continu­ed Magistracy as his Ordinance; but both Babylon Litterally, Isa. 1. 24, 25, 26. and Babylon Mystically (in their Civil and Ecclesist [...]ical States, shall be perfectly destroyed, which is yet remaining) and there­fore Jer. 25. 12, 13. Rev. 18. 21, &c neither the Dragon, or Antichrist, are Magistrates, or Magistracy, as Gods Ordinance.

As for those Inferences, or Arguments drawn from Pauls practice, and from Peter and Pauls Writings to Saints or [Page 26] Churches, I have given my understanding in them, and so pass them; but to what I have said, I humbly crave leave to offer my thoughts in these Particulars following.

Particu. 1 First, I see it not clearly proved, That the Pagan Roman Caesars are signified by the Dragon, Rev. 12. 3, 4, &c. but that the Dragon may rather represent Antichrist: for two Reasons.

First, The Man of Sin, Antichrist, sits in the Temple of God, 1 Thes. 2. 4. And this Dragon appeared in Heaven, Rev. 12. 3. viz. in the visible Church: which the Pagan Caesars did not.

Secondly, This Dragon drave the Woman into the Wilderness 1260 dayes, the same time with the Witnesses prophesying in sack­cloth, Rev 12 6. and 11. 2, 3. & 13. 5 and one state of time with Antichrists Reign. Therefore the Dragon must signifie Antichrist, or the Antichristian State, and not the Pagan Roman State. For, if we take the Dragon for the Pagan Empire, then the Pagan Persecutions are included in the Antichristian Persecution of 1260 days; or else John only hints the Pagan Persecutions, and then falls into, and states the Antichristian Persecution, 1260 dayes.

Particu. 2 Secondly, It is not clear, That the Beast arising out of the Sea, Rev. 13. 1, &c. and Daniels fourth Beast, are one Beast, and Rev. 13. 1. Dan. 7. 7. 2 Thes. 2 7. Rev. 17 18. both representing the Roman Empire: I humbly judge, That upon the fall of Daniels fourth Beast, the Beast with ten Horns Crowned then arose, over whom the Woman reigns; Note. and so is the Kingdom of the Beast Antichrist, as they are professed Christi­an 1 Joh. 2. 22. 2 Thes. 2 7. States, and yet oppose and deny the Fathers, and the Sons Soveraignty. Paul infers that the Pagan Empire ceased, or was taken away when Antichrist arose, and every of the ten horns, or kingdoms, as they put on Crowns, they became en­tire and distinct Monarchies. So Daniel makes the little horn, Dan. 7. 8. Antichrist, to be another, or distinct supernumerary horn to the ten horns of the Roman Beast; three of which ten horns, this little horn plucked up. Johns Vision of the Beast with ten horns crowned, upon whom the Woman sits, I take to be a more ample Rev. 13. 1. Rev. 17. 3, 18. and full discription of the Antichristian State in general; but neither Daniel, or John make God the Appointer or Ordainer of either of those States, as Pagan, or Antichristian; neither do I see, but when the Beast Antichrist had driven the Church into Rev. 12. 6, 7. the Wilderness, Note. the Christian Church in the Wilderness became as distinct and free a State from Antichrist, as Israel was from Egypt, when they were in the Wilderness.

Partic. 3 Thirdly, I am greatly perswaded, the Beast, Rev. 13. 11, &c. is the Beast as [...]ending out of the bottomless pit, Rev. 11. 7. and is a distinct Beast from that Rev. 13. 1, &c. though the latter Beast possess one of the ten horns, or kingdoms of the Pa­gan Empire. That Beast which ascends out of the bottomless pit, and kills the Witnesses, possesseth or reigns over the great and chief Street of Mystery Babylon, spiritually called Sodom, and Rev. 11. 7, 8. Egypt, or one horn and kingdom of the Beast; which Beast is more fully described, Rev. 13. 11, 12, &c. All the ten horns of the great Beast, or the ten streets of Babylon as a City, were un­der the Whore; and that Woman reigned over the whole im­mediately, Rev. 17. 3, 18. for the most part of the 1260 dayes. Note. But this Beast vers. 11. the Holy Ghost describes to be another Beast, distinct from the former; and as it were one of the horns, rending and separating it self from the other Body, or subjection from the Woman, under a seeming pretence of Reformation, or of more Purity, and easie Government to the former, but is still the Dragon in cruelty and tyranny.

