Because it is a matter of so great moment, that you pass not in impenitency to the Barre of God, (where you must all speedily appear) and that the many Thousands of this Nation, that never were actually guilty, may not make your sinnes (sinnes of such a dreadfull nature) to become their own by approbation; I thought it my duty to manifest the fallacy of all those Arguments, which I judged might most probably deceive you. And therefore supporting that thence you are likely to fetch matter of encouragement, I shall briefly discuss the wounding Answer to the Healing Question, so far as may concern your Consciences.

1. He placeth the Cause in two things; 1. p. 3, 4. ‘To have and enjoy the Freedom (by way of dutifull compliance and condescension from all the parts and members of this society,) to set up meet persons in the place of Supream Judicature, and authority amongst them.’ 2. p. 5, 6. ‘Freedom in matters of Religion, or that concern the service and worship of God.’

The former is thus enlarged, p. 10. ‘That the body of the good people in their military capacity and posture, are most properly Soveraign, and possesse their right of naturall Soveraignty.’ And p. 11. ‘Becoming one Civill or Politick Incorporation with the whole Party of honest Men, they do therein keep the Soveraignty, as Originally seated in themselves, and part with it only as by way of Deputation, and Representation of themselves, &c.’

Having spoken of the Universal Kingdom, and next in general of particular subordinate Common-wealths, that God hath by institution made the parts of it; I must First speak of the CONSTITUTION, and next of the ADMINISTRATION of these. And about the Constitution I shall first speak of the MODES (or SPECIES as commonly called) and then of the Individuation.

There is a twofold diversity of Governments: One is in the Persons Ruling; Another is in the Matter of Government: whether the former do deserve the name of Specification or not, it hath by Custome obtained that name: And so Monarchy; Aristocracie, and Democracie are called the distinct Species of Governments or Common-wealths. In the Matter of Government there is difference, in that some have greater power, and some have less: some Soveraigns are limited to certain things, and degrees of power; and some are unlimited: and some limited more, and some less. And one would think this difference were as great as the former.

I know some pretend to a Divine Institution for Monarchy, but they mean onely that it may from Scripture be proved to be best; but not that no other but it, is Lawfull.

We cannot expect the people to be good, if the Teachers be bad, unable, or negligent. It is Gods Word that's managed by them, that must reform the people, and work out their vice. As mens Laws suppose the Laws of God, and mens Government presupposeth Gods Government; so the true methodical obedience to mens Laws, presupposeth obedience to Gods Laws, and consequently some understanding of them; and a right subjection to man presupposeth subjection to God. The first work therefore being the Ministers, the true reformation of the Ministry, making them indeed Divine, is the first thing to the making a Common wealth Divine.

Much hath been done already to this of late in this Nation, through the blessing of God: (although much is yet to be done, especially for ripening the Ministry in Judgement and Charity, & bringing them to neerest Unity, which time must do.)

Because the right understanding of these commands of God, is of great use for our guidance in these weighty points, I shall stay a while upon the search of that Rom. 13 which saith most; and if we understand that, it will be the easier to understand the rest.

Many occasions concurred to make this document of the Apostle necessary to the Romans. 1. There were Hereticks crept in among them that abused the doctrine of Christian Liberty, and perswaded them that subjection to the Rule of Magistrates was against their Liberty. 2. And the weaker Christians were the easier induced to entertain this doctrine in part, because they were Heathen Magistrates that they were under. And the Christians, being (justly) prohibited by the Apostles to go to Law about personal injuries, before Heathen Judges, but to agree them among themselves, they were the readyer to have low thoughts of such Judges as useless or burdensom, or not fit to be the Governors of Christians. 3. And especially because many of the Christians had been Jews, that were hardly brought to any but a forced submission unto Gentile Rulers; and were ever prone to rebell against them, thinking it an honourable vindication of their holy state and Church, which they thought no Heathen had right to Rule over.

1. I have shewed already that it is a denying God to be God, because to be God, is to be the Governor of the world, at least in Title.

2. If God be not Governour, he is not just: For communicative Justice he cannot exercise on Creatures that are wholly his own. And distributive Justice he can have none, if he have not the Relation which Justice doth belong to. He that is not a Ruler, cannot be a just Ruler.

At his first Creation man was subjected to none but God: though it was provided in Nature, that there should have been Government and Subjection though man had continued innocent: but that would have been only a Paternal assisting Government for our good, having nothing in it that is penal, or any way evil. When God immediately Ruled, and man obeyed, all went right: Had this continued, the world had not felt those fractures and wounds, nor been troubled with rapine, wars or confusion, as it is. God being most perfectly Wise and Just, could not err in Commanding: Man was innocent and able to obey, but free and mutable: and so was tempted from his Obedience. Satan by disobedience having overthrown himself, did know it was the way to overthrow man. God could not be corrupted, nor tempted to unwise or unrighteous Government: And if neither King nor subject were corrupted, the Kingdom could not have decayed. But Satan knew which was the weakest link in the chain: Man was frail, though holy; and not confirmed yet, though upright: and therefore defectable. The attempt of breaking his rank, and forsaking his due subjection, was the Devils fall: and by the same way he assaulted man, inciting in him a desire to be as God, and then provoking him to seek it by disobeying God: A foolish means to an impossible or impious end.

This is unquestioned among all sober Christians: save that the Papists put in some exceptions for the exemption of their Clergy.

