A brief DISCOURSE Examining from the authority of Scriptures, and Reason, the Nature, Rice and End of Civill Government, or of the exercise of supreme power in human Societies: Together with the discovery of the true cause of evil administration of Government, and the remedy thereof.  
Propounded to the Consideration of wise Conscientious and peaceable minded men. And intended as a Testimony to Jesus Christ, who having all power in Heaven and in Earth, placed in his hands whilst he is putting down all Principalities and Powers as they are enemies to him that hath such a kingdom to set up, as of the increase of his Government, and of Peace there shall be no end.  
And in the days of these Kings shall the God of Heaven set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consumeall these Kingdoms, and it shall stand for ever.  DAN. 2.44. 
LONDON, Printed for Giles Calvert, at the black Spread-eagle at the West end of Pauls, 1648.   

An Introduction to the following discourse, showing the true scope and intent of it.  
THere is not any thing the nature of man more abhorreth, or can less bear then absolute power or government, introduced & exercised over him, without or against his own free & voluntary consent; especially by his fellow creature, that hath no higher a Title to it by nature then himself, all of us equally rising out of dust, and returning to it again.  
And the imposing of rules aspiring to arbitrary power over people whether in matters spiritual or temporal hath in all ages, and among all sorts of men bread quarrels and contests, that have laid wast Kingdoms and Common-wealths, and have seldom succeeded according to the design of either part that have engaged themselves in them: the great God of heaven and earth keeping the balance of all power in his own hands, and deciding these controversies in justice always as may best serve, and be most conducible to his secret purpose and intentions of good unto his own people, according to, Isa. 45.1, 4, Thus saith the Lord to his anointed, to Cyrus, whose right hand I have upholden to subdue Nations before him: For Jacoh my servants sake, and Israel mine elect have I called thee by name, I have surnamed thee, though thou hast not known me.  
And hence it is, that when Rulers have attempted to make themselves absolute Tyrants, on the one hand admitting no bounds to be set to their Arbitrary wils, they have then stumbled and fallen, and have come to lose even that which they had, as the just veward of their lawless ambition, And on the other hand, when those that are under government have abused their freedom, and from their just distike of Tyranny, have grown up in an unjust dislike of Government itself, not so much considered in this or that person or form, but even laying aside the institution of God itself, the necessary means of self-preservation to human societies) then the people these lovers of freedom have been so far from obtaining this their natur all right, that through their very over-acting it, they bring themselves under more remediless slavery and bondage then ever they were in before, as the just recompense of their unsatiable thirst unto unjust freedom, such as is inconsistent with any government at all.  
Thus God decides these controversies in justice, and yet makes use of all these continual changes and disquiets, these ebbings and flowings of liberty and tyranny, in the affairs and constitutions of Kingdoms and Common-wealths, to show and signify unto them, even to all Nations whatsoever: That Government or supreme power, as it is, and hath hitherto been exercised over them, is but that which is name already, and which is known that it is Man, or the first Adam and his principles, who is not to contend or compare himself with him that is mightier then he, and much less exalt himself above him or against him, nor is to bring us into our rest, and possess us of the good and happiness which man may pretend unto, as the end for which he was made and does subsist.  
We must therefore by all the disquiets and troubles which these quarrels and disputes bring upon us, be taught to look up higher, and to inquire after One that is mightier then the first Adam, to manage the Government of the world, that so through all these ohanges of tyranny and freedom which we pass through, and find the vanity and misery of, we may make out after a glory that is unchangeable, a Kingdom that shall never be moved, a rest which Jesus Christ the second Adam will led us unto, when he comes to take the government into his own hands, who is King of Kings, and Lord of Lords, when it shall appear that by him Kings reign, and Princes decree justice, by him Princes rule, and Nobles, even all the Judges of the earth: when his wisdom, his council, his Understanding, his Strength shall be manifested in them, and not their own: When the Lord of the whole earth shall arise and come into his Temple, the heart of man, and all the world, shall become silent before him.   

