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CHAPTER II.
MEMORANDUMS TO CIVIL RULERS FOR THE INTEREST OF CHRIST, THE CHURCH, AND MEN'S SALVATION

Mem. I. Remember that your power is from God, and therefore for God, and not against God, Rom. xiii. 2-4. You are his ministers, and can have no power except it be given you from above, John xix. 11. Remember therefore that as constables are your officers and subjects, so you are the officers and subjects of God and the Redeemer; and are infinitely more below him than the lowest subject is below you; and that you owe him more obedience than can be due to you; and therefore should study his laws, (in nature and Scripture,) and make them your daily meditation and delight, Josh. i. 3-5; Psal. i. 2, 3; Deut. xvii. 18-20. And remember how strict a judgment you must undergo when you must give account of your stewardship, and the greater your dignities and mercies have been, if they are abused by ungodliness, the greater will be your punishment, Luke xvi. 2; xii. 48.²³

Mem. II. Remember therefore and watch most carefully that you never own or espouse any interest which is adverse to the will or interest of Christ; and that you never fall out with his interest or his ordinances; and that no temptation ever persuade you that the interest of Christ, and the gospel, and the church, is an enemy to you, or against your real interest; and that you keep not up suspicions against them: but see that you devote yourselves and your power wholly to his will and service, and make all your interest stand in a pure subservience to him, as it stands in a real dependence on him.²⁴

Mem. III. Remember that, under God, your end is the public good; therefore desire nothing to yourselves, nor do any thing to others, which is really against your end.

Mem. IV. Remember therefore that all your laws are to be but subservient to the laws of God, to promote the obedience of them with your subjects, and never to be either contrary to them, nor co-ordinate, or independent on them; but as the by-laws of corporations are in respect to the laws and will of the sovereign power, which have all their life and power therefrom.

Mem. V. Let none persuade you that you are such terrestrial animals that have nothing to do with the heavenly concernments of your subjects; for if once men think that the end of your office is only the bodily prosperity of the people, and the end of the ministry is the good of their souls, it will tempt them to prefer a minister before you, as they prefer their souls before their bodies; and they that are taught to contemn these earthly things, will be ready to think they must contemn your office; seeing no means, as such, can be better than the end. There is no such thing as a temporal happiness to any people, but what tendeth to the happiness of their souls; and must be thereby measured, and thence be estimated. Though ministers are more immediately employed about the soul, yet your office is ultimately for the happiness of souls, as well as theirs; though bodily things (rewards or punishments) are the means, by which you may promote it; which ministers, as such, may not meddle with. Therefore you are custodes utriusque tabulæ, and must bend the force of all your government to the saving of the people's souls. And as to the objection from heathen governors, distinguish between the office, and an aptitude to exercise it: the office consisteth, 1. In an obligation to do the duty; 2. And in authority to do it. Both these a heathen ruler hath (else the omission were a duty, and not a sin). But it is the aptitude to do the duty of his place which a heathen wanteth; and he wanteth it culpably; and therefore the omission is his sin; even as it is the sin of an insufficient minister that he doth not preach. For the question is of the like nature, and will have the like solution: Whether an ignorant minister be bound to preach, who is unable or heretical? It is aptitude that he wanteth, and neither authority nor obligation, if he be really a minister; but he is obliged in this order, first to get abilities, and then to preach: so is it in the present case.²⁵

Mem. VI. Encourage and strengthen a learned, holy, self-denying, serious, laborious ministry; as knowing, that the same Lord hath commissioned them in the institution of their office, who instituted yours; and that it is such men that are suited to the work, for which their office was appointed; and that souls are precious; and those that are the guides and physicians of souls, can never be too well furnished, nor too diligent. And the church hath no where prospered on earth, but in the prosperity of the abilities, holiness, and diligence of their pastors: God hath always built by such, and the devil hath pulled down by pulling down such.