That this is a distinct Beast from the former is evident. As,

First, This Beast, vers. 11. had another original from vers. 1. Note. The first Beast arose out of the Sea, viz. Confusion in the Roman State; but this Beast arose out of the Earth, viz. Earthly and Rev. 13. 1 [...] carnal Wisdom, or Prudence of State, to cast off Imperial Pa­pal Jurisdiction over them.

Secondly, This Beast had two horns, or two Powers, viz. the Sword, and the Keys; Power Civil and Ecclesiastical. Note. The ten Kings, had only ten horns, viz. Civil Power; and the Woman which rode them, kept the Keys from them all; and this Beast got two horns, viz. both Powers to himself.

But the two horns of this Beast, are said to be horns like a Rev. 13. 11. Lamb, viz.

First, Horns (like a Lamb) but new budding or putting forth, very tender and able to do little hurt.

Secondly, Horns (like a Lamb) viz. Powers meekned and abated of that hardness and strength, as was in the ten horns; or Powers greatly limited and restrained, to what the former hornes were: and yet this Beast still spake as a Dragon, viz. Rev. 1 [...]. 11. he lays claim to Imperial Majesty, as absolute Monarch in his Dominions.

Thirdly, Again, it is said of this Beast, And he exerciseth Rev. 13. 12. [all the Power of the first Beast before him] viz. All the Pow­er of the whol Antichrist, Civil and Ecclesiastical; therefore this is another Antichrist, distinct from the former, viz. the Antichrist with ten horns. Mark the words, Note. He exerciseth (or putteth out) all the power of the former Beast, in Church and in State; yet not by donation, or designation from the for­mer Rev. 13. 12. Beast, as the former Beast did by designation from the Dragon, but meerly by abruption, or breaking off from the for­mer Beast, and so assuming absolute Jurisdiction Civil and Ecclesiastical in his own Kingdom, as Hen. 8. did.

Fourthly, It is further said of this Beast, And he had power to give Life to the Image of the Beast, &c. viz. To the whole Rev. 13. 15, 16, 17. form of the Government of the former great Beast, (or the old Antichrist) in Civil and Ecclesiastical Jurisdiction. Or this Beast with two horns, had power to give life, breath, or efficacy to Civil and Ecclesiastical Officers; to force and com­pel obedience to all his Laws, Civil and Ecclesiastical, as any See the Acts of Allegiance and Supre­macy. of the Emperors, Kings, or Popes did, or do in their Domi­nions. From all which we may Observe,

First, That this Beast is not said to act his own Power sing­ly and simply, but he acts the Power of others. And he had Rev. 13. 15. Power to give Life.

Secondly, Though it is said, He had Power to give Life, but not said to be from God, or the Dragon, or the former Beast; therefore it must follow that this Beast had his Power from the Earth, viz. from that earthly Interest out of which he arose, and so is one of the Kings of the Earth.

Thirdly, He had Power to give Life to the Image of the former Beast; Therefore this Beast, and the former Beast differ, as a Beast and the Image of that Beast differ. This latter Beast hath the Power of the former Beast Civil and Ecclesiastical, but not lo fully and absolutely. The Pope of Rome, and other Mo­narchs are Powers absolute, and Independant from the People; but this Beast with two horns is a Power under limitation and restraint, both Civil and Ecclesiastical, and is but the Image, Likeness, or Picture of the former great Antichrist, and not the same Beast.

