The Chriſtian COMMONVVEALTH: OR, The Civil Policy Of The Riſing Kingdom of Jeſus Chriſt.
Written Before the Interruption of the Government, by Mr. John Eliot, Teacher of the Church of Chriſt at Roxbury in New-England.
And Now Publiſhed (after his conſent given) by a Server of the Seaſon.
LONDON: Printed for Livewell Chapman, at the Crown in Popes-Head-Alley.
THe late great Changes, which have fallen out in great Britain and Ireland, haue ſo amazed the moſt of men; and the black, and confuſed Clouds, which have over-ſpread the whole Land, have ſo darkened the way of thoſe wheels of Providence by which Chriſt is coming to ſet up his Kingdom, that they whoſe eyes the Lord hath begun to open, to ſee Chriſt coming, in power and in great glory, according to his Promiſe, do alſo ſee the other part of his word verified, namely, that the coming of Christ is in the Clouds of darkneſs; by means whereof it is long ere all men can ſee him, or be perſwaded that it is he, who is now coming; though afterwards, they ſhall ſee that even thoſe Clouds were needful, a while to obſcure the bright appearance of his deſign.
Lately reading a Book called a Plea for Non-ſubſcribers, or the grounds and reaſons of many Ministers of Cheſhire and Lancaſhire, &c. though I had before heard of the ſad differences, diſtances of ſpirit, and diſſatisfactions among the people of the Lord: yet then my heart bled to ſee ſuch precious holy men, pleading (as they believe) for God, with a pure and ſincere Conſcience, and yet in ſo doing strongly to ſpeak againſt the glorious work of the Lord Jeſus, in caſting down Antichriſt, and ſetting up his own Kingdom foretold in Scripture, and now fulfilling, as alſo ſtrongly and ſharply ſpeaking againſt thoſe whom the Lord hath pleaſed to employ, and improve as his Inſtruments in accompliſhing thereof.
On the other ſide, thoſe writings which that Book Anſwereth, have ſo miſſed the Principles on which the Cauſe ſtandeth, whereby the Conſciences of others ſhould be ſatisfied, who oppoſe; as that the Anſwerers have clearly the upper ground of them in many things: and therefore ſtand firme in that which they ſuppoſe to be a right Cauſe, and weaken thoſe who have indeed a right Cauſe in hand, inſomuch as that hereby the difference is exceedingly encreaſed and ſharpened.
Now though I am the moſt unmeet of all men, to undertake to interpoſe and ſpeak unto ſuch learned, grave, holy, and eminent perſons, every way beyond me in all accompliſhments for the Lords work, and in a Cauſe ſo much above me; yet was I preſſed in my ſpirit, conſidering whoſe Cauſe I plead, to take the boldneſs to propound that unto them, which I believe to be the true ſtate of the Cauſe, and which (by the bleſſing of God) may reach to their ſatisfaction; when they ſee that they, into whoſe hands the Lord (to the wonderment of men) hath been pleaſed to put power, do follow the Lord, and accompliſh his Word, aim at the fulfilling of his ends and deſign, denying themſelves, that they may advance Chriſt Jeſus in the Throne, and let him reign over them. The prayers, the expectation, and faith of the Saints, in the Prophecies and Promiſes of holy Scripture, are daily ſounding in the ears of the Lord, for the downfall of Antichriſt, and with him all humane Powers, Polities, Dominions, and Governments; and in the room thereof, we wait for the coming of the Kingdom of the Lord Jeſus, who by his Divine Wiſdom, Power, Government and Laws, given us (although hitherto ſealed up in a great meaſure) in the holy Scriptures, will reign over all the Nations of the earth in his due time: I mean, the Lord Jeſus will bring down all people, to be ruled by the Inſtitutions, Laws, and Directions of the Word of God; not only in Church-Government and Adminiſtrations, but alſo in the Government and Administration of all affairs in the Commonwealth. And then Chriſt reigneth, when all things among men, are done by the direction of the word of his mouth: his Kingdom is then come amongst us, when his will is done on earth, as it is done in heaven; where no Humane or Angelical Policy or Wiſdom doth guide any thing, but all is done by Divine directionaaPſal. 103. 20. Angels do his commandment, hearkening to the voice of his word.; and ſo it ſhall be on earth, when, and where Chriſt reigneth.
