1. Quest. Is it lawfull for Kings to doe as Samuel from the Lord told the people Saul would doe?

Answ. No: for Samuel at the establishing of Saul, 1 Sam. 10. 25. told Saul and all the people the dutie of a King, as it is written, Deut. 17.16, 17, 18, 19, 20. and wrote it in a Booke and laid it up before the Lord, as a witnesse betwixt King and people, so that all that the Lord doth command, is lawfull to be done, and it is a sinne not to doe it; and all that the Lord doth forbid, is unlawfull to be done, and it is a sinne to doe it. The Lord in the 8 ^th of the [Page 2] 1 Sam. doth not command Kings to take from one and to give to another, and to doe their own wills: therefore it is not lawfull for Kings to exercise this regall power: but the Lord saith, that they will doe so and so, which is not a sufficient warrant for Kings to doe so and so, because the Lord in his Law of the dutie of a King hath expresly forbidden the same. Deut. 17 18, 19, 20. And it shall be when he sitteth upon the throne of his Kingdome, that he write him The dutie of a King▪ a copie of this Law in a Booke, and it shall be with him, and he shall reade therein all the dayes of his life, that he may learne to feare the Lord his God; that his heart be not lifted up above his brethren, to the right hand or to the left. Therefore it is unlawfull for Kings to exercise this regall power: King David, though a man after Gods owne heart, because he by vertue of this regall power, would have Barshebah, the wise of Ʋriah to be his wife, and caused Ioab to put Ʋriah in the forefront, that he might fall by the sword: for which Nathan the Prophet told David, 2 Sam. 12. 9. Thou hast killed Uriah with the sword, and hast taken his wife to be thy wife, and hast slaine him with the sword of the Children of Ammon: Vers. 10. Therefore the sword shall never depart from thine house: It made good David by the ex­perience of evill, the sight and knowledge of evill, and repentance for evill, say at his latter end, 2 Sam. 23. 3. He that ruleth over men, must be just, ruling in the feare of the Lord. Rehoboam thinking by this regall power he might doe what he would, over and with his Sub­jects, refused the good and milde Counsell of his grave and wise Elders, and tooke the rough and evill Counsell of his young Coun­sell, 1 King. 12. 3. which lost him ten of his twelve Tribes. Ahab by this regall power thought he might take away Naboths Vine­yard, and so followed the wicked Counsell of Idolatrous Iezabel his wife, and put Naboth to death: for which the Lord saith by Eliah the Prophet, 1 Kings 21▪19. 21, 22. In the place where the dogs licked the bloud of Naboth, shall dogs lick thy bloud, even thine. And I will take away thy posteritie, and will cut off from Ahab him that pisseth against the wall, and will make thy house like the house of Jeroboam the sonne of Nebat: therefore it is utterly unlawfull to use this regall power.

2. Quest. If it be unlawfull for Kings to take from, and to give unto, and to doe what they please, why did or doth the Lord (in the 1 Sam. 8. [Page 3] 17.) command the people to yeeld obedience, and serve their Kings, accor­ding to such demands, commands, will, and pleasure.