Mem. VII. Remember that the people that are seriously religious, that love, and worship, and obey the Lord, with all their heart, are the best of your subjects, and the honour of your dominions: see therefore that serious godliness be every where encouraged, and that the profane and ignorant rabble be never encouraged in their enmity and opposition to it: and that true fanaticism, hypocrisy, and schism, be so prudently discountenanced and suppressed, that none may have encouragement to set themselves against godliness, under the slander or pretension of such names. If christianity be better than heathenism, those christians then are they that must be countenanced, who go further in holiness, and charity, and justice, than heathens do, rather than those that go no further (besides opinions and formalities) than a Cato, a Plato, or Socrates have done. If all religion were a deceit, it were fit to be banished, and atheism professed, and men confess themselves to be but brutes. But if there be a God, there must be a religion; and if we must be religious, we must sure be so in seriousness, and not in hypocrisy and jest. It being no such small, contemptible matter, to be turned into dissembling compliment.²⁶

Mem. VIII. Endeavour the unity and concord of all the churches and christians that are under your government, and that upon the terms which all Christ's churches have sometime been united in; that is, In the Holy Scriptures implicitly, as the general rule; in the ancient creeds explicitly, as the sum of our credenda; and in the Lord's prayer, as the summary of our expetenda; and in the decalogue, as the summary of our agenda; supposing, that we live in peaceable obedience to our governors, whose laws must rule us not only in things civil, but in the ordering of those circumstances of worship and discipline, which God hath left to their determination.

Mem. IX. Let all things in God's worship be done to edification, decently, and in order, and the body honour God, as well as the soul; but yet see that the ornaments or garments of religion be never used against the substance; but that holiness, unity, charity, and peace, have alway the precedency.

Mem. X. Let the fear of sinning against God be cherished in all, and let there be a tenderness for such as are over-scrupulous and fearful in some smaller things: and let not things be ordered so, as shall most tend to the advantage of debauched consciences, that dare say or do any thing for their carnal ends. For they are truest to their governors, that are truest to their God; and when it is the wrath of God and hell that a man is afraid of, it is pity he should be too eagerly spurred on. The unconscionable sort will be true to their governors, no longer than it serves their interest; therefore conscientiousness should be encouraged.²⁷

Mem. XI. If the clergy, or most religious people, offend, let their punishment be such as falleth only on themselves, and reacheth not Christ, nor the gospel, nor the church. Punish not Christ for his servants' failings, nor the gospel for them that sin against it; nor the souls of the people, for their pastors' faults; but see that the interest of Christ and men's souls be still secured.²⁸

Mem. XII. If the dissensions of lawyers or statesmen make factions in the commonwealth, let not the fault be laid on religion, though some divines fall into either faction. When the difference is not in divinity, but in law cases, blame not religion for that, which it hath no hand in: and watch against Satan, who alway laboureth to make civil factions or differences tend to the dishonour of religion, and the detriment of the church and gospel.

Mem. XIII. Take those that are covetous, ambitious, or selfish, and seek for preferment, to be the unfittest to be consulted with in the matters of religion, and the unfittest to be trusted with the charge of souls. And let the humble, mortified, self-denying men, be taken as fitter pastors for the churches.

Mem. XIV. Side not with any faction of contentious pastors, to the oppression of the rest, when the difference is in tolerable things; but rather drive them on to unity, upon condescending and forbearing terms: for there will else be no end; but the faction which you side with, will break into more factions, and the church will receive damage by the loss of the oppressed party, and by the division much more. What lamentable work the contentions of the bishops have made in the churches, in all ages, since the primitive times, all history doth too openly declare. And how much a holy, prudent, peaceable magistrate can do, to keep peace among them, more than will be done if their own impetuosity be left unrestrained, it is easy to observe; especially if he keep the sword in his own hand, and trust it not in the hands of churchmen, especially of one faction to the oppression of the rest.²⁹

