The Christian Commonwealth, Tract
THE CHRISTIAN COMMONWEALTH: OR, The Civil Polity of the Riſing Kingdom of Jeſus Chriſt.
CHAP. I.
IT is the Commandment of the Lord, that a people ſhould enter into Covenant with the Lord to become his people, even in their Civil Society, as well as in their Church-Society aDeut. 29. 10, 11, 12, 13. You ſtand this day all of you, before the Lord your God; your Captains of your Tribes, your Elders and your Officers, with all the men of Iſrael▪ (11.) Your little ones, your wives, and the ſtranger that is in thy Camp, &c. (12.) That thou ſhouldeſt enter into Covenant with the Lord thy God, and into his oath which he maketh with thee this day, (13.) That he may eſtabliſh thee to day for a people unto himſelf, and that he may be to thee a God, as he hath ſaid unto thee, and as he hath ſworn unto thy fathers, to Abraham, to Iſaac and to Jacob.Whereby they ſubmit themſelves to be ruled by the Lord in all things, receiving from him, both the platform of their Government, and all their Laws; which when they do, then Chriſt reigneth over them in all things, they being ruled by his Will, and by the Word of his Mouth (b).(a) Iſai. 33. 22. The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he ſhall ſave us.
The ſubſtance of which Covenant, and ſubjection of themſelves unto the Lord, to be ruled by him in all things, is this. That they do humbly confeſs their corruption by nature, and loſt condition; that they acknowledge the free grace cDeut. 26. 1. ad 12. I profeſs this day unto the Lord thy God, that I am come into the Countrey, which the Lord thy God ſware unto thy fathers to give us, &c. verſ. 5. And thou ſhalt ſpeak, and ſay before the Lord thy God, A Syrian ready to periſh was my father, and he wont down into Egypt, &c. verſ. 7. And when we cried unto the Lord, he heard us, &c. ver. 8. And the Lord brought us forth out of Egypt with a mighty hand, &c.of God, in their redemption by Chriſt, and in the promulgation of the Goſpel unto them, and making application thereof effectually unto their ſouls: and therefore the Lord hath ſhewed his everlaſting Love unto them, and cauſed them inwardly by faith, to give up themſelves unto him, to be for ever his, to love, ſerve, and obey him, in all his Word and Commandments: ſo now they do outwardly, & ſolemnly with the reſt of Gods people joyn together ſo to do in their Civil Polity, receiving from the Lord, both the platform of their civil Government, as it is ſet down (in the eſſentials of it) in the holy Scriptures; and alſo all their Laws, which they reſolve through his grace, to fetch out of the Word of God, making that their only Magna Charta; and accounting no Law, Statute or Judgement valid, farther then it appeareth to ariſe and flow from the Word of God.
Such as with a lively faith enter into or walk in this Covenant, do perform every Act (wherein they are free from temptation) of civil converſation among men a1 Cor. 10. 31. Whether ye eat or drink, or whatſoever ye do, do all to the glory of God.by faith in obedience unto God. Inſtructing, that all ſhould do ſo, who take this Covenant; and if they do not, they are guilty of breach of Covenant, before God. A willing ſubjection of a mans ſelf to Chriſt in this Covenant, is ſome hopeful ſign of ſome degree of faith in Chriſt, and love to God; and as a good preparative for a more neer approach to Chriſt in Church-fellowſhip, and Covenant: he that is willing to ſerve Chriſt by the Polity of the ſecond Table civilly, is in ſome degree of preparation to ſerve him, by the Polity of the firſt Table Eccleſiaſtically.
The Child is implicitely comprehended in the Fathers Covenant aDeut. 29. 14, 15. Neither with you onelyonly do I make this Covenant this day, but with him that ſtandeth here this day before the Lord our God, and with him that is not here with us this day., the Wife is explicitely comprehended in her Husbands, inſomuch that in her Widowhood ſhe and her Family are one, under the order of the Government of God.
The particular form of Government, which is approved of God bExod. 18. 23. If thou ſhalt do this thing, and God command thee ſo., inſtituted by Moſes cExod. 18. 24. Moſes hearkened, and did all.among the ſons of Iſrael, (and profitable to be received by any Nation or People, who reverence the command of God, and tremble at his Word) is this; that they chuſe d18. 21. Thou ſhalt provide able men. With Deut. 1. 13. Take ye wiſe men, and I will make them Rulers.unto themſelves Rulers of thouſands eExod. 18. 25. Deut. 1. 15., of hundreds, of fifties and of tens, who ſhall govern according to the pure, holy, righteous, perfect and good Law of God fDeut. 1. 17. Fear not the face of man, for the judgement is Gods. 2 Chro. 19. 6. And ſaid to the Judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgement: Ezek. 44. 24. They ſhall judge it according to my judgement., written in the Scriptures of the Old and New Teſtament.
The forming of which Platforme of Government, deduced from the Scriptures, is: as followeth.
CHAP II.
THe ſeveral degrees of tens, fifties, hundreds, and thouſands; may fitly be called orders of men, governed by God, the God of order aIſa. 9. 7. Of the increaſe of his government and peace there ſhall be no end, upon the throne of David, and upon his Kingdom, to order it..
Which orders of men are
1. Thoſe of the ſingle Platforme.
2. Thoſe of the Superior ariſing upon the firſt.
Firſt for the ſingle Platform, which is Gods Standard, according to which the Superior is delineated, or meaſured out. God hath commanded that ten men ſhould chuſe unto them a Ruler of ten.