It is Propheſied, Dan. 2. 34, 35, &c. Thou ſaweſtDan. 2. 34, 35, &c. till that a ſtone was cut out, without hands, which ſmote the image upon his feet that were of iron and clay, and brake them to pieces. 35. Then was the iton, the clay, the braſs, the ſilver, and the gold, broken to pieces together, and became like the chaff of the ſummer threſhing-floors; and the wind carried them away, that no place was found for them: and the ſtone that ſmote the image, became a great mountain, and filled the whole earth, &c. Which Prophecie doth clearly foreſhew the forenamed points: for there is an epitomy of all the Monarchies, Governments, and Polities of men, who have had their Humane Glory in this world: the laſt, and ſtrongeſt of all which Dominions is the Roman; ſo mixed and interwoven in many States, by the combining of that dirty Roman Religion, with civil Powers, as that when that ſtone Chriſt, by his faithful Inſtruments, ſhall overthrow, and beat in pieces that Religion, they muſt and ſhall, according as it is written, beat down withall the strongeſt Iron ſinews of oivil States, which are propugnators, and ſupporters thereof, whether profeſſed or ſecretly.
Yea, moreover, when Chriſt that ſtone, ſhall by his choſen Inſtruments, ſmite in pieces all the Romiſh Religion, and civil States, which are complicated with it, and ſupporters of it, (who though they greatly care not for itaaDan. 2. 43. They ſhall not cleave one to another, even as iron is not mixt with clay., yet for their own ends they are ſupporters of it) then, down cometh the whole Image from top to bottom; all Dominions and Governments of man, by Humane Policy, formes of Government and Laws in all places whatſoever, in Gods order and time; who by their fall ſhall be ſo paſhed in pieces, that though they were before, a terrour to men, yet now they ſhall be light and contemptible things, of no more account with men then duſt or chaff: becauſe Divine institutions, both of Government and Laws, ariſing in the room of Humane, they will be quite darkened, even as the Stars are by the riſing-Sun: for in the room of them ſhall ariſe the Government of the Lord Jeſus, who by the Word of his Mouth, written in the holy Scriptures, ſhall o•der all affairs among men; And great ſhall be his Dominion: for the Stone Christ ſhall grow to be a mountain filling the whole earth: all men ſubmitting to be ruled by the Word, in civil, as well as Churchaffairs.
Now it ſeemeth to me that the Lord Chriſt is now accompliſhing theſe things in great Britain. The faithful Brethren in Scotland gave the firſt blow at the dirty toes, and feet of this Image; with whom the faithful brethren in England, preſently concurred. But the Iron of the Civil State, ſtuck ſo faſt to the miry clay, that according to the Word of Chriſt, they are (beyond all the thoughts of men) both fallen together; they are fallen, they are fallen, they are both fallen together: Oh that men would therefore praiſe the Lord, for his faithful Word, and goodneſs; for his mercy endurteh for ever! and all his faithful Word ſhall be accompliſhed. Amen, Amen.
There be many other Prophecies of holy Scriptures touching theſe things (as the Saints well know) the application whereof to what is now done in England, I will not undertake, it being a worke rather for a Treatiſe then a Preface. Yea, ſome Prophecies, (as I apprebend) do more particularly deſcribe what is now done; but I ſhall not mention them, hoping that others will do it, according as the Lord ſhall pleaſe to open that door.