Answ. For two reasons: first, in respect of the Lord himselfe, because he was King of Israel, and had that regall power and pre­rogative▪ Royall, to doe his owne will with man; as the Potter with the clay; who being able, and did with a mightie hand, and stretched-out-arme▪ bring Israel out of Aegypt from the crueltie of Pharoah through the red Sea, and in the Wildernesse caused the stony Rocks to yeeld them water to drinke, giving them Manna, Angels food, and sent them Quailes to eate; and gave them the Land of Canaan, houses they builded not, Vineyards, Orchards, and gardens they planted not, and cast out seven Nations greater then they before them; even a Land flowing with milke and ho­ney: Notwithstanding all which, Israel would have a Man King, as had the Nations, 1 Sam. 8. 5. At which Samuel was displeased: but the Lord said unto Samuel, ver. 7. heare the voyce of the people: for they have not rejected thee, but they have rejected mee, that I should not reigne over them: therefore testifie (vers. 9) unto them, and shew them the manner of the King (being but a man what evill inclinations he will be of) that shall reigne over you, to take from one (unjustly) and give it to another (that hath no right to the same unequally to de­mand of, and command over and from you (according to his own corrupt lusts) as it is vers. 11, 12, 13, 14, 15, 16. And when these things shall come upon you▪ vers. 18. yee shall cry, because of your (man) King whom you have chosen you; but the Lord will not heare you at that day: therefore bethinke your selves O Israel, because you will forsake the Lord to reigne over you as formerly, and will have a man to be your King to sit in the Lords throne of Majestie; for in all these things, ver. 17. yee shall be his servants, in obeying of him without redresse: whose answer is ver. 19. Nay but there shall be a King over us, Chap. 10. 18, 19. Thus saith the Lord God of Israel, I brought Israel out of Aegypt, and delivered you out of the hands of the Egyptians, and out of the hands of all Kings that troubled you; but you have this day cast away your God, who onely delivered you out of all your adversities and tribulations: And out of Chap. 12.12. the hands of Nahash King of the Children of Ammon▪ when the Lord your God was your King: yet yee said, A King shall reigne over us: Know O Israel, vers. 3, 4, 5. you and your King beare record, [Page 4] Whose Oxe have I taken, or whose Asse have I taken, or whom have I done wrong to, or whom have I hurt, or of whose hands have I received any bribe, and I will restore it saith Samuel? Then they said, thou hast done us no wrong, nor hurt us, neither hast thou taken ought of any mans hand: Then Samuel said, the Lord and your Anointed is witnesse this day that yee have found nought in my hands: And they answered he is witnes, so the Lord in his anger Hosea 13. 11. gave them a King, who was no blessing but a curse unto them, as will appeare.

Secondly, In respect of man, because Israel would have a man to be their King, and forsake the Lord their God peremptorily; notwithstanding all before mentioned, Israel must know that a mortall man, one of their brethren, to be exalted to the dignitie of the Lords throne of Majestie, unto which belongs such a regall power and royall prerogative, that was not fit for any sinfull mor­tall man, because the wayes, power, and wisdome of man, cannot (as the Lord) exercise such a power, but either on the right hand or on the left, they will transgresse against God or man, in diso­beying the Commandement of the Lord, and this is the cause of the Lords anger; and therefore for a punishment Israel must (al­though their Kings should will unlawfull things, 1 Sam. 8. 17.) yeeld in obedience, and serve their Kings accordingly: and there­fore the Lord Chap. 12.17. sent them (in judgement even in wheat harvest) such a thunder and raine, to convince and to shew them their great wickednesse in asking of a King; that (ver. 19. all the people said unto Samuel, Pray for thy servants unto the Lord thy God (they durst not say our God) that wee dye not, for we have sinned in asking us a King, Chap. 8. 20. to judge us, and goe out before us, and fight our battles: the first whereof was against the Philistims, where Saul Chap. 13. 12. was bold to offer a burnt offering: for which Samuel vers. 13, 14. told Saul, thou hast done foolishly, for because thou hast not kept the Commandement of the Lord thy God, thy Kingdome shall not continue; for the Lord hath sought him a man after his owne heart, and the Lord hath commanded him to governe his people: Another bat­tell against the Amalekites, Chapt. 15. 9. who (against the Com­mandement of the Lord) spared Agag and the best things of the A­malekites; for which Samuel told Saul, vers. 22, 23. Obedience is better then sacrifice, and to heare the Word of the Lord better then the fat [Page 5] of Rammes; that rebellion is as the sinne of witch-craft, and stubbornnesse as iniquitie and idolatry: because thou hast rejected the Word of the Lord, he hath rejected thee from being King, ver. 28. The Lord hath rent the Kingdome of Israel from thee this day, and given it to thy neighbour that is better then thou: therefore Kings though Anointed of the Lord, and sit in the Lords throne, may not exercise this regall power to doe their owne wills, against the Commandements of the Lord, no not by duties of burnt offering, or sacrifice; even Kings are to be as subject to the Commandement of the Lord, as well as other men: none may doe evill for good to come of it▪ for with the Lord there is no respect of persons; and Kings must know as they are but men, That Pro. 28. 15. as a roaring Lyon and a hungry Beare, so is a wicked Ruler over the poore people: therefore thus saith the Lord, Ezek. 45. 9. Let it suffice you O Princes of Israel, leave off crueltie and oppression, and execute Judgement and Justice, and take away your exacti­ons from my people: Thus saith the Lord, Jere. 21. 12. O house of Da­vid execute Judgement in the morning (and doe not delay) and deli­ver the oppressed out of the hand of the oppressor. Chap. 22. 2, 3. O King of Judah, that sittest in the throne of David, execute yee judgement and righteousnesse. And Pro. 25. 5. Take away the wicked (Counsellors) from the King, and his throne shall be established in righteousnesse: for Chap. 29. 14. A King that Judgeth the poore in truth (according to Gods Word) his throne shall be established for ever: for Chap. 22. 23. The Lord will defend his cause, and spoyle the soule of those that spoyle them. Chap. 19. 21. Many devices are in a mans heart, but the coun­sell of the Lord standeth. Chap. 14. 26. In the feare of the Lord is an assured strength, and his Children shall have hope: therefore know, O Kings, Princes, and Rulers, that Chap. 21.30. there is no wisdome, neither understanding, nor counsell against the Lord; who saith, Mat. 5. 3. Blessed are the poore in spirit, for theirs is the kingdome of heaven. Luke 6. 20. Blessed be yee poore, for yours is the kingdome of God, that feare the Lord, and unto salvation beleeve in Jesus Christ; for Mat. 11. 5. The poore receive the Gospel. Luke 4, 18▪ 19. The spi­rit of the Lord is upon me, that I should preach the Gospel to the poore, and heale the broken-hearted, and preach deliverance to the captives, and set at libertie them that are bruised, and preach the acceptable yeare of the Lord. And Isa. 61. 3. To give unto them beautie for ashes, the oyle of joy for mourning, the garment of gladnesse for the spirit of heavinesse, that [Page 6] they may be called trees of righteousnesse, the planting of the Lord. Jer. 22. 2, 3. O King of Iudah, vex not the stranger, the fatherlesse, nor the wid­dow, doe no violence, nor shed innocent bloud in this place (where such of the Lords dwell) although Kings thinke they have a regall power to doe their owne wills, they are mistaken.

