Published by JAMES THORNTON, OXFORD. London ( SIMP KIN, MARSHALL, AND Co. {HAMILTON, ADAMS, AND Co. Reduced by Photo-Lithography. James Thornton, Oxford. LEVIATHAN, THE MATTER, FORME, AND POWER OF A COMMON- WEALTH ECCLESI A STICALL AND CIVILL. THOMAS HOBBES, Of Malmesbury . JAMES THORNTON, HIGH STREET. 1881. UNWIN BROTHERS, PRINTERS BY WATER-POWER. Hobbes was born in 1588, and died in 1679. "The De Cive" was first published in 1642, "The De Natura Hominis" in 1650, and "The Leviathan" in 165 1. The Present Edition is a Reprint of the First Edition the Paging of which appears in the Margin. LEVIATHAN, OR The Mattter, Forme, & Power OF A COMMON-WEALTH ECCLESIASTIC ALL AND CIVILL. By Thomas Hobbes of Malmesbury. LONDON, Printed for Andrew C r o o k e, at the Green Dragon in St. Pauls Church-yard, i 6 5 i. I The Contents of the Chapters. The first part, Of Man. Chap. Page. Introditction, i 1 . Of Sense \ 4 2. Of Imagination. 6 3. Of the Consequence or Trayne of Imaginations. 1 2 4. Of Speech. 1 7 5. Of Reason and Science. 16 6. Of the interiour Beginnings of Voluntary Motions, commonly Called the Passions 3 And the Speeches by which they are expressed. 33 7. Of the Ends or Resolutions of Discourse. 44 8. Of the Vertues, commonly called Intellectually and their contrary Defects. 47 9. Of the sever all subiects of Knowledge. 60 10. Of Power, Worth, Dignity Honour, and Worthhiesse. 62 11. Of the Difference of Manners, 71 12. Of Religion. 7 8 13. Of the Naturall Condition of Mankind as concerning their Felicity and Misery. 9 1 14. Of the first and second Naturall Lawes, and of Con- tracts. 96 15. Of other Lawes of Nature. 107 16. Of Persons, Authors, and things personated. 121 The THE CONTENTS. The second Part, Of Common-wealth. Chap. Page. 17. Of the Causes, Generation, and Definition of a Com- monwealth. 1 2 7 18. Of the Rights of Soveraignes by Institution. 132 1 9. Of Severall Kinds of Common-wealth by Institution ; and of Succession to the Soveraigne Power. 141 20. Of .Dominion Pater -nail, and Despoticall. 152 21. Of the Liberty of Subjects. 161 22. Of Systemes Subject, Politically and Private. 172 23. Of the Publique Ministers of Soveraign Power. 185 2 4. Of the Nutrition, and Procreation of a Common-wealth. 190 25. Of Counsell. 196 26. Of Civ ill Lawes. 204 27. Of Crimes, Excuses, and Extenuations. 226 28. Of Punishments, a?id Rewards. 241 29. Of those things thai Weaken, or tend to the Dissolu- tion of a Common-wealth. 250 30. Of the Office of the Soveraign Representative. 261 31. Of the Kingdome of God by Nature. 278 The third Part. Of A Christian Common-wealth. 32. Of the Principles of Christian Politiques. 291 33. Of the Number, Antiquity, Scope, Authority, and Interpreters of the Books of Holy Scripture. 296 34. Of the Signification, of Spirit, Angell, and Inspira- tion in the Books of Holy Scripture. 307 35. Of the Signification in Scripture of Kingdome of God, of Holy, Sacred, and Sacrament. 320 Of THE CONTENTS. Chap. Page. 36. Of the Word of God, and of Prophets. 328 37. Of Miracles, and their use. 344 38. Of the Signification in Scripture of Eternall life, Hell, Salvation, the World to come, and Redemptio?i. 352 39. Of the Signification in Scripture of the word Church. 368 40. Of the Rights of the Kingdome of God, in Abraham, Moses, the High Priests, and the Kings of Judah. 371 41. Of the Office of our Blessed Saviour. 382 42. Of Power Ecclesiastical I. 390 43. Of what is Necessary for a mans Reception into the Kingdome of Heaven. 468 The fourth Part. Of The Kingdome Of Darknesse. 44. Of Spirituall Darknesse from Misinterpretation of Scripture. 485 45 . Of Dcemonology, and other Reliqucs of the Religion of the Gentiles. 512 46. Of Darknesse from Vain Philosophy, and Fabulous Traditions. 533 47. Of the Benefit that proceedeth from such Darknesse ; and to whom it accreweth. 553 A Review and Conclusion. 563 Errata. PAge 48. In the Margin, for love Praise, read love of Praise. p. 88. L 35. for Soveraign, r. the Soveraig7i. p. 94. 1. 14. for lands, r. hands, p. 100. 1. 28. for r. in his. p. 105. in the margb, for ver. 10. r. ver. 19. &c. p. 116. 1. 46. for involved, r. tfr ^ , . ' . of the time irom the Experience of time Fast : So there is a Procuration pait. oi Part i. Of MAN. Chap. 3- of things Past taken from other things (not future but) past also. For he that hath seen by what courses and degrees, a flourishing State hath first come into civil warre, and then to ruine ; upon the sight of the mines of any other State, will guesse, the like warre, and the like courses have been there also. But this conjecture, has the same incertainty almost with the conjecture of the Future; both being grounded onely upon Experience. There is no other act of mans mind, that I can remember, naturally planted in him, so, as to need no other thing, to the exercise of it, but to be born a man, and live with the use of his five Senses. Those other Faculties, of which I shall speak by and by, and which seem proper to man onely, are acquired, and encreased by study and industry ; and of most men learned by instruction, and discipline ; and pro- ceed all from the invention of Words, and Speech. For besides Sense, and Thoughts, and the Trayne of thoughts, the mind of man has no other motion ; though by the help of Speech, and Method, the same Facultyes may be im- proved to such a height, as to distinguish men from all other living Creatures. Whatsoever we imagine, is Finite. Therefore there is no Idea, or conception of any thing we call Infinite. No man can have in his mind an Image of infinite magnitude ; nor conceive infinite swiftness, infinite time, or infinite force, or infinite power. When we say any thing is infinite, we signifie onely, that we are not able to conceive the ends, and bounds of the thing named ; having no Conception of the thing, but of our own inability. And therefore the Name of God is used, not to make us conceive him ; (for he is Incom- prehensible; and his greatnesse, and power are unconceiv- able;) but that we may honour him. Also because whatsoever (as I said before,) we conceive, has been per- ceived first by sense, either all at once, or by parts ; a man can have no thought, representing any thing, not subject to sense. No man therefore can conceive any thing, but he must conceive it in some place ; and indued with some de- terminate Part i. Of MAN. Chap. 4. 17 terminate magnitude ; and which may be divided into parts ; nor that any thing is all in this place, and all in another place at the same time ; nor that two, or more things can be in one, and the same place at once : For none of these things ever have, or can be incident to Sense ; but are absurd speeches, taken upon credit (without any signification at all,) from deceived Philosophers, and deceived, or deceiving Schoolemen. He Invention of Printing, though ingenious, compared Originail J_ with the invention of Letters, is no great matter. But who was the first that found the use of Letters, is not known. He that first brought them into Greece, men say was Cadmits, the sonne of Agenor, King of Phaenicia. A profitable Invention for continuing the memory of time past, and the conjunction of mankind, dispersed into so many, and distant regions of the Earth ; and with all difficult, at proceeding from a watchfull observation of the divers motions of the Tongue, Palat, Lips, and other organs of Speech ; whereby to make as many differences of cha- racters, to remember them. But the most noble and pro- fitable invention of all other, was that of Speech, con- sisting of Names or Appellations, and their Connexion; whereby men register their Thoughts ; recall them when they are past ; and also declare them one to another for mutuall utility and conversation ; without which, there had been amongst men, neither Common- wealth, nor Society, nor Contract, nor Peace, no more than amongst Lyons, Bears, and Wolves. The first author of Speech was God himself, that instructed Adam how to name such creatures as he presented to his sight ; For the Scripture goeth no further in this matter. But this was sufficient to direct him CHAP. IV. Of Speech. c to I S Part i. Of MAN. Chap. 4. to adde more names, as the experience and use of the creatures should give him occasion ; and to joyn them in such manner by degrees, as to make himself understood ; and so by succession of time, so much language might be gotten, as he had found use for ; though not so copious, as an Orator or Philosopher has need of. For I do not find any thing in the Scripture, out of which, directly, or by con- sequence can be gathered, that Adam was taught the names of all Figures, Numbers, Measures, Colours, Sounds, Fancies, Relations ; much less the names of Words and Speech, as General/, Special!, Affirmative, Negative, Interrogative, Opta- tive, Infinitive, all which are usefull ; and least of all, of Entity, Intentionality, Quiddity, and other insignificant words of the School. But all this language gotten, and augmented by Adam and his posterity, was again lost at the tower of Babel, when by the hand of God, every man was stricken for his rebellion, with an oblivion of his former language. And being hereby forced to disperse themselves into severall parts of the world, it must needs be, that the diversity of Tongues that now is, proceeded by degrees from them, in such manner, as need (the mother of all inventions) taught them ; and in tract of time grew every where more copious. The use of The generall use of Speech, is to transferre our Mentall Speech. Discourse, into Verbal ; or the Trayne of our Thoughts, into a Trayne of Words j and that for two commodities ; whereof one is, the Registring of the Consequences 13 of our Thoughts ; which being apt to slip out of our memory, and put us to a new labour, may again be recalled, by such words as they were marked by. So that the first use of names, is to serve for Markes, or Notes of remem- brance. Another is, when many use the same words, to signifie (by their connexion and order,) one to another, what they conceive, or think of each matter ; and also what they desire, feare, or have any other passion for. And for this use they are called Signes. Speciall uses of Speech are these ; First, to Register, what by cogitation, wee find to be the Part i. Of MAN. Chap. 4. 