Now theſe things being ſo, it doth deeply concern thoſe holy and faithful ones of the Lord, who have been Instruments in his hand, to accompliſh theſe great and glorious works, whether by Councils or Wars, or otherwiſe, to be wiſe, and diſcerning of the times, to know what Iſrael ought to do, in this great work of bringing about the Kingdom to David, to lay the Government upon his ſhoulders: that after all theſe clouds and ſtorms, the peaceable Kingdom of Chriſt may riſe up, and the Lord may reign in England. Much is ſpoken of the rightful Heir of the Crown of England, and the unjuſtice of caſting out the right Heir: but Chriſt is the only right Heir of the Crown of EnglandaaPſa. 2. 8. The uttermoſt parts of the earth for thy poſſeſſion., and of all other Nations alſobbRev. 11. 15. The Kingdoms of this world are become the Kingdoms of the Lord, and of his Chriſt; and he ſhall reign, &c. ; and he is now come to take poſſeſſion of his Kingdom, making England first in that bleſſed work of ſetting up the Kingdom of the Lord Jeſus: and in order thereunto, he hath caſt down not only the miry Religion, and Government of Antichriſt, but alſo the former form of civil Government, which did ſtick ſo faſt unto it, until by an unavoidable neceſſity, it fell with it; which while it ſtood, and as it ſtood, was too high to ſtoop to the Lord Jeſus, to be ruled by his command. Now therefore by theſe preparations made by the naked Arm of the Lord Jeſus, to ſet up his Kingdom in England, he calleth upon thoſe Worthies into whoſe hands he hath betruſted the managing of this great work, now to advance Chriſt, not man; not themſelves, but Chriſt; which doing, taketh off thoſe heavy imputations of inveſting themſelves with Authority, of taking the Inheritance to themſelves — God forbid, God forbid, that it ſhould enter into our hearts, to think ſo unworthily, ſo unchriſtianly, ſo diſhonourably of ſuch renowned ſervants of the Lord, who have ſo graciouſly, and humbly ever given unto the Lord, all the glory of all their Victories, that now at laſt they ſhould rob him of his Crown, Dominion, and Government; which to ſet up in England, hath been the mark and Scope of all theſe late great works of God; and if it be not yet done, ſurely it is either becauſe the Lord hath not yet fully revealed to them, what his will is they ſhould do in the midst of theſe confuſions, or becauſe the unquietneſs of the times permits them not to go about it.
That which the Lord now calleth England to attend, is not to ſearch humane Polities and Platformes of Government, contrived by the wiſdom of man; but as the Lord hath carried on their works for them, ſo they ought to go unto the Lord, and enquire at the Word of his mouth, what Platforme of Government he hath therein commanded and pr•ſcribed; and humble themſelves to embrace that as the beſt, how mean ſoever it may ſeem to Humane Wiſdom. Faith can ſee beauty, power and glory in any Divine inſtitution, when Humane Wiſdom may think it weak and contemptible.
There is undoubtedly a forme of Civil Government inſtituted by God himſelf in the holy Scriptures; whereby any Nation may enjoy all the ends and effects of Government in the beſt manner, were they but perſwaded to make trial of it. We ſhould derogate from the ſufficiency and perfection of the Scriptures, if we ſhould deny it. The Scripture is able throughly to furniſh the man of God (whether Magistrate in the Commonwealth, or Elder in the Church, or any other) unto every good work.
And when a Christian people are to chooſe their Government, ſhould they take their Patern from the Nations of the Worldaa1 Sam. 8. 5. Make us a King to judge us like all the Nations., we know what an offence that would be to Chriſt, who intends to Rule them himſelf, by his own Divine Patern and Direction. Chriſt is now about to ruine the Roman-Image; Wiſdom therefore it is, to look above all ſuch Paterns to find out a Divine Platforme, taught by God himſelf, which he will delight to bleſs unto ſuch men as ſhall ſubmit unto it.
And if there be a Divine inſtitution of civil Government that may ſuit the State of England, I doubt not but all the godly in the Land would chuſe that way of Government before any other in the World: for every Divine inſtitution hath a Divine bleſſing in it. Yea, God himſelf is more eminently preſent, ruling thereby; and the Spirit of God doth breath in and bleſs every inſtitution of the Word, to make it powerful and effectual to attain its end better, and more effectually then any Humane Ordinance and Inſtitution in the W••ld can do. The Promiſe alſo of Gods bleſſing and protection is unto all thoſe, who walk in Scripture-ways and Ordinances. Moreover, that uncomfortable difference among the people of God about that great buſineſs of changing the Government in England, would hereby be reconciled, and all things brought unto an holy peace, every one readily yielding that the Lord Jeſus ſhould aſſume the Soveraignty, to appoint them what Government to ſet up over them: and would moſt readily embrace that, whereby the Lord himſelf, ſhould reign in England.