Mem. XV. Believe not the accusations that are brought against the faithful ministers of Christ, till they are proved; and judge not them, or any of his servants, upon the reports of adversaries, till they have spoken for themselves; for the common corruption of depraved nature, doth engage all the ungodly in such an enmity against holiness, that there is little truth or righteousness to be expected from wicked and malicious lips, for any holy cause or person. And if such persons find but entertainment and encouragement, their malice will abound, and their calumnies will be impudent; which is the sense of Prov. xxix. 12, "If a ruler hearken to lies, all his servants are wicked." The example of Saul and Doeg is but such as would be ordinary, if rulers would but hearken to such calumniators.³⁰

Mem. XVI. When the case is doubtful about using punishments and severities against the scrupulous in the matters of religion, remember your general directions, and see what influence they must have into such particulars; as, That the very work and end of your office is, that under your government the people may live quietly and peaceably in godliness and honesty, 1 Tim. ii. 2. And that rulers are not a terror to good works, but to evil; and for the praise of them that do good; and ministers of God to us for good; and revengers to execute wrath upon them that do evil, Rom. xiii. 3, 4. And remember the danger of persecution, as described Matt, xviii. 6, 10, 14; 1 Thess. ii. 15, 16; 2 Chron. xxxvi. 14-17. And that he that doubteth of things indifferent is damned if he do them, because he doth them not of faith, Rom. xiv. 23. And remember whom and what it is that God himself forgiveth and forbeareth. And always difference the infirmities of serious conscionable christians, from the wickedness of unconscionable and ungodly men. Yet not extenuating the wickedness of any, because of his hypocritical profession of religion.³¹

Mem. XVII. Remember that you must be examples of holiness to the people; and shun all those sins which you would have them shun, and be eminent in all those virtues which you would commend unto them.³² This is not only necessary to the happiness of those under you, but also for the saving of yourselves. As Paul saith to Timothy, "Take heed unto thyself, and unto the doctrine, continue in them;³³ for in doing this, thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. So may I say to rulers, Take heed to yourselves, and unto government, and continue herein; for in doing this, you will save yourselves, and those you govern. They that are good are likest to do good; but the wicked will do wickedly, Dan. xii. 10.

The chief means for rulers to become thus holy and exemplary is, 1. To hearken to the doctrine and counsel of the word of the Lord, and to meditate in it day and night, Josh. i. 3, 4; Deut. xvii. 18-20. And to have faithful, holy, and self-denying teachers, 2 Chron. xx. 20. 2. To beware of the company and counsels of the wicked. "Take away the wicked from before the king, and his throne shall be established in righteousness," Prov. xxv. 4, 5. 3. To watch most carefully against the special temptations of their great places, especially against sensuality and pride, and preferring their own honour, and interest, and will, before the honour, and interest, and will, of Jesus Christ. "Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!" Eccl. x. 16, 17. "It is an abomination to kings to commit wickedness; for the throne is established by righteousness," Prov. xvi. 12. 4. To remember always the end of holiness. How sure a way it is to glory hereafter, and to leave a sweet and glorious name and memorial upon earth; when wickedness is the certain way to shame on earth, and misery for ever!³⁴

Mem. XVIII. Rulers should not be contented to do good at home, and to be the joy and blessing of their own subjects; but also set their hearts to the promoting of faith, and holiness, and concord, throughout the churches of the world; and to improve their interests in princes and states, by amicable correspondencies and treaties to these ends; that they may be blessings to the utmost extent of their capacities. As Constantine interceded with the Persian king, to forbear the persecuting of christians in his dominion,³⁵ &c. But I shall presume to speak no further to my superiors; in the golden age these memorandums will be practised.

I will only annex Erasmus's image of a good prince, and of a bad, recited by Alstedius Encyclop. lib. xxiii. Polit. c. 3. p. 173, 174.