I might mention other distinct marks set upon this latter [Page 29] Beast, to difference him from the former Beast, and yet shew him to be one in Nature with the other Beast; so that both make up but the great Beast Antichrist in the whole: Yet they are so distinct, that they are properly two Beasts, and two An­tichrists, which may be distinguished most properly by Anti­christ Papal, and Antichrist Protestant; and if this New Name of Antichrist hold good, and Antichrist be really found and dis­covered in the name and shew of a Protestant or Protestantism, then Satan, the Devil, or Dragon, is discovered in his Cheats. Note. First, In influencing Heathen, or Pagan Powers. Secondly, As Satans cheats discovered. influencing Antichristian Powers Papal. Thirdly, As influ­encing Antichristian Powers Protestant, under which many Saints deeply suffer in several Countries, as will be more ma­nifested in little time, as I humbly judge.

Partic. 4 Fourthly, I take the Politick Sate of this Nation to be dif­ferent and distinct from the Four Empires; It is plain both Dan. 5. 19. vers. 30, 31. and 8. 3, &c. from Prophecy and History, That the Four Empires arose by the Sword and Conquest successively, and so gave Laws at pleasure. And though we should grant, that William of Normandy inva­ded England by the Sword and Pollicy, and was called, William the Conqueror, yet he could not hold his Monarchy, but by A­greement The People of England are the first Seat of Power with the People, and to Rule by Law. Therefore by the Civil Constitution of England, The People are the first Seat of Power; and the Kings of England have been as well bound by Oath to Govern by Law, as the People are bound by Oath, or Law, to subject to Kings as Governours in Chief.

Partic. 5 Fifthly, and lastly; The Lords People in England, have by the Light of the Gospel, and brightness of Christs coming, (and 2 Thes. 3. 3, 4, 8 with the smart of Heathenish and Antichristian Tyranny) made great discoveries of the Man of Sin, the Son of Perdition, who opposeth and exalteth himself above all that is called God; Ty­rannizing over their Souls and Bodys; and now sighing and say­ing, O Lord our God, other Lords besides thee have had Dominion over us; but now by thee only will we make mention of thy Name, Isa. 26. 13.

Now for the Lords Remnant, under and after all these Bonds and Engagements to God, and one to another, with ex­periences of Gods appearing for them; for them to turn back to Egypt and Babylon, and break Covenant with God, and one [Page 30] with another; For them again to set up what they had de­stroyed in Gods Name, Spirit, and Power, and from which they were redeemed by so great Grace, through many Prayers, with the exhausting of so great Treasure, and the price of so much Blood of Saints, with others; and again (for those re­deemed Souls) to submit their Necks to the same Yoke of Ty­ranny: this must needs be a sin of high nature, and dreadfully provoking God.

SIR,

YOu were pleased to give your Understanding upon seve­ral Passages in that Paper, which I willingly pass, as loath to take up much of your time to read over my thoughts in every particular; but if the Lord shall be pleased to bring to light more of his secret Will, and our Duty in our Day, this Labour will not be lost, or this time meerly spent; and it will be found both our honour and our Souls quiet, to be witnessing for Christ against Antichrist, however it goes with our outward man.

The 10th. Month, the 12th. Day, 1667.

SOme dayes after I had written my thoughts in what I judged then meet in return to yours, I was under some conviction in my self, that I had not fully explained my Understanding upon Rom. 13. 1, &c. a Scripture which I had several times cited in a sence which some do not receive. I am therefore humbly bold to add these Lines as a Post-script to the former. I find it is the opinion of some men (godly and learned) That the Pagan Roman Caesars were, and the Antichristian Kings are (though idolatrous, beastly, bloody Ty­rants) the Magistrates and Ministers of God, Constituted and Or­dained, and Invested by God with all Supream Authority (in Civil affairs) to rule over the Lords People; and that the Saints are commanded by God to submit, and subject to those Powers (in their Bodies and Estates) for the Lords sake, and for Conscience sake. This I humbly judge is Written, Printed, Preached, and Pro­fessed, &c.

