The Court of the Gentiles Part 4, Part 4 · Book 1 · Chapter 5

The Court of the Gentiles Part 4 · Part 4 · Book 1 · Chapter 5

p. 158CHAP. V. Of Plato's Politie, its eſſential Conſtitution, and Adminiſtration.

Politic Philoſophie what. Politie its Forme in Order: its Object, the Communitie: its first Founder, God. Mans inclination to Societie. The Conſtitution of a Politic Bodie from Conſociation; which is formaliſed by ſome Law. Politic Amitie and Fraternitie, founded in Religion. The Ends of Politie, (1) Gods Glorie. (2) Virtue. (3) Public Good. (4) Mutual Aſſiſtance. A Politic Bodie or Citie what. Legiſlation, its Origine. Laws their Neceſſitie and Origine. The Qualifications of Legiſlators Laws from the multitude: for public Good: their principal end Virtue. Their Qualities: the Law of Equitie. Politic Governement, Monarchic, Ariſtocratic, Democratic, or mixed. Moderate Empire beſt. Tyrannic Empire, its Origine, &c. Civil Magiſtrates, their End. Their Qualifications, (1) Wiſdome, (2) virtue, (3) Public Spirits. Their Education. Their Autoritie and Office as Conſervators of the Law. The Exercice of their Office, with Juſtice, Temperance, Moderation and Clemence. Things deſtructive to Politie; Atheiſme, Luxurie, Diviſions, Injuſtice.

§. 1. MOral Philoſophie regards perſons either in their ſingle Capacities,Politic Philoſophie. or as conjunct in Societies: the former which they ſtile Ethic, we have diſpatcht, and therefore paſſe on to philoſophiſe, though more curſorily, of the later. A Societie, called by the Grecians foreign, a Communitie, or Communion, is either of a ſingle Familie, or of many Families incorporated: Moral Philoſophie, as it regards a ſingle Familie, is termed Oeconomie; as many Families incorporated, Politic. The former is but a ſpecies of the later, and may be deſervedly included therein; and therefore Plato hath not philoſophiſed diſtinctly thereof. But of the later, namely Politic, he philoſophiſeth moſt copioſely and accurately, in his Menexenus, Politicus, Minos, Epinomis, X. Books of Republic, and XII. Books of Laws. That Plato traduced the chief Ideas of his Politic Philoſophemes from Moſaic Politics, either immediately or mediately, is generally aſſerted by the Learned both ancient and moderne. Thus Clemens Alexandr. Strom. 1. p. 159pag. 256, 257. and Admon. ad Gentes. Euſebius, praepar. Evang. l. 12. c. 37, 38, 39, 40, 41, 42, 47, 48. Of which ſee Court Gent. P. 1. B. 3. C. 9. §. 6. & Philoſ. Gen. P. 1. l. 3. c. 3. ſect. 6. §. 6.

foreign, Politie, according to the Platonic Definition,Politie its forme in Order. pag. 4.13. is foreign, A lawful or regular communion of a multitude ſufficient to Beatitude. In which Deſcription we have the formal Conſtitution, Object, and End of Politie. 1. Its formal conſtitution, which conſiſtes in a lawful regular Communion, or Order. Thus Ariſtotle, Polit. 3.1. foreign, Politie is the Order of the Citie. That Order is the Forme, Spirit, and Life of al Politie is generally aſſerted by Politicians, and Philoſophers. Thus Plato, Repub. 4. pag. 433. philoſophiſing of the foreign or good Order of a Republic under the notion of Ʋniverſal Juſtice, he makes it to conſiſt in foreign, the regular conſent of Governors and Governed, ſo that every one keeps his proper place and ſtation, foreign, that every one actes his own part, and intermeddles not with what is aliene. This is the foreign, good Order, which gives life and forme to al Politie, that there be foreign, a mutual conſent between Magiſtrates and people, to walk and act according to that commun Law or Rule they are under. Thus alſo pag. 443. he makes Juſtice to be the foreign, Eutaxie of moderate Empire, i. e. foreign, the natural conſtitution of Governors and Governed: when each underſtands and actes his proper parts. This foreign good Order, he makes to be, pag. 444. foreign the Virtue, foreign the Preſervation, foreign the Health, foreign the good Habitude, and foreign the Pulchritude or Beautie of a Republic. Whereas, on the contrary, Diſorder, foreign and foreign, when men keep not their ſtations, but invade the offices or places of others, he makes to be that which brings foreign, a Diſeaſe, Turpitude, Infirmitie, Vitioſitie, and Anarchie, or Confuſion to a Republic. Thus pag. 434. foreign, Therefore ſeing there are theſe three diſtinct orders of men in a Citie, a curioſitie in medling with the Office of another, and mutual Permutation or Invaſion of each others place, is that which without al dout brings the greatest dammage to a Citie, and therefore may be rightly termed its peſte. This Invaſion of each others place he makes to be foreign, a certain ſedition, as alſo p. 160foreign, the Inſurrection and Ataxie or want of good order in the Citie. Plato tels us alſo, That the beſt and most perfect foreign Politie conſiſtes foreign, in a wel agreeing temperament or harmonie of al parts, ſo that every member keeps its ſtation. This alſo, Repub. 2. pag. 372. he makes to be the Ʋniverſal Juſtice of a Republic, that althings be acted foreign, according to right Order. The force of which order diffuſeth it ſelf throughout al parts, and is in a ſpecial manner viſible in the diſtinct Adminiſtrations and Subordinations of foreign, Rulers and Ruled: which have each their proper offices and workes. Thence, in his Repub. 4. he makes the Juſtice of a Citie to conſiſte in this, That every one foreign do what belongs to him; and thence foreign, what is convenient: So that albeit there are diverſe Rankes of men, yet they al, by virtue of this univerſal Juſtice, conſpire to make up one foreign, Symmetrie or exact proportion and good order, which gives forme and perfection to every Societie. Thence that of Nazianzen, foreign, Order is the Mother of Beings, as alſo their ſecuritie. This good Order, Definit. Plat. pag. 413. is thus defined: foreign, Order is a ſimilitude of office and action in al perſons and things that relate each to the other: or, more conciſely and diſtinctly, foreign, a proportion of Societie or Communion: i. e. when every perſon and thing keeps its proper place and ſtation. The ſeeds of this Order are diffuſed throughout al parts of human Polities, and are the main Foundation of al Societie and Communion: For where things are not bounded by Order, there infinite confuſions diſturbe Societies. Thence Augustin, de Civit. Dei, l. 13. c. 13. defines Order the Diſpoſition of things equal and inequal, giving to every thing its proper place. And herein he makes the Health both of Soul and Bodie to conſiſte: yea indeed the Conſervation, Beautie, Perfection, Vigor, and Activitie of al Bodies, both natural and artificial, Military, Politic, and Eccleſiaſtic, ſeem chiefly to conſiſte in their right Order. Thence Job 10.22. the confuſion of the grave or ſtate of the dead is lively illuſtrated by this, that it is a land of darkeneſſe without any order: i. e. where there is no orderly ſucceſſion of day and night; or no order among men. Plato philoſophiſeth accurately of the great Advantages which althings acquire by Order. So in his Gorgias, pag. 503. If we conſult Painters, and Builders, and al other Artificers, foreign, p. 161how each of them diſpoſe their worke diſtinctly in the beſt order, and compel althings to agree each to other, til their whole worke be conſtituted and compoſed in order, and with ornament. Thence he addes, pag. 504. That Order is that which gives Beautie, Forme, and Perfection to al Bodies: of which ſee more in what follows, §. 5. Again he ſaith, pag. 506. The virtue of every thing, both of an inſtrument, and of bodie, and mind, and laſtly of every thing animate is not raſhly and confuſedly acquired, foreign, but by Order and Rectitude, &c. Whence he concludes: foreign, That therefore which is conſtituted and conformed by Order, is the virtue of every thing. And thence he ſubjoins: That Order or ornament which is proper and peculiar to every thing, brings good to althings. By al this it appears, that the Life, Beautie, Wel-being, and Perfection of any Societie conſiſtes in its Order. And the reaſon is evident; becauſe al Polities and politic Bodies, whether Civil or Eccleſiaſtic, are not compoſed of homogeneous ſimilar parts, al of like name and nature with themſelves and the whole, but of diſſimilar, ſuch as conſiſte of diverſe Members, of diſtinct Offices, Formes, Situations, Places: as the human bodie is compoſed of diverſe members, which have al their proper ſituation, office, &c. So in politic Bodies there is varietie of Members, which are al to keep their ſtation, and legitime ſubordination, without invading each others place or function. Whence Plato placeth Civil Juſtice in this, foreign, not to invade the affaires of others; but to performe each his own worke. And as Order gives Forme, Beautie, Vigor, and Perfection to Militarie, Natural, Artificial and Civil Bodies, ſo alſo to Eccleſiaſtic. Thence the Apoſtle ſaith, Col. 2.5. it was a great joy to him,Col. 2.5.Col 2:5 to behold their order. foreign primarily notes militarie Order, which of al Orders ſeems moſt beautiful and exquiſite. Whence the Church, in regard of her incomparable admirable Order, is ſaid to be,Cant. 6.10.Song 6:10 Cant. 6.10. Terrible as an Armie with Banners. What more terrible to an enemie, and admirable to friends, than to ſee an Armie on the March, wel-diſciplinated, with Banners flying, and every part moving orderly?

§. 2. The formal Reaſon of Politie being diſpatcht,The object of Politie. we now paſſe on to its Object, which in the Platonic Definition is brought in under the notion of foreign, the Multitude or Communitie, not p. 162ſimply conſidered, but as conſociated or conjoined by ſome commun ligament and bond. For in as much as no man can politically rule himſelf, nor yet one another properly, therefore Politie requires a multitude united together, which Communitie is termed a Citie or Republic. And indeed man is borne for Societie, as his Speech, and Affections do ſufficiently indigitate: wherefore al perſons naturally incline to conſociation, either Domeſtic or Politic. Domeſtic Conſociation is either the firſt communitie and unitie of man and woman,Gen. 2.23, 24.Gen 2:23Gen 2:24 inſtituted by the Law of Creation, Gen. 2.23, 24. or of parents and children; or of the whole Familie. Politic Conſociation is of many Families in one Citie, or of many Cities in one Republic. And for the more ful and diſtinct explication of the whole we are to inquire into the original Foundation, Cauſes, and Effects of politic Conſociation and Communitie.

1.God the Founder of al Politics. The original prime Founder of al politic Societie is God. Thence Plato, Leg. 4. tels us, That every Republic rightly conſtituted dependes, not on human Comments, but on Divine Conſtitution or Laws: whence he ſaith, foreign, Therefore in order to the right conſtitution of a Citie let us first cal upon God, that he being preſent would favor our deſires, and adorne our Citie with good Laws. Whence Politic. pag. 290. he ſaith, That among the Egyptians the King was a Prieſt, to ſhew that he ought to conſult God in al his Adminiſtrations. Thence al your great Legiſlators and Founders of Cities, when they were about to lay the foundation of their politic Societies, conſulted, in apparence at leaſt, ſome divine Oracle, as that without which they expected no happy iſſue of their undertakements. Thus Numa pretended, that he had his Laws for the Roman Governement from the Nymphe Egeria, in the Arecine Grove; and Zaleucus, his for the Locrian Conſtitution, from Minerva; and Lycurgus, his for the Lacedemonian Republic, from Apollo at Delphos; and Minos, his for the Cretians, from Jupiter in the Cretenſian Den. And that Plato did really traduce the beſt of his politic Conſtitutions from the divine Conſtitutions delivered by Moſes, we have more largely proved, Court Gent. P. 1. B. 3. C. 9. §. 6.

2.Mans inclination to Societie. God hath implanted in Mankind a natural Inclination to Societie. Thus Plato, in his Politicus, pag. 261. foreign, But we ſhal not find that a Politician doth concerne himſelf about one ſingle thing only, as he that p. 163drives an oxe, or dreſſeth an horſe: but he is rather like ſuch as provide for a number of horſes or bullocks. Whereby he illuſtrates how Politics regard not ſingle perſons, but men in Societie and Communitie. Whence in what follows, he cals this politic Science, foreign, the Nutrition of an Herd, or the commun Nutrition: i. e. as he explicates his own mind, foreign, the commun Nutrition, or Gubernation of many. He makes politic Philoſophie to be foreign, namely as it concernes a Communitie or Companie of men, who are of al other living Creatures moſt foreign, inclinable to flock together as Herds. For as God hath given Man the benefit of Reaſon and Speech, the principal Organs of Societie; ſo he has alſo given him natural inclinations and affections of and for Conſociation. And that which renders theſe natural inclinations more efficacious and forcible, is the indigent neceſſitous condition of man in this his lapſed condition, which cals for the Advice, Conduct, Aſſiſtance, and Relief of Societie, as hereafter, when we come to the Ends of Politie.

3. Albeit man has a natural inclination to Societie, Conſociation constitutes a politic Bodie.yet that which formaliſeth and conſtitutes any politic Bodie is Confederation and Conſociation. For a politic Bodie being an aggregate collected out of many individuals, cannot acquire any real union but by Confederation. Thus Plato, Repub. 4. pag. 433. makes foreign, The conſent of Governors and Governed to be the formal bond of al politic Societies. This conſent or confederation is either in a way of Subordination between the Governors and Governed, or in a way of Coordination between the Governed themſelves. That Confederation is eſſential to al politic Societie is evident from the very nature of Order, which gives forme to al Politie. What is Order but the union of the things ordered? And what union can there be between varietie of perſons, but by mutual conſent? The Order, Beautie, Vigor, Force, Conſiſtence, flouriſhing, and perfection of althings both Natural, Artificial, Moral and Politic conſiſte in their Ʋnitie: Diviſion ever brings with it Diſſolution and Confuſion: every natural bodie hangs together by ſome ligament or commun bond of Union; ſo in like manner al politic Bodies. Now what bond of union can there be in a politic Bodie but Confederation? Plato, Repub. 4. aſſures us, That the best Terme or Boundarie of any Citie is its Ʋnitie: and what more conduceth to the Unitie of a Citie than Conſociation by p. 164mutual conſent? This may be alſo argued from the very nature and Idea of a Citie; which is defined by Grotius, de Jur. Belli & Pacis, pag. 6. A perfect Companie of Free-men conſociated for commun utilitie, and enjoying the ſame Right. So that Confederation is by al made eſſential to a politic Bodie, whether Civil or Eccleſiaſtic.