The Image of a Good Prince, out of Erasmus

"If you will draw the picture of a good prince, delineate some celestial wight, liker to God than to a man; absolute in all perfections of virtue; given for the good of all; yea, sent from heaven for the relief of mortal men's affairs; which being (oculatissimum) most discerning, looketh to all! To whom nothing is more regarded, nothing more sweet, than the commonwealth; who hath more than a fatherly affection unto all. To whom every one's life is dearer than his own; who night and day is doing and endeavouring nothing else, but that it may be very well with all; who hath rewards in readiness for all that are good; and pardon for the bad, if so be they will betake them to a better course; that so freely desireth to deserve well of his subjects, that if it be needful, he will not stick to preserve their safety by his own peril; that taketh his country's commodity to be his own gain; that always watcheth, that others may sleep quietly; that leaveth himself no quiet vacancy, that his country may live in quiet vacancy, or peace; that afflicteth himself with successive cares, that his subjects may enjoy tranquillity. To conclude, on whose virtue it is, that the public happiness doth depend."

The Image of a Bad Prince. Ibid

"If you would set forth a bad prince to the eye, you must paint some savage, horrid beast, made up of such monstrosities as a dragon, a wolf, a lion, a viper, a bear, &c. every way armed, with six hundred eyes; every way toothed; every way terrible; with hooked talons; of an insatiable paunch; fed with men's bowels; drunk with man's blood; that watcheth to prey upon the lives and fortunes of all the people; troublesome to all, but specially to the good; a fatal evil to the world; which all curse and hate, who wish well to the commonwealth; which can neither be endured, because of his cruelty, nor yet taken away without the great calamity of the world, because wickedness is armed with guards and riches."

CHAPTER III.
DIRECTIONS FOR SUBJECTS CONCERNING THEIR DUTY TO THEIR RULERS

Being now to speak of the duties which I must practise, and to those of my own rank, I shall do it with some more freedom, confidence, and expectation of regard and practice.

Direct. I. Though I shall pass by most of the theory, and especially of the controversial points in politics, and not presume to play the lawyer's part; yet I must advise you to understand so much of the cause, and nature, and end of government, as is necessary to direct you in your obedience, and to preserve you from all temptations to rebellion. Especially take heed of those mistakes which confound sovereignty and subjection, and which delude the people with a conceit, that they are the original of power, and may intrust it as they please; and call their rulers to account, and take the forfeiture, and recall their trust, &c. It is not to flatter kings, but to give God his due, that I shall caution you against these mistakes of popularity. And first, I shall briefly lay down the truth, and then answer some few of the chief objections.

Prop. I. That there be government in genere, and obedience thereto, is determined even in nature, by the God of nature, in making man a sociable creature, and each man insufficient for himself, and in making republics necessary to the welfare and safety of individuals, and government necessary to these republics.³⁶ This therefore is not left to the people's wills; though some odd cases may be imagined, in which some individual persons may live out of a commonwealth, and not be obliged to live under civil government; yet that exception doth but confirm the general rule: even as all men ordinarily are bound to live in communion with some particular church, and know their own pastor, though yet some few may be excepted, as some ambassadors, travellers, seamen, soldiers, banished men, &c. So here, the obligation to live under government, lieth upon the generality of the world, though some few may be excepted.

Prop. II. Rulers therefore are God's officers, placed under him in his kingdom, as he is the universal, absolute Sovereign of the world; and they receive their power from God, who is the only original of power. Not only their strength from his strength, but their authority or governing power, (which is jus regendi,) from his supreme authority; as mayors and bailiffs in corporations receive their power from the king. Rom. xiii. 1-3, "There is no power, but of God; the powers that be, are ordained of God."

Prop. III. This governing power in genere, is not an empty name, but in the very institution containeth in it those things materially which are absolutely necessary to the end of government.