A brief DISCOURSE, Examining from the authority of Scriptures and Reason, the Nature, Rice, and End of Civill Government, &c.  
AS the good and safety of societies or public Bodies are the right Object and true End of Government, when societies themselves come once to be extant and have their being, so societies in and of themselves, or so soon as once they come to be, are the Root and natural rice, the immediate cause and occasion of introducing the exercise of supreme power over themselves, as that which is a necessary means, not onely for their well subsisting, but for their very preservation and being.  
Hence it is that the Scriptures say, That a Kingdom divided in itself, cannot stand. Government rightly brought into exercise over human societies, is that which unites and compacts them, and this being once shaken, weakened, or quiter soft, opens the door to all manner of division and looseness, which are the unavoidable causes of ruin and destruction, to Kingdoms and Commoh-wealths.  
By Societies as they are the subject of this present Discourse, we are to understand the union and incorporation of many particular persons or families in order to partake thereby of that common good and safety, which mankind rightly, ordering and governing itself is capable of, and doth natutally desire. For societies of men( though man in his Creation were one of the prime pieces of Gods workmanship, in whom the glory of his Maker did most eminently shine forth) yet are they a mass of horrid confusion and deformity of self-torment and destruction, without the due and right use of Government or supreme power amongst them. As on the contrary, when public Bodies are considered as they are, that thing wherein the supreme power may be set up, and is actually to bring itself into the right use and lawful exercise, where every particular of the whole, being set in its right place and order, enjoys his full right and natural freedom, and the whole body well compacted together, is able to minister good and safety to itself, by the joins and bands of wholfom Laws, providing not onely for its being but foreseeing. human Societies in this consideration are the Earthly paradise we are capable of as natural men, and are the Ornament and beauty by which mankind doth praise itself to itself and to others, and is the alluring and attracting object, that draws all wise and good men under its shelter and protection, and to stand up and pled for Government, when ever it is attempted to be laid aside or thrown down.  
These kind of Societies or public Bodies of men do happen to be either from situation of place where they find themselves the inhabitants, and are sensible of the need of Government, or else by voluntary choyee do unite themselves in Order to form themselves under the rest and due exercise of Government, or the supreme power for their own common good and safety. In either of which Cases, there is then that thing extant or in being, which is the root from whence Government as to the exercise of it doth spring up and grow, and there is that which by its natural right, and from the law of necessity and justice, may not onely make its claim to the governing and ordering itself, but may by common accord and consentmake choice in what form, and upon what fundamental Laws or Constitutions, supreme power shall be introduced in relation to the governing and ordering that body or society. This then is the natural rice and occasion that is given to supreme power to be brought forth into act or exercise, but this is not properly the instituting cause of government( as in the next place we shall show) but is rather the necessitating cause, the which stands in such need of government, as without it, it can neither attain itis well subsisting, nor preserve its being.  
The instituting or creating cause of Government, wee find in express terms set down in Scripture, Romans 13. Where Government or the use of supreme power in human societies, is affirmed to be the Ordinance or appointment, of God: an Office which the wildome of God thought fit to erect for the good and preservation of human societies, and to lay therefore an obligation upon the consciences of men; to aclowledge it, and submit unto it actively or passively, whereas we find it brought into exercise amongst men. Hence in the same Chapter those persons who are lawfully betrusted with this power, art called the Ministers or Officers of God, and the duty of their place and office is defined to be a terror and punishment to the bad actions or works of men, and a praise and countenance to the good works or actions of men, and this trust is committed from God to all persons when once they come lawfully to be brought into the exercise of this Office or power, in relation to some public Body or society of men.  
God in two respects is to be acknowledged the Institutor and Creator of magistracy and civill Government.  
First by declaring his will and mind in his Word concerning such an office, and the use of such a power, among men for his service, as well for the service of that body or society, wherein it is to be set up.  