Hence, if they be not ten, they cannot chuſe unto them a Ruler of ten. Hence alſo the Ruler maketh the eleventh man; or rather, is the head bExod. 18. 25. Make them heads ov… …he people, Rulers of tens, &c.of the order of ten.
Hence alſo one Ruler of ten, may Rule over nineteen men; but if they become twenty, then by Gods inſtitution, they muſt chuſe another Ruler of ten; for God hath ſaid, Chuſe you Rulers of tens.
Servants, or Sons living with their Parents, as in the condition of Servants cGal. 4. 1. Tho heir ſo long as he is a child, differeth nothing from a ſervant., they may not explicitely, politically, perſonally, chuſe publick Rulers; while they live under the Authority of Family-government, they are not perſonally capable of intereſt in publick Political Elections: it is enough to attain Gods ends, that they be virtually comprehended in their Fathera Covenant.
But if they Marry, or live in the ſtate of allowed publick Free-men, then are they capable of, & are bound perſonally to act, in the choice of their publickRulers. The Rulers of the Father are virtually Rulers of the Child: but when the child putteth forth an act of choice, he hath liberty to chuſe, in due order, another Ruler of ten, unto whom he doth perſonally ſubmit himſelf: for all men are commanded to chuſe unto themſelves Rulers.
By that one act of chuſing his Ruler of ten, and ſubjecting himſelf unto him, he doth chuſe, and ſubject himſelf unto all the Superior orders, under whom his Ruler of ten is ruled.
No man may lawfully, or without ſin, live out of the order of Gods Government: and ſhould any man refuſe to … and ſubject himſelf unto the ſame, he cannot juſtly challenge any priviledge, benefit, or protection thereby, though his virtual intereſt (in ſuch as have it) hath hold upon him, until his actual choice doth more expreſly engage him; and Love will improve every thing for the good of thoſe, who know not what is good for themſelves. He is beneath the condition of a ſtranger, who ſhall Apoſtatize from the Government of the Lord; yea, beneath the condition of Barbarians, who are not yet come in, either by themſelves, or their Progenitors.
As the Ruler of ten may rule over more then ten, even any number under twenty: ſo it is with the other orders, One Ruler of fifty, may rule over nine orders of ten; but if they become ten, then they muſt chuſe another Ruler of fifty: for the Lord hath ſaid, Chuſe you Rulers of fifties; that is, every five orders of ten ſhall chuſe a Ruler of fifty.
Again, one Ruler of an hundred, may rule over three orders of fifties; but if they become four orders of fifties, then two of them muſt chuſe another Ruler: for God hath ſaid, Chuſe Rulers of hundreds; that is, of ten orders of tens.
Again, one Ruler of a thouſand, may rule over nineteen orders of an hundred; but if they become twenty orders, then they muſt by Gods inſtitution chuſe another Ruler of a thouſand: for the Lord hath ſaid, Chuſe you Rulers of thouſands.
Hence one Ruler of a thouſand may, in caſe all the orders under him be at the fulleſt, rule over 8436. men; which ordinarily, amounteth to 33687 ſouls: which doth thus appear.
One Ruler of ten may rule over nineteen men.
One Ruler of fifty may rule over nine orders of ten; and nine times nineteen, maketh one hundred ſeventy one.
One Ruler of an hundred, may rule over three orders of fifty; and thrice 171, maketh 413.
One Ruler of a thouſand, may rule over nineteen orders of an hundred; and nineteen times 413, maketh 7847.
Add therefore to the people, their Rulers, thus:
One Ruler of 50. with his nine Rulers of ten, make ten Rulers.
One Ruler of an 100. may rule over three orders of 50. which maketh 30. Rulers.
One Ruler of a thouſand, may have under him nineteen Rulers of an hundred. So that 19. times 30. and 19. added to them,
makes 589 Rulers
Add to them 7847 People
Summa totalis is 8436
And generally among mankind, for one head of a Family, there be at leaſt three more ſouls of women and children: ſo that four times 8436. amounteth to 33687. ſoules. But it will be rare for all orders to be full at once.
Again, theſe orders of men, may be multiplied thus: when ſuch as are Supernumerary in ſeveral orders, agree together to make another order. For example, if two Rulers of ten, have each of them fifteen men under them, then five men of one order, and five of the other order, may agree together to make another, a new order: and ſo in all other orders it may be.
But if they do this, if they make a new order becauſe they deſire it, and not becauſe the Word of the Lord commandeth it; when they multiply orders by choice, and not by neceſſity of inſtitution: then their next Superiors ſhall guide and direct them in peace and mutual love: for Moſes guided the people in all their Elections aExod. 18. 21, 25. Thou ſhalt provide able men. 25. Moſes choſe able men. Deut. 1. 15. So I took the chief of your Tribes..
If they cannot agree, then they may appeal to their next Superiours, and ſo unto the higheſt bDeut. 1. 17. The caſe that is too hard for you, bring it unto me.Council, if need be: For the Council is (in ordinary diſpenſation) in Moſes ſtead; and the Scriptures are the Mouth of God, at which they muſt enquire, and by the guidance thereof determine of all Caſes, ſo far as the Lord giveth light; and until the mind of God be known, the Caſe muſt ſtay, whatever it be cNum. 15. 34. And they put him in ward, becauſe it was not declared what ſhould be done unto him. Numb. 9. 8. Stand ſtill, and I will hear what the Lord will command concerning you..