It seems to me, That the Old Testament (the Law and Pro­phets, which speak most of Political Government) are yet si­lent in this point, neither recording the time when, the man­ner how, or the words of Gods Commission, and their Invest­ment into such absolute Soveraign Authority over his People; nor is there (as I know, or can be produced) any one Text from the Old Testament, where God by Moses, or any of the Prophets commanded his People to submit to Pagan Roman Caesars, or Antichristian, Idolatrous, Beastly, bloody Tyrants (as Gods Ordinance) for the Lords sake, or for Conscience sake. But the proof of this Doctrine is taken out of the New Testament; and two great Apostles of Christ, Peter and Paul, are made the only Fathers of this Opinion, which I desire to examine.

The Rise and Original of the Pagan Caesars (or the 4 ^th. Em­pire) was first fore-shewed by the Prophet Daniel, in these words; After this I saw in the Night-Visions, and behold, a fourth Beast, dreadful and terrible, and strong exceedingly; and it Dan. 7. 7. ex­pounded. v. 23. had great iron teeth; it devoured, and brake in pieces, and stamped the residue with the feet of it. And it was divers from all the Beasts [Page 32] that were before it; and it had ten horns. Here Daniel (in his time) described the fourth Empire, whence it was, vers. 3. after what it was, and how it acted in power and strength (by Gods per­mission) but not by Gods Institution and Commission, that can be proved.

The Rise and Original also of Antichrist (or the Antichristi­an State) I take to be darkly represented by Daniel, in the lit­tle [...]a [...]. 7. 8. vers. 24, 25, 26, 27. horn that came up among the ten horns of the Roman Empire, or Roman Beast; and how that acted also (by Gods permission) and how that Horn and Beast shall end.

But this Horn or Beast is shewed to the Apostle John, and described fully Rev. 13. 1, 2, &c. which is generally taken to represent, the Antichristian State Civil or Political. The Rise of this Beast, was out of the Sea; and he had ten horns, and upon his horns ten Crowns, and upon his Heads the names of Blas­phemy, vers. 1. The Dragon (or the Devil) gave this Beast his Power, and his Seat, and great Authority, vers. 2. And there was given him a mouth (viz. to the Beast Antichrist) speaking great things, and Blasphemies, vers. 5. And he opened his mouth in Blasphemies against God, to blaspheme his Name, and his Taber­nacle, and them that dwell in Heaven, vers. 6. And it was given him to make war with the Saints, and to overcome them, vers. 7. Now when the Original of Antichrist is thus plainly set out, Note. That his Power, Seat, and great Authority is from the Devil; his work to Blaspheme God, and his Worship, and to make war with, and overcome the Saints; how unreasonable and un­warranted seems that Assertion, which yet makes the Pagan Roman Caesars, and Antichristian Kings, to be Constituted, Or­dained, and Invested by God with all Supream, Magisterial Autho­rity, to rule over his People (in Civil Affairs) and that the Saints owe submission, and subjection unto those Powers, in their Bodies and Estates, how intollerable, bloody, and tyrannical soever they be. But (to me) there seems to be an unanswerable Argument couched against this, vers. 7. in these words; And it was given him to make war with the Saints, and to overcome them. From hence I argue,

If in the rising State, or under the Antichristian Civil State, the Saints were in Arms lawfully, upon their own defence, against Antichrist in his Civil State, and Antichrist overcame [Page 33] the Saints in war; then the Saints had Civil Priviledges which they lawfully defended against Antichrist: But under the Ci­vil State of Antichrist, &c. Ergo.

I will not follow this Argument as I might, to prove it from the consent of Scriptures, and History; but I shall humbly add my thoughts upon these words (which some think there is much in for Antichrist) viz. And it was given him; Rev. 13. 7.

Here we are to enquire, First, Who is here to be under­derstood by this particle him.

To this the Answer is clear, It is the Beast Antichrist, v. 1, 2.

Secondly, What Power Antichrist had?

The Answer is common, viz. Civil Power to make war, or power and strength to raise Armies, and make war with, and over­come the Saints.

Thirdly, How Antichrist had or came by this Power?

To this the Text answers; It was given him.