Secondly, by deriving in a continual succession, gifts, or abilities from him, unto some that does peculiarly fit them for this employment, and which he denies to the general mass of mankind, and forbears to give unto them, which is evident from that counsel which Moses received from Jethro, Exod. 18. to provide out of all the people able men, such as fear God, men of truth, and hating covetousness; as if these and such like eminent characters, there are continually to be found among a body of men, such as God hath visibly marked out unto the choice of the whole body, as those that he would have made use of for this work.  
Now as God is thus the institutor and propounder of government or supreme power to be exercised and used amongst men for the good and safety of human societies: so the ordinary and natural means God useth to bring this into act and exercise, in relation to this or that particular body or society, is the free and voluntary choice and consent of that body, put forth not only in relation to what hands it shall be placed in, few or many; but also in relation to what form it shall be exercised in, and upon what condition and terms to be agreed upon, between those that shall be appointed for Governours, and those that shall remain under government. As is evident in that very History which the Scriptures gives us, concerning the making of chief Governours, at the desire of the whole body, and preferring sometime one form of government, and sometimes another: and always founding the exercise of government in the mutual consent between the Governours and governed. As Jothams parable declares, Judges 9. from the 7th. to the 21th. verse, besides the known practise of public bodies or societies of men, which they are dictated unto by the law of nature; which hath an abhorring in it, to be imposed upon under what pretence soever, but with their free consent, and the repugnancy which it carries to reason and justice, that any persons shall be forced to take so great care as government over them, without condition one their part also, to encourage them therein, and to accept the same. Hereupon the civill Magistrate or those that are called to this high place or office, to exercise supreme power in relation to some public body or society of men, are not to esteem themselves, to be only creatures of Gods institution, and to be accountable only to him, but they do by this means become the creatures of that body unto which they related, and are the ordinance of man, as Peter calls it, 1 Peter 2.13. chosen out by them stipulated and covenanted with by them in such and such a form, and upon such and such conditions to take the government upon them, according to which their obedience shall be yielded and not otherwise.  
And thus though Magistracy or Civill Government have Gods institution and authority for its foundation; yet it hath mans institution and authority for its consummation, and actual bringing it forth into exercise. God 'tis true creates the office; but man determines and sets the limits and bounds to the Office: as to the exercise in this or that body, and is used to appoint all the circumstances, to bring the supreme power into its use and exercise from first to last, without which government doth not come into societies of men by its right door, and in its ordinary, proper, and natural way, consonant both to the institution of God, and light of nature.  
It is true indeed, Government may be introduced over bodies and societies of men in an extraordinary way, that is to say by force and conquest, in which case the exercise of the Office in itself is never a whit less the Ordinance of God, but the way of its coming in, and continuance in relation to that body where it is exercised is unnatural and surruptitious, and is onely capable of returning into its natural and right course, by being ratified ex post facto, by the free and common consent of that body, and upon the conditions and stipulations mutually to be agreed between them. All other exercise of government then what is founded in compact and consent being perfect Tyranny and slavery.  
There is a third way may be added whereby government may be lawfully introduced over human societies, and that is by immediate commission and designation of God as to the persons that are to govern, together with the form and Laws of the Government, as was in the Common-wealth of the Jews in former times: but then this command and commission of God was evident to the whole body, and so drew with it their unanimous consent and obedience, which made it still to be founded in consent and agreement, and not tyrannicall.  
Thus we have seen the several ways whereby civill government or supreme power may be, and is brought into exercise amongst the public bodies and societies wherein it comes to be erected. we have seen also, the nature, rice, and end of Government generally stated. We shall now consider Government after it once comes to be lawfully brought into exercise: That is to say, what it is in its inward principles, and what it is in its outward and its various terms, wherein it is capable of being exercised amongst the public bodies or societies of men, which makes them Kingdoms or Commonwealths.  