CHAP. III.
THe Lord hath given this Commandment in the ordering of his Government, that judgment ſhould be executed ſpeedily aEzra 7. 26. Let judgment be executed ſpeedily upon them. Eccleſ. 8. 11. Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men, is fully ſet in them to do evil.; and alſo that it ſhould be managed with the greateſt reſpect to the eaſe, both of the Governours, and People bExod. 18. 17, 18, 22, 23. This thing is not good; thou wilt ſurely wear away, both thou and this people that is with thee: ver. 22. So ſhall it be eaſier: ver. 13. Thou ſhalt be able to endure, and all the people ſhall go to their place in peace, viz. having judgement among themſelves in their own Quarters, and places of abode, and not be troubled to come to the chief Court, with every cauſe..
But particular times, means and other circumſtances, the Lord hath not particularly commanded cExod. 18. 22. Let them judge the people at all ſeaſons.. Hence it is left unto the wiſdom of the Rulers, to order time, means and other circumſtances, for the beſt, and moſt effectual attainment of the forementioned ſpeedy and eaſie determination and execution of Judgement, in all Caſes whatſoever, and in all places, Cities, or Towns where the people dwell aExod. 18. 23. All the people ſhall go to their own place in peace..
Hence again, it well accordeth with Gods inſtitution, that every order do co-habit together bDeut. 1. 15. I took the chief of your Tribes, and made them heads over you.as neer as may be; becauſe that doth tend to facilitate both the watch, and work of the Lords Government.
Hence alſo limits of place cDeut. 21. 2, 3. Thy Elders and Judges ſhall meaſure unto the Cities about, and the City which is next unto the ſlain man. Deut. 16. 18. Judges ſhalt thou make in all thy gates throughout thy Tribes.(in a general obſervation with allowance to ſome particular exception, as prudence and piety may require) may be uſeful to attain this end.
Hence again, if any ſhall remove his habitation to a more remote place; meet it is that he do change his Rulers, by chuſing a Ruler of ten in the place whither he goeth to dwell: and hence it is meet that ſuch removings and changes be made by a due approbation of the Rulers whence he goeth, and with the acceptance of thoſe to whom he removeth, leſt by ſuch unſtable changes, as ſome may affect, they may ſlip out from under the Government of the Lord, at leaſt from under the watch and uſe thereof, though from the right thereof they cannot, becauſe it is a general command to honour thy Father and thy Mother; and leſt by the confluence of unruly perſons to a place more remiſly governed, the Government of the Lord ſhould be undermined, and ſcandalized.
Becauſe ſin will grow apace, like ill weeds, if it be not always watched, and often weeded out; and fire of ſtrife will ſoon flame out, if it be not ſpeedily ſuppreſſed and quenched: and it edifieth many ways, that juſtice ſhould be ſpeedily done; eſpecially it promoteth peace and piety.
Hence it is meet, that Rulers of ten appoint one day in a week, ſolemnly to hear and determine Cauſes, and guide the common Affairs of his ten, for the more orderly, eaſie, and ſpeedy proceeding of juſtice and peace, which are facilitated and expedited, by a ſtated and appointed time aExod. 18. 26. They judged the people at all ſeaſons: foreign ▪ doth frequently in Scripture ſignifie a ſtated time..
Again, it is meet that the Ruler of fifty keep the Court of ſix, conſiſting of five Rulers of ten, and himſelf the Ruler of them, once in a monethmonth, for the more ſolemn proceeding of Juſtice, & Appeals, if need be: becauſe the higher Caſes aſcend, the more ſolemnity is in them bExod. 18. 22. Every great matter they ſhall bring unto thee.; and need the more time and deliberation.
I call theſe a Court, becauſe they are an Aſſembly of Judges, among whom God promiſeth to ſtand cPſal. 82. 1.. Six is the loweſt number of this Court; but they may be more, according as the orders of ten be more under a Ruler of fifty; but they cannot exceed ten; becauſe a Ruler of fifty cannot by Gods inſtitution, have more then nine orders of ten under him.
Again, it is meet that the Ruler of an hundred keep the Court of three, conſiſting of two Rulers of fifty, and himſelf the Ruler of them, four times in the year, upon the former grounds.
Three is the loweſt number of this Court, and it cannot exceed four; becauſe by Gods inſtitution, he cannot have more then three orders of fifty under him.
Again, it is meet that the Ruler of a thouſand keep the Court of eleven, conſiſting of ten Rulers of an hundred, and himſelf the Ruler of them, twice in a year: and here judgement runneth with greateſt Solemnity and Majeſty; I ſay, Greateſt in the ſingle platform.
Eleven is the loweſt number of this Court; but there may be more, according as the orders of an hundred under him be multiplied; but they cannot exceed twenty, becauſe he cannot have above nineteen orders of an hundred under him.
It is neceſſary that every Court have ſuch Officers aDeut. 16. 18. Judges and Officers ſhalt thou make, Vide Ainſworth in Loc.to attend, as are neceſſary to accompliſh and execute thoſe ends for which the Lord hath inſtituted thoſe Courts: becauſe the appointment of the end, doth command all means requiſite for the attainment of that end, being ſuch as accords with Juſtice and Prudence.