Prop. IV. Yet God hath left that which is commonly called, the specification of government; and some lower parts of the matter, and manner of exercise, undetermined; as also the individual persons or families that shall rule. In these three therefore it is that communities interpose. 1. Whether the sovereignty shall be in one, or two, or ten, or how many, and how divided for their exercise, God hath not determined. 2. Nor hath he determined of every particular, whether the power shall extend to this, or that, or the other thing, or not? Nor whether it shall be exercised thus or thus, by standing courts, or temporary judges, &c. 3. Nor hath he named the person or family that shall rule.³⁷

Prop. V. Though these in the constitution are determined of by explicit or implicit contract or consent, between the ruler and the community, yet by none of these three can the people be truly and properly said to give the ruler his power of government. Not by the first or last; for both those do but determine who shall be the recipient of that power; whether one or more, and who individually. Not the second, for that is but a limiting, or bounding, or regulating the governing power, that it be not exercised to their hurt; the bounding and regulating of their power, is not the giving them power. The people having the strength, cannot be ruled against their concordant wills: and therefore, if they contract with their governors, that they will be ruled thus and thus, or not at all, this is not to give them power. Yet propriety they have, and there they may be givers. So that this bounding, or regulating, and choosing the form, and persons, and giving of their propriety, is all that they have to do. And the choosing of the family or person, is not at all a giving the power. They are but sine quibus non to that; they do but open the door to let in the governor; they do but name the family or man, to whom God, and not they, shall give the power.

As, when God hath already determined what authority the husband shall have over the wife, the wife by choosing him to be her husband, giveth him not his power, but only chooseth the man, to whom God giveth it by his standing law: though about the disposing of her estate, she may limit him by precontracts; but if she contract against his government, it is a contradiction and null. Nor if he abuse his power, doth it at all fall into her hands.

If the king by charter give power to a corporation to choose their mayor, or other officer, they do but nominate the persons that shall receive it, but it is the king's charter, and not they, that give him the power.

If a soldier voluntarily list himself under the king's general, or other commanders, he doth but choose the man that shall command him, but it is the king's commission that giveth him the power to command those that voluntarily so list themselves. And if the authority be abused or forfeited, it is not into the soldiers' hands, but into the king's.

Prop. VI. The constituting consent or contract of ancestors obligeth all their posterity, if they will have any of the protection or other benefit of government, to stand to the constitution; else governments should be so unsettled and mutable, as to be uncapable of their proper end.

Prop. VII. God hath neither in nature or Scripture, estated this power of government, in whole or in part, upon the people of a mere community, (much less on subjects,) whether noble or ignoble, learned or unlearned, the part of the community, or the whole body, real or representative.³⁸ The people as such, have not this power, either to use or to give; but the absolute Sovereign of all the world, doth communicate the sovereign power in every kingdom, or other sort of commonwealth, from himself immediately; I say, immediately: not without the mediation of an instrument signifying his will; for the law of nature and Scripture are his instrument, and the charter of authority; nor yet so immediately, as without any kind of medium; for the consent and nomination of the community before expressed, may be conditio sine qua non, so far as aforesaid; but it is so immediately from God, as that there is no immediate recipient, to receive the power first from God, and convey it to the sovereign.

Prop. VIII. The natural power of individual persons over themselves, is tota specie different from this political or civil power. And it is not the individual's resignation of this natural power of self-disposal, unto one or more, which is the efficient cause of sovereignty or civil power.³⁹

Prop. IX. If you take the word law properly, for the expression of a ruler's will obliging the governed, or making their duty; and not improperly, for mere contracts between the sovereign and the people; then it is clear in the definition itself, that neither subjects, nor the community, as such, have any legislative power. Neither nature nor Scripture hath given the people a power of making laws, either by themselves, or with the sovereign; either the sole power, or a part of it. But the very nature of government requireth, that the whole legislative power, that is, the power of making governing laws, belong to the summa majestas, or sovereign alone. (Unless when the summa potestas is in many hands, you compare the partakers among themselves, and call one party the sovereign, as having more of the sovereignty than the rest.) For those that are no governors at all, cannot perform the chief act of government, which is the making of governing laws; but the people are no governors at all, either as a community, or as subjects; so that you may easily perceive, that all the arguments for a natural democracy, are built upon false suppositions; and wherever the people have any part in the sovereignty, it is by the after constitution, and not by nature; and that kings receive not their power from the people's gift, (who never had it themselves to use or give,) but from God alone.

