depend not on him in whom the authority resides, CHAP. X. but on his officers; and therefore nothing hinders but that the commonweal may be well governed, although the monarch be a woman, or youth, or infant, provided that they be fit for affairs who are endued with the public offices and charges. And that which is said, woe to the land whose king is a child, doth not signify the condition of a monarchy to be inferior to a popular state; but contrariwise, that by accident it is the grievance of a kingdom, that the king being a child, it often happens, that many by ambition and many by ambition and power intruding themselves into public councils, the government comes to be administered in a democratical manner; and that thence arise those infelicities, which for the most part accompany the dominion of the people. generals is an of monarchy. 17. But it is a manifest sign that the most ab- The power of solute monarchy is the best state of government, argument of that not only kings, but even those cities which the excellency are subject to the people or to nobles, give the whole command of war to one only; and that so absolute, as nothing can be more. Wherein, by the way, this must be noted also; that no king can give a general greater authority over his army, than he himself by right may exercise over all his subjects. Monarchy therefore is the best of all governments in the camps. But what else are many commonwealths, than so many camps strengthened with arms and men against each other; whose state, because not restrained by any common power, howsoever an uncertain peace, like a short truce, may pass between them, is to be accounted for the state of nature; which is the state of war. CHAP. X. The best state of a common weal, is that jects are the ru 18. Lastly, since it was necessary for the preservation of ourselves to be subject to some man or council, we cannot on better condition be subwhere the sub- ject to any, than one whose interest depends upon ler's inheritance. Our safety and welfare; and this then comes to pass, when we are the inheritance of the ruler. For every man of his own accord endeavours the preservation of his inheritance. But the lands and monies of the subjects are not only the prince's treasure, but their bodies and wildy minds. Which will be easily granted by those, who consider at how great rates the dominion of lesser countries is valued; and how much easier it is for men to procure money, than money men. Nor do we readily meet with any example that shows us when any subject, without any default of his own, hath by his prince been despoiled of his life or goods, through the sole licentiousness of his authority. Aristocracy is so much bet it approaches nearer to monarchy; the worse, by how much it is more distant from it. 19. Hitherto we have compared a monarchical ter, by how much with a popular state; we have said nothing of aristocracy. We may conclude of this, by what hath been said of those, that that which is hereditary, and content with the election of magistrates; which transmits its deliberations to some few, and those most able; which simply imitates the government of monarchs most, and the people least of all; is for the subjects both better and more lasting than the rest. CHAPTER XI. PLACES AND EXAMPLES OF SCRIPTURE OF THE RIGHTS BEEN SAID BEFORE. 1. The beginning of institutive government from the consent of the people. 2. Judicature and wars depend on the will of supreme commanders. 3. That they who have the chief authority, are by right unpunishable. 4. That without a supreme power there is no government, but anarchy. 5. That from servants and sons there is a simple obedience due to their lords and parents. 6. Absolute authority proved by most evident places, as well of the New as the Old Testament. tive government of the people. 1. WE have, in the sixth chapter and the second CHAP. XI. article, so derived the original of institutive or The beginpolitical government from the consent of the mul- ning of institutitude, that it appears they must either all consent, from the consent or be esteemed as enemies. Such was the beginning of God's government over the Jews instituted by Moses, (Exod. xix. 5-8): If ye will obey my voice indeed, &c. Ye shall be unto me a kingdom of priests, &c. And Moses came and called the elders of the people, &c. And all the people answered, and said: All that the Lord hath spoken we will do. Such also was the beginning of Moses's power under God, or his vicegerency, (Exod. xx. 18-19) And all the people saw the thunderings and lightenings, and the noise of the trumpet, &c. And they said unto Moses, speak thou unto us, and we will hear. The like beginning also had Saul's kingdom, (1 Sam. xii. 12, 13): When ye saw that Nahash king of the children of Ammon came out against you, ye said unto me, nay, but a king shall reign over us, when the Lord your God was your for there were (1 Sam. x. 27), And they de CHAP. XI. king. Now therefore behold the king whom ye have chosen, and whom ye have desired. But the major part only consenting, and not all; certain sons of Belial, who said, How shall this man save us? spised him; those who did not consent, were put to death as enemies. And the people said unto Samuel (1 Sam. xi. 12): Who is he that said, shall Saul reign over us? Bring the men, that we may put them to death. The power of judicature, and wars, depend on the will of the supreme officer. 2. In the same sixth chapter, the sixth and determination of seventh articles, I have showed that all judgment and wars depend upon the will and pleasure of him who bears the supreme authority; that is to say, in a monarchy, on a monarch or king; and this is confirmed by the people's own judgment. 1 Sam. viii. 20; We also will be like all the nations, and our king shall judge us, and go out before us, and fight our battles. And what pertains to judgments, and all other matters whereof there is any controversy, whether they be good or evil, is confirmed by the testimony of King Solomon, (1 Kings iii. 9): Give therefore thy servant an understanding heart to judge thy people, that may discern between good and evil. And that of Absolom, (2 Sam. xv. 3): There is no man deputed of the king to hear thee. They who have the supreme autho rity are by right I 3. That kings may not be punished by their subjects, as hath been showed above in the sixth unpunishable. chapter and the twelfth article, King David also confirms; who, though Saul sought to slay him, did notwithstanding refrain his hand from killing him, and forbade Abishai, saying, (1 Sam. xxvi. 9): Destroy him not; for who can stretch forth his hand against the Lord's anointed, and be inno- CHAP. XI. cent? And when he had cut off the skirt of his garment, (1 Sam. xxiv. 6): The Lord forbid, saith he, that I should do this thing unto my master the Lord's anointed, to stretch forth mine hand against him. And (2 Sam. i. 15) commanded the Amalekite, who for his sake had slain Saul, to be put to death. out a supreme no government, 4. That which is said in the seventeenth chapter That withof Judges, at the sixth verse: In those days there power there is was no king in Israel, but every man did that but confusion. which was right in his own eyes: as though where there were not a monarchy, there were an anarchy or confusion of all things may be brought as a testimony to prove the excellency of monarchy above all other forms of government; unless that by the word king may perhaps be understood not one man only, but also a court; provided that in it there reside a supreme power. Which if it be taken in this sense, yet hence it may follow, that without a supreme and absolute power (which we have endeavoured to prove in the sixth chapter) there will be a liberty for every man to do what he hath a mind, or whatsoever shall seem right to himself; which cannot stand with the preservation of mankind. And therefore in all government whatsoever, there is ever a supreme power understood to be somewhere existent. and sons owe parents simple 5. We have, in chap. VIII. art. 7 and 8, said That servants that servants must yield a simple obedience to their lords and their lords, and in chap Ix. art. 7, that sons obedience. owe the same obedience to their parents. Saint Paul says the same thing concerning servants (Coloss. iii. 22): Servants obey in all things your VOL. II. L |