19 the cause of any thing, present or past ; and what we find things present or past may produce, or effect : which in surame, is acquiring of Arts. Secondly, to shew to others that knowledge which we have attained ; which is, to Counsell, and Teach one another. Thirdly, to make known to others our wills, and purposes, that we may have the mutuall help of one another. Fourthly, to please and delight our selves, and others, by playing with our words, for pleasure or ornament, innocently. To these Uses, there are also foure correspondent Abuses. Abuses of First, when men register their thoughts wrong, by the in- S^eech' constancy of the signification of their words ; by which they register for their conceptions, that which they never con- ceived ; and so deceive themselves. Secondly, when they use words metaphorically ; that is, in other sense than that they are ordained for; and thereby deceive others. Thirdly, when by words they declare that to be their will, which is not. Fourthly, when they use them to grieve one another : for seeing nature hath armed living creatures, some with teeth, some with horns, and some with hands, to grieve an enemy, it is but an abuse of Speech, to grieve him with the tongue, unlesse it be one whom wee are obliged to govern ; and then it is not to grieve, but to correct and amend. The manner how Speech serveth to the remembrance of the consequence of causes and effects, consisteth in the im- posing of Names, and the Connexion of them. Of Names, some are Proper, and singular to one onely Names thing ; as Peter, John, 2 his man, this Tree : and some are commoT Common to many things ; as Man, Horse, Tree ; every of which though but one Name, is nevertheless the name of divers particular things ; in respect of all which together, it is called an Universal/ ; there being nothing in the world Univer- Universall but Names ; for the things named, are every one salL of them Individuall and Singular. One Universall name is imposed on many things, for their similitude in some quality, or other accident : And wheras a Part i. Of MAN. Chap. 4. a Proper Name bringeth to mind one thing onely j Universals recall any one of those many. And of Names Universal!, some are of more, and some of lesse extent ; the larger comprehending the lesse large : and some again of equall extent, comprehending each other reciprocally. As for example, the Name Body is of larger signification than the word Man, and comprehendeth it; and the names Man and Rational!, are of equall extent, comprehending mutually one another. But here wee must take notice, that by a Name is not always understood, as in 14 Grammar, one onely Word ; but sometimes by circumlocution many words together. For all these words, Hee that in his actions observeth the Lawes of his Country, make but one Name, equivalent to this one word, Just. By this imposition of Names, some of larger, some of stricter signification, we turn the reckoning of the conse- quences of things imagined in the mind, into a reckoning of the consequences of Appellations. For example, a man that hath no use of Speech at all, (such, as is born and re- mains perfectly deafe and dumb,) if he set before his eyes a triangle, and by it two right angles, (such as are the corners of a square figure,) he may by meditation compare and find, that the three angles of that triangle, are equall to those two right angles that stand by it. But if another triangle be shewn him different in shape from the former, he cannot know without a new labour, whether the three angles of that also be equall to the same. But he that hath the use of words, when he observes, that such equality was consequent, not to the length of the sides, nor to any other particular thing in his triangle ; but onely to this, that the sides were straight, and the angles three j and that that was all, for which he named it a Triangle ; will boldly conclude Uni- versally, that such equality of angles is in all triangles what- soever ; and register his invention in these generall termes, Every triangle hath its three angles equall to two right angles. And thus the consequence found in one particular, comes to be registred and remembred, as an Universall rule ; and discharges Part i. Of MAN. Chap. 4. 21 discharges our mentall reckoning, of time and place ; and delivers us from all labour of the mind, saving the first ; and makes that which was found true here, and now, to be true in all times and places. But the use of words in registring our thoughts, is in nothing so evident as in Numbring. A naturall foole that could never learn by heart the order of numerall words, as one, two, and three, may observe every stroak of the Clock, and nod to it, or say one, one, one ; but can never know what houre it strikes. And it seems, there was a time when those names of number were not in use; and men were fayn to apply their fingers of one or both hands, to those things they desired to keep account of; and that thence it proceeded, that now our numerall words are but ten, in any Nation, and in some but five, and then they begin again. And he that can tell ten, if he recite them out of order, will lose himselfe, and not know when he has done : Much lesse will he be able to adde, and substract, and performe all other operations of Arithmetique. So that without words, there is no possibility of reckoning of Numbers ; much lesse of Magnitudes, of Swiftnesse, of Force, and other things, the reckonings whereof are necessary to the being, or well-being of man-kind. When two Names are joyned together into a Consequence, or Affirmation ; as thus, A man is a living creature; or thus, if he be a man, he is a living creature, If the later name Living creature, signifie all that the former name Man signi- 15 fieth, then the affirmation, or consequence is trite; other- wise false. For True and False are attributes of Speech, not of Things. And where Speech is not, there is neither Iruth nor Falshood. Errour there may be, as when wee expect that which shall not be ; or suspect what has not been : but in neither case can a man be charged with Untruth. Seeing then that truth consisteth in the right ordering of Necessity of names in our affirmations, a man that seeketh precise truth, tioiis. had need to remember what every name he uses stands for ; and Part I. Of MAN. Chap. 4. and to place it accordingly ; or else he will find himselfe entangled in words, as a bird in lime-twiggs ; the more he struggles, the more belimed. And therefore in Geometry, (which is the onely Science that it hath pleased God hitherto to bestow on mankind,) men begin at settling the significa- tions of their words ; which settling of significations, they call Definitions ; and place them in the beginning of their reckoning. By this it appears how necessary it is for any man that aspires to true Knowledge, to examine the Definitions of former Authors ; and either to correct them, where they are negligently set down ; or to make them himselfe. For the errours of Definitions multiply themselves, according as the reckoning proceeds ; and lead men into absurdities, which at last they see, but cannot avoyd, without reckoning anew from the beginning ; in which lyes the foundation of their errours. From whence it happens, that they which trust to books, do as they that cast up many little summs into a greater, without considering whether those little summes were rightly cast up or not ; and at last finding the errour visible, and not mistrusting their first grounds, know not which way to cleere themselves ; but spend time in fluttering over their bookes ; as birds that entring by the chimney, and finding themselves inclosed in a chamber, flutter at the false light of a glasse window, for want of wit to consider which way they came in. So that in the right Definition of Names, lyes the first use Speech ; which is the acquisition of Science : And in wrong, or no Definitions, lyes the first abuse ; from which proceed all false and senselesse Tenets ; which make those men that take their instruction from the authority of books, and not from their own meditation, to be as much below the condition of ignorant men, as men endued with true Science are above it. For between true Science, and erroneous Doctrines, Ignorance is in the middle. Naturall sense and imagination, are not subject to absurdity. Nature itselfe cannot erre : and as men abound in copiousnesse of language; so they become more wise, or more mad than ordinary. ra-t r. Of MAN. Chap. 4. 