Vindication of the Government of New England Churches 1, Demonstration 2

Vindication of the Government of New England Churches 1 · Demonstration 2

p. 302. Demonſtration in Defence of our Platform, which is founded in the Light of Nature.

CHAP. I.

THE Divine Eſtabliſhment in Providence of the fore-named Churches in their Order is apparently the Royal aſſent of the ſupream Monarch of the Churches, to the grave Deciſions of Reaſon in favour of Mans Natural ſtate of Being, and Original Freedom. For it we ſhould make a new Survey of the Conſtitution before named under the brighteſt Light of Nature, there is no greater p. 31Example of natural Wiſdom in any ſetlement on Earth; for the preſent and future ſecurity of Humane Beings in all that is moſt Valuable and Grand, then in this. That it ſeems to me as though Wiſe and Provident Nature by the Dictates of Right Reaſon excited by the moving Suggeſtions of Humanity; and awed with the juſt demands of Natural Libertie, Equity, Equality, and Principles of Self-Preſervation, Originally drew up the Scheme, and then obtained the Royal Approbation. And certainly it is agreeable that we attribute it to God whether we receive it nextly from Reaſon or Revelation, for that each is equally an Emanation of his Wiſdom, Prov. 20.27. The Spirit of Man is the Candle of the Lord, ſearching all the inward parts of the Belly. There be many larger Volumns in this dark Receſs called the Belly to be read by that Candle God has Light up. And I am very well aſſured the fore named Conſtitution is a Tranſcript out of ſome of their Pages, Joh. 1.4, 9. And the Life was the Light of Men, which Lighteth every Man which cometh into the World. This admirable Effect of Chriſts Creating Power in hanging out ſo many Lights to guide man through a dark World, is as Applicable to the Light of Reaſon, as to that of Revelation. For that the Light of Reaſon as a Law and Rule of Right, is an Effect of Chriſt's goodneſs, care and creating Power, as well p. 32as of Revelation; though Revelation is Natures Law in a fairer and brighter Edition. This is granted by the London Miniſters, P. 8. C. 3. That, that which is evident by, and conſonant to the true Light of Nature, or Natural Reaſon, is to be accounted, Jure Divino, in matters of Religion. But in the further and more diſtinct management of this Plea; I ſhall,

1. Lay before the Reader ſeveral Principles Natural Knowledge.

2. Apply or Improve them in Eccleſiaſtical affairs.

3. Inferr from the Premiſes, a Demonſtration that theſe Churches, if not properly Formed; yet are fairly Eſtabliſhed in their preſent Order by the Law of Nature.

CHAP II.

1. I Shall diſcloſe ſeveral Principles of Natural Knowledge; plainly diſcovering the Law of Nature; or the true ſentiments of Natural Reaſon, with Reſpect to Mans Being and Government. And in this Eſſay I ſhall peculiarly confine the diſcourſe to two heads, viz

1. Of the Natural [in diſtinction to the Civil] and then,

2. Of the Civil Being of Man. And I ſhall Principally take Baron Puffendorff for my Chief Guide and Spokeſ-man.

p. 331. I ſhall conſider Man in a ſtate of Natural Being, as a Free-Born Subject under the Crown of Heaven, and owing Homage to none but God himſelf. It is certain Civil Government in General, is a very Admirable Reſult of Providence, and an Incomparable Benefit to Man-kind, yet muſt needs be acknowledged to be the Effect of Humane Free-Compacts and not of Divine Inſtitution; it is the Produce of Mans Reaſon, of Humane and Rational Combinations, and not from any direct Orders of Infinite Wiſdom, in any poſitive Law wherein is drawn up this or that Scheme of Civil Government. Government [ſays the Lord Warrington] is neceſſary — in that no Society of Men can ſubſiſt without it; and that Particular Form of Government is neceſſary which beſt ſuits the Temper and Inclination of a People. Nothing can be Gods Ordinance, but what he has particularly Declared to be ſuch; there is no particularly Form of Civil Government deſcribed in Gods Word, neither does Nature prompt it. The Government of the Jews was changed five Times. Government is not formed by Nature, as other Births or Productions; If it were, it would be the ſame in all Countries; becauſe Nature keeps the ſame Method, in the ſame thing, in all Climates. If a Common Wealth be changed into a Monarchy, is it Nature that forms, and brings forth the Monarch? Or if a Royal Family p. 34wholly Extinct [as in Noah's Caſe, being not Heir Apparent from Deſcent from Adam] is it. Nature that muſt go to work [with the King Bees, who themſelves alone preſerve the Royal Race in that Empire] to Breed a Monarch before the People can have a King, or a Government ſent over them? And thus we muſt leave Kings to Reſolve which is their beſt Title to their Crowns, whether Natural Right, or the Conſtitution of Government ſettled by Humane Compacts, under the Direction and Conduct of Reaſon. But to proceed under the head of a State of Natural Being, I ſhall more diſtinctly Explain the State of Humane Nature in its Original Capacity, as Man is placed on Earth by his Maker, and Cloathed with many Inveſtitures, and Immunities which properly belong to Man ſeparately conſidered. As,

1. The Prime Immunity in Mans State, is that he is moſt properly the Subject of the Law of Nature. He is the Favourite Animal on Earth; in that this Part of Gods Image, viz. Reaſon is Congenate with his Nature, wherein by a Law Immutable, Inſtampt upon his Frame, God has provided a Rule for Men in all their Actions, obliging each one to the performance of that which is Right, not only as to Juſtice, but likewiſe as to all other Moral Vertues, the which is nothing but the Dictate of Right Reaſon founded in the Soul of Man. Malloy, De. Mao, p. 35Praef. That which is to be drawn from Mans Reaſon, flowing from the true Current of that Faculty, when unperverted, may be ſaid to be the Law of Nature; on which account, the Holy Scriptures declare it written on Mens hearts. For being indowed with a Soul, you may know from your ſelf, how, and what you ought to act, Rom. 2.14. Theſe having not a Law, are a Law to themſelves. So that the meaning is, when we acknowledge the Law of Nature to be the dictate of Right Reaſon, we muſt mean that the Underſtanding of Man is Endowed with ſuch a power, as to be able, from the Comtemplation of humane Condition to diſcover a neceſſity of Living agreeably with this Law: And likewiſe to find out ſome Principle, by which the Precepts of it, may be clearly and ſolidly Demonſtrated. The way to diſcover the Law of Nature in our own ſtate, is by a narrow Watch, and accurate Contemplation of our Natural Condition, and propenſions. Others ſay this is the way to find out the Law of Nature. ſcil. If a Man any ways doubts, whether what he is going to do to another Man be agreeable to the Law of Nature, then let him ſuppoſe himſelf to be in that other Mans Room; And by this Rule effectually Executed. A Man muſt be a very dull Scholar to Nature not to make Proficiency in the Knowledge of her Laws. But more Particularly in purſuing our Condition for the diſcovery p. 36of the Law of Nature, this is very obvious to view, viz.