Prop. X. Though God have not made a universal determination for any one sort of government, against the rest, (whether monarchy, aristocracy, or democracy,) because that is best for one people, which may be worse for others, yet ordinarily monarchy is accounted better than aristocracy, and aristocracy better than democracy. So much briefly of the original of power.

Object. I. But, saith worthy Mr. Richard Hooker, Eccl. Polit. lib. i. sect. 10. p. 21,⁴⁰ "That which we spake of the power of government, must here be applied to the power of making laws, whereby to govern; which power, God hath over all, and by the natural law, whereto he hath made all subject, the lawful power of making laws to command whole politic societies of men, belongeth so properly to the same entire societies, that for any prince or potentate of what kind soever upon earth, to exercise the same of himself, and not either by express commission immediately and personally received from God, or else by authority derived at first from their consent, upon whose persons they impose laws, it is no better than mere tyranny. Laws they are not therefore, which public approbation hath not made so."

Answ. Because the authority of this famous divine is with his party so great, I shall adventure to say something, lest his words do the more harm; but not by confident opposition, but humble proposal and submission of my judgment to superiors and wiser men, as being conscious of my own inferiority and infirmity. I take all this to be an assertion no where by him proved (and by me elsewhere disproved fully). Laws are the effects and signs of the ruler's will; and instruments of government. Legislation is the first part of government; and if the whole body are naturally governors, the pars imperans and pars subdita are confounded. If the most absolute monarch can make no laws, then disobeying them were no fault. It is enough that their power be derived from God immediately, though the persons be chosen by men. Their authority is not derived from the people's consent, but from God, by their consent, as a bare condition sine qua non. What if a community say all to their elected king, "We take not ourselves to have any governing power to give or use, but we only choose you or your family to that office which God hath instituted, who in that institution giveth you the power upon our choice;" can any man prove, that such a king hath no power, but is a tyrant; because the people disclaim the giving of the power; when indeed they do their duty? Remember that in all this we speak not of the government of this or that particular kingdom, but of kingdoms and other commonwealths indefinitely.⁴¹

Object. II. But, saith he, lib. viii. p. 192, "Unto me it seemeth almost out of doubt and controversy, that every independent multitude before any certain form of regimen established, hath under God supreme authority, full dominion over itself," —

Answ. If by dominion were meant propriety, every individual hath it; but for governing power, it seemeth as clear to me, that your independent multitude hath no civil power of government at all; but only a power to choose them governors; while they have no governors, they have no governing power, for that maketh a governor.

Object. III. Ibid. "A man who is lord of himself, may be made another's servant," &c.

Answ. 1. He may hire out himself to labour for another; because he hath so far the power of himself, and his labour is his own, which he may sell for wages; but in a family, that the master be the governor to see God's laws obeyed by his servants, is of divine appointment, and this governing power the servant giveth not to his master, but only maketh himself the object of it. 2. The power that nature giveth a man over himself, is tota specie distinct from civil government; (as Dr. Hammond hath well showed against I. G.) An individual person hath not that power of his own life as the king hath. He may not put himself to death, for that which the king may put him to death for. 3. If this were true, that every individual, by self-resignation, might give a king his power over him; yet a posse ad esse non valet consequentia; and that it is not so is proved, in that God the universal Sovereign hath prevented them, by determining himself, of his own officers, and giving them their power in the same charter by which he enableth the people to choose them. Therefore it is no better reasoning than to say, If all the persons in London subjected themselves to the lord mayor, he would thereby receive his power from them, when the king hath prevented that already, by giving him the power himself in his charter; and leaving only the choice of the person to them; and that under the direction of the rules which he hath given them.⁴²

Object. IV. But saith he, lib. viii. p. 193, "In kingdoms of this quality, (as this we live in,) the highest governor hath indeed universal dominion, but with dependency upon that whole entire body over the several parts whereof he hath dominion; so that it standeth for an axiom in this case, The king is major singulis, universis minor."