It is alſo neceſſary to have perſons aLev. 24. 12. Num. 15 34. They put him in ward., and all other Inſtruments, for the inflicting of all kindes of Puniſhments, which the Law of God appointeth.
But touching the ſeveral Puniſhments of Coſt, Shame, or Smart; and touching the ſeveral ways of putting to Death, by Stoning, Burning, Strangling, or by the Sword; as alſo touching Baniſhment, I am here ſilent. They more properly appearing in the handling of ſuch Laws which do inflict ſeveral puniſhments, according to the demerit of the ſin, or uſe of terrour unto others, proportioning them to the Standard in the holy Scriptures.
CHAP. IV.
UPon the forenamed grounds of ſpeedy Juſtice, for the ſtabliſhing of firme peace, all Cauſes betwixt man and man, pertaining to the Congnizance of the Ruler of ten, muſt be put upon Suit or Tryal, within the ſpace of one monethmonth bLev. 19. 17. Thou ſhalt not ſuffer ſin upon him.. Caſes belonging to the Court of ſix, muſt be put upon Suit or Tryal within the ſpace of three moneths. Cauſes belonging to the Court of three, muſt be put upon Suit or Tryal, within the ſpace of nine moneths. Cauſes belonging to the Court of eleven, muſt be put upon Suit or Tryal, in the ſpace of one year and half; or elſe to be fruſtrate, and loſe the priviledge of receiving judgement by man; unleſs it appear that the providence of God did hinder, or that the Defendant or Delinquent party did diſappoint it: in thoſe caſes it may be admitted to Tryal, and receive Judgement, though it be of a longer ſtanding.
But Criminal Offences are to be judged, at the time when, and in the place where they be diſcovered, and that with the moſt ſpeed that may be.
Such Caſes as are difficult, weighty, and worthy ſuch attendance, and cannot attain an acceptable iſſue in the Court where they firſtly appertain, may aſcend from Court to Court, either by Appeal, or by Tranſmiſſion to the Court of eleven. And whatſoever Cauſe of weight cannot receive iſſue there, may yet aſcend either by Appeal or Tranſmiſſion to the higheſt Council aExod. 18. 22. Great matters they ſhall bring to thee. 26. Hard matters they brought to Moſes. Deut. 17. 8, 9. If there ariſe a matter too hard for thee, &c. thou ſhalt come to the Priests, Levites and Judges that ſhall be in thoſe days., where by Gods appointment it muſt receive final determination bAnd thou ſhalt do according to the ſentence, &c. Deut. 17. 10..
In leſſer Commonwealths, where there be no Rulers or Courts of the Superiour order, Caſes aſcend to the higheſt Council from the Court of eleven: but where there be Rulers and Courts of the Superiour order, there the Cauſe muſt aſcend from the Court of eleven in the ſingle Platform, to the Court of one Myriade, or the loweſt Court in the Superiour order; and ſo proceed until it come to the Supreme Council.
Every Appeal in this Platform of Government which the Lord hath inſtituted, doth aſcend to an higher Court, and to other Judges. There is one of the Judges from whom he appealeth, a member of the Court to which he doth Appeal, truly to inform the Court of the Reaſons of their Judgement: and but one, leſt they ſhould ſway overmuch, and the Appealant want the priviledge of new and unprejudiced Judges.
Whoſoever ſhall trouble the free paſſage of Juſtice in the ending of Cauſes, through a perverſe will, or baſe ends, or captious and quarrelſome wit, beſides the charges of ſuch agitations, he is worthy of ſome other medicine, as may moſt effectually do him good, and warn others.
In all Courts, he that hath power to call the Court, hath a double Vote: as for example, in the Court of Three, if the Ruler of an hundred differ from the two Rulers of fifty, the Court is equally divided: if there be three Rulers of fifty, and one of them concur with the Ruler of an hundred, their ſentence ſtandeth.
When the Court is equally divided, it is a difficult Caſe, and muſt aſcend to the Court next above them by Tranſmiſſion; or if the leſſer part of the Court oppoſe the ſentence of the Court, as judging it ſinful, then it muſt aſcend by Tranſmiſſion.
If a Judge of any Court ſhall oppoſe the reſt in point of ſin, without weighty and conſiderable grounds, in the judgement of the Court whither it aſcends or is tranſmitted; his firſt offence ſhall be corrected with the charge of ſuch tranſmiſſion, and admonition from the higher Court: after, offences in like kind are to be conſidered and judged, by proportion to the proceſs of Chriſt in the Church, even unto rejection from his Place and Office.