23 ordinary. Nor is it possible without Letters for any man to become either excellently wise, or (unless his memory be hurt by disease, or ill constitution of organs) excel- lently foolish. For words are wise mens counters, they do but reckon by them : but they are the mony of fooles, that value them by the authority of an Aristotle, a Cicero, or a Thomas, or any other Doctor whatsoever; if but a man. Subject to Names, is whatsoever can enter into, or be con- Subject to sidered in an account ; and be added one to another to make ames' a summe; or substracted one from another, and leave a 16 remainder. The Latines called Accounts of mony Rationes, and accounting, Ratiocinatio ; and that which we in bills or books of account call Items, they call Nomina ; that is, Names : and thence it seems to proceed, that they extended the word Ratio, to the faculty of Reckoning in all other things. The Greeks have but one word XSyog, for both Speech and Reason ; not that they thought there was no Speech without Reason; but no Reasoning without Speech : And the act of reasoning they called Syllogisme ; which signifieth summing up of the consequences of one saying to another. And be- cause the same things may enter into account for divers accidents ; their names are (to shew that diversity) diversly wrested, and diversified. This diversity of names may be reduced to foure generall heads. First, a thing may enter into account for Matter, or Body ; as living, sensible, rationally hot, cold, moved, quiet ; with all which names the word Matter, or Body is understood ; all such, being names of Matter. Secondly, it may enter into account, or be considered, for some accident or quality, which we conceive to be in it ; as for being moved, for being so long, for being hot, &c ; and then, of the name of the thing it selfe, by a little change or wrest- ing, wee make a name for that accident, which we consider; and for living put into the account life j for moved, motion ; for hot, heat; for long, length, and the like: And all such Names, are the names of the accidents and properties, by which 24 Part i. Of MAN. Chap. 4. Use of Names Positive. Negative Names with their Vses. Words in- significant. which one Matter, and Body is distinguished from another. These are called names Abstract; because severed (not from Matter, but) from the account of Matter. Thirdly, we bring into account, the Properties of our own bodies, whereby we make such distinction : as when any thing is Seen by us, we reckon not the thing itselfe ; but the sight, the Colour, the Idea of it in the fancy : and when any thing is heard, wee reckon it not ; but the hearing, or sound onely, which is our fancy or conception of it by the Eare : and such are names of fancies. Fourthly, we bring into account, consider, and give names, to Names themselves, and to Speeches : For, general/, univer- sal^ special!, ozquivocall, are names of Names. And Affir- mation, Interrogation, Commandemcnt, Narration, Syllogisme, Sermon, Oration, and many other such, are names of Speeches. And this is all the variety of Names Positive; which are put to mark somewhat which is in Nature, or may be feigned by the mind of man, as Bodies that are, or may be conceived to be ; or of bodies, the Properties that are, or may be feigned to be ; or Words and Speech. There be also other Names, called Negative; which are notes to signifie that a word is not the name of the thing in question ; as these words Nothing, no man, infinite, indocible, three want foure, and the like; which are nevertheless of use in reckoning, or in correcting of reckoning; and call to mind our past cogitations, though they be not names of any thing; because they make us refuse to admit of Names not rightly used. All other Names, are but insignificant sounds ; and those of two sorts. One, when they are new, and yet their mean- ing not explained by Definition ; whereof there have been aboundance coyned by Schoole-men, and pusled Philoso- phers. Another, when men make a name of two Names, whose significations are contradictory and inconsistent ; as this name, an incorporeall body, or (which is all one) an incor- poreall substance, and a great number more. For whensoever any 17 Part i. Of MAN. Chap. 4. 25 any affirmation is false, the two names of which it is com- posed, put together and made one, signifie nothing at all. For example, if it be a false affirmation to say a quadrangle is round, the word round quadrangle signifies nothing ; but is a meere sound. So likewise if it be false, to say that vertue can be powred, or blown up and down ; the words In-poiured vertue, In-blown vertue, are as absurd and insignificant, as a round quadrangle. And therefore you shall hardly meet with a senslesse and insignificant word, that is not made up of some Latin or Greek names. A Frenchman seldome hears our Saviour called by the name of Parole, but by the name of Verbe often; yet Ve?-bed,T\<\ Parole differ no more, but that one is Latin, the other French. When a man upon the hearing of any speech, hath those Under- thoughts which the words of that Speech, and their connexion, 5 were ordained and constituted to signifie ; Then he is said to understand it : Understanding being nothing else, but conception caused by Speech. And therefore if Speech be peculiar to man (as for ought I know it is,) then is Under- standing peculiar to him also. And therefore of absurd and false affirmations, in case they be universall, there can be no Understanding ; though many think they understand, then, when they do but repeat the words softly, or con them in their mind. What kinds of Speeches signifie the Appetites, Aversions, and Passions of mans mind ; and of their use and abuse, I shall speak when I have spoken of the Passions. The names of such things as affect us, that is, which please, inconstant and displease us, because all men be not alike affected with ******* the same thing, nor the same man at all times, are in the common discourses of men, of inconstant signification. For seeing all names are imposed to signifie our conceptions; and all our affections are but conceptions ; when we conceive the same things differently, we can hardly avoyd different naming of them. For though the nature of that we conceive, be the same ; yet the diversity of our reception of it, in respect of different constitutions of body, and prejudices of opinion, 26 Part t. Of MAN. Chap. 5. opinion, gives every thing a tincture of our different passions. And therefore in reasoning, a man must take heed of words ; which besides the signification of what we imagine of their nature, have a signification also of the nature, disposition, and interest of the speaker ; such as are the names of Ver- tues, and Vices ; For one man calleth JVisdome, what another calleth feare ; and one cruelty, what another justice ; one prodigality, what another magnanimity, and one gravity, what another stupidicy, &c. And therefore such names can never be true grounds of any ratiocination. No more can Metaphors, and Tropes of speech : but these are less dan- gerous, because they profess their inconstancy ; which the other do not. CHAP. V. Of Reason, and Science. Reason T T T Hen a man Rcasoneth, hee does nothing else but 18 what it is. YY conceive a summe totall, from Addition of parcels ; or conceive a Remainder, from Substraction of one summe from another : which (if it be done by Words,) is conceiving of the consequence of the names of all the parts, to the name of the whole ; or from the names of the whole and one part, to the name of the other part. And though in some things, (as in numbers,) besides Adding and Substracting, men name other operations, as Multiplying and Dividing ; yet they are the same ; for Multiplication, is but Adding together of things equall ; and Division, but Substracting of one thing, as often as we can. These operations are not incident to Numbers onely, but to all manner of things that can be added together, and taken one out of another. For as Arithme- ticians teach to adde and substract in numbers ; so the Geometricians teach the same in lines, figures (solid and superficiall,) angles, proportions, times, degrees of swiftnesse, force, power, and the like ; The Logicians teach the same in Consequences Part i. Of MAN. Chap. 5. 27 Consequences of words ; adding together two Names, to make an Affir?natio?i ; and two Affirmations, to make a Syllogisme ; and many Syllogismes to make a Demonstration ; and from the summe, or Conclusion of a Syllogis?ne, they substract one Proposition, to finde the other. Writers of Politiques, adde together Pactions, to find mens duties ; and Lawyers, Laices, and /tfr/j", to find what is f^ft/ and wrong in the actions of private men. In summe, in what matter soever there is place for addition and subtraction, there also is place for Reason ; and where these have no place, there Reason has nothing at all to do. Out of all which we may define, (that is to say determine,) ^casond what that is, which is meant by this word Reason, when wee reckon it amongst the Faculties of the mind. For Reason, in this sense, is nothing but Reckoning (that is, Adding and Substracting) of the Consequences of generall names agreed upon, for the marking and signifying of our thoughts ; I say marking them, when we reckon by our selves ; and signifying, when we demonstrate, or approve our reckonings to other men. And as in Arithmetique, unpractised men must, and Pro- Right fessors themselves may often erre, and cast up false ; so also where. in any other subject of Reasoning, the ablest, most attentive, and most practised men, may deceive themselves, and in- ferre false Conclusions ; Not but that Reason it selfe is alwayes Right Reason, as well as Arithmetique is a certain and infallible Art : But no one mans Reason, nor the Reason of any one number of men, makes the certaintie ; no more than an account is therefore well cast up, because a great many men have unanimously approved it. And therfore, 19 as when there is a controversy in an account, the parties must by their own accord, set up for right Reason, the Reason of some Arbitrator, or Judge, to whose sentence they will both stand, or their controversie must either come to blowes, or be undecided, for want of a right Reason consti- tuted by Nature; so is it also in all debates of what kind soever : And when men that think themselves wiser than ali 28 Part I. Of MAN. Chap. 5. The use of Reason. Of Error and Absur- dity. all others, clamor and demand right Reason for judge ; yet seek no more, but that things should be determined, by no other mens reason but their own, it is as intolerable in the society of men, as it is in play after trump is turned, to use for trump on every occasion, that suite whereof they have most in their hand. For they do nothing els, that will have every of their passions, as it comes to bear sway in them, to be taken for right Reason, and that in their own contro- versies : bewraying