4.Confederation by ſome Law. The Confederation and Conſociation of every politic Bodie must be bounded and regulated by ſome commun Law. There can be no politic Societie without conſent unto ſome certain Bond of Conſociation: which Bond is that commun Law, whereby the Order of that Societie is bounded and regulated. Thus Plato, in his Politicus tels us, That in al politic Communitie and Societie, for the preventing Tyrannie and Anarchie, there must be Laws agreed on, according to which Magiſtrates must rule and people obey. Thus alſo, Leg. 3. he ſaith, That man being by nature, foreign, ſociable and communicative, he cannot want ſocietie: neither can human ſocietie want a Law: which Law gives bounds and meaſures to al Orders, whereby the exceſſes of the more patent are reſtrained, and the defects of the more infirme relieved. The like in his Protagoras, pag. 326. where he tels us, That a wel-governed Republic is bounded by the formule of certain Laws, which preſcribe the Offices both of Rulers and Ruled, and compel each to live accordingly. This is alſo wel expreſſed by Hooker in his Eccleſiaſtic Politie, pag. 25. Two foundations there are which bear up public Societies; the one a natural Inclination, whereby al men deſire ſociable life and fellowſhip; the other an Order, expreſſely or ſecretly agreed upon, touching the manner of their union in living together. The later is that which we cal the Law of a Commun-wealth, the very Soul of a politic Bodie, the parts whereof are by Law animated, held together, and ſet on worke in ſuch actions as the commun good requireth. Thus much touching the neceſſitie of ſome commun Law as the bond of Confederation: but as for the Origine, Nature, and Effects of politic Laws, we are to treat thereof under politic Legiſlation, §. 5.

5.Amitie and Fraternitie. Perfect Politie requires not only Confederation, but alſo intime Amitie and Fraternitie. Plato, Repub. 3. pag. 415. gives us a Phenician Fable, touching the original Fraternitie of al men, which he makes to be the foundation of Polities: foreign, &c. Ye are indeed al, who converſe together in the Citie, Brethren; but ſeing God has made thoſe of you, who are fit to rule, as p. 165Gold, and thoſe who are to aſſiſt them, as Silver; the Ruled are but as Iron and Braſſe. Two things are here laid down, (1) That al the Members of a politic Societie are foreign, borne out of the Earth, that commun Mother, and therefore a Fraternitie. (2) Yet ſo as that this Fraternitie may not deſtroy the diſtinct Orders of foreign, Governors and Governed. This Amitie and Fraternitie is ſometimes termed Familiaritie, which Definit. Plat. is thus deſcribed: foreign, Familiaritie is a Communion or Societie of the ſame kind. Sometimes it is ſtiled Fellowſhip, which is thus defined: foreign, Fellowſhip is an Amitie according to the ſame cuſtome of life. According to the Civil Law, a Societie is defined, a right of Fraternitie. Societas eſt jus fraternitatis.Thence Bacon, in the Life of Henry VII. tels us, (what we al know by experience) That Colleges and Societies of Merchants and Artificers, according to the Engliſh mode, are called Fraternities. So the Pythagoreans called, in imitation of the Eſſenes, their Societie foreign, a Fraternitie. Plato carried this Amitie and Fraternitie ſo far as to take away al diſtinction of meum and tuum, and to reduce al to a communitie of Goods. So Repub. 5. pag. 462. foreign, Theſe words Mine and not Mine are not uſed in the Citie. And pag. 464. he gives the reaſon of this communitie of althings: foreign, There are no contentions or Law-ſuits each with other, becauſe none ſhal have any thing proper to himſelf, but his own perſon: althings elſe are commun to al. This communitie of althings, if wel bounded, and not abuſed, may be of great uſe in ſome caſes; as in the primitive Churches it was a great effect of that Fraternitie and Amitie which was among them, as Act. 2.44, 45, 46. Thence Plato, Repub. 5. pag. 463.Act. 2.44, 46.Acts 2:44Acts 2:46 foreign, He eſtimes and cals his familiar friend as himſelf. We find this Fraternitie and Communitie eſtabliſht to an high degree by Lycurgus in the Spartan Republic, as Plutarch in the Life of Lycurgus, pag. 49, &c. relates: Lycurgus perſuaded the Spartans to make a new diviſion of their Lands equally among themſelves; to live from thenceforth as Brethren together, ſo that none ſhould ſeek to go before each other, ſave in virtue only: thinking there ſhould be no difference or inequalitie among inhabitants of one Citie, but the reproches of diſhoneſtie and praiſe of virtue— Further he made another p. 166Law for eating and drinking, and againſt Feſtes and Banquets. Firſt he commanded them to eat together al of one meat, and chiefly of thoſe he had permitted by his Ordinance. In theſe commun Repaſtes, which the Cretians called Andria, and the Lacedemonians Philitia; either becauſe they were places wherein they learned to live ſoberly, from Phido, to ſave or ſpare; or elſe becauſe their amitie and friendſhip grew there one towards another, as if they would have called them Philitia Love-feſtes, by changing d into l. And Plato, Leg. 11. pag. 915. makes mention of ſuch a kind of Love-feſte in uſe among the Grecians. His words are: foreign, &c. In that kind of Feſte, which is made up of Symbols or Collations, and called foreign, and celebrated among friends, &c. This foreign or Love-feſte was for the preſervation of love and amitie among thoſe of the ſame Societie; which was in uſe alſo among the Jews, as it appears by their Feſte after the Paſſeover; whence the Grecians ſeem to have borrowed their cuſtome, as the Chriſtians their Love-feſtes, mentioned Jude 12.Jude 12.Jude 1:12 See more of the nature of this Friendſhip, Philoſ. Gen. P. 1. l. 3. c. 3. ſect. 6. §. 1, &c.

6.Religion the principal foundation of Polities. The principal Foundation and Ligament of al politic Fraternitie and Societie is Religion. Thus Plato, Leg. 4. pag. 713. foreign, But it behoved, if the Citie be deſigned by this name, that it be called by the name of God himſelf, who is the true Lord of wiſe men. His mind is, that a Citie ought to be compoſed of wiſe virtuoſe men, who have God for their Lord, and therefore may be called the Citie of God. Whence he addes: foreign, &c. Namely this Diſcourſe reteining the veſtigia of the primigenous Truth teacheth, that there wil be no ceſſation of evils and troubles in thoſe Cities, whatſoever they be, in which not God, but ſome mere mortal ruleth: but it commandeth, that, with al poſſible endeavors we imitate that life, which was under Saturne, i. e. in the golden Age of the ſtate of Innocence, in which Religion and Virtue flouriſhed. Thence in his Politicus, pag. 290. Plato acquaints us, foreign, &c. That among the Egyptians it is not lawful for a King to rule without a Prieſthood: yea if any one out of the Royal line ſhould by violence uſurpe the Empire, he is forced to p. 167be initiated in Sacreds. Moreover in many Cities of Grece, and ſpecially among you [Athenians] thou ſhalt find the chief Sacreds to be inſtituted by the ſupreme Magiſtrates. For among you they ſay, that the most auguſt Sacreds and most ancient Rites of Religion are committed to the charge of the King created. By which he ſhews how much the ſupreme Magiſtrate, both among the Egyptians and Grecians, was concerned for the conſervation of Religion. Thence Campanella, Pol. cap. 8. pag. 156. ſaith, That the Prieſthood acts Gods part in an Empire: therefore there never was any Republic or Societie of men, nor yet can be without a Prieſthood. So eſſential is Religion to politic Societies. How much the Civil Magiſtrate is to concerne himſelf for the conſervation of Religion is evident from the promiſe and practice of David, Pſal. 75.2, 3.Ps 75:2Ps 75:3Pſal. 75.2. When I ſhal receive the congregation, I wil judge uprightly. David promiſeth in theſe words, that when he ſhould obtain the ful gubernation of the Kingdome, he would adminiſter it with juſtice, and ſettle Religion, which was then miſerably diſſolved. So it follows v. 3. The earth and al the inhabitants thereof are diſſolved: I bear up the pillars of it. By the Earth he means the Judaic Kingdome, which was growen very diſſolute: but, ſaith he, I do or [by an Enallage of Tenſes] I wil bear up, or confirme, the pillars thereof. Some by pillars underſtand just and religioſe Magiſtrates: others, Religion and Juſtice, which are the primarie pillars of a Nation, and theſe David promiſeth to confirme, when King. That Religion is the principal Pillar of any State Plato more expreſſely inculcates, Repub. 4. pag. 424. where he premits this as a preliminary propoſition: foreign, For a Republic, if it be once wel begun, doth always encreaſe as a circle. Whereby he ſhews, that the perfection of a Republic dependes greatly on a good beginning. Thence he procedes to ſhew, That the best beginning and perfection of a Republic conſiſtes in Religion, which he ſymbolically expreſſeth under the notion of Muſic: foreign, Therefore the Fortreſſe, as it ſeems, in which the Office of the Keepers is conſtituted, conſiſtes in Muſic. And the prevarication hereof doth ſecretly ſteal into and influence mens minds. (1) By the Keepers he underſtands the Magiſtrates, whom he makes to be Conſervators of the Laws. (2) He ſaith, the Fortreſſe and ſtrong Tower of theſe Conſervators of the Laws conſiſtes p. 168in the Diſcipline of Muſic. That by the Diſcipline of Muſic muſt be underſtood Religion, is evident by the coherence, as alſo by the uſe of this phraſe elſewhere: For Plato, herein following the Pythagorean mode, ſtileth Virtue and Religion Muſic or Harmonie. (3) He ſaith, the prevarication or perverſion of Religion hath a great force and efficace for the corrupting mens minds: and therefore the preſervation of it has great influence on the wel-being of Societies. Thence, in his Leg. 12. pag. 966. he ſaith: foreign, &c. Is not this one of the chiefeſt things, concerning which we have hitherto much diſcourſed, namely touching God, that he is, and how great and auguſt his forces are, as to human affaires? Whence he concludes: That no one ought to be elected to the Office of a public Magiſtrate, foreign, ſave he that is divine or religioſe, and addicted to divine ſtudies. Wherein he aſſertes (1) That the knowlege of God is the beſt Wiſdome and the very Soul of Virtue. (2) That nothing is more foreign, impolitic, or againſt the intereſt of a politic Societie, than the ignorance of God, and neglect of Religion: For without Laws a Republic cannot be happy: neither can there be good Laws without a prudent knowlege of what is beſt: neither can there be a prudent knowlege of what is beſt, without the knowlege of God. (3) He ſhews alſo that a Republic cannot be happy without Virtue, which alſo belongs to Religion. (4) Having placed Religion as the Foundation of an happy Republic, he explicates the parts thereof, ſuch as are moſt influential on politic Bodies, namely the knowlege of the Deitie, his Providence, Juſtice, &c. Thus elſewhere Plato makes Religion to be the principal Fundamen of a Republic, and thence more ancient: wherefore the firſt care of Legiſlators and Politicians, in order to the right conſtitution of any Republic, as alſo for the preſervation thereof, ought to be for the eſtabliſhment of Religion. The like Ariſtotle, Eth. l. 1. c. 13. foreign, It's manifest that a Politician ought to know what concernes the Soul, as he that wil cure the eyes, muſt underſtand the whole bodie. His deſigne is to ſhew that it belongs to Politicians and Stateſmen to make the people happy, and thence to make them virtuoſe. Campanella, Polit. cap. 7. tels us, That three Cauſes, (to ſpeak politicly) found and governe Empires, namely God, Prudence, p. 169and Occaſion; but in ſome Empires one is more viſible, in ſome another. In the Hebraic Kingdome God was more viſible; in the Roman, Prudence; in the Spaniſh, Occaſion. Although phyſically God is the Cauſe of al other Cauſes. Whence Cap. 8. he addes: That al Governements (except wicked Machiavel) have acknowleged, that Prudence doth not ſo far avail, as to foreknow what Goods or Evils are approching; therefore al Nations have had recourſe to God, &c. But how much the Intereſt of any politic Bodie or State lies involved in that of Religion, is excellently laid down by Padre Paul the Venetian, that pious and great Politician, as we find it in his Life, pag. 161. Touching the proviſions that were to be made from time to time with the Senators, the Father gave his opinion and counſel vivâ voce and vehemently upon al occurrents, having always taught and inculcated, that not only for Truth and Conſcience ſake, but even for Neceſſitie and Reaſons of State every faithful man, but moſt of al Princes ought to invigilate the maintenance and conſervation of Religion. He affirmed, that to this end God had conſtituted Princes as his Lieutenants, in thoſe States wherein the Church was planted, and conferred their greatneſſe on them, to make them Protectors, Defenders, Conſervators of the holy Church, as ſacred Scripture makes mention: in which calling the greateſt of them can never give a ſufficient diſcharge of himſelf, except it be by a godly and vigilant care in maters of Religion. Thus that great Maſter of Wiſdome and true Chriſtian Politics. How much Religion is the ſupport of States, is wel determined by Solomon, the wiſeſt Politician, or rather by Chriſt himſelf, Prov. 8.15. By me Kings reigne, &c. or, as ſome render it, In me, i. e. in the exalting of me Kings reigne moſt proſperouſly. The exaltation of Chriſt is the ſupport and exaltation of States: Religion is both the conſervant and promovent Cauſe of States, 1 King. 11.37, 38. Jeroboam held his Crown by it. So Deut. 9.25, 29.

§. 3. Having finiſht the original and principal Cauſes of politic Societies, we now deſcend to its principal Ends, which,The Ends of Politie. in the Platonic Definition are al included in that notion, foreign, for the Beatitude, or wel-being of a politic Bodie. This politic Beatitude implies many particulars.Gods Glorie. As 1. The Glorie of God, which is the laſt end not only in Ethic or moral, but alſo in politic Beatitude. Thus Plato, Leg. 4. pag. 713. aſſures us, p. 170That al manner of evils wil befal that State, where God reignes not. And he addes the reaſon, pag. 715. foreign, &c. God hath in himſelf the principe, and end and middle of althings: i. e. althings not only natural and moral, but alſo politic have their origine from God, dependence on him, and therefore ought to end in him, as their main Centre. Whence, pag. 716. foreign, &c. But God is to us principally the meaſure of althings. Laſtly, pag. 717. he addes: foreign, &c. This [namely the Worſhip and Service of God] is the primary end of our life, unto which al our actions ought to collime, as arrows to their Scope. Thence he procedes, according to his blind capacitie, to ſhew how we ought to honor and worſhip God. Hence,

2.Virtue. Another principal end of politic Societie is to render men virtuoſe, and like unto God. This indeed Plato greatly inculcates. So Leg. 4. pag. 716. he ſaith, That a good man follows God, and is like unto him, and therefore only fit to honor and worſhip him; which gives ſtabilitie to a State. So Leg. 12. he makes the knowlege of God and Virtue the great pillars and principal end of Politics. Thence Leg. 9. pag. 877. he ſaith: foreign, It behoveth a Citie to have its Families, ſo far as it may be, moſt holy and moſt happy. Wherein he ſeems to place the happineſſe of a Citie in its Holineſſe and Virtue. So Alcibiad. 1. pag. 134. foreign, It cannot therefore be, that any ſhould be happy unleſſe good. Whence he addes: Therefore, Alcibiades, Cities want not Wals or Naval forces to render them happy: neither can they be ſo by a multitude of men, or by the magnitude of power without Virtue. foreign, But if thou doeſt purpoſe to governe the Republic rightly and worthily, Virtue is to be communicated to thy Citizens. Thence Definit. Plat. pag. 413. foreign, politic Philoſophie is defined, foreign, a Science of things honest and utile: Alſo, foreign, a Science effective of Justice in the Citie. The like Ariſtotle, in his Ethics, l. 1. c. 13. foreign, &c. And it ſeems, that he who is really a Politician gives his mind and endeavors chiefly to this; [namely Virtue] becauſe his deſigne is to make Citizens good and obedient p. 171to Laws. We have inſtances hereof in the Cretenſian and Lacedemonian Legiſlators: who made it the grand deſigne to promove Virtue. So l. 1. c. 9. he ſaith, foreign, We made the laſt end of politic Philoſophie to be the chiefeſt Good: but this makes it the chiefeſt Concerne to render the Citizens wel qualified, and good, and Agents of the best things. Such illuſtrious notices had theſe poor Pagans of the eſſential connexion between Virtue and true Politics.