The higheſt Council is to conſiſt of a convenient number of the moſt holy and able men aNum. 11. 16. Whom thou knoweſt, to be Elders of the people. With Exod. 18. 21. Able men, ſuch as fear God; men of truth, hating covetouſneſs.orderly choſen for that purpoſe, by all the orders of bDeut. 1. 13. Take ye wiſe men.men under their juriſdiction, every man in order having an equal voice therein, from among all the Elders of the people: both in the Commonwealth, and in the Churches cDeut. 17. 9. And thou ſhalt come to the Prieſts, Levites, and Judges that ſhall be in thoſe days, and enquire, and they ſhall ſhew thee, &c. 2 Chro. 19. 8. Moreover, in Jeruſalem did Jehoſaphat ſet of the Levites, and of the Prieſts, and of the chief of the fathers in Iſrael, for the judgement of the Lord, and for controverſie. Deut. 21. 2. Then thy Elders and Judges ſhall come forth, and ſhall meaſure, &c. ver. 5. And the Prieſts the ſons of Levi ſhall come neer, and by their word ſhall every ſtroke and every controverſie be tryed. Deut. 19. 17. Both the men between whom the controverſie is, ſhall ſtand before the Lord, before the Prieſts and Judges. Ezek. 44. 24. And in controverſie they ſhall stand in judgement, and they ſhall judge it according to my judgement., the biggeſt number being civil Elders dNumb. 11. 16. Gather to me ſeventy men of the Elders of Iſrael. Vide Ainſw. in Loc. Hence the Hebrews gather, that they were choſe out of all the Tribes, and therefore there was not leſs then five of a Tribe, and ſo many of Levi, who before the institution of the Sanhedrim, were taken of God inſtead of the firſt born, to be Prieſts unto God: for they were taken to be Prieſts at Sinai, Numb. 3. 14. And this inſtitution was at Kibroth-hattaavah, Numb. 11. 34. with Numb. 31. 15, 16, 17..
The Lord commanded Moſes that ſeventy Elders ſhould ſtand with him before the Lord; hence there were ſeventy one of the Council, and Moſes was the chief, and ordained the reſt.
According to which patern, the people are to chuſe their chief Ruler firſt; who being inſtalled by ſome, inſtead of the whole people, muſt inſtal the reſt, and is chief Ruler of the Supreme Council, who muſt call and manage their Aſſemblies.
As the overburdenſomneſs of the work of Government by one man, was the ground of the inſtitution of the forenamed orders of Government: ſo the overburdenſomneſs of the work for one man to hear all hard Caſes, and Appeals, together with other Cares to provide for the welfare of the people, was the ground of the inſtitution of the Supreme Council aDeut. 1. 9. I ſpake to you, and ſaid, I am not able to bear you alone. Numb. 11. 11. ad 16. ver. 11. And Moſes ſaid unto the Lord, Wherefore haſt thou afflicted thy ſervant, and wherefore have I not found favour in thy ſight, that thou layest the burden of all this people upon me? ver. 14. I am not able to bear all the people alone, becauſe it is too heavy for me..
The conveniency of the number of this high Council, is thus to be meaſured, and judged by Gods Standard. Iſrael had at leaſt three Millions of people, (though not one Million of men in order, or not much more: for the Souldiers were but ſix hundred thouſand) now their Supreme Council conſiſted of ſeventy one; therefore that is the higheſt number that will be needed among men ordinarily; yea, though a people ſhould be much bigger, I ſee not but that number may ſuffice: But that number is not limitted; becauſe God denyeth not this Government to fifty who are the leaſt Court, and a leſſer number of men then the higheſt Council in Iſrael had, by Gods appointment; and if it be not limitted on the one ſide, ſo nor on the other.
Again, the loweſt number of the Supreme Council that may be, is five; becauſe that Council muſt conſiſt both of Magiſtrates, and Elders of Churches; Elders of both ſorts; one of a ſort ſufficeth not, and the bigger part muſt be Magiſtrates.
This Council muſt alwaies be in being, perſonally or virtually, to give anſwer to all Caſes propounded, touching the Law of God, and the application thereof, to any particular Perſon or Cauſe, and to take care for the general Protection, Proviſion, and Government of the whole, in truth, holineſs, and peace.
CHAP. V.
THe duties of all the Rulers of the civil part of the Kingdom of Chriſt, are as followeth.
The Office and Duty of all the Rulers, is to govern the people in the orderly and ſeaſonable practice of all the Commandments of God, in actions liable to Political obſervation, whether of piety and love to God, or of juſtice, and love to man with peace.
Hence they are keepers of both Tables, and are ſo to look that all the Commandments of God be obſerved, as to compel men to their undoubted duty, and puniſh them for their undoubted ſins, errours and tranſgreſſions.
A Caſe, a Duty, a Sin, is ſaid then to be undoubted, when either it is expreſly, or by general approved conſequence, commanded or forbidden in the Scriptures; or when it hath paſſed the circuit of Gods Polity, and received its final determination according to the Scriptures; unto which not to ſubmit, is capital preſumption.
Hence again, Rulers are eminently concerned to maintain the purity of Religion, with all care and power; holineſs, truth, and peace being much concerned herein.
Hence again, all Rulers muſt be skilful in the Scriptures; they muſt read and meditate in the ſame all the daies of their life, that thereby they may be enabled to do their Office faithfully, and religiouſly ſo long as they live.
Hence again, they are to give counſel and command for the well ordering of all the Publick Affairs of their people; both in Education of Youth, whether in Schools or other Occupations; in walking in their Callings, in their Neighbourhood, commerce and converſe with men, in ſubjecting themſelves to Government, with Religion, Juſtice and Peace.
CHAP. VI.
THe Office of the Ruler of ten, is to ſee all his people walk as becometh Gods people in their ſeveral places, furthering the ſame upon all occaſions. And at appointed times to ſit alone, to hear and determine Cauſes of Juſtice, and of evil converſation; to declare Gods ſentence and counſel in every Caſe, and ſee it executed.
Provided it be with the conſent and ſubmiſſion of the party or parties concerned.
All difficult Caſes, and Appeals, he ſhall binde over to the Court of ſix; and Capitals in life, limb or baniſhment, to the Court of eleven.