their want of right Reason, by the claym they lay to it. The Use and End of Reason, is not the finding of the summe, and truth of one, or a few consequences, remote from the first definitions, and settled significations of names j but to begin at these \ and proceed from one consequence to another. For there can be no certainty of the last Con- clusion, without a certainty of all those Affirmations and Negations, on which it was grounded, and inferred. As when a master of a family, in taking an account, casteth up the summs of all the bills of expence, into one sum ; and not regarding how each bill is summed up, by those that give them in account ; nor what it is he payes for ; he advan- tages himself no more, than if he allowed the account in grosse, trusting to every of the accountants skill and honesty : so also in Reasoning of all other things, he that takes up conclusions on the trust of Authors, and doth not fetch them from the first Items in every reckoning, (which are the sig- nifications of names settled by definitions), loses his labour; and does not know any thing ; but onely beleeveth. When a man reckons without the use of words, which may be done in particular things, (as when upon the sight of any one thing, wee conjecture what was likely to have pre- ceded, or is likely to follow upon it ;) if that which he thought likely to follow, followes not ; or that which he thought likely to have preceded it, hath not preceded it, this is called Error ; to which even the most prudent men are subject. But when we Reason in Words of generall signi- fication, and fall upon a generall inference which is false ; though Part I. Of MAN. Chap. 5. 29 though it be commonly called Error, it is indeed an Absurdity, or senselesse Speech. For Error is but a deception, in presuming that somewhat is past, or to come ; of which, though it were not past, or not to come ; yet there was no impossibility discoverable. But when we make a generall assertion, unlesse it be a true one, the possibility of it is unconceivable. And words whereby we conceive nothing but the sound, are those we call Absurd, Insigni- ficant, and Non-sense. And therefore if a man should talk to me of a round Quadrangle ; or accidents of Bread in Cheese ; or Imniateriall Substances ; or of A free Subject ; A free- Will ; or any Free, but free from being hindred by opposition, I should not say that he were in an Errour ; but that his words were without meaning j that is to say, Absurd. 20 I have said before, (in the second Chapter,) that a Man did excell all other Animals in this faculty, that when he conceived any thing whatsoever, he was apt to enquire the consequences of it, and what effects he could do with it. And now I adde this other degree of the same excellence, that he can by words reduce the consequences he findes to generall Rules, called Theore?nes, or Aphorismes ; that is, he can Reason, or reckon, not onely in number ; but in all other things, whereof one may be added unto, or substracted from another. But this privedge, is allayed by another; and that is, by the priviledge of Absurdity ; to which no living creature is subject, but man onely. And of men, those are of all most subject to it, that professe Philosophy. For it is most true that Cicero sayth of them somewhere ; that there can be nothing so absurd, but may be found in the books of Phi- losophers. And the reason is manifest. For there is not one of them that begins his ratiocination from the Definitions, or Explications of the names they are to use ; which is a method that hath been used onely in Geometry ; whose Con- clusions have thereby been made indisputable. The first cause of Absurd conclusions I ascribe to the c?uses,?£. a b surd it u want of Method ; in that they begin not their Ratiocination 1 from Part I. Of MAN. Chap. 5. from Definitions ; that is, from settled significations of their words : as if they could cast account, without knowing the value of the numerall words, one, two, and three. And whereas all bodies enter into account upon divers considerations, (which I have mentioned in the precedent chapter;) these considerations being diversly named, divers absurdities proc : so, when the action of the same object is continued from the Eyes, Eares, and other organs to the Heart ; the reall effect there is nothing but Motion, or Endeavour; which consisteth in Appetite, or Aversion, to, or from the object moving:. But the apparence, or sense of that motion, is ■Dt'l/£rllf Displea- that wee either call Delight, or Trouble Of *">-e. mind. This Motion, which is called Appetite, and for the ap- Picasurc. parence of it Delight, and Pleasure, seemeth to be, a corroboration Part i. Of MAN. Chap. 6. 37 corroboration of Vitall motion, and a help thereunto ; and therefore such things as caused Delight, were not im- properly called Jucunda, (d Juvando,) from helping or fortifying; and the contrary, Molesta, Offensive, from hinder- Offence. ing, and troubling the motion vitall. Pleasure therefore, (or Delight^) is the apparence, or sense of Good ; and Molestation or Displeasure, the apparence, or sense of Evill. And consequently all Appetite, Desire, and Love, is accompanied with some Delight more or lesse ; and all Hatred, and Aversion, with more or lesse Dis- pleasure and Offence. Of Pleasures, or Delights, some arise from the sense of an object Present; And those may be called Pleasures of pleasure; Sense, (The word sensuall, as it is used by those onely that °f seme- condemn them, having no place till there be Lawes.) Of this kind are all Onerations and Exonerations of the body ; as also all that is pleasant, in the Sight, Hearing, Smell, Tast, or Touch ; Others arise from the Expectation, that proceeds from foresight of the End, or Consequence of things ; whether those things in the Sense Please or Dis- p/easures please: And these are Pleasures of the Mind of him that of the Mind draweth those consequences ; and are generally called Joy. Joy. In the like manner, Displeasures, are some in the Sense, and called Payne; others, in the Expectation of con- Paine. sequences, and are called Griefe. Griefe. These simple Passions called Appetite, Desire, Love, Aversion, Hate, Joy, and Griefe, have their names for divers considerations diversified. As first, when they one succeed another, they are diversly called from the opinion men have of the likelihood of attaining what they desire. Secondly, from the object loved or hated. Thirdly, from the consideration of many of them together. Fourthly, from the Alteration or succession it selfe. For Appetite with an opinion of attaining, is called Hope. Hope. The same, without such opinion, Despaire. Despairs. Aversion, with opinion of Hurt, from the object, Feare. Feare. The 3S Part I. Of MAN. Chap. 6. Courage. Anger. Confidence. Diffidence. Indigna- tion. Benevo- lence. Good Nature. Covetous- Ambition. Pusillani- mity. Magnani- mity. Valour. Liberality. Miserab le- ft esse. Kindnesse. Natural I Lust. Luxury. The passion of Love. Jealousie. Revenge- fulnesse. The same, with hope of avodying that Hurt by re- sistence, Courage. Sudden Courage, Anger. Constant Hope, Confidence of our selves. Constant Despayre, Diffidence of our selves. Anger for great hurt done to another, when we conceive the same to be done by Injury, Indignation. Desire of good to another, Benevolence, Good Will, Charity. If to man generally, Good Nature. Desire of Riches, Covetousnesse: a name used alwayes in signification of blame ; because men contending for them, are displeased with one anothers attaining them ; though the desire in it selfe, be to be blamed, or allowed, according to the means by which those Riches are sought. Desire of Office, or Precedence, Ambition: a name used also in the worse sense, for the reason before men- tioned. Desire of things that conduce but a little to our ends; And fear of things that are but of little hindrance, Pusil- lanimity. Contempt of little helps, and hindrances, Magnanimity. Magnanimity, in danger of Death, or Wounds, Valour, Fortitude. Magnanimity, in the use of Riches, Liberality. Pusillanimity, in the same Wretchednesse, Miser- ablenesse; or Parsimony; as it is liked or dis- liked. Love of Persons for Society, Kindnesse. Love of Persons for Pleasing the sense onely, Nat ur all Lust. Love of the same, acquired from Rumination, that is, Imagination of Pleasure past, Luxury. Love of one singularly, with desire to be singularly be- loved, The Passion Of Love. The same, with fear that the love is not mutuall Jealousie. Desire, by doing hurt to another, to make him condemn some fact of his own, Revengefulnesse. Desire, 26 Part i. Of MAN. Chap. 6. 