3. Another principal end of politic Societie is the good of the whole, The Good of the whole.not only of particulars. Thus Plato, Repub. 4. pag. 420. foreign, We conſtitute a Citie, not for this end, that ſome one particular number of Citizens be ſeparately happy, but principally that the whole Citie be ſo. The like he ſubjoins: foreign, Now therefore we frame a Republic as happy, when not a few only therein are ſuch, but the whole. That the public good is a principal end of al Politie, and politic Societie Plato frequently aſſertes. So Repub. 1. pag. 345. foreign, But now I eſtimed it neceſſary for us to confeſſe, that al Empire, as Empire, must regard the good of none other, but ſuch as are ſubject to that Empire, and committed to its care, whether it be in politic or private Empire. Then he addes: foreign, As if the profit from that dignitie of governing were not to returne to them, but to thoſe that are ſubject to them. By which he inſtructes us, that Magiſtrates ought to intend not their private intereſt, but the public. Again, he ſaith: foreign, That must be done which ſeems beſt for the Citie. And elſewhere he ſaith, That neither Republics nor Laws are good, but ſeditioſe, when the public good is not principally regarded. Thence Leg. 9. pag. 859. he tels us, That Legiſlators ought to put on the perſon of a Father, not of a Tyrant, i.e. they ought to aim at the public good, not their own private advantage: For public Laws ought to regard public good. But of this more in what follows of politic Adminiſtrations, Laws, and Magiſtrates. Hence,

p. 1724.Mutual Aſſiſtance. Mutual Aſſiſtance is another principal end of politic Societie. This Plato, Repub. 2. pag. 369. largely philoſophiſeth on, as that which gave the original foundation to al politic Societies. He begins thus: foreign, &c. A Citie thence received its origine, becauſe none of us was of himſelf ſufficient, but deficient as to many things. Thence he addes: foreign [ſcil. foreign] foreign, But our neceſſitie, as it ſeems, wil make this Citie. (1) He makes our neceſſitie and indigence that which firſt gave origine to al Cities and politic Societies. (2) The cauſe of this neceſſitic he makes to be the inſufficience of al men to live of themſelves, without mutual aſſiſtances each from other: Hence it was, ſaith he, that men at first congregated into Societies, for the mutual relief each of other, Gen. 2.18.Gen 2:18according to that general Edict of God, Gen. 2.18. It is not good that man ſhould be alone: which, albeit there it regards conjugal Societie, yet it may be extended to al politic Societie. For, as Ariſtotle ſaith, It was neceſſary, foreign, that they conſociate together, who cannot ſubſiſte without each others aſſiſtance. Thence Plato procedes to ſhew the various degrees of Neceſſitie, which forced men to congregate into politic Societies. (1) foreign, The firſt and greateſt kind of neceſſitie is the proviſion of food, that we may ſubſiſte and live. (2) foreign, the ſecond, of Habitation. (3) foreign, the third, of Raiment and ſuch like. Now for the ſupplie of theſe neceſſities, he ſaith there muſt be in a politic Societie varietie of Artificers; for al are not ſufficient for al employments; neither muſt any one invade the office of another; but every one ought to take that part as is moſt proper to him, of which more in what immediately follows §. 4.

§. 4.A politic Bodie or Citie what. From what has been laid down touching the Conſtitution and Ends of Politic, we may with facilitie delineate the true Idea of a politic Bodie, as alſo what is preſervative or deſtructive thereof. The Grecians uſually confine the notion of a politic Bodie to a Citie; becauſe at firſt their Republics and Polities were uſually confined to one ſingle Citie. Plato's Idea of a Citie with its origine we have, in what immediately precedes, hinted. He gives it us, Repub. 2. pag. 369. (as before) making the neceſſities of men the ground of their conſociation; adding, foreign p. 173Therefore in this manner whiles one aſſociated to himſelf another, ſeing there was need of many for that affaire, neceſſitie cauſed, that thoſe first men congregated many into one ſeat and place of habitation, as companions and coadjutors each of other. This companie of men we cal a Citie. Wherein he gives us a ſummary deſcription of a Citie, its Origine, End, Mater, and conſtitutive Parts; which he more copioſely explicates in what follows. (1) He makes the origine, end, and occaſion of mens congregating into Cities to be commun neceſſities and mutual aſſiſtances. This he more fully explicates in what immediately follows: foreign, But one again impartes what he hath to the other, or receiveth from his companion; thus mutually giving and receiving each from other; accounting this way of reciprocal communication ever best. Mutual aſſiſtance and communication is the original end and occaſion of al politic Societies. The ſum is this: Men being not in their ſingle capacities foreign, ſelf-ſufficient, they find themſelves under an eſſential obligation to congregate foreign into Corporations, that ſo they might aſſiſt each other by their mutual foreign, or converſation, which conſiſtes in their giving to, and receiving from each other. (2) As to the Mater of a Citie, as alſo other politic Bodies, he tels us, That it is not ſufficient that it conſiſte of three or ſour members, but there muſt be a Societie of different Occupations and Offices. This he inſiſtes on, pag. 369, & 370. foreign, There is need therefore of more than four to provide thoſe things of which we have ſpoken: i. e. Food, Raiment, Habitations, and other Conveniences; for which he tels us, that there is need of Husbandmen, and al manner of Artificers. And he gives his reaſon for it, pag. 370. foreign, Becauſe truly first every one is not borne alike to every one, but very diverſe in nature, therefore one is naturally more inclined to one worke. Thus alſo pag. 371. foreign, Therefore our Citie needs many Husbandmen and other Artificers. And he gives the reaſon in what follows: foreign, For which cauſes, namely that there might be a free Commerce and Trade, we have inſtituted a Citie. So that the main end of a Citie being freedome of commerce and mutual p. 174converſation, it's neceſſary that there be a multitude or communitie to conſtitute the ſame. (3) As to the formal Conſtitution of a Citie, as of al other politic Societies, he ſaith, this foreign, Communion muſt not be foreign, a Confuſion, but althings muſt be tranſacted foreign, with Eutaxie or good Order, which he termes Juſtice, as it conſiſtes in the preſcribing to each member his proper ranke, place, office and exercice in the politic Bodie. For this good Order or univerſal Justice requires [1] That every member has his proper place and worke preſcribed to him; and that he take diligent heed not to invade the office and worke of another. Which invaſion Plato greatly condemnes, as foreign, a curioſe and pragmatic interpoſition in other mens affaires. [2] That there be a due obſervation of the diſtinct Orders foreign, of Governors and Governed. (4) Laſtly, he makes foreign, the plenitude and perfection of a Citie or Republic to conſiſte in the fore-mentioned communitie and multitude under their different offices, conſpiring together and falling into one certain harmonie, for the commun utilitie of the whole. Thence Definit. Platon. pag. 415. foreign, a Citie is defined, foreign, an habitation of a multitude of men uſing the ſame commun Decretes or Conſtitutions: Alſo, foreign, a multitude of men, which are under the ſame Law. Whence it is added: foreign, The Virtue of a Citie is the conſtitution of a right Politie. Whence alſo foreign, a Politician or Stateſman is defined, foreign, one that underſtandes the conſtitution of a Citie or Republic.

Agreably to thoſe Platonic Philoſophemes Ariſtotle, in his Politics, 1. & 5. makes a Citie to be a kind of animate or animal nature. For look as an Animal, rightly diſpoſed according to nature, is compoſed of certain proportionate parts mutually ordinate, and communicating each to other, as alſo to the whole their exercices and operations; ſo in like manner a Citie, when duely diſpoſed and inſtituted, is conſtituted of ſuch proportionate parts, for the mutual aide and aſſiſtance each of other. And ſuch as the comparation of an Animal and his parts is as to ſanitie, ſuch is that of a Citie or Republic and its parts, as to tranquillitie. And what is ſanitie, according to the Philoſophemes of the wiſeſt Phyſiologiſtes, but foreign or foreign, a good Diſpoſition or right Order of al parts in the Animal, whereby they are capacitated p. 175perfectly to exert al exercitations and operations convenient to their nature: according to which Analogie or proportion the Tranquillitie of a Citie or Republic is nothing elſe but its foreign, good Order or right Diſpoſition of al its parts counected together by ſome commun Law, as Marſilius Patavinus, that great Politician, in his Defenſor pacis, cap. 2. pag. 6. has wel determined. Cicero defines a Republic, Rem populi, the Affaire of the People: and he deſines the People, a Societie of the multitude, Populus coetus multitudinis juris conſenſu & utilitatis communione ſociatas, Cic.conſociated by the conſent of Right and communion of Ʋtilitie: i. e. according to our Engliſh Phraſeologie, The people are a Societis conſociated by commun conſent and according to ſome Law, for public Good. This Strabo alſo, lib. 16. makes to be the origine and formal conſtitution of al ancient politic Societies, as we ſhal ſhew §. 5. on that head of Legiſlation. A People is defined by Auguſtin, de Civ. Dei, l. 19. c. 24. a Societie of the rational multitude conſociated for concordant communion, in thoſe things they conſent unto. Which is by ſo much the better, by how much the more they concord in what is beſt; and by ſo much the worſe by how much the more they concord in things that are worſe. And as the proceſſe of Nature and Art is always from things leſſe perfect, to that which is more perfect; ſo it hath been with al Societies, which begin at firſt only with two, Man and Woman, Gen. 2.18, &c. which Plato termes foreign. Whence this imperfect Societie extended it ſelf to more perfect families: and then domeſtic Societie extended it ſelf to Pagus, i. e. to the Societie of Villages: for anciently Pagani were thoſe in the ſame Pagus or Village, who dranke of the ſame foreign, or Dor. foreign. This Societie of Villages at laſt extended it ſelf to that of a Citie; as this, to that of a Republic, as Ariſtot. Polit. l. 1. c. 1. A Citie was at firſt inſtituted for the ſecuritie, preſervation, and wel-being of the whole. Hence a Citie is defined by Auguſtin, de Civit. lib. 15. cap. 8. A multitude of men collected together by ſome commun bond of Societie. So alſo, de Civit. Dei, l. 1. c. 15. he ſaith, A Citie is nothing elſe but a concord multitude of men. Thence Grotius, de Jure belli, pag. 6. defines a Citie, a companie of men conſ…ciated together for the enjoyment of the ſame Right and commun Ʋtilitie. Wherein note (1) The generic Idea of a Citie, which is a Companie or Communitie, i. e. perfect: for it is eſſential to a Citie, both as to Mater and Forme, that it be perfect. It is perfect as to Mater, in that it is compoſed of al manner of Artificers and Occupations neceſſary for the ſubſiſtence p. 176and welfare of a Communitie. It is alſo perfect as to Forme, as it has a perfect Order and Regiment, for the conſervation and gubernation thereof. (2) Whence follows the formal conſtitution of a Citie, which conſiſtes in its regular conſociation, of which before. (3) Thence alſo its End is, for the enjoyment of the ſame Right and commun Ʋtilitie, of which alſo in what precedes. Touching a Citie, its conſtitution and perfection ſee more fully that pious and great Reformer, not only of Religion, but alſo of Philoſophie, Savonarola, Epit. Ethicae, l. 10.

§. 5.Legiſlation its Origine. Having hitherto diſcuſſed and explicated the eſſential Conſtitution of a Politie and politic Bodie, we now paſſe on to the Empire thereof, which conſiſtes in Legiſlation and Adminiſtration or Juriſdiction. That al politic Bodies are bounded and governed by Laws has been already proved, §. 2. And we find a clear account hereof in Strabo, Geogr. l. 16. foreign, &c. Men that are politic or civil do lead their lives after one commun Law, appointing them what to do: for otherwiſe, that a multitude ſhould, without harmonie among themſelves, concur in the doing of one thing, it is impoſſible. Of what great uſe Laws are for the right ordering and governing Republics and al politic Bodies is wel laid down by Plato, Protag. pag. 326. where ſpeaking of the Education of Youth, he ſaith, That after they depart from under their Preceptors, the Republic compels them to learne the Laws, and to live according thereunto; a certain Formule being framed, that ſo none act raſhly according to their own wils: but as Writing-maſters preſcribe ſuch as begin to write certain half-letters, and ſtrokes of the pen thereby to forme their hand, foreign, &c. So the Republic, having framed a Formule of Laws, invented by good and ancient Legiſlators, according to their preſcript compels both thoſe that governe and thoſe that are governed to act: but if any tranſgreſſe their bounds, him they puniſh: which kind of puniſhment they cal foreign, Correction.

1.The neceſſitie of Laws. Touching the Neceſſitie of Laws, we have an excellent Diſſcourſe in Plato, Leg. 9 p. 874 foreign, &c. It's neceſſary that Laws be framed for men, p. 177that ſo they may live according to Laws: for if they ſhould live without theſe, they would in nothing differ from the ſavage beſtes. The cauſe whereof is this; becauſe no mans ingenie is ſo framed by nature, as that he ſhould certainly know what conduceth to the commun utilitie of human life: or if he ſhould know what is beſt, yet he is not always able or willing to act the ſame. This grand reaſon of State inducing a neceſſitie of Laws he explicates in the parts thereof. (1) He ſaith it is very difficult without Laws for any to underſtand what moſt conduceth to the public good, which is the meaſure and bond of Societies. So pag. 875. foreign, For firſt it is very difficult [without Laws] to know what that public, not private, interest is, which true politic Diſcipline is to provide for. Thence he addes: (2) foreign, &c. Moreover, although peradventure ſome one may, by the aide of politic Science, abundantly underſtand theſe things; yet if it be ſo, that he hath gained an abſolute power, and is not obnoxious to the check of any other, he wil not be able throughout his life to perſevere in this reſolution of preferring the public Intereſt as best, and of poſtponing his private concernes after the public utilitie; but mortal nature always impels him to his proper interest and private opportunitie; which without al reaſon flies from grief and perſues pleaſure— and thence wil fil the Citie with al manner of evil. Theſe are the principal reaſons which enforce the eſtabliſhment of Laws, namely mens ignorance of what is beſt, and their ſtrong inclination to promove their private intereſt, more than the public good. Whence he concludes: foreign, &c. Namely, if any mortal were indued with ſuch a nature, as could underſtand the public good, and were, by a divine afflation, made apt to undertake the ſame, ſuch an one would not need Laws or their Empire. But ſuch a Divine nature, addes he, is no where to be found, and therefore there remains an abſolute neceſſitie of Laws, to inſtruct men in what is their dutie, to reſtrain them from the proſecution of their private intereſt and luſts, as alſo to conſtrain them to what is good. Laws have much more force to compel men to their dutie, than the wiſeſt of men: For let men, though never ſo wiſe and juſt, oppoſe themſelves in the wiſeſt and moſt juſt manner to the irregularities of others, yet how inefficacious are their endeavors for reformation! what contradictions do p. 178they meet with from thoſe they endeavor to reforme? Yet let the ſame perſons be inſtructed in their dutie by a Law, and they are with more facilitie convinced thereof and inclined thereto: and why? becauſe they preſume the Law doth ſpeak without prejudice, partialitie, and private intereſt: therefore they look on it as the Oracle of God.