Fourthly, But the great Question is, Who gave Antichrist this Power? viz. God, or some other?

The Answer is plain, The Dragon gave him his Power, and Rev. 13. [...] his Seat, and great Authority.

Now when the holy Ghost is thus plain, and punctual in de­scribing Antichrist in the Original of his Power, and in the improvement of it, against God, Holiness and Saints; that yet Antichrist should be asserted, the Ordinance of God, and Mi­nister of God, &c. I confess I see no ground for it from these Scriptures.

Object. But it is said by Saints to Antichrist, as Christ once said to Pilate; Thou couldest have no power at all against me, except it were given thee from above; therefore he that delivered me to thee, Joh. 19. 10, 11. had the greater sin.

Answ. To this I Reply, That (in like manner as Pilate was) Anti­christ was permitted of God (in whom it was to have hindred it) to arise and get strength, and power to make war with the Rev. 2. 5, 10. Saints, and to overcome them, either for trial of their Faith, or rebuke of their sin. Pilate and the Jews could have put out Act. 2. 22, 23. Rom. 9. 17. no act of power against Christ, or Antichrist against the Saints, but as God permitted and suffered, in his own wisdom and counsel, to bring to pass his designes of greater Grace, Power, and Glory. So the Devil had no power over Job, but as God Job. 1. 9, 10, [Page 34] suffered and permitted. Note. And I see not but by the same Argu­ment that the Pagan Caesa [...], and Antichristian Kings are assert­ed to be the Ordinance of God, and to be obeyed by the Lords People; by the same Argument the Devil must be acknowledged to be the Orninance of God, and to be obeyed by the Saints.

Object. Or if it be said, That God doth the Saints good by the Afflictions and Persecutions from Tyrants. 1 Cor. 3. 22, 23

Answ. I say, That God by his Wisdom, Grace, and Power, so or­ders all for the good of Saints, inward or outward, and yet Rom 8. 28. neither the Devil, or wicked men are the efficient cause of that good which comes to Saints by sanctified afflictions. Note. Therefore I yet see not any Scripture-proof, that the Pagan Caesars, or An­tichristian Kings are the Ordinance of God, and to be obeyed by the Saints, in their Bodies and Estates, for the Lords sake, and for Con­science sake; because God useth these Rods to chastize the Saints with. As there hath no Heathen or Antichristian State arisen in the World but by Gods Permission and Providence, Dan 4. 1 [...]. so there hath been a concurrance of Natural Causes, leading to such Changes of States and Governments (God secretly car­rying on his designes in them) and yet so as the Agents or In­struments therein have not seen God in those things, and so they have been cursed in the designes which they have accom­plished against the Lords People and Interest. Thus the Hea­then Isa. 10. 5, 6, &c Mat. 27. 1, 2, &c. [...]ct. 2. 22, 23. State, Judas, and the Jews, came under the Curse for de­stroying Jerusalem, for betraying Christ, and putting him to death, although they fulfilled the determinate Counsel of God. Therefore what Christ said of Judas, may be said of every apo­state Professor, who (for gain or self ends) hath either former­ly or in later times, betrayed the Lords Interest and People into the hands of Antichristian Kings (though by Gods secret counsel and permission.) The distressed Saints may say, Note. He (or they) that delivered us into the hands of beastly bloody men, J [...]hn 19. 11 have the greater sin.

But still some suppose that they have but done their duty, and to confirm their opinion and practice, in subjecting unto Pagan, or Antichristian Kings (as having power of Rule over them in Civil Affairs, by Gods appointment) they urge the Writings of Peter, and both Pauls Doctrine and Practice; but the two chief Corner Stones on which they found their Opi­nion, [Page 35] is, 1 Pet. 2. 13, 14. and Rom. 13. 1. Of these Scriptures therefore, I will take a further view.

The words of Peter are these: Submit your selves to every Or­dinance 1 Pe [...]. 2. [...] of Man, for the Lords sake, whether it be to the King as Supream, &c.

