the Concurrence of several. If we suppose a Man without exterior Assistance, able to procure what is barely necessary to his Being,—at best it would be with Difficulty,—but in Sickness and the Decline of Life, would be impossible: yet allowing it possible, all the Elegancies and Comforts, of Life would be wanting. If we examine the Materials of our temporal Happiness, we shall find they chiefly result from Society: from hence proceed the Pleasures,—of books,—Conversation,—Friends,—Relations, and all the social and relative Virtues. So that the social Nature of Man, and his natural Desire of Happiness, strongly urge him to Society as eligible;—to which, if we add, the natural Principle of Self-Preservation, the Dangers Mens Lives and Properties are exposed to, when considered as unconnected with others, Society will appear necessary.
[5] All Men being naturally equal, as descended from a common Parent, enbued with like Faculties and Propensities, having originally equal Rights and Properties, the Earth being given to the Children of Men in general, without any difference, distinction, natural Preheminence, or Dominion of one over another, yet Men not being equally industrious and frugal, their Properties and Enjoyments would be unequal. This would tempt the idle and imprudent to seize what they had not laboured for; which must put the industrious and honest upon Methods of Self-defence, and dispose them to unite in Societies for mutual Security, against the Assaults of rapacious Men, as well as voracious Animals. The social Affections of human Nature, and the Desire of the many Conveniencies, not to be obtained or enjoyed, without the concurrence of others, probably, first induced Men to associate together: the Envy, Ambition, Covetousness, and Sensuality, so much prevailing in the Depraved Nature of Man, since the Apostacy, obliged them to enter into closer Connections, Combinations and Compacts, for mutual Protection and Assistance. Thus civil Societies and Governments would be formed which in this View appear to be natural. Some Societies being formed, interfering Interests, and Men’s unruly Lusts, would cause Wars.—The same Principle of Self-Preservation, upon which they at first associated would induce several [6] of these small Societies to unite and form greater Bodies; from which Coalition, with the natural Increase of Mankind, all Civil Societies and governments, probably arose. In this Way; Government comes from God, and is his Ordinance. The Kingdom is the Lords, and he is Governor among the Nations; (Psal. 22.28.) By him Kings reign, and Princes decree Justice, even all the Judges of the Earth, (Prov. 8, 15, 16) He has made the Earth, and given it to whom it seemeth meet to him; (Dan. 2. 20.) He changes Times and Seasons, and ruleth in the Kingdoms of Men, (Dan. 4. 17.) There is no Power but of God—The Powers that be, are ordained by God etc. (Rom. 13. ch.) The Meaning is, That God is the Supreme Governor and Disposer of all Things.—His alwise Providence super-intends all Events, particularly those relating to Mankind: And Government is a divine Constitution, founded in the Nature and Relations of Things,—agreeable to the Will of God,—what the Circumstances of his Creatures require:—And when Men enter into civil Societies, and agree upon rational Forms of Government, they act right, conformable to the Will of God, by the Concurrence of whose Providence, Rulers are appointed. Thus the origin of Government if from God, tho’ it be an human Ordinance or Creature, (1 Pet. 2, 13) and immediately proceeds from Men; as all other Blessings and Things advantageous to Mankind, proceed from him, tho’ visibly effected by second Causes.
[7] The End and Design of civil Society and Government, from this View of it’s Origin, must be to secure the Rights and Properties of it’s Members, and promote their Welfare; or in the Apostle’s words, that Men may lead quiet and peaceable Lives in Godliness and Honesty, (I Tim. 2.1.) i.e. that they may be secure in the Enjoyment of all their Rights and Properties righteously acquired, and their honest Industry quietly proffess it’s proper Rewards, and they enjoy all the Conveniencies of a social Life, to which Uprightness entitles them; and that Men may peaceably practice Godliness,—may worship & serve the Supreme Being, in the Way they believe most acceptable to him, provided they behave peaceably, and transgress not the Rules of Righteousness in their Behaviour towards others.