2.Al Laws originally from God. As for the Origine of Laws, Plato aſſures us, That the beſt are ſuch as come from God. For he ſaith, foreign, No mere mortal can make Laws to purpoſe. Whereby he inſtructes us, that a Republic ought not to depend on mere Comments of men, but on ſome Divine Law, namely the eternal Mind and Wil, which is the ſource of al true politic Laws. Whence alſo he ſaith: foreign, &c. Let us therefore cal upon God for the right diſpoſition of the Citie, and that he favoring us may be preſent, and grant our requeſts, and conſtitute our Laws and Citic. And touching the firſt Inſtitution of Laws he ſaith expreſſely, Repub. 4. pag. 427. foreign, It belongs not truly to us: but to the Delphic Apollo the chiefeſt, beſt, and firſt Inſtitutes of Laws belong. (1) That by Apollo he ſymbolically indigitates the true God, though unknown, wil be evident to any that obſerves his Phraſeologie. Thus alſo Lycurgus (as Plutarch in his Life relates) being about to frame his Laws, he conſultes firſt with the Oracle of Apollo, to eſtabliſh good Laws in his Countrey— And Lycurgus took ſo great care to eſtabliſh wel his Laws, that he brought an Oracle from Apollo's Temple for the chief of them, which Oracle is to this day called Retra, i. e. the Statute-Oracle. Thus alſo Plato, in his Minos, pag. 319. treating of the Origine of Laws, brings in Homer commending Minos, for conſulting Jupiter in order to the framing right Laws: foreign, For he ſaith, Sanè caeterorum Legiſlatorum, quos tantopere admirata omnis vetuſtas eſt, ſanctiones multae Moſaicis ſimiles fuêre. Cunaeus, de Repub. Jud.that Minos converſed with Jupiter, and uſed ſecret conference with him for nine years ſpace: and that he addreſſed himſelf to Jupiter, as to a certain Sophiſt, that he might be inſtructed, i.e. how to frame Laws aright. (2) That Plato ownes God as the ſupreme Legiſlator, from whom the beſt and firſt Laws came, is as evident, and that not only from his confeſſion, but alſo by his practice, in making ſuch a curioſe inquiſition into the ſacred Moſaic Laws, and traducing thence the p. 179choiſeſt of his Laws, as we have more largely proved out of his own Workes, as alſo out of Clemens Alexandr. Euſebius and others, Court. Gent. B. 3. C. 9. Philoſ. Gen. P. 1. l. 3. c. 3. ſect. 6. §. 6.

3. Human Legiſlators ought to be men of Wiſdome, public Spirits, and virtuoſe. We find an excellent Character of an human Legiſlator in Plato, Leg. 9. pag. 858. where he puts this Queſtion: Whether ought we to conſult a Legiſlator, more than other Writers, touching things honeſt, good, beautiful, juſt? Which being granted, he aſſumes: It is conſentaneous, that of al the Writings, which are uſed in Republics, thoſe that concerne Laws be most accurately compoſed; and that al the Writings of other men be ſo far approved, as they agree to theſe Laws, and ſo far exploded as they are diſſentaneous. Whence he concludes, pag. 859. foreign, Let us therefore take this courſe in framing Laws for Cities, that the Legiſlator entirely clothe himſelf with the perſon of a Father and Mother: that ſo thoſe written Laws may repreſent the image of men indued with a certain ſollicitous affection, whereby they take care of thoſe for whom they dictate Laws; as alſo with a ſagacious prudence, whereby they know how to conſult things good and commodous for them: But they muſt not put on the perſon of a Tyrant, and ſome impotent domineering Lord, who with an infinite or abſolute kind of Empire commands what he liſts, and adding menaces, wils that his pleaſure ſtand for reaſon and Law; whereby he begets only hatred and envie. Wherein we find many great Characters of a good Legiſlator. He ſaith (1) He muſt have a ſagacious prudence, or prudent ſagacitie, to find out what Laws are beſt and moſt commodous. (2) He must put on the perſon of a Father and Mother, i. e. al manner of tender affections, ſuch as are ſollicitous for the good of thoſe for whom the Laws are made. (3) He muſt avoid al ſhadow of Tyrannie and abſolute Dominion of ſuch as make their Wil their Law, without Reaſon. (4) He muſt make ſuch Laws, as may beget, in thoſe for whom they are made, a good opinion of and love to them, not hatred. Hence,

4.Al Laws from the Multitude. Al politic Laws ought to procede originally from the Multitude or from their Repreſentatives. Thus Plato, in his Gorgias, pag. 488. foreign, Doth not the Law of Nature conſtitute, that MANY [or the multitude] are better than ONE? who truly make Laws for one, p. 180namely for the commun good. Whence he concludes: foreign, Therefore the Laws of the MANY, or Multitude are the Laws of the moſt excellent. Whence he farther argues, That the Laws of the Multitude are of the best: foreign, Are they not alſo the Laws of the beſt? For they that are more excellent are better. Thence he addes another Argument: foreign; Are not their [the many] Laws according to nature beautiful and honeſt; becauſe they are moſt excellent? Whence he concludes: foreign; Do not therefore the MANY [or multitude] judge, that it is juſt to live according to ſome equal Right, [or Law of Equitie] and more baſe to do injuſtice, than to ſuffer it? By al which he demonſtrates, that the moſt equal Laws are ſuch as procede from the MANY or Multitude. Thus Plato, in his Minos, ſhews, That it is both uſeful and neceſſary, that Laws be framed by the free ſuffrage of the people. And his reaſon is invincible, namely, becauſe al Laws ought to regard the public Utilitie, and therefore ought to be confirmed by public conſent:Quod omnes tangit ab omnibus approbetur. Jus Civil. For that which concernes al muſt be approved by al. And herein Plato is followed by his Diſciple Ariſtotle, who Polit. l. 3. c. 6. demonſtrates, That the Legiſlative power belongs to the people, and univerſitie of Citizens, or to their Repreſentatives congregated in ſome general Aſſemblie. This politic Hypotheſis is ſtrenuouſly defended by that great Chriſtian Politician, Marſilius Patavinus, in his Defenſor Pacis, cap. 12. pag. 36. where he proves it by theſe Arguments. (1) The Univerſitie of Citizens, or Communitie do more perfectly underſtand and affect the public Good, which is the principal end and meaſure of al Politie. (2) Laws framed by the whole multitude or their Repreentatives are better obſerved, than ſuch as are impoſed on them againſt their conſent. For a Citie being a Communitie of Free-men, as Ariſtot. Pol. 3.4. al Laws are moſt confirmed by their conſent. Again he proves that the coactive power is in the multitude or their more prevalent part, and therefore thoſe Laws are beſt obſerved, which are made by their conſent. (3) The Communitie or Univerſitie of the multitude do beſt underſtand what is moſt commodous or incommodous for the preſervation and promotion of their Societie: now al Laws are for the preſervation and promotion of the Societie: therefore they ought to be approved by al: p. 181according to that commun Maxime: That which toucheth the commun good of al must be approved by al. Thence he procedes p. 42. to ſolve a commun objection againſt the peoples conſent in Legiſlation, namely, That the multitude are ignorant, depraved, perverſe, &c. To which he reſpondes: (1) That the whole multitude hath a better judgement and affection, than any ſingle part; becauſe the wiſdome of ſingle perſons is included in the whole. (2) That the firſt invention and examen of Laws may be committed to prudent men; and yet the approbation and confirmation of them appertain to the univerſitie or commun multitude. (3) The multitude may commit the whole of Legiſlation to certain Repreſentatives elected by them. Thus Hooker Eccleſiaſt. Politie, pag. 28, 29. By the Law of Nature, whereunto God hath made al ſubject, the lawful power of making Laws, to command whole politic Societies of men, belongeth ſo properly unto the ſame entire Societies, that for any Prince or Potentate of what kind ſoever upon earth to exerciſe the ſame of himſelf, and not either by expreſſe commiſſion immediately and perſonally received from God, or elſe by Authoritie derived at firſt from their conſent, upon whoſe perſons they impoſe Laws, it is no better than mere Tyrannie. But approbation not only they give, who perſonally declare their aſſent by voice, ſigne, or act; but alſo when others do it in their names, by right originally at leaſt derived from them. As in Parliaments and like Aſſemblies. The like Campanella, Polit. cap. 4. As Virtue is the private Law of an individual perſon, ſo the Law is a public Virtue of the Communitie: therefore none may make a Law but the Republic, in whom the commun reaſon and conſent is; or the moſt wiſe men, to whom this commun reaſon is committed by the Communitie, as Solon, and Lycurgus, and Numa; or God, who takes care of al, and is the ſupreme Reaſon. Hence,

5. Al politic Laws muſt tend to, Al Laws for public Good.and be meaſured by the public Good. For that which has its origine from public conſent and dependence thereon, muſt tend to the public Good: Al Laws being but an effect of the public Wil, ought to end in the public Good: whence it is a Maxime in the Civil Law,Publicum jus publicam utilitatem reſpicit. Just. Institut. Public Right regards the public Ʋtilitie. Thus Plato, Minos, pag. 317. from the origination of foreign (which is generally derived from foreign to diſtribute) ſtiles a Legiſlator foreign a good Diſtributor, one that diſtributes to every one what is proper to him. Thus foreign p. 182a Law, is that which foreign, diſtributes to al their due, meaſuring al by the commun good. Whence he addes: foreign, Therefore the diſtributions hereof and Laws are beſt: and he that obſerves in theſe things the moſt accurate reaſon of Laws, is moſt skilful in Law, and the beſt Diſtributor. His mind is, that he that frames Laws, and diſtributes to every one according to what is due to him and the public Good, is the beſt Legiſlator and Diſtributor of Juſtice. Thus, pag. 320. diſcourſing of Minos's Legiſlation, he ſaith, foreign, Therefore he framed ſuch Laws for his Citizens, by the Benefice whereof both Crete enjoyeth a perpetual felicitie, and Lacedemon, from the time that ſhe began to uſe theſe Divine Laws. So greatly were Minos's Laws calculated for the public Good. But this Plato more fully determines, Leg. 4. pag. 715. foreign, Truly we denie thoſe to be Republics; neither do we account thoſe to be right Laws, which are not referred to the commun Ʋtilitie of the Citie. But thoſe, who ſo indulge their luſts, as that they make Laws in favor of ſome Parties, we affirme thoſe to be not Citizens, but ſeditioſe perſons; and al thoſe Titles of Right and Laws, which they, by their Comments, pretend, to be void. So ſevere is Plato' in this point, as that he judgeth al Laws made in favor of ſome one Partie, and not for the commun Good, to be ipſo facto ſeditioſe and void. And he gives the reaſon, Leg. 9. pag. 875. foreign, For the public Reaſon and Good doth firmely connect and keep together Republics, but oblique regard to private Intereſt doth ſubvert and overthrow them.

6. The principal public Good, Virtue a principal end of Laws.unto which al Laws ought to tend, is univerſal Juſtice and Virtue. For as Virtue is a private Law, ſo Law is the public Virtue, or that whereby the Virtue of the whole Communitie is meaſured and promoted. Thus Plato, Leg. 1. foreign, Al Laws are to be conſtituted for the beſt end, namely for Virtue. So he explicates himſelf, pag. 630. where he ſaith, That a Legiſlator ſent by God to eſtabliſh utile and commodo…s Laws, foreign, wil, in the conſtitution of Laws p. 183have regard to no other than the chiefeſt Virtue. Yea he addes: That he who wil conſtitute a Divine Republic, foreign, muſt, as Legiſlator, have reſpect, not only to one particle of Virtue, and that the leaſt, but to univerſal Virtue, and accordin gto the formes or kinds of Virtue find out Laws, proportionable thereto. The like he lays down, Repub. 4. pag. 444. foreign; Do not therefore the preclare and illuſtrious Inſtitutes, or Laws of living make way to Virtue; but baſe Laws precipitate men into vice? Whereby he inſtructes us, that Laws, if good, have an efficacious force for the promoting Virtue; but if bad, of Vice. Hence,

7. Al politic Laws muſt be natural, voluntary, facile, expedite, Laws muſt beproper, and univerſal, otherwiſe they cannot reach that univerſal Virtue and public Good they tend unto. (1) Al Laws ought to be Natural. So Plato, Leg. 3. pag. 690. ſaith,Natural. That Laws ought to be conſtituted, foreign, againſt nature, but according to nature, i. e. the natural condition and exigence of the Communitie. (2) Laws muſt be Voluntary, Voluntary.or ſuch as the Communitie may chearfully aſſent and conſent to. Thus Plato, Leg. 4. pag. 684. foreign, &c. But now many preſcribe that to Legiſlators, that they frame ſuch Laws, as the people and Communitie may freely receive; as if any ſhould command Phyſicians, that they heal with a kind of pleaſure and jucunditie to ſuch as they heal. Hence,Facile. (3) Laws muſt be facile and expedite, otherwiſe how can the Communitie conſent thereto, or chearfully obſerve the ſame? Thus Plato, Leg. 3. pag. 684. in what follows on the former: foreign, That alſo had great force at that time, that Laws were more eaſily conſtituted. Campanella, Pol. cap. 4. tels us, That thoſe Laws are beſt, which are curt, facile, few in number, accommodated to the manners of the people and public Good. Whereas tyrannic Laws are numerous, obſcure, difficile, as many ſnares, utile only to one or few, neither accommodated to public manners and utilitie. (4) Laws ought to be proper and agreable to the Communitie,Proper. their ſtate and condition. Hence that commun Aphoriſme among Politicians, That laws are to be fitted to times and perſons as the ſhooe to the foot. In matters of Governement men muſt do what they can, not what p. 184they would.Ʋniverſal. Hence, (5) Laws muſt be univerſally extenſive unto al caſes. So Plato, Leg. 1. pag. 630. ſaith, Laws ought to reach foreign, univerſal Virtue. Thus Ariſtotle, Pol. 3. where he gives us this difference between the particular judgement of a Judge, and Laws: A Judgement is a particular Law, but a Law is an univerſal Judgement: i. e. ſuch as muſt reach al caſes; though indeed al human Laws are greatly defective in this particular, as it wil appear by what immediately follows. Hence,