In these words Peter enjoyns Saints universal obedience to every Ordinance of Man, or Law of Man (as some take it) Civil and Ecclesiastical; not considering the state, condition, or quality of the Kings, Pagan, or Antichristian. But as Peter wrote this to Saints under the Pagan Roman Caesars, it is taken for granted, that Peter in his time commanded those Saints to submit to every Ordinance of those Emperours (without ex­ception) though idolat [...]ous, beastly, bloody Tyrants.

Some men again (godly and learned) see cause to put a re­striction upon Peters universal, and say, That Peters exhorta­tion to Saints in that day, was to submit to every Ordinance of Man in Civil Affairs concerning the Bodies and Estates of Saints; Note. But the Saints Consciences to God, in Spiritual things were, and are only under the Government and Ordinances of God and Christ. And this their position they prove from other Texts, and the currant of Scripture. But I have given my sence upon this place in the former Papers, and therefore pass it here.

But the main and chief Text in all the Scriptures urged, are the words of Paul, written to the Saints at Rome. His words are these,

Let every soul be subject to the higher Powers; for there is no Power but of God: the Powers that be, are ordained (or ordered) of Rom. 13. 1 God.

From this Text, some argue thus.

First, That Paul commands a universal obedience to the Higher Powers (by Saints and Sinners) Let every soul.

Secondly, The Powers (that be) are ordained of God. Paul saith not, The Powers that have been, or, the Powers that shall be, are Ordained of God; But, the Powers [which be] are Ordained of God. And the Powers which then were in being, were the Pa­gan Roman Caesars, idolatrous, beastly, bloody Tyrants; the which command is still binding to Christians under the like Powers.

From this Text, some give the sole Supream Power to [Page 36] Kings to rule over mens Bodies and Souls, as God. Some a­gain restrain the Royal Power of Kings only to the Bodies of Saints in Civil Affairs, and give the Soveraignty of Souls to Eph 1. 21, 22, 23. Christ, as Head of the Church, upon the grounds before exprest.

But I must take the humble boldness (in Truths behalf) to dissent from others in their sense upon this Text▪ I humbly judge, that this Text proves neither the one nor the others opi­nion, though some be godly and learned, as to the opinion of those, who from this Text (or any other) do give the sole Su­pream Power to Men, as Lords, and Law-givers to others, both for Soul and Body; I pass them by.

But to those godly and Learned, who from this Text (or any other) do plead for Saints Subjection to Pagan, or Anti­christian Kings (though idolatrous, beastly, bloody Tyrants) in Civil Affai [...]s, or Temporal Jurisdiction, for the Lords sake, and for Conscience sake. I humbly Reply, that they mistake the Apostle, and mis-apply the Text, who so take the place; and to these I humbly offer these my Reasons, against that sense, to consideration.

Reason. 1 First, Though Paul say, Let every soul be subject to the high­er Powers; yet he doth not say, Let every soul be subject to the higher Powers in all Civil Affairs, concerning Bodies and Estates; neither doth he say, to Pagan, or to Antichristian Powers, but with restriction, to Powrs ordained of God, Note. as his Ministers of State. Therefore, though Paul commands sub­jection Rom. 13. 1, 2, 3, 4, 5. from every soul, yet it is not in all things, or to all Per­sons, or Powers, but as Ordained by God.

My thoughts are, That those who see cause to restrain gene­ral Scriptures (which speak of Soveraign Magisterial Power) to Civil Jurisdiction over the outward man; and except their Power and Jurisdiction (over souls in Spiritual and Ecclesiasti­cal things) will (upon good consideration) see cause also to re­strain Magisterial Power and Jurisdiction, Note. over Bodies in Civil things, and will not strain Texts against the currant of Scrip­tures, to prove what they do not hint.

If we take these words of Paul, (or Peter) as commanding Saints subjection to the Higher Powers, (be they what they will) in all outward things; Note. this takes away the Soveraignty of God over Man in all outward things, and nulls the moral [Page 37] Law, which sets bounds between man and man, Superiour and Inferiour. Therefore upon this ground the Apostle cannot be taken in that sense, viz. to give a power to some men (viz. to Kings) to command others to break Gods Moral Laws, which Moral Laws Paul himself maintained, and also taught others in his Epistles.