3. Quest. What is the true and onely right place, office, and power of a King, according to the Word of God.

Answ. First, the true and onely right place of a King, is from amongst, above, and over all the people, alone to sit in the Lords throne of Majestie.

Secondly, The true and onely right office of a King is Rom. 13. 4. to be the Minister of God for the wealth or good of the people over whom he is set; doing the will (according unto the Lawes, Statutes, and Ordinances) of him in whose throne he sits, vers. 1. Let every soule be subject to the higher power, for there is no power but of God, and the powers that be are ordeined of God: therefore Kings are not to make any Statute, Law, or Ordinance, destructive or con­tradictory unto them that were made by God before he made any King; so that even Kings are to be as subject to the Lord as men to Kings; and so as one intrusted by God, as the Lords Vicegerent or Lievtenant over the Lords people, betwixt God and man, to see and looke unto it, that God may be honoured, glorified, and served by himselfe, and all the people, and to see and looke to, and preserve the people from all enemies, perils and dangers, both from abroad and at home.

Thirdly, The true and onely right power of a King, is as the Minister of God, Rom. 13 4. to beare the sword of Justice, to take vengeance on, or execute Justice upon all evill doers: and vers. 3. to praise, honour, and encourage all such as doe well: and also Exod. 18. 16. to judge of, and decide matters in difference betwixt man and man, according to the Lawes and Ordinances of the Lord, and provide and appointing vers. 21. men of courage; fear­ing God▪ dealing truely, and hating covetousnesse, such shalt thou make Deut. 16. 18, 19. Judges and Officers, and they shall Judge the people with righteous Judgement, not wresting the Law, nor respect any person, neither take a bribe, knowing that the Lord is [Page 7] King of Kings, and Judge of all the world, who is the searcher of the heart, and tryer of the reines, and discovereth the thoughts of mans heart.

4. Quest. Was there no difference between the Kings of Israels powers, and the Kings of the Nations powers, and the Subjects of both?