8.The Law of Equitie. Seing human Legiſlators cannot by their Laws reach al particular caſes, therefore al politic Laws need foreign, the Law of Equitie to correct their defects, as alſo Conſervators to keep them from degenerating. (1) That al human politic Laws are greatly defective as to their comprehenſion of particular caſes is moſt evident from their Generalitie. Thus much Plato acknowledgeth, Leg. 4. p. 718. where he ſaith, That althings cannot be opportunely reduced to one certain formule of Law; therefore a Legiſlator ought to lay down ſome general indication, before he procede to a ſingular conſtitution of Laws: foreign, Moreover theſe things are ſuch, as that they cannot be comprehended and defined by one certain formule. Wherein he inſtructeth us, that ſeing Laws cannot be preſcribed to al things ſingular, therefore a Legiſlator ought to draw up ſome general Inſtitutes, &c. This imperfection of Laws was taken notice of by Solon and others, who have compared Laws to Spiders webs, which enſnare and entangle the leſſer flies, but let the greater break thorough. Hence, (2) al human Laws need foreign, a Law of Equitie for the correction of their defects. Thus Plato, Minos, pag. 317. foreign, In theſe things therefore that concerne maters juſt and injuſt, and univerſally ſuch as regard the commodous diſpoſition and ordering of the Citie, that which is RIGHT is the royal Law. [1] That by foreign, that which is right he underſtands the Law of Nature and Equitie is moſt evident, in that he ſtiles it the Royal Law. [2] He ſaith, that by this Law of Rectitude or Equitie al other Laws and politic Inſtitutes are to be regulated and corrected. [3] This Equitie of Nature he makes to be the fundament of al good Laws, in as much as it is one uniforme, ſempiterne and incommutable Rule of Juſtice in al times and Nations: whereas al particular Laws of Nations p. 185are various and mutable, according to the various conditions and mutations of Times and Nations. This Law of Equitie he deſcribes alſo, Minos, pag. 314. foreign, Law therefore is the invention of him, that truly IS. Serranus by foreign, that which is, underſtands the eternal Law of Nature, which is the ſource of al private Laws; which is a truth: But conſidering Plato's Phraſeologie, I ſhould rather underſtand foreign, of God, from whom the Law of Equitie and al other Laws have their emanation. foreign, Equitie, Definit. Plat. is deſcribed, foreign, The imminution and correction of things juſt and utile: moderation in commerces: a good compoſition of the rational Soul as to things honest and baſe. That al politic Laws need a Law of Equitie to correct them, was anciently obſerved by Androcles, (cited by Ariſtotle, Rhet. lbi. 2. cap. 25.) who ſaid, That al Laws need a Law to correct them, as fiſhes need ſalt to preſerve them. Touching this foreign, Law of Equitie, its Neceſſitie, Ʋſe, and Nature ſee Idea Theolog. lib. 1. cap. 8. ſect. 2. (3) Politic human Laws need not only a Law of Equitie to correct them, but alſo Conſervators to keep them from degenerating. Conſervators of Laws.Whence foreign, Autoritie, Definit. Platon. pag. 415. is defined foreign, the Tuition of the Law. Thence Plato, Leg. 12. pag. 951. inſtitutes a College for the inſpection and conſervation of Laws. His words are: foreign, &c. Let him have recourſe to their College, which is conſtituted for the inſpection of Laws. Let this College conſiſte of Juniors and Seniors; and daily at the break of day, before the Sun riſing, let them convene. Firſt let there be of the Prieſts ſuch as excel in the offices of Virtue: then foreign of the Conſervators of the Laws ten of thoſe that excel in age and virtue, &c. The ſum of al is this: In as much as Laws, without diligent conſervation, are apt to degenerate, and fal under depravation, from the unbridled luſts of men, therefore there is need of certain foreign, Conſervators of Laws to keep their Autoritie inviolable: on which account Plato conſtituted this his ſacred College.

9. From what has been laid down of Laws in the general,A Law what. we may with facilitie forme a particular Idea of a Law, which, Definit. Platon. is thus deſcribed: foreign, A Law is a politic Decree of the Communitie conſtituted not for a certain time only. This laſt clauſe is p. 186added to diſcriminate a Law from a Suffrage or Vote, which is there thus defined: foreign, A Vote or Suffrage is a politic Decree conſtituted only for a certain time. To ſpeak more diſtinctly of a Law, it includes two formal eſſential parts,1. Its Equitie. Equitie, and politic Conſtitution. (1) Eqitio is as the Soul of the Law, that which gives vital ſpirits and life to it; and is one and the ſame immutable Reaſon, which ought to diffuſe it ſelf throughout al Laws. Whence a Law is defined by Pet. à Sancto Joſeph, The Ordination of Reaſon, promulgated by him that hath the care of the Communitie, for the commun Good. Whence he proves, That al Laws, ſo far as they participate of right reaſon, are derived from the eternal Law, as alſo from natural Precepts. By the Eternal Law they underſtand the Divine Decree or ſoverain pleaſure of God, whence the Reaſon and Equitie of al Laws both natural and politic receives its derivation. Of this Equitie we have ſuffiiently diſcourſed in what immediately precedes.2. Its Constitution. (2) Politic Conſtitution is that which draws down general equitie, and applies it to this or that politic Societie, according to the various exigences, circumſtances, and reaſons of State, which are peculiar to that Societie or Republic for which the Laws are made. [1] This politic Conſtitution is that which gives formal reaſon to politic Laws, and renders them obligatorie to the Societie, for which they are made. Thence, Definit. Plat. pag. 415. foreign, a Legiſlator is defined, foreign, a Framer of Laws, accordin gto which we ought to live in Republics. [2] This politic Conſtitution is the meaſure of al Controverſies, Determinations, and Civil Juſtice in any politic Bodie. Whence, Definite. Platon. pag. 413. foreign, a Law is defined, foreign, a Diſceptation whether things be done juſtly, or not. And foreign, the Bonitie of Laws is defined, foreign, the obedience of right Laws. [3] This politic Conſtitution is that which gives Order to al Politie. Thence, Definit. Platon. pag. 413. foreign, Order, is defined, foreign, a ſimilitude of Office and Action of al thoſe things that are compared among themſelves: or more briefly, foreign, a Symmetrie or proportion of Societie: i.e. when al that appertein to ſuch a Societie conſent to walke and live together by ſoem commun Law. That politic Conſtitution or Law gives Beautie, Perfection and Order to al politic Bodies, we are aſſured by Plato, in his Gorgias, pag. 503, 504. where he ſhews, p. 187that althings both natural and artificial receive their perfection from Order: foreign, Therefore an houſe having acquired order and ornament, wil be good and commodous. Whence he concludes, That as health is the virtue and order of the bodie natural; ſo foreign, Legal and Law is the Order of the Soul, as alſo of Bodies politic. Politic Law and Order are intimely conjoined both as to Name and Thing. As for Names, whence had foreign, Order its origination but from foreign, dath, (or as we may pronounce it, tat) Law, Order? Hence ſprang foreign, with its Derivates, foreign, &c. And as foreign ſignifies Law as wel as Order; ſo foreign, (from foreign to distribute orderly) Order as wel as Law. Neither do Law and Order agree in the reciprocation of Names only, but alſo in their Natures. Hence Plato oft uſeth them promiſcuouſly one for the other, and joins them together as exegetic each of other. So …eg. 7. pag. 780. foreign, For whatever in a Republic is comprehended under a certain Order and Law, and by the conduct thereof is governed, cannot but be conjoined with the greatest goods: But on the contrary, either when there is no Order, or when things are il conſtituted, there cannot but follow the greateſt perturbation: which pervertes that good Order and al that Ʋtilitie that floweth thence. Wherein we have theſe obſervables. (1) He uſeth Order and Law promiſcuouſly for one and the ſame thing. So Leg. 9. pag. 875. foreign, &c. In the next place we ought to chooſe Order and Law, which propoſe what we are to conſider, and concernes the commun uſe of life. (2) He ſaith, that from this legal Order and its conduct the bonitie and perfection of things politic ariſeth. (3) that from the defect and want of this legal Order al perturbation, confuſion, and evils in a politic bodie do ariſe. More touching Order ſee §. 1.

§. 6. Having explicated Legiſlation, The ſeveral kinds of politic Administration.which takes in the firſt part of Empire, we now paſſe on to the ſecond, namely Adminiſtration or Juriſdiction, which in Plato's Philoſophie paſſeth under the notion of foreign, Regiment or Governement, from foreign arche a Prince, Principatie or Governement. Whence Lot is ſtiled by the Rabbines, foreign a Prince of the Judges. So Rom. 8.38. foreign is taken for Principaties. Definit. Platon. foreign, Principatie is defined, foreign, The care or charge of the whole: Which is a good p. 188Idea of politic Juriſdiction and Adminiſtration. And that which we are herein to conſider may be reduced to theſe two commun Heads. (1) The ſeveral kinds of politic Juriſdiction or Adminiſtration, with their preferences. (2) The Civil Magiſtrate, who is the Administrator of politic Juriſdiction. Firſt, as for the ſeveral kinds of politic Juriſdiction or Adminiſtration, they are reduced by Plato (as by others) to theſe three Heads, Monarchie, Ariſtocratie, and Democratie. Monarchie, Ariſtocratie, Democratie.Of theſe he treats diſtinctly in his Politicus, pag. 291. foreign, Monarchie is one forme of politic Gubernations. Then he addes: foreign, And after Monarchie we may place the Governement of a few, i. e. Ariſtocratie. Laſtly he addes: foreign, The third forme of Governement is it not that of the people, called Democratie? Theſe three formes of Adminiſtration he diſtinctly explicates, according to their legitime conſtitutions, exceſſes, and comparations each with other. The exceſſe of Monarchie he makes to be Tyrannie, when Princes governe without, or contrary to Law: and the exceſſe of Ariſtocratie he makes to be foreign, Oligarchie, when a few uſurpe the ſole Adminiſtration of politic Affaires: the exceſſe of Democratie is Anarchie or popular confuſion, when there is no diſtinction between Governors and Governed. As for the comparation of theſe three Formes among themſelves he affirmes, that Monarchie or the Adminiſtration of One is to be preferred, ſo far as it is moderated and bounded by good Laws, together with a good Moderator and interpreter of thoſe Laws; but on the contrary, if it degenerate into Tyrannie, it is then of al the worſt. His own words are: foreign, Monarchie bounded by good Laws is of al best; but if it be lawleſſe, it is of al the most difficult and intolerable. Thence Definit. Plat. pag. 415. foreign a King is ſaid to be, foreign, a Prince that governes according to Laws; whereby he is oppoſed to a Tyrant, who is ſaid to be one that governes only according to his wil; as hereafter.

In Aristocratie there muſt be one foreign, chief among the Senators, who ought to direct and order affaires:The Athenian Politie mixed of Aristocratie and Democratie. yea, in Democratie there is ſomething of Ariſtocratie from the peoples conſent. Thence Plato, in his Menexenus, pag. 238. treating of the Athenian Republic, its original ſtate, as alſo that it then enjoyed, he p. 189ſaith, It was an Ariſtocratie mixed with Democratie. His words are theſe: foreign, &c. For there was the ſame forme of Politie then as now, namely Ariſtocratie, under which now we live, and have kept the ſame for a long time. Some would cal it Democratie, others by another name. But to ſpeak truth it is the Gubernation of the beſt men, with the peoples conſent. For we had in times past Kings: and theſe truly ſometimes came to the Governement by enheritance, ſometimes by the ſuffrage of the people. But now, ſithat the power is in the people, they commit the Administration to ſome most excellent and virtuoſe perſons: neither is any laid aſide by reaſon of infirmitie, or povertie, or low degree of parentage; neither, if the contrary conditions are found, is he therefore promoted, as in other Cities: but there is one Rule of determining al Offices, namely he that is judged the wiſest and best man, he is called to public Administration and Office. And the cauſe of this Adminiſtration among us is our equalitie and paritie as to origine. For other Cities being compoſed of perſons different and inequal, they have inequal and different formes of Adminiſtration, namely Tyrannie and Oligarchie: alſo ſome are Slaves, others Lords: but we, being borne al of one Mother, judge it not equal, that ſome be Lords, and ſome Vaſſals: but that equalitie of ſtock hath made us to find out this equalitie of Politie, that none precede the other, but in the eſtime of Wiſdome and Virtue. Wherefore their parents and ours having been educate! in al kind of libertie, many noble deeds for the commun utilitie of Mankind have been performed: having always judged it neceſſary for libertie, to fight againſt the Grecians for the Grecians, and against the Barbarians for the Grecians. Thus Plato of the Athenian Politie, wherein he ſhews, that Democratie doth not require, that al Adminiſtrations be tranſacted by the people, but that the ſupreme Power be in the people, and that they be their free ſuffrage elect ſuch as they judge to excel in Wiſdome and Virtue as Adminiſtrators, or Magiſtrates of public Affaires. This he exemplifies by the Athenian p. 190Republic; which was a Democratie, in which, foreign, the ſupreme Power was in the Communitie, yet ſo as that the Adminiſtrationof that Power was by the peoples ſuffrage committed to ſuch as they judged moſt eminent for Wiſdome and Virtue. So that this Politie was indeed, foreign, an Ariſtocratie with the peoples conſent, i. e. mixed with Democratie.

Plato here joins Democratie with Ariſtocratie,Monarchie mixed with Democratie. ſo in his Leg. 3. pag. 693. he joins Monarchie and Democratie as the two conſtitutive parts of a good Politie: foreign, &c. There are as it were two Mothers of public Administrations or Polities, out of which he that ſhal ſay other formes of Gubernation reſulted, ſpeaks the truth: the one of theſe is called Monarchie, the other Democratie: the former is most eminently in uſe among the Perſians, the later among us. And almoſt al other kinds of Polities are variouſly compoſed out of theſe. And it's neceſſary, that a Citie, which would enjoy her libertie and amitie with prudence, participate of both of theſe: which indeed our commun ſpeech ſignifies, when we ſay, that a Citie deſtitute of theſe cannot be rightly adminiſtrated and governed. In which he demonſtrates that Regal Monarchie contempered with popular Democratie is the moſt equal and beſt of Dominations, provided that it be wel confined and bounded by Laws: for ſuch a mixed Politie comes neareſt to paterne Autoritie, which is moſt natural.

By comparing theſe Philoſophemes of Plato it is evident, that, according to his mind,Mixed Politie its uſe. a mixed Politie or Gubernation of Monarchie, Ariſtocratie, and Democratie, if wel limited and bounded by Laws, is generally uſeful. Thus the Stoics alſo held, foreign, That the best Politie or Regiment, is that which is mixed of Democratie, the Regal Power, and Aristocratie, as Laertius in Zeno. And the reaſons hereof are theſe: Monarchie has an unitive efficace, for the rpeventing Diviſion, Diſſolution, and Ruine; which uſually ariſeth out of Factions; unto which Democratie and Ariſtocratie is obnoxious: Democratie hath a diffuſive facultie, as it takes in the concernes and intereſt of each individual: Aristocratie has a p. 191collective virtue, as it gathers up the intereſt of the whole Communitie into a ſyſteme of the wiſeſt and beſt Adminiſtrators. As al theſe three kinds of Polities have their virtues and efficaces, ſo alſo they have their exceſſes: Monarchie with facilitie degenerates into Tyrannie, Ariſtocratie into Oligarchie, and Democratie into Anarchie, as Plato, Repub. 8. pag. 563. hath wel obſerved. Whence for the preventing the exceſſe of each ſome great Politicians, as alſo Theologues have judged a complexe or mixed conſtitution of al theſe to be the beſt of Regiments.