But I shall humbly give my sence upon this Text (as of o­ther the like Scriptures) That both Paul and Peter do only call and command Saints Obedience, to all Lawful Magistrates, in all Lawful things commanded by God, Note. and therein enjoynes subjection to Saints, for the Lords sake, and for Conscience sake, as to God.

Reason, 2 Secondly, The scope of the Apostle in this place (as I judge) is to press Saints to submit and subject to Higher Powers, or Magistrates, as Ordained and set over them by God, as his Mini­sters in State for their good, to restrain sins against the Moral Rom. 13. 1, 2, &c. Exod. 18. 15, 16, &c. 2 Chr. 19. 6, 7. Law, and to maintain Justice, Equity, and Peace between man and man. Paul describes not here these Ministers of State by Names, but by their Qualities, and gives only a general de­scription of Magistracy, to be obeyed, Note. as Ministers Ordained by God.

In the same way, and after the same manner that Paul de­scribes Antichrist, the Man of Sin, the Son of Perdition, to be 2 Thes. 2. 3, 4. Rev. 14 9, 10. Rev. 13. 1, &c, rejected of Saints; he here describes the true Magistrates of God, to be obeyed by the Lords People, for the Lords sake.

Surely those have little sight who see not, that the general Government of Nations is still beastly Tyranny, Note. both by Hea­then and Antichristian Kings, rather than the Government of God for the good of Mankind. But many are stumbled at these words of Paul, The Powers that be. The great question here is, The question to what Pow­ers Paul re­fers. to what Powers the Apostle refers? viz. Whether to the Pa­gan Caesars Power, who were then Monarchs of all the World, or to the Civil Power and Jurisdiction then exercised amongst the Saints, as far as they could, or to Magistracy, as ordained and constituted by God in the Jewish State.

If we take the Apostle in either of the latter senses, there is Scripture-grounds for it; but if we refer Pauls words to the Pagan Caesars State, there is only this poor plea for it, That Luk. [...]. 1, 2, with Pa [...]ls time. the Pagan Caesars were then being, and reigning in the World; [Page 38] but answered not to the qualifications of those Ministers of God as Paul describeth, Magistrates Ordained by God, now answer­ing the ends of Government. The Caesars then being and reigning Rom. 1 [...]. 3, 4, 5 in the World, is but a circumstance of time, but the qualifica­tions of Rulers, and the ends of Government, are Essentials in Magistracy; and therefore to expound Paul by a conceived circumstance, when and where the Essentials of Government (as Ordained by God) are wanting, cannot be held Orthodox and sound. But if we take Paul in these words, The Powers that be, to refer to that Civil Power and Jurisdiction resting at that time, and seated in the Saints by God, (according to the Moral Law given to Israel) there is much Reason and Scrip­ture to confirm this Exposition.

First, Before Christ left the World, he devolved the admi­nistration of all that Power and Authority (Civil and Spiri­tual) Mat. 28. 18, &, Mat. 25. 14. Mar. 13. 34. over his own People, (as intrusted with him by the Fa­ther) to his own Servants.

Secondly, In Pauls time, there were Saints in the Churches who were fitted and qualified for Civil Governours or Ma­gistrates. 1 Cor. 6. 4.

Thirdly, In Pauls time, the Sain [...]s had sufficient Laws, and power of Jurisdiction, to hear and determine all Civil differ­ences amongst themselves, that they needed not to go to Law before the Pagan Governours; and therefore Paul sharply re­proved the Saints of Corinth for going to Law before the unjust, and not before the Saints. 1 Cor. 6. 4

These Considerations have swayed with me, and I know not one argument to shake me in my judgement, as this sense hath the currant of Scripture with it. Note. But if we shall yet sup­pose, that there wants some words in the Text (as is common) to clear and fill the Apostles meaning; yet the current of the following Verses (which gives the qualifications of Magistrates as constituted by God) carries Pauls sence from the Pagan Roman Caesars, that they were not the Powers which he intend­ed, neither Antichristian Kings.