Answ. Yes; for the people of Israel were within the Covenant and promise of Jesus Christ, unto whom the Lord gave his Lawes, Statutes, and Ordinances, both Morall and Ceremoniall: unto whom also was given Priests, Levites, and Prophets, to admini­ster unto them, and to teach and direct them; and Judges to guide and lead them; and the great God of heaven and earth to be their King, to save, defend, and deliver them: therefore the Kingdome and Crowne of Israel, was the Gods of Israel, and so of a greater and higher power and majestie, then any other Kingdome of the earth; for the Kings thereof were by the immediate appointing and anoynting of the Lord; and unto whom with their Crowne, the Lord gave, or of right unto the throne of that dignitie did be­long, a regall power, and royall prerogative of selfe-will and plea­sure; which made them cry out and say, Nehemiah 9. 36, 37. Be­hold the Land that thou gavest unto our Fathers, to eate the fruit thereof, and the good things thereof, behold we are servants in it this day (indeed) it yeeldeth much increase, but it is unto our Kings, whom thou hast set over us; who because of our sinnes (in asking a King) have dominion over our bodies to command them, and over our estates to take away them at their pleasure; so that this promise or gift little availeth us: so that the Kings of Israel had a regall power over their Subjects, to demand and command, according to their owne wills and pleasures, in respect of the peoples charge of obe­dience.

The Subjects of Israel because of their sinnes against the Lord in asking of a King, must submit 1 Sam. 8. 3. and be his servants without any redresse. 1 Pet. 2. 13, 14. Submit your selves unto all manner of Ordinance of man for the Lords sake, both to the King as supe­riour, and to governours sent for the punishment of evill doers, Rom. 13. 1. Let every soule be subject to the higher powers: and when they suf­fered they had no other meanes but to say, Nehe. 9. 37. Wee are in great distresse.

[Page 8] The Kings of the Nations came out of the loynes of cursed Ham, Gen. 9. 25. A servant of servants shalt thou be unto thy Bre­thren, whose Grand-sonne Nimrod, Chap. 10. 8. began to be a mightie man in the earth, ver. 10. The beginning of his Kingdome was Babel, whose very name signifieth a rebell or wicked one, and Canonized for a Proverbe, ver. 9. Wherefore it is said, even as Nimrod the mightie Hunter before the Lord, who was neither appoin­ted nor anointed of the Lord. The second generations of Kings of the Nations was out of the loynes of Esau, whom God hated in the wombe, Gen. 36. 31. And these are the Kings that reigned in the Land of Edom, before there reigned any King over the Chil­dren of Israel, who was chosen by Election, vers. 32, 33▪ 34, 35, 36, 37, 38, 39 The Kings of the Nations were out of the Lords Cove­nant, and so had nothing to doe with the Lords mercies or promi­ses, but were used as the Lords instruments of wrath, whom the Lord regarded not for good, because they served him not, nor knew the Lord by his Word. Ioshuah 8. 29. tooke the King of Aie, and hanged him on a tree, and cast his carkasse downe at the entring of the gate of the Citie, and laid thereon a heape of stones. Chap. 10. 23. The King of Jerusalem, the King of Hebron, the King of Jarmuth, the King of Lachish, the King of Eglon, vers. 24. Ioshuah said to his Cap­taines, come and put your feet upon the neckes of these Kings, ver. 26. and Ioshuah slew them and hanged them on five trees, Chap. 12. 24. Ioshuah slew one and thirty Kings of the Nations, whose manner of reigne was according to the custome of their Countreys, and their power was by man: and therefore all destroyed by the power of God: so the power, the honour and dignitie of the Kings of the Nations was not from the Lord as was the Kings of Israel, therefore not worthy to be compared with the Kings of Israel, therefore the Kings of the Nations cannot plead any right to this regall power from the Lord by his Word; for the Kings of the Nations were ordained by and ruled over the Nations, before the dayes of the Prophet Samuel, they were not obedient unto the Commande­ments of the Lord, and therefore have no right to the promises of the Lord.

5. Quest. Now what difference is there betwixt the power of the Kings of Israel, under the Morall and Ceremoniall Law, and the power of the Kings of England, under the Morall Law, and the Gospel of Jesus Christ, and the Subjects of both?