1. A Principle of Self-Love, & Self-Preſervation, is very predominant in every Mans Being.

2. A Sociable Diſpoſition.

3. An Affection or Love to Man-kind in General. And to give ſuch Sentiments the force of a Law, we muſt ſuppoſe a God who takes care of all Mankind, and has thus obliged each one, as a Subject of higher Principles of Being, then meer Inſtincts. For that all Law properly conſidered, ſuppoſes a capable Subject, and a Superiour Power; And the Law of God which is Binding, is publiſhed by the Dictates of Right Reaſon as other ways: Therefore ſays Plutarch, To follow God and obey Reaſon is the ſame thing. But moreover that God has Eſtabliſhed the Law of Nature, as the General Rule of Government, is further Illuſtrable from the many Sanctions in Providence, and from the Peace and Guilt of Conſcience in them that either obey, or violate the Law of Nature. But moreover, the foundation of the Law of Nature with relation to Government, may be thus Diſcovered. ſcil. Man is a Creature extreamly deſirous of his own Preſervation; of himſelf he is plainly Expoſed to many Wants, unable to ſecure his own ſafety, and Maintenance without the Aſſiſtance of his fellows; and he is alſo able of returning Kindneſs by the furtherance of mutual Good; But yet Man is often found to be Malicious, Inſolent, p. 37and eaſily Provoked, and as powerful in Effecting miſchief, as he is ready in deſigning it. Now that ſuch a Creature may be Preſerved, it is neceſſary that he be Sociable; that is, that he be capable and diſpoſed to unite himſelf to thoſe of his own ſpecies, and to Regulate himſelf towards them, that they may have no fair Reaſon to do him harm; but rather incline to promote his Intereſts, and ſecure his Rights and Concerns. This then is a Fundamental Law of Nature, that every Man as far as in him lies, do maintain a Sociableneſs with others, agreeable with the main end and diſpoſition of humane Nature in general. For this is very apparent, that Reaſon and Society render Man the moſt potent of all Creatures. And Finally, from the Principles of Sociableneſs it follows as a fundamental Law of Nature, that Man is not ſo Wedded to his own Intereſt, but that he can make the Common good the mark of his Aim: And hence he becomes Capacitated to enter into a Civil State by the Law of Nature; for without this property in Nature, viz. Sociableneſs, which is for Cementing of parts, every Government would ſoon moulder and diſſolve.

2. The Second Great Immunity of Man is an Original Liberty Inſtampt upon his Rational Nature. He that intrudes upon this Liberty, Violates the Law of Nature. In this Diſcourſe I ſhall wave p. 38the Conſideration of Mans Moral Turpitude, but ſhall view him Phyſically as a Creature which God has made and furniſhed eſſentially with many Enobling Immunities, which render him the moſt Auguſt Animal in the World, and ſtill, whatever has happened ſince his Creation, he remains at the upper-end of Nature, and as ſuch is a Creature of a very Noble Character. For as to his Dominion, the whole frame of the Lower Part of the Univerſe is devoted to his uſe, and at his Command; and his Liberty under the Conduct of Right Reaſon, is equal with his truſt. Which Liberty may be briefly Conſidered, Internally as to his Mind, and Externally as to his Perſon.

1. The Internal Native Liberty of Mans Nature in general implies, a faculty of Doing or Omitting things according to the Direction of his Judgment. But in a more ſpecial meaning, this Liberty does not conſiſt in a looſe and ungovernable Freedom, or in an unbounded Licence of Acting. Such Licence is diſagreeing with the condition and dignity of Man, and would make Man of a lower and meaner Conſtitution then Bruit Creatures; who in all their Liberties are kept under a better and more Rational Government, by their Inſtincts. Therefore as Plutarch ſays, Thoſe Perſons only who live in Obedience to Reaſon, are worthy to be accounted free: They alone live as they Will, who have Learnt what they ought to Will. So p. 39that the true Natural Liberty of Man, ſuch as really and truely agrees to him, muſt be underſtood, as he is Guided and Reſtrained by the Tyes of Reaſon, and Laws of Nature; all the reſt is Brutal, if not worſe.

2. Mans External Perſonal, Natural Liberty, Antecedent to all Humane parts, or Alliances muſt alſo be conſidered. And ſo every Man muſt be conceived to be perfectly in his own Power and diſpoſal, and not to be controuled by the Authority of any other. And thus every Man, muſt be acknowledged equal to every Man, ſince all Subjection and all Command are equally baniſhed on both ſides; and conſidering all Men thus at Liberty, every Man has a Prerogative to Judge for himſelf, viz. What ſhall be moſt for his Behoof, Happineſs and Well-being.

3. The Third Capital Immunity belonging to Mans Nature, is an equality amongſt Men; Which is not to be denyed by the Law of Nature, till Man has Reſigned himſelf with all his Rights for the ſake of a Civil State; and then his Perſonal Liberty and Equality is to be cheriſhed, and preſerved to the higheſt degree, as will conſiſt with all juſt diſtinctions amongſt Men of Honour, and ſhall be agreeable with the publick Good. For Man has a high valuation of himſelf, and the paſſion ſeems to lay its firſt foundation [not in Pride, but] really in the high and admirable Frame and Conſtitution of Humane p. 40Nature. The Word Man, ſays my Author, is thought to carry ſomewhat of Dignity in its ſound; and we commonly make uſe of this as the moſt proper and prevailing Argument againſt a rude Inſulter, viz. I am not a Beast or a Dog, but am a Man as well as your ſelf. Since then Humane Nature agrees equally with all perſons; and ſince no one can live a Sociable Life with another that does not own or Reſpect him as a Man; It follows as a Command of the Law of Nature, that every Man Eſteem and treat another as one who is naturally his Equal, or who is a Man as well as he. There be many popular, or plauſible Reaſons that greatly Illuſtrate this Equality, viz. that we all Derive our Being from one ſtock, the ſame Common Father of humane Race. On this Conſideration Boethius checks the pride of the Inſulting Nobility.

Quid Genus et Proavos Strepitis?

Si Primordia Vestra,

Auteremque Deum Spectas,

Nullus Degener Extat

Niſi vitiis Pejora ſovens,

Proprium Deſerat Orturn.

Fondly our first Deſcent we Boast;

It whence at first our Breath we Drew,

The common ſprings of Life we view,

The Airy Notion ſoon is Loſt.

p. 41The Almighty made us equal all;

But he that ſlaviſhly complyes

To do the Drudgery of Vice,

Denyes his high Original.