39 Desire, to know why, and how, Curiosity; such as Curiosity. is in no living creature but Man : so that Man is dis- tinguished, not onely by his Reason j but also by this singular Passion from other Animals; in whom the appetite of food, and other pleasures of Sense, by predominance, take away the care of knowing causes ; which is a Lust of the mind, that by a perseverance of delight in the continuall and indefatigable generation of Knowledge, exceedeth the short vehemence of any carnall Pleasure. Feare of power invisible, feigned by the mind, or imagined from tales publiquely allowed, Religion; not allowed, ^eJpf^n' Superstition. And when the power imagined, is stition. truly such as we imagine, True Religion. Religion. Feare, without the apprehension of why, or what, Panique Terror; called so from the Fables, that ^rllTr. make Pan the author of them ; whereas in truth, there is alwayes in him that so feareth, first, some apprehension of the cause, though the rest run away by Example ; every one supposing his fellow to know why. And therefore this Passion happens to none but in a throng, or multitude of people. Joy, from apprehension of novelty, Admiration; Admira- proper to Man, because it excites the appetite of knowing tlon' the cause. Joy, arising from imagination of a mans own power and 27 ability, is that exultation of the mind which is called Glorying: which if grounded upon the experience of Glory. his own former actions, is the same with Confidence : but if grounded on the flattery of others ; or onely supposed by himself, for delight in the consequences of it, is called Vaine-Glory: which name is properly given ; because Vain-8lorv a well grounded Confidence begetteth Attempt ; whereas the supposing of power does not, and is therefore rightly called Vaine. Griefe, from opinion of want of power, is called Deiec- Dejection, tion of mind. The vain-glory which consisteth in the feigning or sup- posing Part i. Of MAN. Chap. 6. posing of abilities in our selves, which we know are not, is most incident to young men, and nourished by the Histories, or Fictions of Gallant Persons ; and is corrected oftentimes by Age, and Employment. Stidden Glory, is the passion which maketh those Grimaces called Laughter; and is caused either by some sudden act of their own, that pleaseth them ; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in them- selves; who are forced to keep themselves in their own favour, by observing the imperfections of other men. And therefore much Laughter at the defects of others, is a signe of Pusillanimity. For of great minds, one of the proper workes is, to help and free others from scorn j and compare themselves onely with the most able. On the contrary, Sudden Dejection, is the passion that causeth Weeping; and is caused by such accidents, as suddenly take away some vehement hope, or some prop of their power; And they are most subject to it, that rely principally on helps externall, such as are Women, and Children. Therefore some Weep for the losse of Friends ; Others for their unkindnesse; others for the sudden stop made to their thoughts of revenge, by Reconciliation. But in all cases, both Laughter, and Weeping, are sudden mo- tions; Custome taking them both away. For no man Laughs at old jests ; or Weeps for an old calamity. Griefe, for the discovery of some defect of ability, is Shame, or the passion that discovereth it selfe in Blush- ing; and consisteth in the apprehension of some thing dis- honourable; and in young men, is a signe of the love of good reputation ; and commendable : In old men it is a signe of the same ; but because it comes too late, not com- mendable. The Contejnpt of good Reputation is called Impudence. Griefe, for the Calamity of another, is Pitty; and ariseth from the imagination that the like calamity may befall him- selfe Part i. Of MAN. Chap. 6. 41 selfe ; and therefore is called also Compassion, and in the phrase of this present time a Fellow-feeling: And therefore for Calamity arriving from great wickedness, the best men have the least Pitty ; and for the same Calamity, those have least Pitty, that think themselves least obnoxious to the same, Contempt, or little sense of the calamity of others, is that which men call Cruelty; proceeding from Security of Cruelty. their own fortune. For, that any man should take pleasure in other mens great harmes, without other end of his own, I do not conceive it possible. Griefe, for the successe of a Competitor in wealth, honour, or other good, if it be joyned with Endeavour to enforce our own abilities to equall or exceed him, is called Emu la- Emulation tion : But joyned with Endeavour to supplant, or hinder a Competitor, En vie. Envy, When in the mind of man, Appetites, and Aversions, Hopes, and Feares, concerning one and the same thing, arise alternately ; and divers good and evill consequences of the doing, or omitting the thing propounded, come succes- sively into our thoughts ; so that sometimes we have an Appetite to it ; sometimes an Aversion from it ; sometimes Hope to be able to do it ; sometimes Despaire, or Feare to attempt it; the whole summe of Desires, Aversions, Hopes, and Feares, continued till the thing be either done, or thought impossible, is that we call Deliberation. Ddibera- Therefore of things past, there is no Deliberation ; because tlon' manifestly impossible to be changed : nor of things known to be impossible, or thought so ; because men know, or think such Deliberation vain. But of things impossible, which we think possible, we may Deliberate ; not knowing it is in vain. And it is called Deliberatio?i ; because it is putting an end to the Liberty wTe had of doing, or omitting, according to our own Appetite, or Aversion. This alternate Succession of Appetites, Aversions, Hopes and Fears, is no lesse in other living Creatures then in Man and therefore Beasts also Deliberate. Every 42 Part i. Of MAN. Chap. 6. Every Deliberation is then sayd to End, when that whereof they Deliberate, is either done, or thought impossible ; be- cause till then wee retain the liberty of doing, or omitting, according to our Appetite, or Aversion. In Deliberation, the last Appetite, or aversion, immedi- ately adhaering to the action, or to the omission thereof, is The Will, that wee call the Will; the Act, (not the faculty,) of Willing. And Beasts that have Deliberation, must necessarily also have Will. The Definition of the Will, given commonly by the Schooles, that it is a Rationall Appetite, is not good. For if it were, then could there be no Voluntary Act against Reason. For a Voluntary Act is that, which proceedeth from the Will, and no other. But if in stead of a Rationall Appetite, we shall say an Appetite resulting from a precedent Delibera- tion, then the Definition is the same that I have given here. Will therefore is the last Appetite in Deliberating. And though we say in common Discourse, a man had a Will once to do a thing, that neverthelesse he forbore to do ; yet that is properly but an Inclination, which makes no Action Voluntary ; because the action depends not of it, but of the last Inclination, or Appetite. For if the intervenient Appe- tites, make any action Voluntary ; then by the same Reason all intervenient Aversions, should make the same action In- voluntary ; and so one and the same action, should be both Voluntary & Involuntary. By this it is manifest, that not onely actions that have 29 their beginning from Covetousnesse, Ambition, Lust, or other Appetites to the thing propounded ; but also those that have their beginning from Aversion, or Feare of those consequences that follow the omission, are voluntary actions. Formes of The formes of Speech by which the Passions are expressed, frtssio'///1 are partly the same, and partly different from those, by which wee expresse our Thoughts. And first, generally all Passions may be expressed Indicatively ; as I love, I feare, I joy, I deliberate, I will, I command', but some of them have particular expressions by themselves, which neverthelesse are Part i. Of MAN. Chap. 6. 43 are not affirmations, imlesse it be when they serve to make other inferences, besides that of the Passion they proceed from. Deliberation is expressed Subjunctively ; which is a speech proper to signifie suppositions, with their conse- quences ; as, If this be done, then this will follow ; and differs not from the language of Reasoning, save that Reasoning is in generall words ; but Deliberation for the most part is of Particulars. The language of Desire, and Aversion, is Im- perative; as Do this, forbeare that) which when the party is obliged to do, or forbeare, is Command ; otherwise Prayer ; or els Counsell. The language of Vain-Glory, of Indignation, Pitty and Revengefulness, Optative : But of the Desire to know, there is a peculiar expression called Interrogative ; as, What is it, when shall it, how is it done, and why so ? other language of the Passions I find none : For Cursing, Swear- ing, Reviling, and the like, do not signifie as Speech ; but as the actions of a tongue accustomed. These formes of Speech, I say, are expressions, or volun- tary significations of our Passions : but certain signes they be not ; because they may be used arbitrarily, whether they that use them, have such Passions or not. The best signes of Passions present, are either in the countenance, motions of the body, actions, and ends, or aimes, which we other- wise know the man to have. And because in Deliberation, the Appetites, and Aversions are raised by foresight of the good and evill consequences, and sequels of the action whereof we Deliberate ; the good or evill effect thereof dependeth on the foresight of a long chain of consequences, of which very seldome any man is able to see to the end. But for so farre as a man seeth, if the Good in those consequences, be greater than the Evill, Good and the whole chaine is that which Writers call Apparent, or farent^' Seeming Good. And contrarily, when the Evill exceedeth the Good, the whole is Apparent, or Seeming Evill : so that he who hath by Experience, or Reason, the greatest and surest prospect of Consequences, Deliberates best himselfe ; and is able when he will, to give the best counsell unto others. Continuall 44 Part I. Of MAN. Chap. 7. Continual! successe, in obtaining those things which a man from time to time desireth, that is to say, continuall pros- FeiUity. pering, is that men call Felicity; I mean the Felicity of this life. For there is no such thing as perpetuall Tran- quillity of mind, while we live here ; because Life it selfe is but Motion, and can never be without Desire, nor without 30 Feare, no more than without Sense. What kind of Felicity God hath ordained to them that devoutly honour him, a man shall no sooner know, than enjoy ; being joyes, that now are as incomprehensible, as the word of Schoole-men Beati- ficall Vision is unintelligible. The forme of Speech whereby men signifie their opinion Praise. of the Goodnesse of anything is Praise. That whereby 'tfon.n^Ca~ tney signifie the power and greatnesse of any thing is Mag- nifying. And that whereby they signifie the opinion they sample- have of a mans Felicity, is by the Greeks called naKapiajxoc, l-iog. for wee have no name in our tongue. And thus much is sufficient for the present purpose, to have been said of the Passions. CHAP. VII. Of the Ends, or Resolutions 0/ Discourse. OF all Discourse, governed by desire of Knowledge, there is at last an End, either by attaining, or by giving over. And in the chain of Discourse, wheresoever it be in- terrupted, there is an End for that time. If the Discourse be meerly Mentall, it consisteth of thoughts that the thing will be, and will not be, or that it has been, and has not been, alternately. So that whereso- ever you break off the chayn of a mans Discourse, you leave him in a Praesumption of it will be, or, it will not be ; or it has been, or, has not been. All which is Opinion. And that which is alternate Appetite, in Deliberating concerning Good and Evil ; the same is alternate Opinion, in the Enquiry of the truth Part i. Of MAN. Chap. 7. 