GOVERNMENT considered in its inward principles, is that sufficiency, ability or inward rule of acting, whereby those that are trusted with this high Office, do regulate the actions of their government in judging or discerning: and concluding or determining from time to time, what is good and what is evil for that body or society unto which they relate; and accordingly forming their Laws, or putting forth into act the Legislative power which is committed unto them. Now the sufficiency or inward rule of acting in Governours, it consists either in the wisdom of mans nature, or the actings of right reason applied to this subject of government, as the Governors partake of it in an ordinary way, or else as gifts are ministered unto him or them by God extraordinarily for this purpose: So as according to the greater or lesser measure of this sufficiency in judging and resoleing what is for the good, or what is for the evil of the whole body, is happiness or misery conveyed in the Laws which are made, and is therefore that which must necessary be the true root and original cause of all maleadministration in government; for if the light of the body be single, the whole body is full of light, but if it be in sufficient; the whole body becomes dark, and how great is that darkness? This is that which mens eyes are least upon in provideing remedies against the evils of Government, but that which our thoughts are most carried out upon, is the change or mending of the outward form, laying over great weight there, and placing therein our greatest good and happiness.  
Government considered in its outward form is manifold and various, consisting properly in that external order or method which by the mutual accord and consent amongst the Governours and governed is fixed upon for the supreme power to be exercised in, in relation to this or that public body as it is stated in all its circumstances from first to last; either to the persons themselves that are to govern or to their actions, as they are to be legislative and binding to the whole body, whether kingdom or Common-wealth.  
Hence when the exercise of the legislative power by common consent is put into one person without restriction or limitation, and is trusted only to his assent or dissent; what shall or what shall not be Law, this is called absolute Monarchy. And secondly, when restrictions and limitations are added to the exercise of this power in one person, with which his assent or command shall be binding, without which it shall not be binding, as the two Houses of Parliament seem to be here in England, then it is called Monarchy limited, or arbitrary power balanced by negatives of others betrusted for that purpose.  
Thirdly, when this supreme power is placed in some prime and eminent men, who are made equal sharers in it, and rests in them without farther appeal, this is Aristrecraticall government absolute.  
Fourthly, When restrictions or limitations are put to such persons, which being performed their orders shall be Laws, otherwise not, as to act in concurrence with some representative of the whole body: This is a mixed government, partly aristocratical, partly democratical.  
But lastly, if the exercise of the supreme power by common consent be placed in the whole body, or in their representative, chosen by themselves, and altered at pleasure from time to time: whose resolutions and Orders shall be legislative, and binding to the whole body, then is the government termed democratical, and it is purely popular, all these kindes or outward forms of government are to be found this day in practise in the world, as might be easily instanced in, if brevity would suffer it, or that it were requisite. Nor can it be denied but that all and every of these forms, are found useful and serviceable unto the exercise of this supreme power, according to the natures and humors of those bodies or societies of men that are extant in the world, who will accept of the exercise of government under some one of these forms, when they will reject it in another, and certainly this will be confessed on all hands that it is better government be exercised under the worst of them, then not be exercised at all. But the greatest contest and question amongst men in these times is, which of these outward forms is best, and which of them may pretend to be most natural and essential to government itself, which controversy about forms of civill government, if well examined, will be found to be of the like nature, with that about the forms of Church government, every of which pretends to be jure divino, and the absolute one in respect of all the rest; when in truth, all such pretences may have equal authority from the Word of God to justify them, though they may not be so judged and esteemed by those that are concerned in some one of them. So these outward forms of civill government are indifferent in there nature, and ought not to have better or worse attributed unto them simply considered in themselves, but as by experience they are found more or less apt to keep or not to keep the inward principles of government from deviating or degenerating in their actings from the right and true end of government; for in truth it is the inward excellency & worth in the inward principles of government, whether Ecclesiastical or civil, that ministereth good or evil, happiness or misery, to those that are to be governed, and wherein the making of good and wholesome Laws chiefly consists, and by which the end of government is attained, unto which the outward form is but the servant, and therefore ought to take its denomination of good or evil according to its serviceableness or conduciblenesse to keep the inward principles of government from corrupting and deviation, and not from its own proper excellency, considered onely in reference to itself. As for instance, if a spirit of wisdom, fear of God, hatred of covetousness, love of justice and truth, be that which shall constantly, or for the most part, act a King that is the most absolute Monarch, in the exercise of that legislative power committed unto him, his subjects will have but little reason to find themselves agreeved, or quarrel at that outward form of government.  