And alſo that our Bodies are Compoſed of matter, frail, brittle, and lyable to be deſtroyed by thouſand Accidents; we all owe our Exiſtence to the ſame Method of propagation. The Nobleſt Mortal in his Entrance on to the Stage of Life, is not diſtinguiſhed by any pomp or of paſſage from the loweſt of Mankind; and our Life haſtens to the ſame General Mark: Death obſerves no Ceremony, but Knocks as loud at the Barriers of the Court, as at the Door of the Cottage. This Equality being admitted, bears a very great force in maintaining Peace and Friendſhip amongſt Men. For that he who would uſe the Aſſiſtance of others, in promoting his own Advantage, ought as freely to be at their ſervice, when they want his help on the like Occaſions. One Good turn Requires another, is the Common Proverb; for otherwiſe he muſt need eſteem others unequal to himſelf, who conſtantly demands their Aid, and as conſtantly denies his own. And whoever is of this Inſolent Temper, cannot but highly diſpleaſe thoſe about him, and ſoon give Occaſion of the Breach of the Common Peace. It was a Manly Reproof which Charact…cus p. 42gave the Romans. Num Si vos Omnibus &c. What! becauſe you deſire to be Maſters of all Men, does it follow therefore that all Men ſhould deſire to be your Slaves, for that it is a Command of Natures Law, that no Man that has not obtained a particular and ſpecial Right, ſhall arrogate to himſelf a Larger ſhare then his fellows, but ſhall admit others to equal Priviledges with himſelf. So that the Principle of Equality in a Natural State, is peculiarly tranſgreſſed by Pride, which is when a Man without ſufficient reaſon prefers himſelf to others. And though as Henſius, Paraphraſes upon Ariſtotle's Politicks to this Purpoſe. viz. Nothing is more ſuitable to Nature, then that thoſe who Excel in Ʋnderstanding and Prudence, ſhould Rule and Controul thoſe who are leſs happy in thoſe Advantages, &c. Yet we muſt note, that there is room for an Anſwer, ſoil. That it would be the greateſt abſurdity to believe, that Nature actually Inveſts the Wiſe with a Sovereignity over the weak; or with a Right of forcing them againſt their Wills; for that no Sovereignty can be Eſtabliſhed, unleſs ſome Humane Deed, or Covenant Precede: Nor does Natural fitneſs for Government make a Man preſently Governour over another; for that as Ʋlpian ſays, by a Natural Right all Men are born free; and Nature having ſet all Men upon a Level and made them Equals, no Servitude or Subjection can be conceived without Inequality; p. 43and this cannot be made without Uſurpation or Force in others, or Voluntary Compliance in thoſe who Reſign their freedom, and give away their degree of Natural Being And thus we come,

2. To conſider Man in a Civil State of Being; wherein we ſhall obſerve the great difference betwen a Natural, and Political State; for in the latter State many Great diſproportions appear, or at leaſt many obvious diſtinctions are ſoon made amongſt Men; which Doctrine is to be laid open under a few heads.

1. Every Man conſidered in a Natural State, muſt be allowed to be Free, and at his own diſpoſe; yet to ſuit Mans Inclinations to Society; And in a peculiar manner to gratify the neceſſity he is in of publick Rule and Order, he is Impelled to enter into a Civil Community; and Diveſts himſelf of his Natural Freedom, and puts himſelf under Government; which amongſt other things Comprehends the Power of Life and Death over Him; together with Authority to Injoyn him ſome things to which he has an utter Averſation, and to prohibit him other things, for which he may have as ſtrong an Inclination; ſo that he may be often under this Authority, obliged to Sacrifice his Private, for the Publick Good. So that though Man is inclined to Society, yet he is driven to a Combination by great neceſſity. For that the true and leading Cauſe of forming Governments, and yielding up Natural Liberty, and throwing Mans Equality into a Common Pile to be new Caſt by the Rules of fellowſhip; was really and truly to guard themſelves againſt the Injuries p. 44Men were lyable to Interchangeably; for none ſo Good to Man, as Man, and yet none a greater Enemy. So that,

2. The firſt Humane Subject and Original of Civil Power is the People. For as they have a Power every Man over himſelf in a Natural State, ſo upon a Combination they can and do bequeath this Power unto others; and ſettle it according as their united diſcretion ſhall Determine. For that this is very plain, that when the Subject of Sovereign Power is quite Extinct, that Power returns to the People again. And when they are free, they may ſet up what ſpecies of Government they pleaſe; or if they rather incline to it, they may ſubſide into a State of Natural Being, if it be plainly for the beſt. In the Eaſtern Country of the' Mogul, we have ſome reſemblance of the Caſe; for upon the Death of an abſolute Monarch, they live ſo many days without a Civil Head; but in that Interregnum, thoſe who ſurvive the Vacancy, are glad to get into a Civil State again; and uſually they are in a very Bloody Condition when they return under the Covert of a new Monarch; this project is to indear the People to a Tyranny, from the Experience they have ſo lately had of an Anarchy.

3. The formal Reaſon of Government is the Will of a Community, yielded up and ſurrendred to ſome other Subject, either of one particular Perſon, or more, Conveyed in the following manner.

Let us conceive in our Mind a multitude of Men, all Naturally Free & Equal; going about voluntarily, to Erect themſelves into a new Common-Wealth. Now their Condition being p. 45ſuch, to bring themſelves into a Politick Body, they muſt needs Enter into divers Covenants.

1. They muſt Interchangeably each Man Covenant to joyn in one laſting Society, that they may be capable to concert the meaſures of their ſafety, by a Publick Vote.

2. A Vote or Decree muſt then nextly paſs to ſet up ſome Particular ſpeecies of Government over them. And if they are joyned in their firſt Compact upon abſolute Terms to ſtand to the Deciſion of the firſt Vote concerning the Species of Government: Then all are bound by the Majority to acquieſce in that particular Form thereby ſettled, though their own private Opinion, incline them to ſome other Model.

3. After a Decree has ſpecified the Particular form of Government, then there will be need of a New Covenant, whereby thoſe on whom Sovereignty is conferred, engage to take care of the Common Peace, and Welfare. And the Subjects on the other hand, to yield them faithful Obedience. In which Covenant is Included that Submiſſion and Union of Wills, by which a State may be conceived to be but one Perſon. So that the moſt proper Definition of a Civil State, is this. viz. A Civil State is a Compound Moral Perſon. whoſe Will [United by thoſe Covenants before paſſed] is the Will of all; to the end it may Uſe, and Apply the ſtrength and riches of Private Perſons towards maintaining the Common Peace, Security, and Well-being of all. Which may be conceived as tho' the whole State was now become but one Man; in which the aforeſaid Covenants may be ſuppoſed under Gods Providence, to be the Divine p. 46Fiat, Pronounced by God, let us make Man. And by way of reſemblance the aforeſaid Being may be thus Anatomized.

1. The Sovereign Power is the Soul infuſed, giving Life and Motion to the whole Body.

2. Subordinate Officers are the Joynts by which the Body moves.

3. Wealth and Riches are the Strength.

4. Equity and Laws are the Reaſon.

5. Councellors the Memory.

6. Salus Populi, or the Happineſs of the People, is the End of its Being; or main Buſineſs to be attended and done.

7. Concord amongſt the Members, and all Eſtates, is the Health.

8. Sedition is Sickneſs, and Civil War Death.

4. The Parts of Sovereignty may be conſidered: So,

1. As it Preſcribes the Rule of Action: It is rightly termed Legiſlative Power.

2. As it determines the Controverſies of Subjects by the Standard of thoſe Rules. So is it juſtly Termed Judiciary Power.