I think it needful to inſert this word of Apology for my ſelf; That it pleaſed the Lord of his free mercy to me (in my ſelf being no way fitted for ſuch a work) to put me on, to inſtruct our poor, blind, and dark Indians, in the good knowledge of the Lord: who when (through grace) they taſted of the knowledge of God, of themſelves, of Chriſt and redemption by him; they deſired to leave their wild and ſcattered manner of life, and come under Civil Government and Order; which did put me upon ſearch, after the mind of the Lord in that reſpect. And this VOW I did ſolemnly make unto the Lord concerning them; that they being a people without any forme of Government, and now to chuſe; I would endeavour with all my might, to bring them under the Government of the Lord only: Namely, that I would inſtruct them to imbrace ſuch Government, both Civil and Eccleſiaſtical, as the Lord hath commanded in the holy Scriptures; and to deduce all their Laws from the holy Scriptures, that ſo they may be the Lords people, ruled by him alone in all things. Which accordingly they have begun to do through grace, covenanting with the Lord, in a day of fasting and prayer, to be the Lords people; and to receive that forme of Government, which they had learned to be a Divine institution in the holy Scriptures. This occaſion did firſt put me upon this Study, who am no Statesman, nor acquainted with matters of that nature; but only ſpend my time in the Study of the holy Book of God. But having collected by the Lords help out of the holy Scripture this following forme of Government: and ſeeing the excellent harmony and order thereof, both in the ſeveral Courts, gradually aſcending one above another, and all caſes among the people coming under ſuch a certain, and orderly way of receiving ſpeedy iſſue; and all Appeals, having ſuch a free and unprejudiced paſſage, in their gradual aſcent, even to the higheſt, and final determination: Theſe and ſuch other things made me think, that it is a moſt deſirable, and peaceable forme of Government, and ſuitable to any Chriſtian people, who reverence the Word of God; yea, the more eminent and Chriſtian they be, the more ſuitable it is for them.
Eſpecially alſo conſidering, that though the ſingle form of tens, fifties, hundreds, and thouſands, will be but of ſmall capacity in great Commonwealths, and populous Cities: yet the ſuperiour orders, of Myriades or ten thouſands, fifty thouſands, hundred thouſands, and thouſand thouſands, are exceeding comprehenſive, to extend Government to the greatest people; and yet with that certain and peaceable order (without any interfering or confuſion) for ſpeedy Juſtice, and determination of all Cauſes, as that it ſeemeth to me to be the moſt excellent Government that ever was in the World. And adding to this, above all conſiderations and commendations, that it is a DIVINE INSTITUTION, ſprung from heavenly wiſdom commanded in Scripture, filled with the Spirit of God, which is able to carry on the Wheels of this Government, with a most irreſiſtible and ſucceſsful force and power, to the attainment of all the ends of Government among men moſt effectually. Yea, it ſeemeth to me, that this is that forme of Government, by which Chriſt meaneth to rule all the Nations on earth according to the Scriptures. Yea farther, repenting-believing Iſrael and Judah, I believe, ſhall ſerve and obey Chriſt in this way of Civil Government; and who knoweth but our obedience hereunto, may haſten and farther their coming in?
I would not exceed bounds of humble modeſty; yet let me make bold to adventure the producing a farther Meditation, touching the Divinity and heavenly excellency of this Government of the Lord; namely, that the Angels of Heaven are governed by this order of Government, according as it is applyable to their condition. It is paſt all doubt, that there is an heavenly order, (I do not ſay Judicature, as with us) among the Angels: for as Hell is a place of confuſion, ſo heaven of order; and if God is the God of order in the Church, whereby the place of his feet is beautified; much more is heaven beautified, by a moſt heavenly order of the Church there reſiding. And if Solomons Court was in that reſpect of a raviſhing glory, namely, by the order of it, and of his attendants: much more is heaven in an excellent order, and all the Angels the holy attendants of Gods Throne, attending in comely order. And if the order of Solomons Court, was one effect of his great wiſdom, can we think that the infinite wiſdom of God, attended by Angels, Spirits of ſuch wonderful wiſdom, ſhould not be attended in a moſt glorious order, and his attendantss excellently beautified, by walking in an heavenly order? therefore there is an heavenly order among them. And that it is this order of tens, hundreds, thouſands, &c. doth appear in ſeveral Scriptures, where we find mention made of them in this order; wherein it is obſervable, that ſo great is the number of them, that they are not mentioned in their ſingle order; but the loweſt that I have obſerved, is Myriades of Angels, Heb. 12. 22. and ſo the Saints ſhall find them ordered when they come to heavenaaMat. 26. 53. Chriſt maketh mention of twelve Legions of Angels, for his preſent aſſiſtance, if he thought good; which is all one with Myriades.. They are alſo mentioned by the higheſt degree of the Superior order, viz. thouſands of thouſands; and not only ſo, but by a Supreme order, viz. Myriades of Myriades, Rev. 5. 11. which I call Supreme, being the higheſt I find mentioned in Scripture: but whether that be the higheſt order of Angels, is not revealed that I know of: but thus it ſeemeth unto me, that the Angels are in this order of Government. Likewiſe the Saints in heaven ſeem to be in the ſame order; for when Chriſt cometh to judgement, and all the Saints with him, 1 Theſ. 4. 13. they ſhall come in this order, Jude, verſ. 14. With Myriades of his Saints, behold the Lord cometh.