Again, If a spirit of folly and blindness, of profaneness, worldly mindedness, error, and injustice, shall constantly, or for the most part, act a democratical assembly or council, the most pure and mere democratical that can be set up.  
It is not the form that will make the government free from grievance, misery, and exception to them that are under it, and which they may not with as much justice and natural right change, as that of absolute Monarchy.  
And therefore it is a most erroneous maxim and position which so much gains credit in these times, that all government is originally seated in the people, and is in its purest and most natural form, when it is most purely democratical, whereas in truth, Government is originally seated, as hath been shewed in Gods institution, and the exercise of it is indeed founded in the common consent and agreement of the whole body, so as they have right, not onely to call for it, but also to deny the exercise of it in relation to them, otherwise then upon such conditions and compact, which by common and natural consent between those, those that are to govern, and those that are to be governed shall be agreed upon. But for the forms that shall be used in the exercise of this government, they are equal and indifferent in reference to the principle that is to act it, and are good or bad to that body where they are erected according as they come in upon them, either with or without their own consent, and are judged by them more or less conducible to the end of government.  
So as any of the forms before mentioned, taken up by the free consent of that body to whom it is to relate, is capable of being as good in itself, and as serviceable to the end for which government is set up as another, if the defect and failer be not in the inward principles and power that is to act this form. It will not be denied, but by reason that the excellency of our nature in its wisdom and ability to govern, or to discern what is good or what is evil in reference to the public, is by the fall of Adam so much weakened and impaired, that it stands in need of all manner of help from without to assist it in its actings, & so may come to be assisted by the outward form which is given unto it. As when Parliaments and representatives of the whole are joined to Kings, or what other persons soever that are betrusted with the exercising of the legislative power, they do often times restrain doing of hurt, and assist in the better discerning and procuring of the welfare of the whole body; so as when any such checks as these are put upon the exercise of the supreme power in what hands soever it be put, the government for the most part becomes the more successful, and best corresponds with the good and safety of the whole, but this is not so much caused by the access of abilities or sufficiency which is hereby brought by the outward form as it doth proceed from deficiency and weakness of the inward principle of Government, which by this means is rather kept from acting evilly or amiss, then is enabled to act perfectly well, or with that clear light and discerning which is necessary to so great trust. Nor indeed is that happiness and blessedness to be expected from government or the exercise thereof, as we commonly hope for when we set ourselves to mend it by the change of some outward form, till that change be made in the inward principles of Government which is promised in the last times, when he shall come to exercise it, whose right it is, and shall so raise the principles of our nature by making us conformable to that glory wherein he now sits down at the right hand of God, as shall fit men and enable them to govern in judgement and righteousness, with a light and wisdom that shall not be erroneous and uncertain as this now even at its best is, whereby the world is governed.  
To conclude all, let us assure ourselves that it is not by the change of the outward forms of Government, that those that are to be governed: shall find either much good or ease; this blessing must and shall come to us by the change of our natures within, by the reformation of the principles of our wisdom and light whereby we are fitted to govern, which according to the principles of pure nature or of the first Adam in us, are at their best to weak and insufficient for so high and great a trust, much less when they are at their worst considered in their depravement and corruption; and yet our nature in one of these two respects, taken either as it is washed, and in some sense and measure restored and brought back again to its original purity, or else as it is continuing still under its original corruption and depravation is the spirit which acts under all the forms of Government now extant in the world, and is the source and fountain of all the misery and evil we meet with for want of good Government. Nor shall we until God make our nature in our Governours better, and change them beyond what either our civill or Church forms can or does yet led them to; ever mend ourselves, but shall meet with overturnings, overturnings, overturnings in Church and State, till he come whose right it is, and by and through all those changings and overturnings teach us to understand and know him that is hasting towards us to make us partakers of his unchangeable glory.  