3. As it Arms the Subjects againſt Foreigners, or forbids Hoſtility, ſo its called the Power of Peace and War.

4. As it takes in Miniſters for the diſcharge of Buſineſs, ſo it is called the Right of Appointing Magiſtrates. So that all great Officers and Publick Servants, muſt needs owe their Original to the Creating Power of Sovereignty. So that thoſe whoſe Right it is to Create, may Diſſolve the being of thoſe who are Created, unleſs they caſt them into an Immortal Frame. And yet muſt needs be diſſoluble if they juſtly forfeit their being to their Creators.

p. 475. The Chief End of Civil Communities, is, that Men thus conjoyned, may be ſecured againſt the Injuries, they are lyable to from their own Kind. For if every Man could ſecure himſelf ſingly; It would be great folly for him, to Renounce his Natural Liberty, in which every Man is his own King and Protector

6. The Sovereign Authority beſides that it inheres in every State as in a Common and General Subject. So farther according as it reſides in ſome One Perſon, or in a Council [conſiſting of ſome Select Perſons, or of all the Members of a Community] as in a proper and particular Subject, ſo it produceth different Forms of Common-wealths, viz. Such as are either ſimple and regular, or mixt.

1. The Forms of a Regular State are three only, which Forms a riſe from the proper and particular Subject, in which the Supream Power Reſides. As,

1. A Democracy, which is when the Sovereign Power is Lodged in a Council conſiſting of all the Members, and where every Member has the Priviledge of a Vote. This Form of Government, appears in the greateſt part of the World to have been the moſt Ancient. For that Reaſon ſeems to ſhew it to be moſt probable, that when Men [being Originally in a condition of Natural Freedom and Equality] had thoughts of joyning in a Civil Body, would without queſtion be inclined to Adminiſter their common Affairs, by their common Judgment, and ſo muſt neceſſarily to gratifie that Inclination eſtabliſh a Democracy; neither can it be rationally imagined, that Fathers of Families being yet Free and Independent, ſhould in a moment, or p. 48little time take off their long delight in governing their own Affairs, & Devolve all upon ſome ſingle Sovereign Commander; for that it ſeems to have been thought more Equitable, that what belonged to all, ſhould be managed by all, when all had entered by Compact into one Community. The Original of our Government, ſays Plato, [ſpeaking of the Athenian Commonwealth] was taken from the Equality of our Race. Other States there are compoſed of different Blood, and of unequal Lines, the Conſequence of which are diſproportionable Soveraignty, Tyrannical or Oligarchycal Sway; under which men live in ſuch a manner, as to Eſteem themſelves partly Lords, and partly Slaves to each other. But we and our Country-men, being all Born Brethren of the ſame Mother, do not look upon our ſelves, to ſtand under ſo hard a Relation, as that of Lords and Slaves; but the Parity of our Deſcent incline us to keep up the like Parity by our Laws, and to yield the precedency to nothing but to Superiour Vertue and Wiſdom. And moreover it ſeems very manifeſt that moſt Civil Communities aroſe at firſt from the Union of Families, that were nearly allyed in Race and Blood. And though Ancient Story make frequent mention of Kings, yet it appears that moſt of them were ſuch that had an Influence rather in perſwading, then in any Power of Commanding. So Juſtin diſcribes that Kind of Government, as the moſt Primitive, which Ariſtotle ſtiles an Heroical Kingdom. viz. Such as is no ways Inconſiſtent with a Democratical State. De Princip. Reru. 1. L. 1. C.

A democracy is then Erected, when a Number of Free Perſons, do Aſſemble together, p. 49in Order to enter into a Covenant for Uniting themſelves in a Body: And ſuch a Preparative Aſſembly hath ſome appearance already of a Democracy; it is a Democracy in Embrio] properly in this Reſpect, that every Man hath the Priviledge freely to deliver his Opinion concerning the Common Affairs. Yet he who diſſents from the Vote of the Majority, is not in the leaſt obliged by what they determine, till by a ſecond Covenant, a Popular Form be actually Eſtabliſhed; for not before then can we call it a Democratical Government, viz. Till the Right of Determining all matters relating to the publick Safety, is actually placed in a General Aſſembly of the whole People; or by their own Compact and Mutual Agreement, Determine themſelves the proper Subject for the Exerciſe of Sovereign Power. And to compleat this State, and render it capable to Exert its Power to anſwer the End of a Civil State: Theſe Conditions are neceſſary.

1. That a certain Time and Place be Aſſigned for Aſſembling.

2. That when the Aſſembly be Orderly met, as to Time and Place, that then the Vote of the Majority muſt paſs for the Vote of the whole Body.

3. That Magiſtrates be appointed to Exerciſe the Authority of the whole for the better diſpatch of Buſineſs, of every days Occurrence; who alſo may with more Mature diligence, ſearch into more Important Affairs; and if in caſe any thing happens of greater Conſequence, may report it to the Aſſembly; and be peculiarly Serviceable in putting all Publick Decrees into Execution. Becauſe a large Body of People p. 50is almoſt uſeleſs in Reſpect of the laſt Service, and of many others, as to the more Particular Application and Exerciſe of Power. Therefore it is moſt agreeable with the Law of Nature, that they Inſtitute their Officers to act in their Name, and Stead

2. The Second Species of Regular Government, is an Ariſtocracy; and this is ſaid then to be Conſtituted when the People, or Aſſembly United by a firſt Covenant, and having thereby caſt themſelves into the firſt Rudiments of a State; do then by Common Decree, Devolve the Sovereign Power, on a Council conſiſting of ſome Select Members; and theſe having accepted of the Deſignation, are then properly inveſted with Sovereign Command; and then an Ariſtocracy is formed.

3. The Third Species of a Regular Government, is a Monarchy which is ſettled when the Sovereign Power is confered on ſome one worthy Perſon. It differs from the former, becauſe a Monarch who is but one Perſon in Natural, as well as in Moral account, & ſo is furniſhed with an Immediate Power of Exerciſing Sovereign Command in all Inſtances of Government; but the fore named muſt needs have Particular Time and Place aſſigned; but the Power and Authority is Equal in each.

2. Mixt Governments, which are various and of divers kinds [not now to be Enumerated] yet poſſibly the faireſt in the World is that which has a Regular Monarchy; [in Diſtinction to what is Diſpotick] ſettled upon a Noble Democracy as its Baſis. And each part of the Government is ſo adjuſted by Pacts and Laws that renders the whole Conſtitution an Eliſium p. 51It is ſaid of the Britiſh Empire, That it is ſuch a Monarchy, as that by the neceſſary ſubordinate Concurrence of the Lords and Commons, in the Making and Repealing all Statutes or Acts of Parliament; it hath the main Advantages of an Ariſtocracy, and of a Democracy, and yet free from the Diſadvantages and Evils of either. It is ſuch a Monarchy, as by moſt Admirable Temperament affords very much to the Induſtry, Liberty, and Happineſs of the Subject, and reſerves enough for the Majeſty and Prerogative of any King, who will own his People as Subjects, not as Slaves. It is a Kingdom, that of all the Kingdoms of the World, is moſt like to the Kingdom of Jeſus Chriſt, whoſe Yoke is eaſie, and Burden light. Preſent State of England 1ſt Part 64 p Thus having drawn up this brief Scheme concerning Man, and the Nature of Civil Government, he is become ſole Subject of. I ſhall nextly proceed to make Improvements of the Premiſes, to accommodate the main Subject under our Conſideration.