Now if this be the order of Government in Heaven, what an heaven upon earth ſhall that be, when all the Kingdoms and Nations on the earth ſhall be ſo ruled? and then ſhall the will of God be done on earth, as it is done in heaven, when he reigneth over men on earth, in the ſame order of Government as he doth in heavenbbIt is not nothing, that when Chriſt fed the people miraculouſly, he ſet them down by hundreds, and by fifties, Mar. 6. 40. as if Chriſt delighted in that order..
Let me be yet farther bold to propound another Meditation, under the correction of better judgements, according as I do the former, upon that text Dan. 7. 10. where is ſet forth the judgement of God executed upon Antichriſt. Many things might be ſhewed out of the context, to prove, that it is not the last judgement, which is there ſpoken of. The means of execution of that judgment, is by the Wars of the Lamb, the Lord Jeſus, as appears in the Book of the Revelation; and the people executing thoſe Wars, by this text ſeem to be a people ruled by this order of Government: which if it be ſo, may it not give ſome light to find out the ten Kings, which ſhall hate the Whore, make her deſolate and naked, eat her fleſh, and burn her with fire?
Theſe things conſidered, touching the excellency of this forme of Government, and eſpecially the Divinity of it, and now alſo by a wonderful work of God, England being in a capacity to chuſe unto themſelves a new Government, and in ſuch deep perplexity about that great Queſtion, where to ſet their foot in peace; ſome pleading for the unjuſtice of caſting off the Kingly Government, others unſatisfied with the preſent, and all expecting what will be the concluſion. And ſeeing no Humane Forme, quiet and ſafe, to ſet down their foot upon, in rest and tranquillity, hereby all hearts are perplexed, ſighing up to heaven for direction what to do, and where to finde reſt and quiet to the Land. By this means, all hearts are prepared to embrace any help or counſel from the Lord; and when they have wearied themſelves with differences, they will gladly all concur together, to ſet open the door, to let in the Lord Jeſus, to give them reſt; who hath been all this while knocking at the door, by theſe perplexing troubles: that his Government might be on all hands galdly embraced, and himſelf finde a free and peaceable enterance, to begin his bleſſed and waited-for reign over the Nations of the earth, according as it is Propheſied in the holy Scriptures.
Therefore in the name of the Lord Jeſus Chriſt, the King of Saints (whoſe Kingdom I deſire to advance, with all my might and heart) I do beſeech thoſe choſen, and holy and faithful Saints, who by Councils at Home, or by Wars in the Field, have fought the Lords Battels againſt Antichriſt, and have carried on the Cauſe of Chriſt hitherunto, That you would now ſet the Crown of England upon the head of Chriſt, whoſe only true inheritance it is, by the gift of his FatheraaPſa. 2. 8. Ask of me, and I will give thee the uttermoſt parts of the earth for thy poſſeſſion.: Let him be your JUDGE, Let him be your LAW-GIVER, Let him be your KING! take the patern and form of your Government, from the Word of his Mouth, which will have power over the Conſciences of all the people of the Land, and compoſe all differences about that point, into a ſweet harmony of obedience and ſubjection to Chriſt our Lord and King, with one heart and conſent; and will bring about all the people with one heart, and ſhoulder, to promote the deſigns of Chriſt, and yours alſo, when they ſee that yours are not for your ſelves, but for the Lord, to accompliſh all the remainder of the great works of the Lord, even until Antichriſt be deſtroyed, and the Throne of the Beaſt burnt with fire, and the Kingdom of the Lord Jeſus ſet up in many Nations.
