Government is in truth that discipline or method which we exercise in promoting, inabling, rewarding persons of good desert in the State, and whereby we prevent, suppresse, punish such as are contrarily affected. If Adam had not sinned in Paradise, order had been sufficient alone without any proper jurisdiction: it may well be supposed, that government, truly so called, had been no more necessary amongst men on earth, then it is now in Heaven amongst Angels. In the first place therefore we desire to take notice that 〈 in non-Latin alphabet 〉, or Potestas is sometimes taken for order, sometimes for jurisdiction: and these termes alwayes are not to be confusedly used. To shew then more ingenuity towards our Antagonists, we will be more clear in dividing, and distinguishing, and we will de∣cline generall expressions, as often as just occasion shall require. Neither do we dispute whether Monarchs are Gods deputies, or no, and so to be observed but whether limited Monarchs, and other conditionate, mixed Potentates may not chalenge the same privi∣ledge. Neither do we raise any doubt, whether or no Kings are anointed by God but whether that unction makes them bound∣lesse, and their Subjects remedilesse or no, in all cases whatsoever. For tis not by us questioned whe∣ther powers are from God or no but whether they are so extraor∣dinarily from God, as that they have no dependence upon humane consent. If we did oppose or denie these clear Truths, no fraud were to be suspected in those that alledge them: but when we do expresse no kind of dissent from them herein, and when they have too generall a sense, as our dispute now runs, we must conclude that there is some secret fraud wrapped up, and clouded under the very generality of these asseverations. To make appear thus much, let us begin with the origo or first pro∣duction of Civill Authority.ġ The Royalists take a great deal of superfluous pains, and quote many texts of Scripture to prove that all powers are from God: that Kings are anointed by God: and that they are to be obeyed as the vice∣gerents of God. If we can make it good that Princes were created by the people, for the peoples sake, and so limited by expresse Laws as that they might not violate the peoples liberty, it will natu∣rally follow that though they be singulis majores, yet they are uni∣versis minores and this being once made good, it will remaine unde∣niable, that salus Populi is suprema Lex: and that bonum Publicum is that which must give Law, and check to all pretences, or disputes of Princes whatsoever. Let us now then re-examine these three grounds, and seek to give further satisfaction to others, by inlarging our Discourse, where our adversaries have given a just occasion. There cannot be therefore any to pick rules more properly pressed then these: nay without offering some contradiction to the Spirit of God, we can∣not reject the same form of arguing in the case of a people, and their Prince: especially when we do not insist onely upon the vertue of the efficient or finall cause, but also upon the effect it self, and that form of Law, which was (as it were) the product of both. was not created for the woman, but the woman for the man this is made an other argument to inforce the same thing. Man (saies the Apostle) was not made of the woman, but the woman of man: and this is made an argument why the woman should pay a due subjection to man. Much art, force, and industry has been used to destroy these fun∣damentals, wherein though the Royalists have not been prevalent in the judgement of wise men, yet something must further be reply∣ed, for the weaker sort of peoples sake, lest multitudes of opponents should sway them, and effect that by number, which cannot be done by weight. Thirdly, In all well-formed States the Laws, by which Princes claim, do declare themselves more in favour of liberty then Prerogative.
Secondly, Princes have their in∣vestitures meerly for the people benefit.
1 Princes derive their power, and prerogatives from the people. THe Observator (so he is stiled at Oxford) writing against our parasiticall Court-Doctors, who think they cannot be meritorious Patrons of Royalty, without shewing themselves Anti-patriots, or de∣stroyers of publick liberty, grounds himself upon these three main Assertions. OR, A DISCOURSE Wherein clear satisfaction is given as well concerning the right of Subjects, as the right of Princes.
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