[Page 9] Answ. The Kingdome and Crowne of Israel, was the Gods of Israel, who in Judgement to the people for their sinnes, gave the same to Saul, and confirmed it upon David and to his seede, 1 King. 8. 25. There shall not faile thee a man in my sight to sit on the throne of Israel: So that the inheritance of the Crowne of Israel was established upon David; for Bathsheba said, 1 King. 1. 20. My Lord, O King, the eyes of all Israel are upon thee, that thou shouldst tell them who shall sit on the throne of my Lord the King after him: saith Da­vid ver. 34. let Zadock the Priest, and Nathan the Prophet, anoynt Solomon King over Israel, and blow with the Trumpet, and say, GOD save King Solomon. The Lord never gave any Kingdome, nor Crowne, neither did the Lord appoint or anoynt any Kings, save onely of Israel and Judah.

The Kings of England were not at their beginning appointed nor anoynted, as were the Kings of Israel, but were by the Nati­on ordeined as Kings over this Nation, according to the custome of this Nation, which is, before they will admit the Crowne to him they doe intend, he must by Covenant and Oath imposed upon him, yeeld them their rights and priviledges, and that he will rule them according to the Customes and Lawes of the Land; and then they graunt unto him the Crowne for his owne life: so that power that hath power to impose an Oath before a Graunt, hath power to deteine the thing to be graunted, if the Oath be re­fused by him to whom the Graunt is intended, and every Grauntee is subject to the Grauntor, according to the Covenant of the Graunt, there can be no fee-simple estate in the Grauntee of the thing graunted, but the fee-simple estate of the thing graunted is in the grauntor: The Kingdome or Common-wealth of Eng­land is the grauntor, the King of England is the grauntee; the Crowne of England is the thing graunted; so that the fee-simple estate of the Crowne of England, is the Common-wealths of Eng­land to dispose of, according to the Custome and Lawes of the Land, which is by Covenant and Graunt to the Prince in being, and after whose decease by custome, but not by right of inheri­tance, to the next in or of bloud; and so from one generation to another in like manner. So that this regall power in the 1 Sam. 8. doth not at all belong to a King of England, therefore if the Lord was wrath, and did exceedingly punish the Kings of Israel for [Page 10] exercising this regall power, before the light of the Gospel, where­in is revealed a greater light of libertie unto the members of Jesus Christ, 1 Pet. 2. 7. 9. 10. Ʋnto you therefore which beleeve in Christ Jesus, he is precious, for by him yee are a chosen generation, a royall Priest­hood, an holy Nation, a peculiar people, that yee should shew forth the praises of him, who hath called you out of darkenesse into his marveilous light. Revel. 5▪ 9, 10. And they sung a new song, saying, Thou art worthy to take the Booke and to open the Seales thereof; for thou wast slaine, and hast redeemed us to God by thy bloud, and hast made us unto our God, Kings and Priests: How much more then shall Kings un­der the knowledge and light of the Gospel, incurre the wrath of God, if they be found guiltie of oppression and tyranny against the beleeving members of the Lord Christ? themselves professing the same faith, and acknowledging the same knowledge: the Lord is no respecter of persons, but the soule that sinneth shall dye.

A King of England may not by this regall power demand and command of and from the people, as the Kings of Israel, neither by the Lawes of God, nor by the Lawes of the Land, neither are the people of England bound to that slavish obedience, as the peo­ple of Israel were; but the people of England, both by the Lawes of God, and by the Lawes of the Land, are freed from such a sla­vish obedience; and therefore both according to the Lawes of God, and the Land, may lawfully deny, and refuse to submit, because it is an unlawfull imposition; and where the demand and command is unlawfull, the deniall or refusall is lawfull.

6. Quest. How shall we know when a King doth transgresse against his Oath, and breake his Covenant, and what is the remedy?

Ans. A King doth trangresse his Oath, and breake his Covenant, when that his demands are beyond the Nationall Law, which by vertue of his Oath, as it is a breach thereof, is oppression; and when a King doth command of, and from the people, such things as are opposite unto, and against the fundamentall Lawes of the Land; which by vertue of his Oath, as it is a breach thereof, is tyranny: which lawfully begets in the Common-wealth an absolute deniall and refusall to such demands and commands, and so the peace of the Land is endangered: the onely remedy to preserve the same, [Page 11] is for the King to call a Parliament, that is, to send out his Writs to the Commons, to choose their Knights and Burgesses, who by vertue of the Kings Writs, and the Commons voyces for them, are Parliament-men, and as Arbitrators are to decide all differen­ces in Church, State, and Common-wealth; whose conclusions and determinations, together with the Kings assent, consent, and signing, are binding Lawes both to King and people.