45 truth of Past, and Future. And as the last Appetite in Deliberation, is called the Will', so the last Opinion in search of the truth of Past, and Future, is called the Judgement, Judgement or Resolute and Finall Sentence of him that discourseth. And °final. as the whole chain of Appetites alternate, in the question of Good, or Bad, is called Deliberation ; so the whole chain of Opinions alternate, in the question of True, or False, is called Doubt. Doubt. No Discourse whatsoever, can End in absolute knowledge of Fact, past, or to come. For, as for the knowledge of Fact, it is originally, Sense ; and ever after, Memory. And for the knowledge of Consequence, which I have said before is called Science, it is not Absolute, but Conditionall. No man can know by Discourse, that this, or that, is, has been, or will be ; which is to know absolutely : but onely, that if This be, That is ; if This has been, That has been ; if This shall be, That shall be : which is to know conditionally ; and that not the consequence of one thing to another ; but of one name of a thing, to another name of the same thing. And therefore, when the Discourse is put into Speech, and begins with the Definitions of Words, and proceeds by Connexion of the same into generall Affirmations, and of these again into Syllogismes; the End or last summe is called the Conclusion ; and the thought of the mind by it signified, is that conditionall Knowledge, or Knowledge of the consequence of words, which is commonly called Science. Science. But if the first ground of such Discourse, be not Definitions; or if the Definitions be not rightly joyned together into Syl- logismes, then the End or Conclusion, is again Opinion, opinion. namely of the truth of somewhat said, though sometimes in absurd and senslesse words, without possibility of being un- derstood. When two, or more men, know of one and the same fact, they are said to be Conscious of it one to Conscience. another ; which is as much as to know it together. And be- cause such are fittest witnesses of the facts of one another, or of a third ; it was, and ever will be reputed a very Evill act, for any man to speak against his Conscience ; or to corrupt, or 46 Part i. Of MAN. Chap. 7. or force another so to do : Insomuch that the plea of Con- science, has been alwayes hearkened unto very diligently in all times. Afterwards, men made use of the same word metaphorically, for the knowledge of their own secret facts, and secret thoughts ; and therefore it is Rhetorically said, that the Conscience is a thousand witnesses. And last of all, men, vehemently in love with their own new opinions, (though never so absurd,) and obstinately bent to maintain them, gave those their opinions also that reverenced name of Conscience, as if they would have it seem unlawfull, to change or speak against them ; and so pretend to know they are true, when they know at most, but that they think so. When a mans Discourse beginneth not at Definitions, it beginneth either at some other contemplation of his own, and then it is still called Opinion ; Or it beginneth at some saying of another, of whose ability to know the truth, and of whose honesty in not deceiving, he doubteth not ; and then the Discourse is not so much concerning the Thing, as the Beiiefe. Person; And the Resolution is called Beleefe, and Faith. Faith; Faith, in the man; Beleefe, both of the man, and of the truth of what he sayes. So that in Beleefe are two opinions ; one of the saying of the man ; the other of his vertue. To have faith in, or trust to, or beleeve a man, signifie the same thing ; namely, an opinion of the veracity of the man : But to beleeve what is said, signifieth onely an opinion of the truth of the saying. But wee are to observe that this Phrase, / beleeve in.; as also the Latine, Credo in; and the Greek, -jn^vio «£, are never used but in the writings of Divines. In stead of them, in other writings are put, I beleeve him; I trust him ; I have faith in him ; I rely on him : and in Latin, Credo illi; fido illi: and in Greek, 7n avrut : and that this singularity of the Ecclesiastique use of the word hath raised many disputes about the right object of the Christian Faith. But by Beleeving in, as it is in the Creed, is meant, not trust in the Person ; but Confession and acknowledgement of the Doctrine. For not onely Christians, but all manner of men do so believe in God, as to hold all for truth they heare him Part i. Of MAN. Chap. 8. 47 him say, whether they understand it, or not ; which is all the Faith and trust can possibly be had in any person whatsoever : But they do not all believe the Doctrine of the Creed. 32 From whence we may inferre, that when wee believe any saying whatsoever it be, to be true, from arguments taken, not from the thing it selfe, or from the principles of naturall Reason, but from the Authority, and good opinion wee have, of him that hath sayd it ; then is the speaker, or person we believe in, or trust in, and whose wo~d we take, the object of our Faith; and the Honour done in Believing, is done to him onely. And consequently, when wee Believe that the Scriptures are the word of God, having no immediate reve- lation from God himselfe, our Beleefe, Faith, and Trust is in the Church j whose word we take, and acquiesce therein. And they that believe that which a Prophet relates unto them in the name of God, take the word of the Prophet, do honour to him, and in him trust, and believe, touching the truth of what he relateth, whether he be a true, or a false Prophet. And so it is also with all other History. For if I should not believe all that is written by Historians, of the glorious acts of Alexander, or Ccesar; I do not think the Ghost of Alex- ander^ or Gzsar, had any just cause to be offended j or any body else, but the Historian. If Livy say the Gods made once a Cow speak, and we believe it not ; wee distrust not God therein, but Livy. So that it is evident, that whatsoever we believe, upon no other reason, then what is drawn from authority of men onely, and their writings ; whether they be sent from God or not, is Faith in men onely. CHAP. VIII. Of the Vertues commonly called Intellec- tuall; and their contrary Defects. v Ertue generally, in all sorts of subjects, is somewhat Intellectu- al Veil defined. that is valued for eminence ; and consisteth in compari- a son. 48 Part I. Of MAN. Chap. 8. Wit,Katu rail, or son. For if all things were equally in all men, nothing would be prized. And by Vertices Intellectuall, are alwayes understood such abilityes of the mind, as men praise, value, and desire should be in themselves j and go commonly under the name of a good wit; though the same word Wit, be used also, to distinguish one certain ability from the rest. These Verities are of two sorts ; Naturally and Acquired. Acquired. By Naturall, I mean not, that which a man hath from his Birth : for that is nothing else but Sense ; wherein men differ so little one from another, and from brute Beasts, as it is not to be reckoned amongst Vertues. But I mean, that Witi which is gotten by Use onely, and Experience ; without Naturall Method, Culture, or Instruction. This Naturall Wit, Wit. .... . . consisteth principally in two things ; Celerity of Imagining, (that is, swift succession of one thought to another;) and sieddy direction to some approved end. On the Contrary a slow Imagination, maketh that Defect, or fault of the mind, which is commonly called Dulnesse, Stupidity, and some- times by other names that signifie slownesse of motion, or difficulty to be moved. x\nd this difference of quicknesse, is caused by the difference 33 of mens passions ; that love and dislike, some one thing, some another : and therefore some mens thoughts run one way, some another ; and are held to, and observe differently the things that passe through their imagination. And whereas in this succession of mens thoughts, there is nothing to ob- serve in the things they think on, but either in what they be like one another, or in what they be unlike, or what they serve for, or how they serve to such a purpose ; Those that observe their similitudes, in case they be such as are but rarely ob- Good Wit served by others, are sayd to have a Good Wit \ by which, or Fancy. ' in this occasion, is meant a Good Fancy. But they that ob- serve their differences, and dissimilitudes ; which is called Distinguishing, and Discerning, and fudging between thing and thing; in case, such discerning be not easie, are said to have a good judgement : and particularly in matters of con- versation and businesse ; wherein, times, places, and persons are Good Jtidgcment Part Of MAN. Chap. 8. 