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irailed up judges, will by no means allow, they were chosen by the people.
g. 168. But since our author has lo confidently afsured us of the care of God to preferve the father bood, and pretends to build all he says upon the authority of the ferip ture, we may well expect that that people, whose law, conftitution and history is chiefly contained in the scripture, should furnish him
with the clearest instances of God's care of preserving the fatherly authority, in that people who it is agreed he had a most peculiar care of. Let us see then what state this paternal authority or government was in amongst the Yews, from their beginning to be a people. It was onnitted, by our author's confeffion, from their coming into Egypt, till their return out of that bondage, above 200 years : from thence till God gave the Ifraelités a king, about 400 years more, our author gives but a very slender account of it; nor indeed all that time are there the least. footsteps of páternal or regal government amongst them. But then says our author, God re-established the ancient and prime right of lineal succesion to paternal government.
$. 169. What a lineal fucceffion to paternal government was then eitablithed, we have already seen. I only now consider how long this lasted, and that was to their captivity, about goo years : from thence to their de Atruction by the Romans, above 650 years 4
after, the ancient and prime right of linenl fucceffion to paternal government was again loft, and they continued a people in the promifed land without it. So that of 1750 years that they were God's peculiar people, they had hereditary kingly government amongst them not one third of the time; and of that time there is not the least footstep of one moment of paternal government, nor
the re-establishment of the ancient and prime "right of lineal fucceffion to it, whether we fuppofe it to be derived, as from its fountain, from David, Saul, Abraham, or, which
upon our author's principles is the only true, from Adam.
Chap. I. §. 1. It having been Thewn in the foregoing discourse,
1. That Adam had not, either by natural right of fatherhood, or by positive donation from God, any such authority over his children, or dominion over the world, as is pretended:
2. That if he had, his heirs, yet, had no right to it:
3. That if his heirs had, there being no law of nature nor positive law, of God that determines which is the right heir in all cases that may arise, the right of succession, and consequently of bearing rule, could not have been certainly determined :
4. That if even that had been determined, yet the knowledge of which is the eldest line
of Adam's posterity, being so long since utterly lost, that in the races of mankind and families of the world, there remains not to one above another, the least pretence to be the eldest house, and to have the right of inheritance:
All these premises having, as I think, been clearly made out, it is impossible that the rulers now on earth should make any bcnefit, or derive any the least shadow of authority from that, which is held to be the fountain of all power, Adam's private dominion and paternal jurisdiction ; so that he that will not give just occafion to think that all government in the world is the product only of force and violence, and that men live together by 110 other rules but that of beasts, where the strongest carries it, and so lay a foundation for perpetual disorder and mischief, tumult, sedition and rebellion, (things that the followers of that hypothesis so loudly cry out against) must of neceffity find out another rise of governwent, another original of political power, and another way of designing and knowing the persons that have it, than what Sir Robert Filmer hath taught us.
§. 2. To this purpose, I think it may not be amiss, to set down what I take to be poli
that the power of a magistrate over a subject may be distinguished from that of a father over his children, a master over his servant, a husband over his wife, and