In all Governments, Magistrates are God’s Ministers, designed for Good to the People. The End of their Institution, is to be Instruments of Divine Providence, to secure and promote the Happiness of Society; to be Terrors to the doers of Evil,—to prevent and punish Unrighteousness, and remedy the Evils occasioned thereby; and to be a Praise, a Security and Reward to them that do well, (Rom. 13. ch.) The End and Design of Government, is to secure Men from all Injustice, Violence and Rapine, that they may enjoy their Rights and Properties; all the Advantages of Society, and peaceably practice [8] Godliness:—that the Unjust and Rapacious may be restrained, the ill Effects of their Wickedness be prevented, the secular Welfare of all be secured and promoted.
The Nature of civil Society or Governments is a temporal worldly Constitution, formed upon worldly Motives, to answer valuable worldly Purposes. The Constitution, Laws and Sanctions of civil Society respect this World, and are therefore essentially distinct and different from the Kingdom of Christ, which is not of this World. (Joh. 18.36.) The Notion of a civil Society, includes a Number of Persons combined together for civil Purposes.
As in a State of Nature prior to Govenment, every Man has a Right to the Fruits of his own Labour, to defend it from others, to recover it when unjustly taken away, or an Equivalent, and to a Recompence for the Damage and Trouble caused by this unrighteous Seizure; and to take reasonable Precautions for Security against future Rapine; So when civil Societies are formed, the Community is naturally possessed of all the civil Rights of its Members. Men reasonably surrender to the Society the Right they before had of judging in their own Case, and of executing those righteous Judgments: It is therefore the Right, and is the Business of the Society, to defend it’s Members, to secure [9] their Properties from foreign Invasions, and to preserve Order and Peace, and execute Justice between it’s own Members. The Law of Nature (or, those Rules of Behaviour, which the Nature God has given Men, the Relations they bear to one another, and the Circumstances they are placed in, render fit and necessary to the Welfare of Mankind) is the Law and Will of the God of Nature, which all Men are obliged to obey. Almighty God, as Head of the System, and Supreme Governor of the Universe, will suitably animadvert upon every Violation. And every Man, prior to Government, is authorized by the universal King, so far as his Happiness is interrupted, his Property disturbed or injured, by any Violation of these immutable Laws of Equity, to vindicate his own Right, and inflict adequate Punishment on the Invader; not from a Spirit of Revenge,—or to cause Misery for it’s own Sake;—but to inflict such Penalties, as will probably prevent future Injuries, and render Mens Right and Properties, as secure as they were before this dangerous Example of Injustice. In civil Society this Right is in general, transfer’d to the Body, or Government, who have a Right, and it is their Duty, to punish those Violations of the Laws of Nature, whereby the People’s Properties are injured. Every Society has a Right to publish, and execute equitable Laws and Rules, for the civil Order, Peace and Welfare [10] of the People;—for ascertaining and securing their Rights and Properties, with suitable Penalties to the Transgressors: Which Laws are, or ever ought to be, only the Laws of Nature explained and applied, both Laws and Sanctions being founded in Reason and Equity. Things unreasonable, or absolutely indifferent (if such there be) ought not to be imposed by Law. A Law without a Penalty is of no Force; and to subject a Man to suffer, for doing or forbearing what in the Nature of things is indifferent, is wrong and unreasonable. Men’s outward Behaviour only affects, or may injure the Properties and Enjoyments of others; this therefore is all the Society ought, ’tis indeed all it can command. Human Laws can’t controul the Mind.—The Rights of Conscience, are unalienable; inseparable from our Nature;—they ought not—they cannot possibly be given up to Society. Therefore Religion, as it consists in right Sentiments, Affections, and Behaviour towards God,—as it is chiefly internal and private, can be regulated only by God himself:—Yet civil Societies have a Right, it is their Duty, to encourage and maintain social public Worship of the Deity, and Instructions in Righteousness; for without social Vertues, Societies can’t subsist; and these Vertues can’t be expected, or depended on, without a belief in, and regard to, the Supreme Being, and a future World: Consequently, a religious Fear and Regard to God, ought to be encouraged in every Society, [11] and