2. I ſhall now make ſome Improvement of the foregoing Principles of Civil Knowledge, fairly deduced from the Law of Nature. And I ſhall peculiarly referr to Eccleſiaſtical Affairs, whereby we may in probability diſcover more clearly the Kind, and ſomething of the Nature of that Government, which Chriſt has plac't in and over his Church. The Learned Debates of Men, and Divine Writ ſometimes ſeems to caſt ſuch a Grandure on the Church & its Officers, as tho' they ſtood in Peerage with Civil Empire. Rev. 1.6, 9 1 Pet. 2.9. 1 Cor. 4.8. 1 Cor. 12.28. 2 Cor. 10.8. But all ſuch Expreſſion muſt needs be other-ways Interpreted. God p. 52is the higheſt Cauſe that acts by Council; and it muſt needs be altogether repugnant, to think he ſhould fore-caſt the State of this World by no better a Scheme, than to Order two Sovereign Powers, in the ſame Grand Community, which would be like placing two Suns in the Firmament, which would be to ſet the Univerſe into a Flame: That ſhould ſuch an Error happen, one muſt needs be forthwith Extinguiſhed, to bring the Frame of Nature into a juſt Temper, and keep it out of harms way. But to proceed with my Purpoſe, I ſhall go back upon the Civil Scheme, and inquire after two things: Firſt of Rebellion againſt Government in general, and then in ſpecial; whether any of the aforeſaid Species of Regular Government can be predicable of the Church of God on Earth.

1. In General concerning Rebellion againſt Government for Particular Subjects to break in upon Regular Communities duly Eſtabliſhed, is from the premiſes to Violate the Law of Nature; and is a high Uſurpation upon the firſt grand Immunities of Mankind. Such Rebels in States, and Uſurpers in Churches affront the World, with a preſumption that the Beſt of the Brotherhood are a Company of Fools, and that themſelves have fairly Monopolized all the Reaſon of Humane Nature. Yea, they take upon them the Boldneſs to aſſume a Prerogative of trampling under foot the natural original Equality & Liberty of their Fellows; for to puſh the Proprietors of Settlements out of poſſeſſion of their old, and impoſe new Schemes upon them, is vertually to declare them in a ſtate of Vaſſalage, or that they were Born ſo; and p. 53therefore will the Uſurper be ſo gracious as to inſure them they ſhall not be Sold at the next Market: They muſt eſteem it a favour, for by this time all the Original Prerogatives of Man's Nature are intentionally a Victim, ſmoaking to ſatiate the Uſurpers Ambition. It is a very tart Obſervation on an Engliſh Monarch, and where it may by proportion be applied to a Subject muſt needs ſink very deep, and ſerve for evidence under this Head. It is in the Secret Hiſtory of K.C. 2. and K J. 2. p. 2. Says my Author, Where the Conſtitution of a Nation is ſuch, that the Laws of the Land are the Meaſures both of the Sovereigns Commands, and the Obedience of the Subjects, whereby it is Provided; that as the one are not to Invade what by Conceſſions and Stipulations is granted to the Ruler; ſo the other is not to deprive them of their lawful and determined Rights and Liberties; then the Prince who drives to ſubvert the Fundamental Laws of the Society, is the Traytor and the Rebel, and not the People, who endeavour to Preſerve and Defend their own. It's very applicable to particular Men in their Rebellions or Uſurpations in Church or State.

2. In ſpecial I ſhall now proceed to Enquire, Whether any of the aforeſaid Species of regular, unmixt Governments, can with any good ſhew of Reaſon be predicable of the Church of Chriſt on Earth. If the Churches of Chriſt, as Churches, are either the Object or Subject of a Sovereign Power intruſted in the hands of Men, then moſt certainly one of the fore-cited Schemes of a perfect Government will be applicable to it.

Before I purſue the Enquiry, it may not be improper to pauſe, & make ſome Caution here, p. 54by diſtinguiſhing between that which may have ſome Reſemblance of Civil Power, and the thing it ſelf; and ſo the Power of Churches is but a faint Reſemblance of Civil Power; it comes in reality nothing near to the thing it ſelf; for the one is truly Coercive, the other perſwaſive; the one is Sovereign Power, the other is Delegated and Miniſterial: But not to delay, I ſhall proceed with my Enquiry, and therein ſhall endeavour to humour the ſeveral great Claimers of Government in the Church of Chriſt. And

1. I ſhall begin with a Monarchy. It's certain, his Holineſs, either by reaſonable Pleas, or powerful Cheats, has aſſumed an abſolute and univerſal Sovereignty; this fills his Cathedral Chair, and is adorned with a Triple Crown, and in Defence thereof does proteſt, The Almighty has made him bath Key-keeper of Heaven and Hell, with the adjacent Territories of Purgatory, and veſted in him an abſolute Sovereignty over the Chriſtian World. And his Right has ſo far prevailed, that Princes and Civil Monarchs hold their Crowns and Donations as his Dutiful Sons, and Loyal Subjects; he therefore decks himſelf with the Spoils of the Divine Attributes, ſtiling himſelf, Our Lord God, Optimum, Maximum et ſupremum numen in Terris; a God on Earth, a viſible Deity, and that his Power is abſolute, & his Wiſdom infallible. And many of the great Potentates of the Earth have paid their Fealty, as tho' it was really ſo. One of them Clad in Canvas, going Bare-foot in the depth of Winter, [in Obedience to the Decree, ſtinting the Pennance in proportion to the Wickedneſs of Princes] has waited many days for abſolution p. 55at hpious Gates. Another has thrown himſelf down proſtrate a humble Penitent before him: He has placed his Holy Foot on the Monarchs profane Neck as cruſhing a Vermine, crawling out of the Stable of his Soveraighty; and others frequently kiſs his Toes with very profound Devotion. Theſe and ſuch like Triumphant Signals of his Sovereign Power does he wear. And indeed if he is the Univerſal Monarch of the Catholick Church, Princes that are Members of it muſt needs knock under; for that in one World there can not poſſibly be two Moſt High's, any more than two Infinites. Thus you ſee the Clergy, or Goſpel Miniſtry of the Chriſtian World have ſo wiſely handled buſineſs, and managed the Goſpel, that they have fairly [as they avouch] ſound a Sovereign Power bequeathed in it to the Miniſtry of Chriſt, and romaging more warily and nicely, at laſt found a Spiritual Monarch, very compleatly furniſhed with the Keys of all ſorts of Power hanging at his Girdle; and may we not pronounce the wiſer they! ſeeing the World growing weary of Religion, was willing to loll it ſelf down to Sleep, and leave them in ſole Truſt with the whole Intereſt of God's Kingdom. But the ſad Enquiry is, Whether this ſort of Government has not plainly ſubverted the Deſign of the Goſpel, and the end for which Chriſt's Government was Ordained, viz. the Moral, Spiritual, and Eternal Happineſs of Men?