And therefore let us not make too much hast, or show ourselves over-eager in contributing to the change of the outward form of government, we find ourselves in, as promising ourselves thereby any real good or durable happiness: Although it may be very fit to improve our experience which we have, and the wisdom God hath given us to the melioration of government as Gods providence ministers opportunity, onely let's be sure our change is for the best, and worth the pains and cost we shall be at in bringing it about. We may change and change again, and still for worse, for ought we know, till we have tried, and then it will be too late to repent; for what ever outward form we change for our nature in the Governours that are to succeed being still the same, and wanting that blessed change it should have, will make the next form as subject to corruption and capable of male administration, as this we part with. Nay though it seem to have washed itself in the laver of the best reformation these times afford, it will show itself to be born but of a corruptible seed, to be but flesh, the glory whereof will and must fade and vanish away, by either turning into corruption, or exchanging of itself for a glory that is unchangeable, for that higher light that shall appear, when he that shall come, comes quickly and does not tarry, as is foretold by Daniel, Chap. 2. where the great Image of nature in all its forms or appearances inward and outward, of the iron, the day, the silver, the gold, shall be broken to pieces, and the wind shall carry them away, that their place shall not be found, and the ston that smites this great Image shall become a Kingdom or Government, which the God of heaven will set up, and that shall never be destroyed.  
What ever hopes therefore we may have from Armies, it is this ston cut out without hands, which must mend the government of the world, and which must reform and make better government either in Church or State. And this when all Armies and worldly powers that are pretending to the work of Reformation shall be broken and laid aside by the smiting of this ston to make way for him, who will come to his Kingdom, not by the might or by the power of this world, but by the force of his inward and most excellent glory. Whosoever therefore that by force of Armies, or by the arm of flesh, shall go about to mend or reform government, in its Civill or ecclesiastical forms, whether in their own or neighbour Nations, are not likely to prosper in this work what ever they promise to themselves, but rather( if the Scriptures are to be believed) shall meet with overturnings from the force of other interests, which the providence of God shall keep up to balance them, as they have by their force been kept up to balance others, and have overturned others and their interests, which overturning work is said by the Prophet Ezekiel, Chap. 21. ver. 25, 27. shall continue till he come whose right it is, until which time, let all that love the Lord Jesus and his second appearance, possess their souls in faith and patience, getting themselves as much as possibly they can from amongst the contentious divisions and quarrelsome engagements of the world and fleshly men; for God hath a great Supper or Sacrifice of flesh to make immediately before the coming down of the new heavens, and the new earth upon us out of heaven, Revel. 19.17, 18. Where shall be eaten and slain the flesh of Kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of horses, and of them that sit upon them, and the flesh of all men both free and bond, both small and great, for God will feed all that oppress his people with their own flesh; and they shall be drunken with their own blood as with sweet wine, and all flesh shall know that the Lord is the Saviour of his people, and that their Redeemer is the mighty one of Jacob. Come therefore out of all that is fleshly, lest you be devoured with the plagues that are prepared for all manner of flesh whatsoever, good as well as bad, circumcised as well as un-circumcised, seeing, I will cut out from thee the righteous and the wicked, therefore shall my sword go forth out of his sheathe, against all flesh from the South to the North, Ezek. 21.3, 4. And therefore, thus saith the Lord God, the holy One of Israel, in returning and rest shall you be saved, in quietness and confidence shall be your strength. The Egyptians or all worldly Powers whatsoever are men and not gods, and their houses are flesh and not spirit; Therefore come my people, enter thou into thy chambers, and shut thy doors about thee, hid thyself as it were for a little moment, until this indignation be over past.  
FINIS.