Theſe Rulers are next the people; hence they ſee them *Each other.moſt: and therefore they need be ſingularly wiſe, patient, loving, faithful, and zealouſly holy men. So great is his work and charge, that it had need extend but to a ſmall compaſs. If he well perform his Office, it doth prevent much trouble to Superiour Courts.
The Office of the Ruler of fifty, is to ſee that all the Rulers often under him, be faithful in their Office and Duty; and to help on their work, in all Caſes, and toward all perſons, as he hath occaſion.
As alſo to call and keep the Court of ſix in their ſeaſons; where all Caſes, pertaining to the publick good of all his order, and particular Caſes betwixt parties of the ſeveral of the orders of ten under him, are nextly to be tryed and determined, together with Appeals from any of the Rulers of ten under him: and difficult Caſes tranſmitted from them to this Court.
This Court hath power to end ſtrifes, judge Cauſes, declare and pronounce the ſentence of Gods Word, in mulcts, and puniſhments, and ſee them executed. Difficult Caſes they ſhall tranſmit; and alſo Appeals they ſhall bind over, unto the Court of three. But capitals in life, limb or baniſhment, to the Court of eleven.
The Office of the Ruler of an hundred, is to ſee that the Rulers of fifty under him, do perform their Office and Duty faithfully; to help them what lieth in him, in any of their works towards their Rulers of ten, or any particular perſon under him. Alſo all Cauſes which concern the Publick good of all Orders under him, are in his charge. And alſo to call and keep the Court of three, where Cauſes betwixt parties of his ſeveral orders of fifty, are properly to be tryed and determined; with Appeals from the Court of ſix, and ſuch difficult Caſes as that Court ſhall tranſmit to them.
This Court hath power to end all ſtrifes, judge and determine Cauſes, declare and pronounce the ſentence of Gods Word, in mulcts and puniſhments, and ſee them executed. Alſo to take care of the Publick good of all their Orders. Appeals, difficult Caſes, and capitals in life and limb, and baniſhment, they ſhall bind over and tranſmit to the Court of eleven.
The Office of the Ruler of a thouſand, is to ſee that all the Rulers of hundreds under him, do perform their Office and duty faithfully; to help them what lieth in him in any part of their charge toward their Rulers of fifties, or Rulers of ten, or any perſon under him; alſo all Caſes which concern the Publick good of all the orders under him, are in his care and charge. As alſo to call and keep the Court of eleven, where all Cauſes betwixt perſons in ſeveral of his Hundreds, are properly belonging; with Appeals from the Court of three, and difficult Caſes tranſmitted to them. Alſo all Caſes which concern the Publick good of all the Orders under them.
Alſo all capital Caſes of life, limb or baniſhment, belong this Court: becauſe it is the higheſt and moſt ſolemn Judicatory in the ſingle Platform, and fulleſt of Majeſty. The higheſt puniſhment is fitly pronounced, in a more ſolemn Judicatory, then is the Court of ſix, or three; unleſs the ſmalneſs or paucity of the people have no higher.
Alſo Caſes betwixt parties of ſeveral thouſands belong to this Court: at the choice of the Plaintiff in which Court of eleven, either that which himſelf doth belong to, or that which his Adverſary is under. But this conſideration doth belong to leſſer Commonwealths, where they have no Governour of the Superiour order, and yet more then one Ruler of a thouſand.
This Court hath power to hear and judge all Cauſes brought before them; declare and pronounce the ſentence of Scripture, in all mulcts and puniſhments, even death it ſelf, and ſee them executed.
Alſo to pronounce, and ſee executed, all ſuch ſentences as the Supreme Council doth determine, and remit unto them. Namely, thus it is in leſſer Commonwealths, where there be no Courts of the Superiour order, difficult Caſes they muſt tranſmit to the higheſt Council, and bind over Appeals unto them, where there be no Courts of the Superiour order, betwixt the Supreme Council and them.
The Office of the Supreme Council, is to ſee that all the Rulers of thouſands, yea, all Rulers and Officers, of all orders and degrees, do their Office and Duty faithfully; and to receive difficult Caſes and Appeals, from the Court of eleven; to ſearch the Scriptures with all faithfulneſs, to find out the pure mind of God, impartially and ſincerely to apply the Cauſe propounded thereunto; to declare the will of God in the Caſe, and ſo return it to the Court of eleven, whereto it appertaineth, there to receive judgement accordingly. And whoſoever will do preſumptuouſly, and not hearken unto that ſentence, ſhall be put to death, Deut. 17. 11, 12.
In the ſingle Platform, the Court of eleven is next to the Supreme Council, for tranſmiſſion and remiſſion of Cauſes; but where there be Courts of the Superiour order, it is not ſo.
Alſo they are to declare the Counſel and Will of God, touching War and Peace, and accordingly tranſmit the work to ſuch of the Rulers as they judge moſt meet to accompliſh the ſame.
Alſo to take care for, and provide means for Publick welfare and ſubſiſtence, by Trading, both Foraign and Domeſtick, Fiſhing, Tillage, &c. with all other neceſſary and uſeful Occupations.
Eſpecially they are to take care for peace and truth in Religion, in all the Churches, and among all the people; and the propagation alſo thereof. As alſo the furtherance of all good learning in all the Liberal Arts and Sciences.