But I have no occaſion to purſue this Remark with tedious Demonſtrations: It's very plain, it's written with Blood in Capital Letters, to be Read at Midnight by the Flames of Smithfield, and other ſuch like conſecrated Fires. p. 56That the Government of this Eccleſiaſtical Monarch has inſtead of Sanctifying, abſolutely Debaucht the World, and ſubverted all good Chriſtianity in it. So that without the leaſt ſhew of any vain preſumption we may Infer, That God and wiſe Nature were never Propitious to the Birth of this Monſter.

An Ariſtocracy which places the Supream Power in a Select Company of choice Perſons. Here I freely acknowledge were the Goſpel Miniſtry Eſtabliſhed the Subject of this Power, viz. To Will and Do, in all Church Affairs without controul, &c. This Government might do to ſupport the Church in its moſt valuable Rights, &c. If we could be aſſured they would make the Scripture, and not their private Will, the Rule of their Perſonal and Miniſterial Actions: And indeed upon theſe terms any Species of Government, might ſerve the great deſign of Redemption; but conſidering how great an Intereſt is imbarkt, and how frail a bottom we truſt, though we ſhould rely upon the beſt of Men, eſpecially if we remember what is in the hearts of Good Men, [viz. Much ignorance, abundance of ſmall ends, many times cloked with a high Pretence in Religion; Pride Skulking and often breeding revenge upon a ſmall affront; and blown up by a pretended Zeal; Yet really and truly by nothing more Divine then Intereſt, or ill Nature] and alſo conſidering how very uncertain we are of the real goodneſs of thoſe we eſteem good p. 57Men; and alſo how impoſſible it is to ſecure the Intail of it to Succeſſors: And alſo if we remind how Chriſtianity by the foreſaid Principle has been peel'd, rob'd and ſpoiled already; it cannot conſiſt with the Light of Nature to venture again upon ſuch Perils, eſpecially if we can find a ſafer way home. More Diſtinctly.

It is very plain [allowing me to ſpeak Emblematically] the Primitive Conſtitution of the Churches was a Democracy, as appears by the foregoing Parallel. But after the Chriſtian Churches were received into the favour of the Imperial Court, under the Dominion of Conſtantine the Great; there being many Praeliminaries which had furniſhed the Miniſters with a diſpoſition thereunto, they quickly deprived the Fraternities of their Rights in the Government of the Churches, when they were once provided of a plentiful maintenance through the Liberality of Conſtantine, that when Chriſtianity was ſo Luxuriantly treated, as by his great Bounty, and Noble ſettlement, it is ſaid there was a Voice heard from Heaven, ſaying, Now is Poyſon poured into the Church. But the ſubverſion of the Conſtitution, is a ſtory too long now to tell. Take therefore part of it, out of a late Author well verſed in Antiquity, which may give ſome brief Image of the whole.

Non Multa ſecula jus Plebis Illaeſum Manſit, neque Aliter Evenir… Potuit, Quin Illud, vel amittatur, p. 58vel ſaltem diminuatur, &c. De Ordina; Diſſ. Hystorica. P. 36.40.41.

The Right of the People did not remain unhurt through many Ages; neither could it well be otherways, but that it muſt be loſt, or much diminiſhed. Zonaras does confeſs that heretofore Byſhops were choſen by the Suffrage of the People. But many Seditions happening among them; it was Decreed that every Biſhop ſhould hereafter be choſen by the Authority of the Biſhops of every Province. The cauſe ſeemed to be ſo very ſpecious, that nothing could be more Decent, or more Conducive to the ſafety of the Common-Wealth.

Yet [ſays my Author] if you do well weigh the buſineſs, you muſt needs acknowledge nothing could have happened more Pernicious or Deſtructive to the Church of God. For ſoon after theſe things came to paſs, it is very obvious, that Tyranny over the Conſciences of the faithful; and an Intolerable Pride every where grew Rampant among the guides of the Church. Yet there was one thing ſtill very needful to be done; and that was to Eſtabliſh or Confirm the Power which the Metropolitans and Biſhops had acquired to themſelves. Therefore they fell to it Tooth and Nail to drive away the Fraternity from all Intereſt in Elections: And alas Poor hearts! They began to ſleep with both Ears; that then was ſcarce any Enemy p. 59left to Interrupt, or Controul the Conquerors. This was the manner of the Clergy till they had made themſelves the Subjects of all Power and then acted Arbitrarily, and did what they pleaſed in the Church of God.

But let the learned, knowing World, conſider, what the Iſſue of all this was, ſcil. what a wretched capacity the drowſineſs & cowardize of the People; and the Uſurpation and Ambition of the Miniſtry brought the Profeſſing World into. If thoſe who were truely Godly on both ſides had in a few Ages lookt down from Heaven, and had Eyed the following Centurys, they might have beheld a world of matter for ſorrowful Impreſſions; to think that they themſelves had Occaſioned the Ruin of Millions, by their remiſs and paſſive temper in one ſort; and too much humouring, and nouriſhing Pride, and high conceits of themſelves and others, in the other; when as if they had ſtood firm to the Government as left ſettled by the Apoſtles; they had certainly prevented an Apoſtacy that has damned, and confounded a great part of about Thirty Generations of Men, Women, and Children. That for my own part I can upon Experience, in ſome meaſure truly ſay [to the Hiſtory of the Primitive Churches in the loſs of their Government; and the Conſequents which followed, when I am Impelled to repeat it to my ſelf] as one Eneas ſaid to Queen Dido.

p. 60Infandum Regina Jubes Renovare Dolorem

— Quis taliae fando

Temperet e Lacrimis! —

So doleful a Contemplation is it to think the World ſhould be deſtroyed by thoſe Men, who by God were Ordained to ſave it!

In a Word, an Ariſtocracy is a dangerous Conſtitution in the Church of Chriſt, as it poſſeſſes the Presbytery of all Church Power: What has been obſerved ſufficiently Evinces it. And not only ſo but from the Nature of the Conſtitution, for it has no more Barrier to it, againſt the Ambition, Inſults, and Arbitrary meaſures of Men, then an abſolute Monarchy. But to abbreviate; it ſeems moſt agreeable with the Light of Nature, that if there be any of the Regular Government ſettled in the Church of God it muſt needs be.