You bleſſed ones of the Lord, who have ſo eminently, beyond the wont of Conquerors, humbled and abaſed yourſelves, as no-bodies in the work, and aſcribed all the praiſe and glory of your Valiant Atchievments, unto the Lord Jeſus, whom by faith you did always ſee fighting for you, and (to your admiration) getting the Victory for you! You that have with an holy boldneſs of faith, made thoſe dreadful appeals (unheard of in other stories) unto the Lord Jeſus, to witneſs to the ſincerity of your Cauſe and Conſcience by his own arm, and in all your ſtraights have never found him to fail you, or farſake you; but ſtill made you Conquerors, not only of your Enemies, but (which is more) of your ſelves alſo, not to arrogate praiſe unto your ſelves; nor to improve your Victories beyond the bounds of Chriſtian patience and love to the conquered; and all for the honour and glory of Chriſt, and his grace; that his Name and Cauſe might find room and acceptance in the hearts of your Enemies, whom you therefore uſed like Christian Brethren, and not like Enemies.
Shall ſuch holy ones as you, need perſwaſion to ſet that Crown upon the head of Chriſt, which he hath put into your hands to diſpoſe of? where can you make a better choice, then to take the Lord to be your King? and where can you think to find, a better patern of Government, then in the Word of God? and where can you think to finde better Laws, then in the holy Scriptures?
This following Platform of Government, I do no farther urge, then you ſhall finde it to be purely deduced from the holy Scriptures. It is the holy Scriptures of God onely that I do urge, to be your onely Magna Charta, by which you ſhould be ruled in all things; which being, Christ is your King and Soveraign Law-giver, and you are his people ruled by him in all things.
And you my dear Brethren, the faithful Miniſters of the Goſpel of Chriſt, and all Chriſtian Brethren, who do not yet ſee cauſe of ſubmitting, and yielding unto this Change; I do beſeech you to conſider the times, and compare the Prophecies of Scripture, with the preſent providences; and ſee if you finde not all things to come to paſs, according as it is written; and that theſe wonderful providences are not without Scripture-authority, and much to be regarded by the people of God. Nor be they the executions of Divine wrath upon either Church or World, by prophane hands, who act their own wills and luſts, though they accompliſh Gods ends; but they be the pouring out of the wrath of God upon Antichriſt, for his deſtruction, and overthrow of his Kingdom, by the hands of holy Saints, according to the command of Chriſt; Christ himſelf riding forth Victoriouſly among them, and performing his great works, written and foretold in the holy Scriptures. May not Queen Maries coming to the Crown by the help of the Saints, be ſeaſonably called to remembrance? or if not, yet now the time is come, to change Governments, and to caſt down all at the foot of Chriſt, that he may Reign, and fill the Earth with the glory of his Government.
No Oaths or Covenants of Gods People are againſt Chriſt, but in ſubordination to him, and to the advancement of his Kingdom. If therefore theſe great Changes are carried up to that head, that is the true ſcope, and end of thoſe Vows and Promiſes. It were not lawful to terminate ſuch a Vow or Covenant, as that is, upon any Perſon, Family or Creature; it were Idolatry; nor was it ſo; nor is it now broken, by breaking all Creatures in pieces, that ſtood in the way of obtaining the true end thereof, namely, the advancement of the Lord Jeſus, and his Kingdom.
I beſeech you therefore help forward this work, which Chriſt hath put into the hands of thoſe whom he hath made eminent, in accompliſhing the works of his glorious coming, to ſet up his Dominion on earth. Be not behind in bringing Chriſt to the Throne in England! You, you, the holy Watchmen of the Lord, have given God no rest by your unceſſant Prayers, for the bringing about what is now done; follow on therefore to follow the Lord, and, as Antichriſt falleth, with whatever elſe ſtood in the way of Chriſt: ſo now let Chriſt come in, and help ye for ward the ſetting up of his Kingdom.
I am bold to preſent this Scripture-Platform of Government, to publique view, (if advice ſo carry it) at this ſeaſon; becauſe I do believe it to be a Divine Inſtitution of a Civil Government; and ſeemeth to me to be ſuch, as will well ſuit the preſent condition of England, Scotland, and Ireland, or any other religious people in the World, who fear the command of God, and tremble at his Word: and being perſwaded in my heart, that it is the minde of the Lord, that Nations ſhould be governed by Scripture-Inſtitutions, the time being come that the Lord is about to ſhake all the Earth, and throw down that great Idol of Humane Wiſdome in Governments, and ſet up Scripture-Government in the room thereof. It may pleaſe God to give acceptance unto this poor beginning, and move the hearts of ſuch as are wiſe, to proſecute this deſign of Christ, and more accurately to ſearch the Scriptures, to finde out the perfect will of God in this point, which yet is but in its birth, and dawning; many things being yet dim, and dark: in the morning twilight, we cannot ſee far before us, nor round about us; but the Riſing-Sun, will through grace, bring greater light with him.