49 are to be discerned, this Vertue is called Discretion. Discretion, The former, that is, Fancy, without the help of Judgement, is not commended as a Vertue : but the later which is Judge- ment, and Discretion, is commended for it selfe, without the help of Fancy. Besides the Discretion of times, places, and persons, necessary to a good Fancy, there is required also an often application of his thoughts to their End; that is to say, to some use to be made of them. This done ; he that hath this Vertue, will be easily fitted with similitudes, that will please, not onely by illustration of his discourse, and adorning it with new and apt metaphors ; but also, by the rarity of their invention. But without Steddinesse, and Di- rection to some End, a great Fancy is one kind of Madnesse j such as they have, that entring into any discourse, are snatched from their purpose, by every thing that comes in their thought, into so many, and so long digressions, and Parentheses, that they utterly lose themselves : Which kind of folly, I know no particular name for : but the cause of it is, sometimes want of experience ; whereby that seemeth to a man new and rare, which doth not so to others : some- times Pusillanimity ; by which that seems great to him, which other men think a trifle ; and whatsoever is new, or great, and therefore thought fit to be told, withdrawes a man by degrees from the intended way of his discourse. In a good Poem, whether it be Epiqne, or Dramatique ; as also in Sonnets, Epigrams, and other Pieces, both Judge- ment and Fancy are required : But the Fancy must be more eminent ; because they please for the Extravagancy ; but ought not to displease by Indiscretion. In a good History, the Judgement must be eminent ; be- cause the goodnesse consisteth, in the Method, in the Truth, and in the Choyse of the actions that are most profitable to be known. Fancy has no place, but onely in adorning the stile. In Orations of Prayse, and in Invectives, the Fancy is prae- dominant ; because the designe is not truth, but to Honour or Dishonour ; which is done by noble, or by vile compari- e sons. Part i. Of MAN. Chap. 8. sons. The Judgement does but suggest what circumstances make an action laudable, or culpable. In Hortatives, and Pleadings, as Truth, or Disguise serveth 34 best to the Designe in hand ; so is the Judgement, or the Fancy most required. In Demonstration, in Councell, and all rigourous search of Truth, Judgement does all ; except sometimes the under- standing have need to be opened by some apt similitude ; and then there is so much use of Fancy. But for Metaphors, they are in this case utterly excluded. For seeing they openly profess deceipt ; to admit them into Councell, or Reasoning, were manifest folly. And in any Discourse whatsoever, if the defect of Dis- cretion be apparent, how extravagant soever the Fancy be, the whole Discourse will* be taken for a signe of want of wit ; and so will it never when the Discretion is manifest, though the Fancy be never so ordinary. The secret thoughts of a man run over all things, holy, prophane, clean, obscene, grave, and light, without shame, or blame ; which verball discourse cannot do, farther than the Judgement shall approve of the Time, Place, and Persons. An Anatomist, or a Physician may speak, or write his judge- ment of unclean things ; because it is not to please, but profit : but for another man to write his extravagant, and plea- sant fancies of the same, is as if a man, from being tumbled into the dirt, should come and present himselfe before good company. And 'tis the want of Discretion that makes the difference. Again, in profest remissnesse of mind, and familiar company, a man may play with the sounds, and sequivocall significations of words ; and that many times with encounters of extraordinary Fancy : but in a Sermon, or in publique, or before persons unknown, or whom we ought to reverence, there is no Gingling of words that will not be ac- counted folly : and the difference is onely in the want of Discretion. So that where Wit is wanting, it is not Fancy that is wanting, but Discretion. Judgement therefore with- out Fancy is Wit, but Fancy without Judgement not. When Part i. Of MAN. Chap. 8. 51 When the thoughts of a man, that has a designe in hand, running over a multitude of things, observes how they con- duce to that designe ; or what designe they may conduce unto ; if his observations be such as are not easie, or usuall, This wit of his is called Prudence; and dependeth on Prudence. much Experience, and Memory of the like things, and their consequences heretofore. In which there is not so much difference of Men, as there is in their Fancies and Judge- ments ; Because the Experience of men equall in age, is not much unequall, as to the quantity ; but lyes in different occa- sions ; every one having his private designes. To govern well a family, and a kingdome, are not different degrees of Pru- dence ; but different sorts of businesse ; no more then to draw a picture in little, or as great, or greater then the life, are different degrees of Art. A plain husband-man is more Prudent in affaires of his own house, then a Privy Counseller in the affaires of another man. To Prudence, if you adde the use of unjust, or dishonest means, such as usually are prompted to men by Feare, or Want ; you have that Crooked Wisdome, which is called 35 Craft; which is a signe of Pusillanimity. For Magnanimity Craft. is contempt of unjust, or dishonest helps. And that which the Latines call Versutia, (translated into English, Shifting,) and is a putting off of a present danger or incommodity, by en- gaging into a greater, as when a man robbs one to pay another, is but a shorter sighted Craft, called Versutia, from Versura, which signifies taking mony at usurie, for the pre- sent payment of interest. As for acquired Wit, (I mean acquired by method and Acquired instruction,) there is none but Reason ; which is grounded on the right use of Speech ; and produceth the Sciences. But of Reason and Science, I have already spoken in the fifth and sixth Chapters. The causes of this difference of Witts, are in the Pas- sions : and the difference of Passions, proceedeth partly from the different Constitution of the body, and partly from dif- ferent Education. For if the difference proceeded from the temper 52 Part i. Of MAN. Chap. 8. temper of the brain, and the organs of Sense, either ex- terior or interior, there would be no lesse difference of men in their Sight, Hearing, or other Senses, than in their Fancies, and Discretions. It proceeds therefore from the Passions ; which are different, not onely from the difference of mens complexions ; but also from their difference of customes, and education. The Passions that most of all cause the differences of Wit, are principally, the more or lesse Desire of Power, of Riches, of Knowledge, and of Honour. All which may be reduced to the first, that is Desire of Power. For Riches, Knowledge and Honour are but severall sorts of Power. And therefore, a man who has no great Passion for any of these things ; but is as men terme it indifferent ; though he may be so farre a good man, as to be free from giving offence ; yet he cannot possibly have either a great Fancy, or much Judgement. For the Thoughts, are to the Desires, as Scouts, and Spies, to range abroad, and find the way to the things Desired : All Stedinesse of the minds motion, and all quicknesse of the same, proceeding from thence. For as to have no Desire, is to be Dead : so to have weak Passions, is Dulnesse ; and to have Passions indifferently for Giddinesse. every thing, Gid din esse, and Distraction ; and to have stronger, and more vehement Passions for any thing, than Madnesse. is ordinarily seen in others, is that which men call Mad- ness e. Whereof there be almost as many kinds, as of the Pas- sions themselves. Sometimes the extraordinary and extra- vagant Passion, proceedeth from the evill constitution of the organs of the Body, or harme done them ; and sometimes the hurt, and indisposition of the Organs, is caused by the vehemence, or long continuance of the Passion. But in both cases the Madnesse is of one and the same nature. The Passion, whose violence, or continuance maketh Madnesse, is either great vaine- Glory ; which is commonly called Pride \ and selfe-conceipt ; or great Dejection of mind. Pride, subjecteth a man to Anger, the excesse whereof, is the Part i. Of MAN. Chap. 8. 53 the madnesse called Rage, and Fury. And thus it Rage, 36 comes to passe that excessive desire of Revenge, when it becomes habituall, hurteth the organs, and becomes Rage : That excessive love, with jealousie, becomes also Rage : Excessive opinion of a mans own selfe, for divine inspiration, for wisdome, learning, forme, and the like, becomes Distrac- tion, and Giddinesse : The same, joyned with Envy, Rage : Vehement opinion of the truth of any thing, contradicted by others, Rage. Dejection, subjects a man to causelesse fears; which is a Madnesse commonly called Melancholy, apparent also Melancholy in divers manners j as in haunting of solitudes, and graves ; in superstitious behaviour ; and in fearing some one, some another particular thing. In surame, all Passions that pro- duce strange and unusuall behaviour, are called by the gen- eral name of Madnesse. But of the several kinds of Mad- nesse, he that would take the paines, might enrowle a legion. And if the Excesses be madnesse, there is no doubt but the Passions themselves, when they tend to Evill, are degrees of the same. (For example,) Though the effect of folly, in them that are possessed of an opinion of being inspired, be not visible alwayes in one man, by any very extravagant action, that pro- ceeded! from such Passion ; yet when many of them conspire together, the Rage of the whole multitude is visible enough. For what argument of Madnesse can there be greater, than to clamour, strike, and throw stones at our best friends ? Yet this is somewhat lesse than such a multitude will do. For they will clamour, fight against, and destroy those, by whom all their life-time before, they have been protected, and secured from injury. And if this be Madnesse in the multitude, it is the same in every