3. A Democracy. This is a form of Government, which the Light of Nature does highly value, & often directs to as moſt agreeable to the Juſt and Natural Prerogatives of Humane Beings. This was of great account, in the early times of the World. And not only ſo, but upon the Experience of ſeveral Thouſand years, after the World had been tumbled, and toſt from one Species of Government to another, at a great Expence of Blood and Treaſure, many of the wiſe Nations p. 61of the World have ſheltered themſelves under it again; or at leaſt have blendiſhed, and balanced their Governments with it.

It is certainly a great Truth, ſcil. That Mans Original Liberty after it is Reſigned, [yet under due Reſtrictions] ought to be Cheriſhed in all wiſe Governments; or otherwiſe a man in making himſelf a Subject, he alters himſelf from a Freeman, into a Slave, which to do is Repugnant to the Law of Nature. Alſo the Natural Equality of Men amongſt Men muſt be duly favoured; in that Government was never Eſtabliſhed by God or Nature, to give one Man a Prerogative to inſult over another; therefore in a Civil, as well as in a Natural State of Being, a juſt Equality is to be indulged ſo far as that every Man is bound to Honour every Man, which is agreeable both with Nature and Religion, 1 Pet. 2.17. Honour all Men. — The End of all good Government is to Cultivate Humanity, and Promote the happineſs of all, and the good of every Man in all his Rights, his Life, Liberty, Eſtate, Honour, &c. without injury or abuſe done to any. Then certainly it cannot eaſily be thought, that a company of Men, that ſhall enter into a voluntary Compact, to hold all Power in their own hands, thereby to uſe and improve their united force, wiſdom, riches and ſtrength for the Common and Particular good of every Member, as is the Nature of a Democracy; p. 62I ſay it cannot be that this ſort of Conſtitution, will ſo readily furniſh thoſe in Government with an appetite, or diſpoſition to prey upon each other, or imbezle the common Stock; as ſome Particular Perſons may be apt to do when ſet off, and Intruſted with the ſame Power. And moreover this appears very Natural, that when the aforeſaid Government or Power, ſettled in all, when they have Elected certain capable Perſons to Miniſter in their affairs, and the ſaid Miniſters remain accountable to the Aſſembly; theſe Officers muſt needs be under the influence of many wiſe cautions from their own thoughts [as well as under confinement by their Commiſſion] in their whole Adminiſtration: And from thence it muſt needs follow that they will be more apt, and inclined to ſteer Right for the main Point, viz. The peculiar good, and benefit of the whole, and every particular Member fairly and ſincerely. And why may not theſe ſtand for very Rational Pleas in Church Order?

For certainly if Chriſt has ſettled any form of Power in his Church he has done it for his Churches ſafety, and for the Benefit of every Member: Then he muſt needs be preſumed to have made choice of that Government as ſhould leaſt Expoſe his People to Hazard, either from the fraud, or Arbitrary meaſures of particular Men. And it is as plain as day light, there is no Species of p. 63Government like a Democracy to attain this End. There is but about two ſteps from an Ariſtocracy, to a Monarchy, and from thence but one to a Tyranny; an able ſtanding force, and an Ill-Nature, Ipſo facto, turns an abſolute Monarch into a Tyrant; this is obvious among the Roman Caeſars, and through the World. And all theſe direful Tranſmutations are eaſier in Church affairs [from the different Qualities of things] then in Civil States. For what is it that cunning and learned Men can't make the World ſwallow as an Article of their Creed, if they are once inveſted with an Uncontroulable Power, and are to be the ſtanding Oratours to Mankind in matters of Faith and Obedience? Indeed ſome very wiſe and learned Men are pleaſed to Inveigh, and Repraoch the Notion of a Democracy in the Church, which makes the Cetu fidelium or Community of the Faithful the firſt Subject of the Power of Government. This they ſay tends to Browniſm, and abhorred Anarchy; and then ſay they upon ſuch praemiſes, it muſt needs follow that very Member of the Body muſt be an Officer; and then every one muſt Preach and Diſpence the Sacraments, &c.

Reply. Certainly ſuch Gentlemen, either deſigns to poſe and baffle their Reader with fallacy; or they themſelves never took up, or underſtood the true Ideas of the ſeveral Species of Government; in that a Democracy is p. 64as Regular a form, and as particular as any other. For,

1. An abſolute or limited Monarch can't manage the Power or Government Devolved upon him, without the great Officers of the Crown, or a large Sett of Miniſters; tho' poſſibly he may with quicker diſpatch iſſue out his Decrees, yet he muſt Execute all by his Miniſtry. And why may not a Democracy be indulged the ſame Liberty? and this will prevent all Anarchy or Confuſion moſt apparently. But,

2. The bitter Pill to ſwallow in this Doctrine of a Democracy in the Church, is the terrible power of Life and Death; or the accountableneſs of particular Members to the Aſſembly, and eſpecially thoſe in the Miniſtry; but yet this is agreeable with the Nature of the Conſtitution, and eaſily managed without Anarchy, or popular Confuſion alſo, which would be made very Evident, if we ſhould but run the parallel in all points between the Democracy of the State and Church. But nextly from the Premiſes, I ſhall

3. Infer, That if theſe Churches are not properly formed, yet are fairly Eſtabliſhed in their preſent Order by the Law of Nature. And will they be adviſed, I would Exhort them to try who will be ſo bold as to dare to diſſeize them. A Monarchy has been tryed in the Church with a witneſs, but it has abſolutely failed us. An Ariſtocracy in a deep Calm threw the Democracy Overboard, and took not only the Helm in hand, but ſeized Ship and Cargo as their Right and Title; but after ſome time brought all to Ship-wreck, and that in a good Harbour too.

p. 65A Democracy was the noble Government which beat out in all the bad Weather of Ten Bloody Perſecutions under the management of Antiquity. And this is our Conſtitution, and what can't we be pleaſed? This Conſtitution is as agreeable with the Light and Laws of Nature as any other whatſoever, as has been fairly laid down, and fully Evinced, and more accommodated to the Concerns of Religion than any other. Therefore I ſhall now conclude my Demonſtration with this brief Appeal to the common Reaſon of Mankind, viz.