The Supreme Council, and all Courts, yea, and all Rulers, have power to bind Offenders, and Perſons concerned, to appear, or proſecute in due order and ſeaſon; puniſh for offences in that kind; and if need be, commit to priſon for ſecurity.
If Rulers offend either morally or politically, by rigor, partiality or remiſneſs, his or their next Superiours have power to correct ſuch evils, according to the Word of God; and as need may be, the Caſe may orderly aſcend, from Court to Court, even to the higheſt Council. Hereſie, Blaſphemy, and other groſs (eſpecially if capital) ſins, are juſt cauſe, in due order, of depoſition from his Office, by the Supreme Council; the Cauſe coming to them either by orderly aſcent, or taken in immediately, as a notorious ſcandal, which calleth for ſpeedy remedy.
CHAP. VII.
SO much for the ſingle Platform of Chriſt his Government: now followeth the Superiour, ariſing out of the firſt.
When the Lord ſhall bow the hearts of great Nations, to embrace this form of Government, there being populous Cities, Provinces, and Countries, where the Rulers of thouſands will be greatly multiplied, and Cauſes frequently fall out, betwixt parties of ſeveral thouſands; yea, and betwixt the Rulers of thouſands ſometimes, being ſo numerous, inſomuch that the Supreme Council will be overburdened, even as Moſes was.
Hence there will be a neceſſity of erecting the Superiour platform of the Lords Government: which by proportion unto the ſingle Platforme (which is more fully expreſt in Scripture) doth ariſe from it, and is builded upon it.
Namely, that every ten orders of thouſands, ſhould chuſe a Ruler of ten thouſand, or a Myriade; and five orders of Myriades, a Ruler of fifty thouſand, or five Myriades; and two orders of five Myriades ſhould chuſe a Ruler of an hundred thouſand, or ten Myriades: and ten orders of an heundred thouſands, or ten Myriades, ſhould chuſe a Ruler of a thouſand thouſand, or an hundred Myriades, or a Million.
I am led to believe, that this Superiour order of Rulers, is a Divine inſtitution, not only by conſequence of proportion to the ſingle Platform; but expreſly, and that it was practiſed by Moſes in Iſrael: namely, that ten Rulers of thouſands had a Ruler over them of ten thouſands, or of a Myriade; and that the order of Myriades or ten thouſands, were as duly & orderly obſerved, as the orders of thouſands were. For Numb. 10. 36. when they reſted from their marching, Moſes bleſſed them, and ſaid, Return O Lord, to the Myriades of the thouſands of Iſrael: therefore there were orders of Myriades, as well as of thouſands.
Furthermore, it is expreſly ſaid, by Moſes in his ſong, Deut. 33. 2. The Lord came from Sinai (namely, where the order of Government was firſt inſtituted) and he came with myriades of Saints. Therefore orders of Myriades were inſtituted and acted from the firſt foundation of this Government.
Likewiſe, Deut. 33. 17. he ſpeaketh of the orders of Myriades among the Tribes, as familiarly obſervable, as the orders of thouſands. So that we may ſee this Superiour order and platform of Government, obſerved in Iſrael, and expreſſed in the holy Scriptures.
The Ruler of a Myriade hath this eminency, above a Ruler often in the ſingle Platform, that all his ten whom he immediately ruleth, are eminent Rulers.
Hence they are an Aſſembly of Judges, and a Court, for number every way proportionable to the Court of eleven: but for eminency and diſtinction they are more properly called the Court of one Myriade.
The Ruler of fifty thouſand or five Myriades holdeth a Court for number proportionable to the Court of ſix in the ſingle Platform: but for eminency and diſtinction, they are more properly called the Court of five Myriades.
The Ruler of an hundred thouſand, or ten Myriades, holdeth a Court for number proportionable to the Court of three in the ſingle Platform: but for eminency and diſtinction, it is more properly called the Court of ten Myriades.
The Ruler of a thouſand thouſand, or an hundred Myriades, holdeth a Court for number proportionable to the Court of eleven; but for eminency and diſtinction, it is more properly called the Court of one hundred Myriades.
The times or ſeaſons, Officers or other means for the moſt effectual ordering of theſe Courts, will be moſt fitly diſcerned, and agreed, by ſuch a people as may have uſe of them.
The Cauſes which moſt properly belong to the Court of one Myriade, are ſuch as fall out betwixt parties of their ſeveral thouſands; as alſo difficult Caſes tranſmitted from the Court of eleven, and Appeals from them.
Alſo all ſuch Caſes as concern the Publick good of all under them.
All Courts of the Superiour order have power to judge all capital Caſes whatſoever.
The Court of one Myriade hath alſo power to judge any Cauſe betwixt the Rulers of the thouſands of that Myriade, who are not to judge in the Court when their own Caſe is judged. Difficult Caſes they tranſmit, and Appeals they bind over to the Court of five Myriades, if there be ſuch a Court betwixt them and the Supreme Council: otherwiſe they tranſmit them to the Council.
The Cauſes which properly belong to the Court of five Myriades, are ſuch as fall out betwixt parties of the ſeveral Myriades under them.
I will aſcend no higher, in deſcribing the Courts of the Superiour order: party becauſe Gods Method is plain, and alſo it will be rarely of uſe in any Commonwealth; eſpecially conſidering that which I farther propound.