But to ſpeak natively and diſtinctly,Moderate Empire best. as theſe three kinds of politie Adminiſtrations and Regiments may make an excellent Compoſition; ſo may they alſo do wel diſtinctly and apart, if ſuited to the complexion, exigences, and condition of States, wel moderated by Laws, and committed to prudent wel-qualified Adminiſtrators. No one of theſe Polities is in it ſelf unlawful, or unuſeful, but its exceſſe: It is not Monarchie, but Tyrannie; nor Ariſtocratie, but Oligarchie; nor Democratie, but Anarchie that is injurioſe to Republics. Each of theſe Empires, if wel moderated, and ſuited to the condition of the State may be very uſeful, as Plato wel determines. Thus Leg. 3. pag. 690. foreign, That Empire is moſt natural, which is, not violent, and against the wil, but voluntary, as to thoſe that obey. Then he tels us what this natural and voluntary Empire importes, namely, a certain bleſſed Empire approved by Divine judgement, whereby he that is elected governes, &c. Thence he goes on to demonſtrate, That an infinite power bounded by no limits is the peſte of al Empires: foreign, Whether or no did not that happen, becauſe they were ignorant of that great Saying of Heſiod, That Half is oft better than the Whole? ſeing it is dangerous to uſurpe the WHOLE of Power; whereas to aſſume HALF only is moderate: now that which is moderate is always to be preferred before that which is immoderate, &c. Wherein he ſhews (1) that the Half of Empire is better than the Whole: or moderate limited power, better than Immoderate and Abſolute. (2) He addes the reaſon, becauſe infinite, immoderate power brings ruine to Republics. This he lays down in more naked termes, pag. 693. foreign p. 192foreign, Let us inquire what elſe ought to be done: namely ſole and abſolute Empire ought not to be conſtituted: and the reaſon of this our ſentiment is; becauſe a Citie ought to be free and friendly to it ſelf, and therefore a Legiſlator ought to aim at this end. Whence he procedes to ſhew, that a mixed moderate Empire is beſt, becauſe moſt agreable to and preſervative of public Liberties and Republic. So Leg. 6. he ſaith, That an infinite abſolute Empire is permicioſe; but that is the best Idea foreign of Politie, which is a middle between Monarchic and Democratic Domination, foreign, which is intermediate between Monarchic and popular Politie.

Whence Plato is very ſevere againſt tyrannic and al immoderate Empire.Tyrannic Empire its origine, &c. Thus in his Gorgias: foreign, I cal that Tyrannie, when a Magiſtrate counts it lawful to do what he pleaſe in the Citie, &c. According to that French Maxime, The Juſtice of a Prince conſiſtes in his power: i. e. he may do what he can. Whence Plato addes, pag. 510. foreign; Where there is a Tyrant, is he not a cruel and barbarous Lord? if there be any in the Citie much better, doth not the Tyrant fear him, and can never be cordially a friend to ſuch? So Repub. 8. pag. 569. foreign, &c. Thou ſayſt a Tyrant is a Parricide, and a ſevere nouriſher of old age, and that Tyrannie brings the moſt cruel ſervitude. Yea Repub. 9. he ſaith, That one who is really a Tyrant is really a Slave. Again: foreign, A Tyrant leads the moſt miſerable life. And Repub. 8. pag. 564. he tels us, That the origine of Tyrannie is from the abuſe of Democratie: For foreign, out of exceſſive libertie ariſeth much and moſt cruel vaſſalage. Thence on the contrary, Leg. 3. he ſhews, how the foreign of Democratie ſprang otu of the Tyrannie of MOnarchs: for when the people could no longer bear the Tyrannie of great Men, caſting off their yoke they vindicated their Liberties. Definit. Platon. pag. 415. foreign, a Tyrant is defined foreign, one that governes the Citie according to his own pleaſure. This ſelf-wil Gubernation Plato p. 193greatly inveighs againſt, Alcibiad. 1. pag. 134. foreign &c. For he that has a power to do what he liſt, being deſtitute of prudence, can we expect that any thing elſe ſhould happen to him, whether he be a private perſon or Republic, than what happens to a ſick man, who hath power to act what he liſt, but no mind to be healed, yea rageth impotently and tyrannically againſt him, who would reduce him from his extravagances? what can be expected but that his bodie periſh? Whence he concludes, pag. 135. foreign, Therefore O moſt excellent Alcibiades, thou mayſt not make proviſion for Tyrannie, either over thy ſelf or the Citie, if thou deſireſt they ſhould be happy, but for Virtue. Wherein note (1) that for any to governe themſelves or a Citie merely according to their own wil, without regard to any ſuperior Law, is Tyrannie. A man may be a Tyrant over himſelf by letting the reines looſe to unbridled paſſions, as wel as over a Bodie politic. Yea politic Tyrannie ſeems to have its origine from ſelf-Tyrannie. (2) That as ſelf-Tyrannie makes a man miſerable, ſo politic Tyrannie a State. Seneca, in his Inſtructions to his Pupil Nero, (who after proved a Tyrant) has excellent Philoſophemes touching the evils of Tyrannie: To be able to hurt, ſaith he, is the moſt peſtiferous power, or rather impotence: Regal crudelitie doth increaſe the number of Enemies, by taking them away. Thy Grandfather pardoned thoſe whom he conquered: for had he not pardoned them, whom ſhould he have had to reigne over? The power of Tyrants is execrable, but ſhort: A Tyrant differs from a King in deeds, though not in name: He erres, who thinkes a King to be ſafe there, where nothing is ſafe from the King: the ſecuritie of a Prince is maintained by the mutual ſecuritie of his Subjects: The love of the Citizens is the inexpugnable Fortreſſe of the King. Al crudelitie is from infirmitie: neither can that power ſtand long which is upheld by the evils and ſufferings of many: It's neceſſary that he feareth many, whom many fear. It's more dangerous to be feared, than to be deſpiſed. It's Sacrilege to hurt the Countrey; therefore alſo to hurt a Citizen, who is part thereof. Some have obſerved, that the reaſon why Nature hath not given a ſting to the King of the Bees, is to teach Princes, that nothing becomes Princes leſſe than Tyrannie; alſo that their only defenſe ſhould be in the p. 194ſtrength of their Subjects. The origine of Tyrannie we find in the deſcription of Nimrod, Gen. 10.9.Gen 10:9Gen. 10.9. As Nimrod mighty in hunting before Jehovah. Note here (1) that this was a commun Proverbe among the Patriarchs, whereby they deſcribed a Tyrant: (2) He is ſaid to be mighty in hunting: i. e. perſecution, oppreſſion, and Tyrannie over men, as Jer. 16.16. So the Jeruſalemy Paraphraſe expounds it. (3) Before the Lord, i. e. openly, daringly, in the very ſigh tof God. Hence, Mede, Diatr. 3. pag. 539. on 2 Pet. 2.1. ſaith, that old Babylon was the Foundreſſe of tyrannic Domination, as alſo of Idolatrie: and he makes their Tyrannie the effect of their Idolatrie; becauſe God uſually puniſheth Idolatrie with Tyrannie and Vaſſalage. This is moſt true of New Babylon or the Roman Church, which brought in Tyranie into the Chriſtian World together with Idolatrie. And is not this a juſt recompence and retaliation for God to leave men under the iron yoke of Antichriſtian Tyrannie, when they electively and voluntarily embrace Antichriſtian Idolatrie? O! how proportionable is the plague of Antichriſtian Tyrannie to the ſin of Antichriſtian Idolatrie?

§. 7.Civil Magistrates. Having examined the nature of politic Adminiſtration and Juriſdiction in regard of its various formes and modes, we now paſſe on to its Adminiſtrators, their Aptitude, Facultie, Autoritie, and Office. The Adminiſtrators of politic Juriſdiction or Empire are uſually comprehended under that general notion of Civil Magiſtrates. We ſhal not here conſider a Civil Magiſtrate as confined to this or that forme of Juriſdiction, but more generally under ſuch Ideas and Notions as may agree to every forme of Juriſdiction. Now in a Civil Magiſtrate, under this general Idea, we are to conſider, (1) His End: (2) His Aptitude and Qualification: (3) His politic Facultie, Commiſſion, and Autoritie: (4) The Exercice and Execution of his Office. Of theſe briefly in their order.

1.1. Their End. As for the End of Civil Magiſtrates, Platonic, as wel as ſacred Philoſophie informes us, that the proxime immediate end for which they were inſtituted is the public or commun Good of the whole Communitie. This is the great end of al politic bodies, whether Cities or Republics, as we have before proved, §. 3. and therefore of al Civil Magiſtrates. Thus Plato, Repub. 3. pag. 413. diſcourſing of the Office of Magiſtrates he ſaith: foreign, We muſt chiefly endeavor that they conceive what they judge wil mot conduce to the commun Good. Thence p. 195Politicus, pag. 274. he ſaith, A King and Civil Magiſtrate is a Paſtor of men; and in this regard a God to mortal man, i. e. as Gods Vicegerent for the good of men, as hereafter. Hence Petrus à Sancto Joſeph and others make this difference between a King and a Tyrant, That a King has his eye on the good of his Subjects, but a Tyrant on his own private Good and Intereſt. But of this ſufficiently in what precedes, §. 3.

2. That which next follows is the Apitude and Qua ification of a Civil Magiſtrate.2. The Qualifications of a Magistrate. Plato gives us many illuſtrious Characters of a Civil Magiſtrate.1. Wiſdome natural. (1) He makes Prudence and Wiſdome an eſſential conſtitutive Qualitie or Requiſite of a good Magiſtrate. Thus foreign, It is convenient that he who manageth the greateſt affaires, ſhould participate of the greateſt wiſdome. There is a twofold wiſdome required to the conſtitution of a wel qualified Magiſtrate. [1] He muſt be inveſted with a natural Sagacitie and Dexteritie of judging Perſons and Things. Thus Plato, Repub. 2. pag. 376. compares the Sagacitie of a Magiſtrate to that of a Dog, which can at the firſt glance diſcerne his friend from his enemie. Thence Ariſtotle, Rhet. l. 1. c. 16. pag. 76. compares a good Magiſtrate to a Goldſmith: foreign, A Judge muſt be like a Goldſmith, that he may diſcriminate adulterine juſt from what is true. This natural ſagacitie Solomon was in an incomparable degree indued with, as it appears by his ſentence given in the caſe of the two Harlots. [2] As he muſt have natural ſagacitie,2. Acquired. ſo alſo acquired Wiſdome and Prudence. Thus Plato, Gorg. pag. 489. foreign, Oft therefore one wiſe man is more excellent than an infinite number of fools, as thou ſayeſt; and it is moſt conſent aneous, that this wiſe man obtain the Empire; and that thoſe are ſubject to him. By which he inſtructes us, That wiſe men ought to rule, and fools obey. Whence he addes, pag. 490. foreign, For this I conceive to be juſt by nature, that the prudent is the more excellent, and that he ought to rule over the more vile. Wherein he layes down two Maximes of State. (1) That the more prudent men are, the more excellent they are: (2) That the more excellent men are, the more fit to rule. The reaſon of this Maxime is p. 196taken from the foundation of al Empire, which ariſeth from that foreign or ſupereminence of the Ruler above the Ruled. And becauſe prudence is principally acquired by multitude of years and experience, therefore Plato inſtitutes, that Magiſtrates be choſen out of the more ancient Citizens. So Repub. 3. pag. 412. foreign, That the Seniors ought to rule, and the juniors to be ruled. Thus among the Romans the Senators were elected out of the more ancient Citizens, and the juniors employed in War. Which was but an Imitamen of the Judaic Politie. How much wiſdome is eſſential to a Civil Magiſtrate Plato oft inculcates. Thus Repub. 5. foreign, Either let Philoſophers reigne in the Cities, or let Kings philoſophiſe. His mind is, that Kings ought to have the wiſdome of Philoſophers joined to their Majeſtie, in order to their more happy Gubernation. This Plutarch takes notice of as an excellent Character in Numa Pompilius: Under Numa, ſaith he, there was conſtant peace without innovation or conſpiracie: which verified that of Plato, that the only mean of true quiet and remedie from al evil, is when, from ſome divine Ordinance from above, there meeteth in one perſon the right Majeſtie of a King, and the mind of a wiſe Philoſopher, to make Virtue Governeſſe over men. So Campanella, in his Politics, Cap. 3. obſerves, That Wiſdome only rules wel and naturally; not ſophiſtic, but philoſophic; not eremitic or monaſtic, but civil; not oppoſite to God, but ſuppoſite or ſubordinate.

There is a threefold acquired Wiſdome or Prudence neceſſary to the right qualification of a Civil Magiſtrate.1. Knowledge of human Laws. [1] He ought to underſtand wel foreign, the firſt Principes of Right and Law. Thus Plato, Rep. 6. foreign, &c. I conceive therefore, that he, who ignores or knows not the reaſons of juſt and honeſt, deſerves not the name of a Keeper or Magiſtrate. It is an Effate among Civilians, That foreign, or the Law of Equitie lies in the boſome of the Magiſtrate, i. e. he ought to have clear notices not only of municipal Laws proper to Nations, but alſo of the Law of Equitie, whereby he ought frequently to direct himſelf for the correcting the defects and exceſſes of municipal Laws. Whence it is alſo an Aphoriſme in Juſtinian's Law, That ignorance excuſeth a man from public Office.

2 Knowledge of Factes.[2] A Civil Magiſtrate muſt have not only knowledge of Law p. 197both natural and municipal, but alſo a particular comprehenſion of Factes and Caſes that may occur. A Magiſtrates prudence conſiſtes not only in the knowlege of the Law, but alſo in the application of it to maters of Fact, and particular Caſes that may occur. For there are no human general precepts ſo univerſal, but ſuch circumſtances may occur, as may cauſe much variation in mater of Juſtice. It's a good obſervation of the Philoſopher, That foreign, prudence is about things ſingular, which are much varied by circumſtances of Time, Place, Perſons, &c. Therefore the prudence of Magiſtrates ought to inquire, not only what is lawful, but alſo what is expedient in this or that caſe. Much of politic prudence conſiſtes not ſo much in underſtanding the Rule, as in applying it to the Caſe ruled. It's a good obſervation of Padre Paul, that great Venetian Politician, That it is proper to the Prince alone to know what is expedient. None knoweth how to governe a Territorie but the Prince himſelf, who alone knoweth al the neceſſities of it. I ſhal conclude this Character touching the Wiſdome of a Magiſtrate, with what Plutarch in the Life of Lycurgus obſerves touching his Prudence: Men, ſaith he, communly diſdain thoſe that are not wiſe in commanding; ſo that the faithful obedience of the Subjects dependeth much on the ſufficient Command of the wiſe Prince: for he that directeth wel, muſt needs be wel obeyed. For look as the art of a good Rider is to make his horſe gentle and ready at command; even ſo the chiefeſt point belonging unto a Prince is to teach his Subjects to obey. Wherefore the Lacedemonians procured, that not only other people did willingly obey them, but alſo deſired to be ruled by them.