7. Quest. How farre may or ought a King lawfully to deny to assent, consent, and signe their determinations and conclusions?

Answ. A King as he sits in the Lords throne may, and as he is intrusted by God over the people ought to deny to assent, consent, and signe their determinations, if the same shall either be dishonou­rable to the glory, worship, and service of the Lord, or injurious to the good of the Common-wealth, and no further; for it is his office to be as (or more) forward and carefull for both, as any o­ther man, both by the Lawes of God and the Land, as he is the great Minister of the greatest trust for both, by taking the same charge upon him.

8. Quest. But if a King shall deny to consent, assent, and signe the Parliaments determinations, although honourable to the Lord, and good and beneficiall to the Common-wealth; then what is the Kings offence, benefit, or danger; and their power, as they are Parliament-men, and so the body representative of the Land.

Answ. If a King shall deny to assent unto that which is lawfull before God and man, and contend against it; and in stead of consenting unto them, to dissent from them; and in stead of sign­ing their determinations, to seperate himselfe from them, and make warre against and upon them; he doth thereby breake the peace, which as he sits in the Lords throne of Majestie, he ought to keepe, maintaine, and preserve; and also thereby he breakes and wilfully violates his Oath, and Nationall Covenant, by which he enjoyes the Crowne; and so is an offender both against God and man, by both, for both, he is entrusted betwixt both. Adam did not transgresse untill he was advised by Eve; Gen 3. 6. And the wo­man [Page 12] said, ver. 13. The Serpent beguiled me: because a King doth nothing without advise, therefore he cannot trans­gresse, but by the evill advice of evill Counsellors, who with Eve are beguiled by that old Serpent the Devill: and such Counsellors was 1 King. 12. 13, 14. Rehoboams young Cavaliers, and such evill Counsellors was Chap. 22. 6. A­habs foure hundred; Balls Prophets, who were beguiled by the Devill, who said ver. 22. I will be a lying spirit in the mouth of all his Prophets: and also such advisers had Pharoah, Gen. 7. 11, 12. Jannes and Jambres, who had the Devils helpe, and by him did that they did in their withstanding of Moses: and so such are all they that doe advise the King a­gainst the good advice of his grave and wise Elders the Par­liament. Long agoe these Counsellors were branded out and foretold by the Apostle Paul, 2 Tim. 3. 1, 2, 3, 4, 5, 6, 7, 8, 9. In the last dayes, perillous times shall come, men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, unholy, without naturall affection, truce breakers, false accusers, fierce, despisers of those that are good, traytors, headdy, high-minded, lovers of pleasures more then lovers of God, having a forme of godlinesse (in their mouths) but denying the power thereof (in their hearts) ever learning, but never able to come to the knowledge of the truth; who as Jannes and Jambres withstood Moses, so doe these also resist the truth; Men of corrupt minds, reprobates concerning the faith; but they shall proceed no farther; for their folly shall be manifest unto all men, as Jannes and Jambres. By which warre, if the King get the better, these wofull advisers will advise him, that then he need not submit to the legall power, according to his Covenant and Oath, but may rule by that unwarranted unlawfull, forbidden, and often punished regall power of his owne will, both in Church, State, and Common-wealth, and so have all his Subjects to be his slaves; as all tyrannicall [Page 13] Kings have that so doe: as in prevention, in a foretelling way of such an evill in these latter dayes, wise propheticall Solo­mon, as a remedy against such an evill, and to make knowne the lawfulnesse of a violent power against such, sayes in a high and commanding language, Pro. 25. 5. Take away such wicked (Counsellors) from before the King, and his throne (by new and stronger Covenants, and better Counsellors) shall be established in righteousnesse: vers. the 4. take away these drossie hearts from the Kings silver godly heart, and there shall come forth a vessell for the finer, who is the Lord, to make thereof a vessell of honour for his own glo­ry, to doe his owne worke: which is Revel. 17. 