Namely, ſeeing God himſelf was pleaſed to appoint a Prince, a chief Ruler, over every Tribe in Iſrael, who were diſtinguiſhed, by that civil diſtinction of kindreds:
By proportion thereunto, in populous Nations, where there be other civil diſtinctions of ſocieties and cohabitations of men, viz. by Cities, Provinces, Countries, &c. ſhould not they chuſe a Prince, a chief Ruler of thoſe ſeveral Precincts of civil ſociety?
Whoſe Office is chiefly to take care of the good Government, firſtly, of all the Superiour Rulers under him; as alſo of all the reſt, as he hath opportunity, that the Lord may rule among them.
Likewiſe to hold a Court, conſiſting either of the Rulers of Myriades, or of five Myriades, or of ten Myriades, or of an hundred Myriades, according to the greatneſs of the people in his Precincts.
This Court to be called the Court of the Prince, or Lord, or chief Ruler of ſuch a Precinct; and to be next unto the Supreme Council: from which Court, onelyonly difficult Caſes and Appeals have acceſs to the Supreme Council, and to which they remit the determinations of the Cauſe, to receive its judgement: Leſt the Supreme Council be oppreſſed with buſineſs from ſo many Courts, and thereby the people with delays of hearing and iſſue, occaſioned thereby.
It ſeemeth to be right Orders, and according to Gods inſtitution, that theſe Princes of the ſeveral Tribes or Societies of men ſhould be members of the Supreme Council: The whole Dominion being diſtributed unto the Supreme Counſellours, or to ſo many of them as may be meet. For the Princes of the Tribes of Iſrael (it ſeemeth to me) were members of the Sanhedrim or Supreme Council; becauſe God commanded that they ſhould be choſen very carefully from among the Elders of the people. Hence they will chuſe the moſt choice of their Elders to ſend up with Moſes to ſtand before God. Now they could not chuſe better, fitter, and men more acceptable to God, out of all their Elders, then thoſe whom God himſelf had choſen by name, to be Princes of the Tribes.
Beſides, it is exceedingly harmonious, in the frame of this Government, that it ſhould be ſo: for though whoever of the other Elders, whether of the ſingle or Superiour Order, be choſen to the Supreme Council, it may ſeem requiſite, they ſhould leave the lower ſtation, leſt when Appeals have paſſed in the circuit of Gods Government, and come to the higheſt Council, there ſhould be ſundry of them, through whoſe judgement the Cauſe had formerly paſſed, which may prove prejudicial both to their perſons, and to the Cauſe.
But when it hath laſtly paſſed through the Court of the Prince of the Tribe, meet it is that one of the laſt Court through which it paſſed, ſhould be preſent in the Supreme Council, to give true information, how they laſtly after all former Tryals did find the Cauſe.
But this is to be obſerved in the diſtribution of the whole Dominion to the ſeveral Supreme Counſellours, that no ſuch civil Dominion is to be put upon or accepted by ſuch Elders of Churches, as are Members of the high Council; as being ſuch whoſe only Office and Work is to ſearch the holy Scriptures, and give all attendance to declare the Divine Oracle of God in ſuch Caſes as are in hand, of what nature ſoever they be: yea, and if the Council ſee need, to call Ecceſiaſtical Councils, greater or leſſer, to ſearch out the mind of Chriſt; for his preſence and bleſſing is in every Ordinance; and all joyntly conſpire the advancement of his Kingdom, and the doing of his will.
The Election of all Superiour Rulers, is to be after the ſame manner as in the ſingle form, viz. by all the people *Or orders of men., over whom they are to rule.
Some of the Princes of the Tribes of Iſrael, may ſeem to be Rulers of fifty thouſands, or of five Orders of Myriades: yet the Office of the Princes was not onelyonly under that notion, but alſo as an head of a civil ſociety, a kindred, an eminent part, a diviſion of the Commonwealth: for ſome of the Tribes had but four Myriades, and ſome but three, and therefore could not in that way and order have a Ruler of five Myriades. Therefore they muſt needs be inſtituted under another conſideration, viz. as being the head or chief Ruler over an eminent part, or diviſion of the Commonwealth, being civilly divided into ſuch Societies.
CHAP. VIII.
SO much for the Platform of the Lords Government. Now it remains to conſider of the Laws by which theſe Rulers are to Govern the Lords people. The written Word of God is the perfect Syſteme or Frame of Laws, to guide all the Moral actions of man, either towards God or man: the Application whereof to every Caſe according to its circumſtances, muſt be by the wiſdom and diſcretion of the Judges, guided by the light of the Scriptures, and a pure Conſcience.
The judgement and determination of a Cauſe, is nothing elſe, but the particular application of the Cauſe, according to all its circumſtances, unto the Rule and Standard of Gods Word.
The Records of which judgements, are equivalent to Humane Laws. Which ſo far as the Caſe with all its circumſtances conſidered is rightly applyed to the Rule of the Word, is a deduct from Scripture, and bindeth the Conſciences, both of Judges alway ſo to judge in the like caſe, and the people ſo to walk.
Which Records to order wiſely, and publiſh for common inſtruction and edification, is a work of great wiſdom, and tendeth much to Gods glory, the good of the people, and the facilitating and expediting juſtice, among them. All Strangers, are …o be accounted under the Government of thoſe Orders where they reſide, and where their buſineſs lieth; ſo as to have the benefit of the Government of the Lord, as our own people have.
FINIS.
End of the text · John Eliot, The Christian Commonwealth (1659)