[3] A Civil Magiſtrate muſt have alſo ſome knowlege of the Divine Law. Thus Deut. 17.18.3. Knowlege of divine Laws. Deut. 17.18, 19, 20.Deut 17:18Deut 17:19Deut 17:20 And it ſhal be, when he ſits upon the Throne [i. e. as King] that he ſhal write for himſelf the copie of this law in a book, out of that which is before the Prieſts and Levites. The original Book of the Law was kept in the Sanctuarie, as Deut. 31.26. and ot of that was the Kings Copie to be written with his own hand, for his inſtructiion how to governe. Thence it follows v. 19. And it ſhal be with him: i. e. in al places whither he went, he was to carry this Copie of the Law with him: and why? that follows: that he may learne to fear Jehova his God, &c. The fear of Jehova includes not only interne Affection and Reverence, but alſo the externe Worſhip and Service of God, yea p. 198al Religion. Thence follows another end v. 20. That his heart be not lift up above his brethren, &c. Becauſe the Dignitie of a King is ſo auguſt and great, therefore he is to be much verſed in the Divine Law to keep him humble, as David was, Pſal. 131.1, 2.

(2) Another eſſential Character of Qualitie of a Civil Magiſtrate is Virtue. 2. Virtue.There is a twofold Virtue requiſite to the right conſtitution of a Magiſtrate; the one natural, the other moral. [1] A Magiſtrate ought to have a natural Virtue which conſiſtes in an heroic Spirit and natural Grace as to his externe preſence,Natural. whereby he ſweetly, and yet with Majeſtie draws his Subjects to obey him. Thoſe whom divine Gubernation intends for Empire he oft indues with a great and heroic natural Spirit. Thus Plutarch mentions of Lycurgus, in his Life, pag. 47. As for Lycurgus, the Spartans thought of him thus; that he was a man borne to rule, to command, and to give order; as having in him a certain antural Grace, and power to draw men naturally to obey him. But yet, [2] the main Virtue requiſite for the qualification of a Magiſtrate is moral. Moral.Thus Plato, Leg. 12. p. 966. foreign, It ſhal not be permitted, Virtus praecellens in Rege praecipua cauſa eſt regnandi civiliter. Wicleſ.that any take on him a public Office, but he who with much labor and firme faith hath embraced a pious ſentiment of God. Again: foreign, We must endeavor, that the Cenſors of manners be divine men. Again: foreign, Wherefore the Cenſors ought to be moſt illuſtrious for a manner of Virtue. Again he ſaith, foreign, That none ought to be choſen a Keeper of the Laws, but he that is divine. So Bacon, in the Life of Henry VII. pag. 26. ſaith, That it is incongruous, that they ſhould give Laws to others, who are themſelves lawleſſe. Whence Plato, Repub. 3. pag. 416. ſaith, That a Magiſtrate ſhould have his gold not in his purſe, but in his mind, meaning Virtue, as in what immediately follows.

(3) Plato requires of a Civil Magiſtrate,3. Public spirited and againſt ſelf-ſeeking. that he be of a public Spirit, not avaricious or confined to his private intereſt. Thus Plato, Minos, pag. 321. foreign, Thoſe therefore of the Ancients were the best Legiſlators, and Paſtors of the people: as Homer cals a good Imperator p. 199the Paſtor of the people. Now a Paſtor, ſpecially of men, implies a public Spirit, free from ſelf-intereſt. Thence he addes, Repub. 1. pag. 347. foreign, Therefore good man affect Empire not for lucre's ſake, nor yet for honor— for they are not amb…ttoſe. Again: foreign, For if the Citie conſiſted of good men, the Citizens would ſtrive to avoid the office of a Magiſtrate, as now they contend for it. Thence it is apparent, that a genuine Magiſtrate is ſo ſpirited, as not to ſeek his own private intereſt, but the public good of thoſe ſubject to him.

This Theme Plato more fully proſecutes,A Magistrates Diet and Richeſſes. Repub. 3. pag. 416. where he ſhews, That Magiſtrates ought ſo far only to be furniſhed with Richeſſes and other neceſſaries, foreign, &c. as that they may not ceaſe to approve themſelves the beſt Conſervators: i. e. leſt being made drunken with too much proſperitie, they waxe inſolent and worſe, to the public detriment of the Citizens. Conſider therefore whether it be not better, that they be ſo furniſhed with neceſſaries, as to life and habitation, that they poſſeſſe nothing as proper, but what urgent neceſſitie requires. Moreover, that they have neither houſe nor Buterie, but what is open for al. But as to their proviſion and Diet, that they have ſo great plenty, as temperate Soldiers need: and that they receive ſuch a ſalarie for the diſcharge of their Office from the Citizens, as that they may neither want, nor have what is ſuperfluous. But this muſt be inculcated on their ſpirits, foreign, that they ever have gold and ſilver, and that truely divine and auguſt, in their Soul, ſo that they need not mens gold and ſilver.

(4) For the acquirement of theſe Qualifications Plato requires that Civil Magiſtrates have the beſt Inſtitution and Education. 4. Magistrates Education and Examen.Thus Repub. 2. pag. 376. treating copioſely of the Inſtitution of a Magiſtrate, he diſtributes the Diſcipline, in which he ought to be inſtituted, into foreign, Gymnaſtic and Muſic: by Gymnaſtic Diſcipline he underſtands ſuch Virtues as appertain to an Active life, namely Temperance, Fortitude, Juſtice, &c. by Muſic Diſcipline he means ſuch Virtues as concerne Pietie and Religion, which is the Muſic of the Soul and Republics. So again in his p. 200Repub. 3. pag. 395. he ſhews, how a Magiſtrate ought to be inſtituted and inſtructed even from his infance in the best Principes and Exemples. And he gives the reaſon of it: foreign, Becauſe imitations imbibed from the childhood, and of long continuance are converted into Manners and Nature: According to that commun Effate, Cuſtome is a ſecond Nature. Neither ought a Magiſtrate to have good Education only, but alſo general Approbation. So Repub. 3. pag. 413. foreign, And he that hath been tried thoroughout the degrees of al ages, namely of Childhood, Youth, and virile Age, and on that examen has approved himſelf innocent and ſpotleſſe, let him be conſtituted Prince and Conſervator of the Citie.

Theſe Qualifications of a politic Magiſtrate are more lively and perfectly laid down in ſacred Philoſophie.Qualifications of Magistrates in Scripture. Exod. 18.21.Exod 18:21 Thus Jethro, as inſpired by God, to Moſes, Exod. 18.21. And thou, provide out of al the people, men of abilitie, fearing God, men of truth, hating avarice. (1) foreign, men of Abilitie. Or of Power, Force, Virtue, Activitie: i. e. virtuoſe, active, and able men, in bodie and mind, as Gen. 47.6. LXX. able or potent men. The Hebrews deſcribe them thus: Men of Abilitie are ſuch as are potent in the Commandments, and exactly look unto themſelves, and ſubjugate their paſſions, ſo that there remains nothing diſhoneſt or reprocheful in them, nor evil name. And generally Able men are ſuch as have a potent or couragious heart, to deliver the oppreſſed out of the oppreſſors hand, as Moſes, Exod. 2.17. Maimonides, in Sanhedr. cap. 2. ſect. 7. (2) foreign, men of Truth: i. e. juſt men. So LXX. alſo Zech. 7.9. ſo Maimonides, in Sanhed. cap. 2. ſect. 7. Men of Truth are ſuch as follow after juſtice for it ſelf, who do love the truth, &c. (3) Fearing God, i. e. religioſe. (4) Hating Avarice, Deut. 16.19. To theſe four Qualities here expreſſed three more are added,Deut. 1.13.Deut 1:13 Deut. 1.13. (5) Wiſe men, (6) and Ʋnderstanding, (7) and Known, i. e. approved. Under which ſeven proprieties the Hebrews include al other good Qualities, as Maimonides Sanhedr. cap. 2. ſect. 7. Hence,

3.A Magistrates Facultie and Autoritie. From the Aptitude and Qualification of a Magiſtrate we paſſe on to his Facultie, Commiſſion, and Autoritie, which is the ſecond eſſential part. For Civilians make two eſſential conſtitutive parts of any politic Adminiſtrator: (1) His Aptitude, which has been p. 201already diſpatcht, (2) his Facultie or Commiſſion; whence his Autoritie doth procede: of which we are now to diſcourſe.1. Divine. (1) As for the Original Facultie, Commiſſion and Autoritie of al Magiſtrates, Plato aſſures us, that it comes from God the ſupreme Rector of the Univerſe. So Leg. 4. pag. 713. foreign, &c. When Saturne [i. e. God] underſtood no human nature was able to governe human affaires, but if it ſhould governe al according to its wil, the World would be filled with al contumelie and injuſtice; he constituted as Governors over human Societies not men, but Demons of a more divine and excellent nature. The great difficultie here wil be, to find out who thoſe Demons were, which God conſtituted as the firſt Magiſtrates. I conceive by theſe Platonic Demons we are to underſtand [1] the Patriarchs and the great Hero's, who were the firſt Magiſtrates, whereof Plato had many notices. [2] But yet theſe Demons formally include the Souls of great men deified, which the wiſer Philoſophers conſtituted as Mediators between the ſupreme God and men, as alſo Adminiſtrators of human affaires, in imitation of the Judaic Meſſias, (whereof they had many imperfect fragments and Traditions) as we have at large proved, Philoſ. Gen. P. 1. l. 3. c. 4. ſect. 4. as alſo, Court Gent. P. 3. B. 2. C. 2. S. 2. §. 3.

And herein Plato imitates Moſes, who makes the Facultie, Commiſſion, and Conſtitution of Magiſtrates to be from God.Num. 27.16, 17.Num 27:16Num 27:17 So Num. 27.16. Let Jehovah the God of the Spirits of al fleſh. He termes Jehovah the God of the Spirits of al fleſh, not only as Creator of mens Souls, but alſo as he gives them ſpiritual Gifts, of Wiſdome, Knowlege, Governement, &c. So Spirit is uſed, 1 Cor. 14.12. God firſt qualifies men with an Aptitude or Gifts; and thence follows the Conſtitution or Ordination: Set a man over the Congregation. Set or Viſit, i. e. provide or conſtitute for Biſhop or Overſeer: who therefore is called v. 17. a Paſtor or Sheepherd. So among the Grecians, Homer, Plato, and others, a Magiſtrate is ſtiled the Paſtor of the people. Whence it follows, v. 17. which may go out before them, &c. By this Hebraic Idiome of going out and coming in, and that which follows, leading out and bringing in, is noted the Adminiſtration of the Civil Magiſtrate, as Deut. 31.2. alluding to the office of a Sheepherd, who in theſe times and countries went out from and came into the Fold before his ſheep: whence the ſame phraſe is applied by our Lord to himſelf as Paſtor of Souls, Joh. 10.4, 9. p. 202Thus God is ſaid to chooſe David his ſervant, Pſal. 78.70. Whence Magiſtrates are ſaid to be, Pſal. 82.6. Gods, and the children of the most High: i. e. conſtituted and appointed to their Office by God. Thence alſo God ſaith Eſa. 22.20. I wil cal my ſervant Eliakim: Eſa. 22.20, 21, 22.Isa 22:20Isa 22:21Isa 22:22i. e. he ſhal not intrude into his place, but be called by God. So much the very name foreign Eliakim importes, namely one raiſed up or ſetled by God, as Jehojakim. Thence he addes v. 21. And I wil clothe him with thy robe, and ſtrengthen him with thy girdle: i. e. I wil give him thy power and authoritie, and confirme him in thy place. The Robe and Girdle were Emblemes of Power and Office. Thence it follows: and I wil commit thy governement into his hand, &c. So v. 22. The key of the houſe of David wil I lay upon his ſhoulder, &c. The Key was alſo an Embleme of Power and Autoritie. As for the ſeat of the divine Facultie, Commiſſion, and Autoritie, from which al Civil Magiſtrates derive their Autoritie originally, it is loged in the Law of Nature, particularly in that moral Precept, Honor thy father, &c. which gives divine conſtitution to the power of the Civil Magiſtrate. This we have more fully laid down in the N. T. The powers that be are ordained by God, foreign, i. e. are ordained by the conſtitution and commiſſion of God.

(2) As for the human Facultie, 2. Human.Commiſſion, and Autoritie of the Magiſtrate, Plato derives it from the peoples Election and Conſent. So Repub. lib. 2. foreign. Thus Leg. 6. treating of the Election of Magiſtrates, he ſaith, Such ſhould be choſen as are most eminent for prudence and probitie, and best qualified for the Offices they are elected unto; as alſo wil attend the ſame with fidelitie and induſtry. The termes uſed to expreſſe this Election and Creation by, are foreign.

(3) Touching the Autoritie of Civil Magiſtrates Plato makes it to be not Abſolute, 3. Magistrates Conſervators of the Law.but Subordinate to the Law: For his great Character of a Magiſtrate is, that he be foreign, a Conſervator and Miniſter of the Law. He layeth down this for a fundamental Principe, That a Magiſtrate may not do what he liſt, but what he ought. Thus Alcibiad. 1. pag. 134. where Socrates inſtructes young Alcibiades in this manner: foreign, Therefore remember, that Power p. 203and Empire is not to be acquired, that thou mayeſt rule over thy ſelf or the Citie as thou liſt, but according to juſtice and wiſdome. Thence in his Politicus, pag. 276. he diſtributes civil Government into, foreign, Tyrannic and Voluntary. Tyrannic Governement he makes to be violent, when Subjects are forced againſt Law; but voluntary, when men are governed by their own Laws: and this kind of Adminiſtration he ſaith becomes most, foreign, one that is truely a King and Civil Magiſtrate. So pag. 305. he makes a Civil Magiſtrate to be foreign, the Conſervator or Keeper of Laws. Hence he cites a great Saying of Pindar: foreign, Pindar ſaith, the Law is King over al, both mortals and immortals. Whence that Latin Effate, Lex eſt Rex, The Law is King. The ſubordination of the Civil Magiſtrate to Law, Plato more fully expreſſeth, Leg. 4. pag. 715. foreign, &c. I have ſtiled Magiſtrates Miniſters of the Law not from an affectation of novitie; but becauſe I am perſuaded, that the ſafety of a Republic conſiſtes herein; but the peſte and ruine in the contrary. And he ſubjoins the reaſon of this his perſuaſion: foreign, For I behold ruine prepared for and preſent to that Citie, in which Laws are not ſuperior to the Magistrates, but Magiſtrates to the Laws: but, on the contrary, ſafetie to that Citie, where the Law rules over Magiſtrates, and Magiſtrates are Servants of the Law, i. e. they ſubject themſelves to the Law and obey the ſame. For I apprehend al manner of good things, which God uſually confers on Cities, to attend this Citie. So proſperous is the condition of that Citie, wherein the Magiſtrates Adminiſtration and Juriſdiction is bounded and circumſcribed by, as alſo ſubordinate to the Law, which is, to ſpeak in Pindars phraſe, the King both of Magistrates and People. Whence, Leg. 6. pag. 761. foreign, But let no Judge or Magiſtrate be exemted and free from rendring accounts, but let him render the account of his diſcharge of his Office to the Citizens: only thoſe excepted, unto whom the last Appeal is made, according to the exemple of the Regal power. Whence pag. 767. he addes: foreign, p. 204But in public crimes it's in the first place neceſſary, that the affaire be brought to the communitie or multitude: for when the Citie is affected with an injurie, it belongs to al to take cognizance thereof: therefore the people may justly take it il, if the cognizance of ſuch affaires ſhould be wreſted from them. Therefore the beginning and end of this controverſie ought to be brought to the people, but the examen and dijudication to the three chief Magiſtrates. Thence Definit. Platon. pag. 415. foreign, Autoritie is defined, the Tuition of the Law.