5. And upon her forehead was written a name, Mystery, Babylon the Great, the Mother of Harlots, and abominations of the earth: this my­stery is ver. 8. The beast which thou sawest was to ascend out of the bottomlesse pit, and is not, because shee shall goe into perdition, ver. 9. here is the minde that hath wisedome (or the minde of Gods intentions, who is the God of wisdome) the seven heads are seven mountaines, on which the woman or whore or Antichrist sitteth : ver. 12. and the ten hornes which thou sawest, are ten Kings, or Kingdomes: ver. 17. whom God hath stirred up or put in their hearts, and as one man to agree; ver. 13. and have one minde; ver. 16. to hate the whore, the Pope of Rome, and Antichrist of the earth, and shall make her desolate and naked to shew her filthinesse, and shall eate her flesh and burne her with fire, even the fire of Gods wrath, that shee may never take roote, to appeare againe, or any more. Chap. 13. 18. Here is wisdome from heaven, let him that hath (spirituall) understanding count the number of the Beast, or the time of her desolation, which shall be ful­filled in the yeare of Christ 1666. (in Christ Col. 2. 3. are hid all the treasures of wisdome and knowledge) and therefore are revealed to none but such as are in Christ, and so a my­stery [Page 14] to others; for it is the number of a man by computa­tion of mans nature, which is 66. or a Prince, or the prime Prince of the ten Kingdomes, his age shall agree with 1666. and make up that number, being added to 1600; for 1600. having 66. added unto it, makes up 1666. Charles the first, now King of England, Scotland, and Ireland, his age doth agree to make up and to fulfill this prophesie, who is the King of Englands Lyon, the King of Beasts; of Scotlands Unicorne, the chiefe soveraigne expeller of all poyson of Popery: and of Irelands Dragon, the chiefe of all poysoning fierce Serpents: and now have cause to be the most fierce in this worke, because the whore Antichrist hath sucked out Irelands bloud in abundance: these three Kingdomes, are three of the ten Kingdomes, and his Maje­stie a treble, or three comprised lawfull King, is to be the Lord Christs chiefest instrument to the destruction of the great whore or Antichrist the Pope, who unjustly usurping­ly, and unlawfully weares the treble Crowne: Now this worke of the Lord to destroy Antichrist, must be done by the members of Jesus Christ, which formerly have been of Antichrist; of whom Peter saith in his first Epistle Chap. 2. ver. 10. In time past were not a people, and without mercie (be­cause yee were of Antichrist) but now are the people of God, and have obtained mercie (because yee have forsaken Anti­christ, and are now the members of Jesus Christ▪ therefore as now all things stand, the Parliament or representative bo­dy of the Land, as by the Lords providence are lawfully called by the Kings Writs, thereby laying aside his regall power, and the Commons voyces, wholly committing all things unto them, have power lawfully, according to Solo­mons tenent, by (if need require) a violent force, even from before, or out of the Kings presence, Pro. 25. 5. To take a­way these forenamed evill Counsellors from the King, that [Page 15] his throne in righteousnesse may be established unto him: and then as in the 4. ver. the Lords refining worke of sepe­ration by a thorow reformation, in taking the Atheisticall and Papisticall drosse from the silver members of Iesus Christ, quite out of these Dominions: but as Paul saith, 2 Thes. 2. 3. 7, 8, 9, 10. Let no man deceive you by any meanes, for the mystery of iniquitie doth alreadie worke, onely he who now letteth will let untill he be taken out of the way (who are the Kings evill Counsellors, Papists, Atheists, traytors, and all such, as is before mentioned, therefore away with them) and then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, even him (the Pope Anti­christ) whose comming is after the working of Sathan, devillish, with all deceivablenesse of unrighteousnesse in them that perish, for want of the knowledge and love of the truth in Christ, that they might be saved; and when such wicked ones are taken from his Majestie, then as Jethro, Exod. 18. 21, 22. Counselled Moses, so doe yee his Majestie, to provide out of all the people, able men, such as feare God, men of truth, hating covetousnesse, making such Rulers and Iudges and State Counsellors, as it is Deut. 16. 18, 19. that thereby both King and people may all as one man, goe on amaine in the Lords refining worke of Reformation in these three Kingdomes, by turning out of them all Antichristian drosse, that nothing of it may remaine ever any more to defile the silver truths, doctrines, or members of Iesus Christ, who must be first reformed from errors, and then be informed in the truths of Iesus Christ (for without a true knowledge there can be no good obedient practice) and then the Lords second worke of actuall destruction, will goe on the better against that Beast Antichrist, to the glory of God in their destruction, the Iewes conversion, and Gentiles further in­formation and confirmation.