Cap. XVI

Is to shew that Princes must determine of nothing in Religion, as having Power to defend that which the Pope determineth of, but no power to appoint or change any thing themselves: or judge of Controversies, as pag. 673. The Church must Judge, and the Prince must Execute.

Cap. XVII

Is to shew, That to preserve Religion, that is, Popery where it is, no other Religion should be permitted: and that Riches tend much to strengthen the Clergy and preserve Religion: And [scorning the poverty of Protestant Ministers], saith, That after their first attempts, their Ministry declineth into meer contempt, and that poverty and necessity forceth them to please the people. Lastly, he perswadeth to speedy punishing of the erroneous, and cutting them off in the first appearance, and to prohibit their Books, and to take heed of Julian's device, of destroying Religion by Liberty for all Sects: [Thus they do in Spain, Italy, Austria, Bavaria &c.].

Cap. XVIII

The way to bring in Popery, and work out the Protestant Religion, [he thus describeth]:

1. That things be carried on by slow but sure proceedings, as a Musician tunes his Instrument by degrees: Lose no opportunity; but yet do not precipitate the work.

Having spoken of Gods Universal Kingdom, I am next to speak of the distinct, subordinate Common-wealth which God hath by institution made the parts of it. And here first I shall speak of the NATURE of a Common-wealth in General; and then of those Modal differences which have obtained the name of the divers species of Common-wealths: and that, 1. As the difference is in the number and quality of persons that have the Soveraignty. And, 2. As it is in the gradually or modally diversified Matter, or Object of their power. And having spoken of the Constitutive Causes, I shall speak of the Efficient.

The Reader need not tell me here, either that the whole should have been handled before the parts, and the Genus before the Species, or that Laws and Judgement are parts of Administration, and not of the Constitution of a Common-wealth: For I intend not exactness of Method, and I purposely past over the Jura Regalia generally before, and resolve to say nothing (here at least) of the Administration, but what falls in upon the by in the description of the Power and therefore shall somewhat the fullyer here describe the Power with respect to its acts, which I avoid the fuller handling of, and say no more of the Jura Regalia then is necessary hereunto.

To all those in the Army or elsewhere, that have caused our many and great Eclipses since 1646

Gentlemen,

Being summoned by Mr James Harrington Esquire, to give an account of my Political Principles, I found none at the Publication, so meet to receive it as your selves. Your practices assure me, that between Your Judgments and Consciences, and Mine, there is no little difference. And I think it not meet to differ in points, which our souls, and the Churches Peace depend on, without giving you the reasons of my Dissent. Some I understand are much offended, that I vindicate the honour of Providence, and the Protestant Religion, against the accusations of the Papists, by which they have made it odious abroad. But I am still of the Opinion, that the Honour of God, and the Gospel should be dearer to us, than the honour of those that sin against them: (and is so to every upright heart:) and that the truth of Events may be recorded, and History should be impartial, and Providence on both sides have its due. They that have not read such Books, as The Scotish and English Presbytery discovered by a (pretended) French Divine, The Image of both Churches and other Revilers and Slanderers of the Church, and that know not the infamy that's cast on our names through most of the Christian world, are no fit Censurers of my words.

Preface

Let the Reader know, that whereas the Bookseller hath in the Catalogue of my Books, named my [Holy Commonwealth or Political Aphorisms] I do hereby recall the said Book, and profess my Repentance, that ever I published it, and that not only for some by-passages, but in respect of the secondary part of the very scope. Though the first part of it, which is the defence of God, and of Reason, I recant not.

But this Revocation I make with these proviso's

1. That I reverse not all the Matter of that Book, nor all; that more than ONE have accused; As e.g. the Assertion that all humane Powers are Limited by God: And if I may not be pardoned for not defying DEITY and HUMANITY, I shall preferr that ignominy before the present Fastnes, and Triumph, who defie them.

2. That I make not the Recantation to the Military fury, and rebellious pride and tumult, against which I wrote it; nor would have them thence take any encouragement for impenitence.

3. That though I dislike the Roman Clergies writing so much of Politicks, and detest Ministers medling in State matters without warranty, or a certain call; yet I hold it not simply unbeseeming a Divine, to expound the fifth Commandment, nor to shew the dependence of humane Powers on the Divine; nor to instruct Subjects to obey with judgment, and for Conscience sake.

4. […]

He that denyeth this, denyeth himself to be a man, and therefore is not to be disputed with yet proveth it to others, while he denyeth it.

We see it of all the Individuals, that they by Generation receive their Existence; There is no man alive now here in flesh, that was alive a thousand years ago. Generation succeedeth Generation. And as all men that are now on earth had a Beginning, so must there be one first man that also had a Beginning. Or else he must have been a pure Act, without Composition, or imperfection, self-sufficient, and without cause, and so not have been Man but God, and therefore not the supposite that we speak of: And as he had been infinite in Duration on a part ante, so must he be a parte post: for that which have no cause, can have dissolution or end. But this is not the case of man: therefore man had a Beginning.

For before he was, he was not: and that which is not, cannot work. Nothing can do nothing: whosoever made him, knew what he did, and how, and why. But neither he that was not, nor his parents knew either what was doing while he was formed in the womb, and how he was fashioned, nor to what end each part and motion was appointed. Therefore neither did we make ourselves.