4.The Magistrates Exercice of his Office. Next to the Facultie and Autoritie of the Civil Magiſtrate we are to conſider him in the actual Administration or Exercice of his Office, which ought to be performed with the greateſt exactitude and fidelitie. It's a good obſervation of Ariſtotle, Rhet. l. 2. c. 19. foreign, Dignitie makes great men more conſpicuous and illuſtrious: wherefore ſuch act with greater moderation and exactitude. Whence alſo that great Aphoriſme of Pittachus, mentioned by Laertius: foreign, Magiſtratie or Governement diſcovers what the man is. If there be an irregular principe or paſſion in a Magiſtrate, it uſually appears in the exercice of his Office. Therefore Plato, Leg. 12. requires, That a Magistrate be most eminent for al manner of Virtues, as before. Now the main Virtues which ought to appear moſt illuſtriouſly in a Magiſtrates exercice of his Office, are ſuch as theſe, Juſtice, Temperance, Moderation as to paſſions, Clemence, Self-denial, Courage, Induſtrie and Fidelitie, of which we find many and great Philoſophemes in Plato.

(1) The Magiſtrates Adminiſtration of his Office muſt be with Justice, 1. Justice and against Briberie.without Briberie, Partialitie, and al Reſpect of perſons. Hence Plato, Leg. 12. requires, foreign, That a Judge be ſworne before he come to judge. And that he may paſſe a righteous Sentence, he alſo ordaines, Demodocus, pag. 383. foreign, Neither judge any cauſe before thou haſt heard both parties. And againſt Briberie he ſpeakes expreſſely, Leg. 12. foreign, That a Magiſtrate ought to adminiſter Juſtice without Gifts. Yea the 12 Tables determine, That a Judge convicted of Briberie ſhalt be puniſht with death. Briberie in Courts of Judicature is like judicial Aſtrologie, which, as Tacitus obſerves, is always forbidden, and yet always retained. p. 205But ſacred Philoſophie doth ſtrictly oblige Magiſtrates to the exercice of Juſtice, and againſt al Briberie, in their Adminiſtrations. So Pſal. 82.1.Pſal. 82.1, 2.Ps 82:1Ps 82:2 God ſtandeth in the congregation of the mighty. foreign ſtandeth, i. e. as Preſident and ſupreme Judge, teaching others how they are to judge, and puniſhing them if peccant. So it follows: he judgeth among the Gods: i. e. rewarding thoſe that are faithful, but puniſhing the unfaithful and unjuſt. Thence v. 2. How long wil ye judge unjustly and accept the perſons of the wicked? Selah. As if he had ſaid: Dare ye be ſo unjuſt and partial, when as God ſits Preſident in the midſt of you?— foreign and accept the face or perſon of the wicked, as Lev. 19.15. Ezra renders it: lift up the faces of the wicked: i. e. by your favour exhilarate and make glad the wicked. Thence he procedes v. 3, 4. to exhort the Judges to the execution of juſtice. And v. 5. he ſhews the ruines that follow on unjuſt Adminiſtrations:v. 5. They know not. foreign. This notes their ignorance of Right or Law. Neither wil they understand — foreign. this notes their oſcitance and negligence in examining Cauſes, and maters of Fact. They walke in darkeneſſe, foreign. This ſome underſtand of being blinded by private Affections, and Bribes, ſo that they cannot ſee what is juſt and equal; according to Exod. 23.8. And thou ſhalt take no gift, for the gift blindeth the wiſe, and perverteth the words of the just. Now by reaſon of theſe things, he ſaith, Al the foundations of the earth [i. e. the Judaic State] are out of courſe. Which ſhews, that injuſtice deſtroyes the very foundations of a Nation. Thus Job 15.34. And fire ſhal conſume the tabernacles of Briberie. How much Juſtice is neceſſary to preſerve States, and commanded by God, appears, Deut. 16.18. And they ſhal judge the people with judgement of justice: Deut. 16.18,Deut 16:18i. e. with an equalitie towards al parties and in al maters. So v. 20. Juſtice juſtice ſhalt thou follow: i. e. al manner of juſtice,v. 20. nothing but juſtice, exactly, diligently, continually.

(2) The Office of a Magiſtrate muſt be adminiſtred with Temperance. Temperance.Thus Plato, Repub. 3. pag. 403. We have ſaid, that the Keepers [of the Laws, or Magiſtrates] be commanded, that they altogether abhor Drunkenneſſe: for it is lawful for any man to be drunke, rather than for a Keeper. And he gives this reaſon of it: foreign, For it is ridiculous, that a Keeper ſhould want a Keeper. Meaning that a Drunkard wants a Keeper himſelf, and therefore is not fit to be the Keeper of others. Thus p. 206Solomons Mother,Prov. 31.4.Prov 31:4 Prov. 31.4. It is not for Kings to drinke wine. Hebr. it is not convenient for Kings to drinke wine: i. e. a large quantitie of it: which the Grecians terme foreign, a drinker of wine, or one given to wine. Whence Plato addes, pag. 404. That the diet of the Magistrate ought to be foreign, ſimple, not foreign, with varietie of dainties, which is most destructive to ſanitie.

(3) Magiſtrates muſt adminiſter their Office with moderation as to paſſions, 3. Moderation.and freedome from diſcords. Thus Plato, Repub. 2. pag. 378. foreign, Magistrates of the Citie ought to be poſſeſſed with this ſentiment, that it is the baſest thing for them to contend by mutual diſcords. How much irregular paſſions are unbecoming a Civil Magiſtrate is wel expreſſed by Aristotle, Rhet. lib. 1. cap. 1. art. 4. foreign, It is not lawful to pervert a Judge, by provoking him to anger, or to envie, or to compaſſion: for this is al one as if one about to uſe a rule ſhould pervert the ſame.

(4) Clemence alſo ought to be illuſtrious in magiſtratic Adminiſtrations.4. Clemence. Thence Plato, Politicus, pag. 274. foreign, We ſaid, that a King and Civil Magistrate is a Paſtor of Mankind, and in this regard a God for mortal man. Wherein he makes a Magiſtrate to be Gods Vicegerent, and a Paſtor of mankind, which denotes his clemence. Thence that of Seneca to Nero: The clemence of a Magiſtrate workes a ſhame of ſin in the Subjects: that is the greateſt puniſhment, which comes from the mildeſt Magiſtrate, &c.

(5) Magiſtrates ought to exercice their Office with Self-denial, 5. Fidelitie, &c.Diligence, Courage, and Fidelitie. Thus Plato, Repub. 2. pag. 374. foreign;Ex quo ſe Caeſar orbi terrarum dedicavit ſibi cripuit. Seneca. By how much the greater the Office of Magiſtrates is, doth it not require by ſo much the greater vacation, and thence the greateſt art and diligence? How much ſloth and negligence is unworthy of a Civil Magiſtrate we are aſſured by Homer, Iliad. 2.

foreign,

foreign.

It becomes not a Magiſtrate to ſleep ſwectly the whole night; to whom the people and ſo great cares are committed. Again, Plato, Leg. 6. p. 207requires, that a Judge be indued not only with judgement and prudence for the underſtanding of maters, but alſo with fidelitie in and for the determination of them.

§. 8. Having explicated the eſſential Conſtitution and Adminiſtration of Politie, we now procede to the Ʋtilitie thereof;The effects of Politie both good and bad. as alſo to what is Conſervative and Destructive thereto. As for the Ʋtilitie of a good Politie we have it wel laid down by Plato, in his Menexenus, pag. 238. foreign, Politie is the Nurſe of men; good truely of good men, but bad of bad men. And we are now to explicate, that our Anceſtors were educated in an excellent forme of Politie: by the benefit whereof, both thoſe that now live have become good, as alſo they which made a good end of their days. He being about to deſcribe the Politie of the Athenian Republic begins with a Preface, touching the efficacious influence of good Politie, to make men good; as alſo of bad, to render men bad.

Touching thoſe things that are Preſervative or Destructive of politic Bodies Plato has given us many Philoſophemes.Things destructive to Republics. As for the Preſervatives of a politic Bodie, they are ſufficiently evident in what precedes touching politic Conſtitution and Adminiſtration; and they wil farther appear by ſhewing what things are deſtructive thereto. 1.1. Atheiſme, and carnal Politie. As Religion is the main Foundation and Pillar of politic Societie; ſo Atheiſme and carnal Politie, in ſubjecting Religion to private intereſt, is that which brings ruine to the ſame. What influence Atheiſme has on the ruine of Republics Plato frequently inculcates, particularly in his Leg. lib. 10. and elſewhere, as hereafter, when we come to diſcourſe profeſſedly of Atheiſme, B. 2. C. 1. S. 2. As more open Atheiſme, ſo carnal Politie in proſtituting and ſubjecting Religion to private intereſt, either of State or ſingle perſons, is a great cauſe of ruine unto States. This was that which brought ruine to the ten Tribes; who after their revolt from Rehoboam and Judah, being afraid, leſt that, if the people ſhould go up to worſhip God at Jeruſalem, they would again be thereby induced to returne to their old Allegeance, they, upon corrupt reaſons of State, erected Calves at Dan and Bethel; hoping thereby to keep the people in obedience to Jeroboam, who had uſurped the Governement. Now this their politic contrivement in making Religion to ſubſerve their State-intereſt, p. 208whereby they hoped to preſerve their uſurped Politie, proved indeed the main cauſe of their deſtruction. So ſotiſh is the ſolie of thoſe, who endeavor, by ſubjecting Religion to State-intereſt, to ſecure themſelves: which is indeed the moſt compendioſe way to State-ruine.

2.2. Luxurie and Idleneſſe. Another great cauſe of Ruine to politic Bodies is Luxurie, Senſualitie and Idleneſſe. Plato aſſures us, That Polities are compoſed foreign, out of the manners of Republics, which, whatever way they incline, draw on other things with them: i. e. if a Republic be given to ſloth and ſenſualitie it is near ruine. Thus Repub. 9. pag. 564. he ſaith, That idleneſſe and prodigalitie are the peſte of Republics: and where theſe two il humors are found, they infeſte a Bodie politic, foreign, as choler and phlegme the natural bodie. Thence Ariſtotle, in his Politics ſaith, That Husbandmen and Sheepherds make the beſt Citizens, foreign, becauſe ſuch converſe according to Laws; for they get their livelihood by working, neither can they be idle. Whereas other Vocations are more obnoxious to idleneſſe and luxurie.

3.3. Prosperitie and Povertie. Alſo exceſſe of Proſperitie or Povertie greatly promoves the ruine of Republics. Proſperitie haſtens the ruine of Republics; as it oft cauſeth Luxurie, Inſolence, and Diviſions: Povertie, as it produceth Injuſtice and Idleneſſe. How much exceſſe of proſperitie promoveth the ruine of a Republic Plato, Repub. 9. pag. 564. illuſtrates, by the Republic of the Bees, which, when it abounds with much honey, the Drones come and devour al: foreign, Rich men therefore, according to my opinion, are deſervedly ſtiled the Herbe of Drones, which they devour. Thence Plato, Repub. 4. pag. 421. ſaith, That there are two things that corrupt and debauch Citizens, and ſo bring ruine to Republics, namely foreign, Richeſſe and Penurie. And he gives the reaſon of both. Richeſſe makes men idle and factioſe: An Artificer, ſaith he, when he grows rich, caſts off his Trade. Again, povertie hinders men from worke, in that it deprives them of neceſſaries. Whence he concludes, That Magiſtrates ought to take diligent heed, that a Citie be not brought to ruine, by the exceſſe of theſe two, Richeſſe and Povertie: whereof the former breeds foreign, Luxurie, Sloth, and Innovation: and the later, foreign, Sordidneſſe, evil Practice, as alſo p. 209deſires of innovation. Again, Repub. 8. pag. 552. he ſaith, Exceſſe of richeſſe or povertie threaten ruine, becauſe the former makes men Drones; and the later makes men Thieves, ſacrilegious, and addicted to evil practices.

4. Animoſities, Factions, and Diviſions are a principal cauſe of State-ruine. 4. Diviſions.It's a Maxime of Politicians, concordant with Plato's Politics, That the principal cauſes of ruine to politic Bodies is from themſelves, as in Bodies natural: And what more potent principe of ſelf-diſſolution is there than Diviſion? Sacred Philoſophie teacheth us, That a kingdome divided cannot ſtand, Mat. 12.25.Matt 12:25as Mat. 12.25. for indeed Diviſion in althings naturally draws on diſſolution. Plato, Repub. 4. aſſures us, That Ʋnitie is the best bond of any Societie, whereas diviſions cauſe diſſolution. Thence Repub. 5. pag. 464. he requires in his Republic, That there be a Communitie as wel of Goods as Affections, foreign, whence truely it comes to paſſe, that men are free from al contentions and diviſions.

5. The laſt cauſe we ſhal mention of State-ruine is Injuſtice. 5. Injustice.Thus Plato, Repub. 4. pag. 444. makes Injuſtice to be foreign, the vitioſitie, foreign, and the diſeaſe of perſons and Republics. This is wel ſet forth by Auguſtin, de Civit. l. 4. c. 4. Without Juſtice what are Kingdomes but great places of Robberie? And what are places of Robberie but little Kingdomes? For indeed the Pirate taken by Alexander, being asked by the King, What he meant thus to infeſte the Sea, anſwered elegantly and truely, And what meaneſt thou thus to infeſte the whole World? But becauſe I play the Pirate in a little Ship, therefore I paſſe for a Robber: whereas thou doing the ſame with a great Navie, paſſeſt for an Emperor. See more of politic Juſtice and Injuſtice, in what precedes, §. 7. Parag. 4.

p. 210REFORMED PHILOSOPHIE. BOOK II.

Of Metaphyſic or Prime Philoſophie: wherein Plato's Metaphyſic Philoſophemes are methodiſed and improved.