How can it conſiſt with the Honourable Terms man holds upon here on Earth; that the beſt ſort of Men that we can find in the World; ſuch men as are adorned with a double ſett of Enobling Immunities, the firſt from Nature, the other from Grace; that theſe men when they enter into Charter-party to manage a Trade for Heaven, muſt ipſo facto be clapt under a Government, that is Arbitrary and Diſpotick; yea that carries the plain ſymptoms of a Tyranny in it, when the Light of Nature knows of a better Species, and frequently has made uſe of it? It wants no farther Demonſtration, for it's moſt apparent, that Nature is ſo much Miſtreſs of her ſelf, that man in a Natural State of Being, is under God the firſt Subject of all Power, and therefore can make his own Choice, and by deliberate Compacts ſettles his own Conditions for the Government of himſelf in a Civil State of Being: And when a Government ſo Settled ſhall throw its ſelf from its Foundations, or the Subjects of Sovereign Power ſhall ſubvert or confound the Conſtitution, they then degrade themſelves; and ſo all Power returns again to p. 66the People, who are the firſt Owners. And what! Is Man become ſo unfortunate, degraded and debaſed, as to be without all Power in ſettling a Government over himſelf, relating to the Matters of his Eternal Well-Being? Or when he comes back to a Fathers Houſe, muſt he fall into the Capacity of a meer paſſive Being, and be put under ſuch Tutors, as can eaſily turn Tyrants over him, and no relief left for him in his own hands; this is certainly moſt repugnant to the Light of Nature, and very diſagreeable with the liberty and free Genius of a Goſpel State. Nay, In a word, If the Government of the Churches be ſettled by God, either in the hands of a Church Monarch, or Ariſtocracy, and the People are no ways the Subject of Church-Power: Nay, if they are not under Chriſt, the fountain of Power; then the Reformation ſo called, is but a meer Cheat, a Schiſm, and notorious Rebellion; neither is there room left for the leaſt palliation, or ſhadow of Excuſe, for the Reformers in renouncing their Obedience to their Publick Governours. And the Martyrologies which pretend to immortalize the Fame of eminent Heroes, muſt be changed into Chronicles, handing along an account of the juſt and deſerved fate of a crew of Rebels againſt God and Government; for what buſineſs had ſuch a Company of illeterate and crack brain'd fellows to meddle with their Rulers, or Examine into their Adminiſtrations? For if they have no right of Power in Government, they ſtand abſolutely bound to yield a paſſive Obedience and Non-Reſiſtance; and if they are ſo hardy and daring as to oppoſe p. 67their lawful Rulers, the ſharpeſt penalty in this World, is too eaſie for them; the Inquiſition is but dallying and playing with them, Hell is their deſert. But how it comes about that a ſtate of Grace, when in want of a ſuitable Government, is become ſuch a Vaſſal, and wiſe and cunning Nature is by her Creator intruſted, and adorned with more enobling Prerogatives, I muſt leave; and reſign unto thoſe Learned Men to Solve, who plead for an Ariſtocracy in the Churches of Chriſt.

But to wind up the whole Diſcourſe in a few words, I acknowledge many Objections may be here made, and ſeveral Queſtions of Moment might here fall under Debate; but having obtained what I have principally ſought for, in traverſing the paths of Nature, in the three following Particulars; therefore with them, and with one Objection anſwered; and alſo with ſome brief Improvement of the Grand Hypotheſis in this Demonſtration, I ſhall finiſh the Argument.

1. Three Particulars; or ſo many golden Maxims, ſecuring the Honour of Congregational Churches.

Particular 1. That the People or Fraternity under the Goſpel, are the firſt Subject of Power; or elſe Religion ſinks the Dignity of Humane Nature into a baſer Capacity with relation to Eccleſiaſtical, then it is in, in a Natural State of being with relation to Civil Government.

Particular 2. That a Democracy in Church or State, is a very honourable and regular Government according to the Dictates of Right Reaſon. And therefore,

Particular 3. That theſe Churches of New-England, p. 68in their ancient Conſtitution of Church Order; it being a Democracy, are manifeſtly Juſtified and Defended by the Law & Light of Nature.

2. The Objection. The Plea from the Law of Nature for a Democracy in the Church, is as forceable for any other Species of Government; becauſe Nature is furniſhed with ſuch a variety of Schemes as has been pleaded to: And why may not the wiſe Chriſtian Nations take which likes them beſt?

Anſw. We muſt diſtinguiſh between man left ſolely to the Direction of the Law of Nature, and as the Subject of Revelation, wherein Divine Wiſdom may interpoſe; and determine on ſome particular Species, without hurting or croſſing the Law of Nature. Therefore,

1. I readily grant and acknowledge, a Chriſtian People may ſettle what Species of Government they pleaſe, when they are ſolely left to determine by the Law of Nature, what Government in the Church they will have. But then we muſt remember, that by the Argument or Conceſſion, the Power is originally in the People; and then our own Caſe is ſecure and ſafe enough; both on the account of the Reverſion of Power, and eſpecially, for that the People the firſt Subjects of Power, have been pleaſed to ſettle a Democracy for their Government, in the Churches of this Country. And if after the peaceable Poſſeſſion of about an hundred years, any perſons can perſuade them to alter their Government into any other Species, this will be leſs worthy of blame, then craftily, or unfairly to force it out of their hands.

2. It's granted, that according to the Light of Nature, there be various regular Models of Government; p. 69but if Divine Wiſdom is pleaſed to interpoſe and over-rule Natures agitations, and caſt the Scales for this or that particular Form, Nature will be but fair mannered to ſubmit to its Author and Rector. So that if we find that God has Diſcloſed his Mind by Revelation, that his Churches be the Subjects of a Democracy, then all ſtand obliged to comply under a double Bond. And ſo we come under a proper Criſis to enquire in the next place for Scripture-evidence in the Juſtification of theſe Churches.

But before I proceed to it, I ſhall

3. Make ſome brief Improvement of the main Hypotheſis in the Demonſtration; that is to ſay, If the Government of the Goſpel Churches, be a Democracy, theſe Conſequences muſt neceſſarily follow, ſcil.

1. Conſ. That the Right of Convoking Councils Eccleſiaſtical, is in the Churches.

2. Conſ. That ſuch a Council has only Conſultative, not a Juridical Power in it. A Juridical Power committed to ſuch a Repreſentative Body is both needleſs, and alſo dangerous to the diſtinct and perfect States they derive from. Compleat States ſettled upon a Body of immutable and imperial Laws as its Baſis, may want Council; but to Create a new Subject of Juridical Power, is ſome way to indanger the Being of the Creators.

3. Conſ That all the Members of an Eccleſiaſtical Council, deriving from a Democracy are Subjects of equal Power. Whatever the Power is, the ſeveral Delegates muſt from the nature of the Government they derive from, be equal ſharers in it. Democratical States, in their Repreſentative Body can make but one Houſe, p. 70becauſe they have but one Subject of Supream Power in their Nature, and therefore their Delegates, let them be who or what they may be, are under equal Truſt; ſo that none can juſtly claim Superiority over their Fellows, or pretend to a higher power in their Suffrage. Indeed, in ſuch Kingdoms, where the Sovereign Power is diſtributed and ſettled in divers Subjects, that the ballance of Power may be more Even, for the ſafety of the whole, and of all parts under all Acts of Sovereign Power: From ſuch a Settlement of Power, there ariſes ſeveral diſtinct States in the ſame Government, which when Convened as one Subject of Sovereign Power, they make different Houſes in their Grand Seſſions; and ſo one Houſe or State can Negative another. But in every diſtinct Houſe of theſe States, the Members are equal in their Vote, the moſt Ayes makes the Affirmative Vote, and moſt No's the Negative: They don't weigh the intellectual furniture, or other diſtinguiſhing Qualifications of the ſeveral Voters in the Scales of the Golden Rule of Fellowſhip; they only add up the Aves, and the No's, and ſo determine the Suffrage of the Houſe.