Reason. 3 My Third Reason is, If we infer from Paul, or Peter, That Pagan, or Antichristian Kings were, or are Powers to be submitted and subjected to by Saints in all Civil affairs (without limitation, or restriction to the Law of God) then Saints were, and are to obey [Page 39] Men (in Civil things) rather than God; and the Command of a King is Authority for Saints to break the Moral Laws of God, and Nature, and not sin. Surely, if the Bodies and Estates of men, be left by God, to the Wills, Lusts and Commands of any Emperours, Kings or States (and Saints bound to obey them in all outward natural things) Note. then if Emperors, Kings, or States make Laws to break and void the Laws of God and Nature, the Saints must yet obey them in those things. But this sense and interpretation of the place, is so gross and con­trary to the current of Scripture, that this cannot be received, but some other sense must be sought out; and I am perswaded that this sense following is according to Truth, viz. That as Paul hath bounded the Authority of Parents over Children, and of Eph. 6. 1. v. 4. 5, 6. Col. 3. 20, 21, &c. Masters over Servants, to the Law of God, and Rules of God; and therein commands Children to obey Parents, and Servants to obey Masters in all things in the Lord, as to God and Christ: So the same Apostle enjoyns Saints subjection to Lawful Magistrates, in all lawful things, Note. as to Political Fathers or Governours, for the Lords sake, and for Conscience sake to God; and no further.

Reason, 4 My Fourth Reason follows. It is recorded in Scripture (as an approved evidence of the Fear of God, in many of the Lords Servants) to slight and disobey the cruel Laws and Commands of Kings in Moral Civil things; and in that dis­obedience, God owned and honoured them. Of these the Scriptures give many Examples: As The Midwives of Egypt; Exod. 1. 17, 20 v. 22. Heb. 11. 23, v. 27. 1 King. 18. 3, 4. The Parents of Moses; Moses himself; Obediah, &c. And though those high expressions of the Three Children, of Peter, and other Apostles, spoken boldly before Magistrates in Coun­sel, be ordinarily restrained to spiritual things and worship, yet I judge, that those Saints did not intentionally so take them, but they may also as truly be spoken by Saints in Civil natu­ral Priviledges, when demnaded from them, or they com­manded by man to break any Moral Law of God. We are not Dan. 3. 16. Act. 4. 19. and 5. 29. careful to answer thee in this matter; We ought to obey God ra­ther than Man.

Reason, 5 My Fifth and Last Reason is; God is Supreamly (above all Persons and Powers) to be feared, obeyed, and served by Saints and Sinners, in all Commands, Natural and Spiritual, Mat. 10. 26, 28. Luke 12. 5. Isa. 8. 13, 14. Civil or Ecclesiastical, as he made, and hath power over Bodys [Page 40] and Souls, to save, or to destroy eternally. God is only to be feared and obeyed by his Children and Servants, and not Deut. 13. 4. 1 Chr. 16. 25. Gen. 17. 1. Emperours, Kings, or States (whoever they be) in any Commands which are contrary to the Laws and Commands of God Almighty. Note. All that Power and Authority which Ma­gistrates can exercise over their Brethren (by Divine Right) is by the Law and appointment of God for the good of Mankind. No one man, as a Child of Adam, hath power of Jurisdiction over another, but in the way and manner which God hath Or­dained and Appointed in his Law: Therefore it stands not with the Revealed Will of God in the Scriptures, or Natural Reasons, that any Persons, or Powers on Earth, are Invested by God with Supream Power, either to command any Person to do what God forbids, or to forbid what God commands, in matters Civil, Spiritual, or Ecclesiastical.

Thus I have given my understanding upon Rom. 13. 4. at which so many have, and yet do stumble and fall sorely.

The 10th. Month, the 20th. Day, 1667.