As for ſuch wholſome, juſt, and wiſe Laws, as any Nation hath already made, the Wiſdome of the Lord will teach his People to refer them to their Scripture-principles, demonſtrating the truth and equity thereof, by the Word of God, whereby they will appear to be the deducts from the Word of God; and hence they that are governed by them, are governed by the Lord; they that break them ſin againſt the Lord, by breaking his Commandment and Law.
It were a Work worthy the labours of the beſt Divines, and the beſt of Men, to demonſtrate the equity of all the wholſome and wiſe Laws of ENGLAND by the Word of God; the effects of which Work would be of admirable conſequence to ſanctifie the whole Land, to make the Rulers more expreſly to govern for the Lord, and the People to obey the Lord, in obeying their Governours; and ſo the Lord himſelf ſhould Reign over them.
My continual Prayer in this behalf, at the Throne of Grace is, that the Lord would ſo far ſcatter thoſe black Clouds, which do darken the mindes of God's People in ENGLAND, that they may ſee ſome Beams of the brightneſs of CHRIST his coming to Reign; and that the Lord would pleaſe to bow their divided hearts, to meet with one conſent and accord, to make CHRIST their LAW-GIVER, and JUDGE, and KING, in whom alone they ſhall finde ſettlement and aſſured peace.
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-SocietyaaDeut. 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 in2 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 graceccDeut. 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,3 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 menaa1 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 CovenantaaDeut. 29. 14, 15. Neither with you onely 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 GodbbExod. 18. 23. If thou ſhalt do this thing, and God command thee ſo. , inſtituted by MoſesccExod. 18. 24. Moſes hearkened, and did all. among4 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 chuſedd18. 21. Thou ſhalt provide able men. With Deut. 1. 13. Take ye wiſe men, and I will make them Rulers. unto themſelves Rulers of thouſandseeExod. 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 GodffDeut. 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.
THe ſeveral degrees of tens, fifties, hundreds, and thouſands; may fitly be called orders of men, governed by God, the God of orderaaIſa. 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
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 headbbExod. 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, as6 in the condition of ServantsccGal. 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 a7 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.
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.
9Again, 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 ElectionsaaExod. 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 higheſtbbDeut. 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 beccNum. 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. .
THe Lord hath given this Commandment in the ordering of his Government, that judgment ſhould be executed ſpeedilyaaEzra 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 PeoplebbExod. 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 commandedccExod. 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 dwellaaExod. 18. 23. All the people ſhall go to their own place in peace. .
Hence again, it well accordeth with Gods inſtitution,3 that every order do co-habit togetherbbDeut. 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 placeccDeut. 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 it12 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 timeaaExod. 18. 26. They judged the people at all ſeaſons:〈…〉〈 in non-Latin alphabet 〉▪ 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 moneth, for the more ſolemn proceeding of Juſtice, & Appeals, if need be: becauſe the higher Caſes aſcend, the more ſolemnity is in thembbExod. 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 ſtandccPſal. 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.
13Again, 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 OfficersaaDeut. 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 perſonsaaLev. 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.
16But 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.
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 monethbbLev. 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 by16 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 CouncilaaExod. 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 determinationbbAnd 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 quarrelſome17 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 menaaNum. 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 ofbbDeut. 1. 13. Take ye wiſe men. men18 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 ChurchesccDeut. 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 EldersddNumb. 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.
19As 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 CouncilaaDeut. 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 Council20 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.
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 the22 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.
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 Caſes24 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.
25The 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 all26 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 Will27 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.
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.
29I 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 diſtinction30 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 thouſands31 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,32 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, onely 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 of33 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, may34 ſeem to be Rulers of fifty thouſands, or of five Orders of Myriades: yet the Office of the Princes was not onely 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.
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.
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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the Text Creation Partnership web site.
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.