particular man. For as in the middest of the sea, though a man perceive no sound of that part of the water next him ; yet he is well assured, that part contributes as much, to the Roaring of the Sea, as any other part, of the same quantity : so also, though wee perceive no great unquietnesse, in one, or two men; yet we may Part L Of MAN. Chap. 8. may be well assured, that their singular Passions, are parts of the Seditious roaring of a troubled Nation. And if there were nothing else that bewrayed their madnesse ; yet that very arrogating such inspiration to themselves, is argument enough. If some man in Bedlam' should entertaine you with sober discourse ; and you desire in taking leave, to know what he were, that you might another time requite his civil- ity j and he should tell you, he were God the Father ; I think you need expect no extravagant action for argument of his Madnesse. This opinion of Inspiration, called commonly, Private Spirit, begins very often, from some lucky finding of an Errour generally held by others ; and not knowing, or not remembring, by what conduct of reason, they came to so singular a truth, (as they think it, though it be many times untruth they light on,) they presently admire themselves; as being in the speciall grace of God Almighty, who hath revealed the same to them supernaturally, by his Spirit. Again, that Madnesse is nothing else, but too much ap- pearing Passion, may be gathered out of the effects of Wine, which are the same with those of the evill disposition of the organs. For the variety of behaviour in men that have drunk 37 too much, is the same with that of Mad-men : some of them Raging, others Loving, others Laughing, all extravagantly, but according to their severall domineering Passions : For the effect of the wine, does but remove Dissimulation j and take from them the sight of the deformity of their Passions. For, (I believe) the most sober men, when they walk alone without care and employment of the mind, would be unwil- ling the vanity and Extravagance of their thoughts at that time should be publiquely seen : which is a confession, that Passions unguided, are for the most part meere Madnesse. The opinions of the world, both in antient and later ages, . concerning the cause of madnesse, have been two. Some, deriving them from the Passions ; some, from Daemons, or Spirits, either good, or bad, which they thought might enter into a man, possesse him, and move his organs in such strange, Part I. Of MAN. Chap. 8. strange, and uncouth manner, as mad-men use to do. The former sort therefore, called such men, Mad-men : but the Later, called them sometimes Dtzmoniacks, (that is, possessed with spirits ;) sometimes Energumeni, (that is, agitated, or moved with spirits ;) and now in Italy they are called not onely Pazzi, Mad-men ; but also Spiritati, men possest. There was once a great conflux of people in Abdera, a City of the Greeks, at the acting of the Tragedy of Andromeda, upon an extream hot day : whereupon, a great many of the spectators falling into Fevers, had this accident from the heat, and from the Tragedy together, that they did nothing but pronounce Iambiques, with the names of Perseus and Andromeda ; which together with the Fever, was cured, by the comming on of Winter : And this madnesse was thought to proceed from the Passion imprinted by the Tragedy. Likewise there raigned a fit of madnesse in another Graecian City, which seized onely the young Maidens ; and caused many of them to hang themselves. This was by most then thought an act of the Divel. But one that suspected, that contempt of life in them, might proceed from some Passion of the mind, and supposing they did not contemne also their honour, gave counsell to the Magistrates, to strip such as so hang'd themselves, and let them hang out naked. This the story sayes cured that madnesse. But on the other side, the same Graecians, did often ascribe madnesse, to the operation of the Eumenides, or Furyes ; and sometimes of Ceres, Phoebus, and other Gods : so much did men attribute to Phantasmes, as to think them aereal living bodies ; and generally to call them Spirits. And as the Romans in this, held the same opinion with the Greeks: so also did the Jewes ; For they called mad-men Prophets, or (according as they thought the spirits good or bad) Daemoniacks ; and some of them called both Prophets, and Daemoniacks, mad-men ; and some called the same man both Daemoniack, and mad-man. But for the Gentiles, 'tis no wonder ; because Diseases, and Health ; Vices, and Vermes ; and many naturall accidents, were with them termed, and worshipped as Daemons. So that Part I. Of MAN. Chap. 8. that a man was to understand by Daemon, as well (some- times) an Ague, as a Divell. But for the Jewes to have such opinion, is somewhat strange. For neither Moses, nor 38 Abraham pretended to Prophecy by possession of a Spirit ; but from the voyce of God ; or by a Vision or Dream : Nor is there any thing in his Law, Morall, or Ceremoniall, by which they were taught, there was any such Enthusiasme ; or any Possession. When God is sayd, Numb. n. 25. to take from the Spirit that was in Moses, and give to the 70. Elders, the Spirit of God (taking it for the substance of God) is not divided. The Scriptures by the Spirit of God in man, mean a mans spirit, enclined to Godlinesse. And where it is said Exod. 28. 3. Whom I have filled with the spirit of wisdome to make garments for Aaron, is not meant a spirit put into them, that can make garments ; but the wisdome of their own spirits in that kind of work. In the like sense, the spirit of man, when it produceth unclean actions, is ordinarily called an unclean spirit ; and so other spirits, though not alwayes, yet as often as the vertue or vice so stiled, is extra- ordinary, and Eminent. Neither did the other Prophets of the old Testament pretend Enthusiasme; or, that God spake in them ; but to them by Voyce, Vision, or Dream ; and the Burthen of the Lord, was not Possession, but Command. How then could the Jewes fall into this opinion of possession? I can imagine no reason, but that which is common to all men ; namely, the want of curiosity to search naturall causes ; and their placing Felicity, in the acquisition of the grosse pleasures of the Senses, and the things that most immediately conduce thereto. For they that see any strange, and un- usuall ability, or defect in a mans mind ; unlesse they see withall, from what cause it may probably proceed, can hardly think it naturall ; and if not naturall, they must needs thinke it supernaturall; and then what can it be, but that either God, or the Divell is in him? And hence it came to passe, when our Saviour (Mark 3. 21.) was compassed about with the multitude, those of the house doubted he was mad, and went out to hold him : but the Scribes said he had Belzebub, and that Part I. Of MAX. Chap. 8. that was it, by which he cast out divels ; as if the greater mad-man had awed the lesser. And that (John 10. 20.) some said, He hath a Direll, a?id is mad ; whereas others holding him for a Prophet, sayd, These, are not the words of one that hath a Dwell. So in the old Testament he that came to anoynt Jehu, 2 Kings 9. 11. was a Prophet; but some of the company asked Jehu, What came that mad-man fori So that in summe, it is manifest, that whosoever be- haved himselfe in extraordinary manner, was thought by the Jewes to be possessed either with a good, or evill spirit ; except by the Sadduces, who erred so farre on the other hand, as not to believe there were at all any spirits, (which is very neere to direct Atheisme :) and thereby perhaps the more provoked others, to terme such men Dsemoniacks, rather than mad-men. But why then does our Saviour proceed in the curing of them, as if they were possest ; and not as if they were mad ? To which I can give no other kind of answer, but that which is given to those that urge the Scripture in like manner against the opinion of the motion of the Earth. The Scrip- ture was written to shew unto men the kingdome of God, and to prepare their mindes to become his obedient subjects ; leaving the world, and the Philosophy thereof, to the dis- putation of men, for the exercising of their naturall Reason. Whether the Earths, or Suns motion make the day, and night; or whether the Exorbitant actions of men, proceed from Passion, or from the Divell, (so we worship him not) it is all one, as to our obedience, and subjection to God Almighty ; which is the thing for which the Scripture was written. As for that our Saviour speaketh to the disease, as to a person ; it is the usuall phrase of all that cure by words onely, as Christ did, (and Inchanters pretend to do, whether they speak to a Divel or not.) For is not Christ also said (Math. 8. 26.) to have rebuked the winds? Is not he said also (Luk. 4. 39.) to rebuke a Fever? Yet this does not argue that a Fever is a Divel. And whereas many of those Divels are said to confesse Christ ; it is not necessary to interpret those 58 Part i. Of MAN. Chap. 8. those places otherwise, than that those mad-men confessed him. And whereas our Saviour [Math. 12. 43.) speaketh of an unclean Spirit, that having gone out of a man, wandreth through dry places, seeking rest, and finding none ; and re- turning into the same man, with seven other spirits worse than himselfe; It is manifestly a Parable, alluding to a man, that after a little endeavour to quit his lusts, is vanquished by the strength of them ; and becomes seven times worse than he was. So that I see nothing at all in the Scripture, that requireth a beliefe, that Dsemoniacks were any other thing but Mad-men. ignjfi- There is yet another fault in the Discourses of some men : it Speech J ' which may also be numbered amongst the sorts of Mad- nesse ; namely, that abuse of words, whereof I have spoken before in the fifth chapter, by the Name of Absurdity. And that is, when men speak such words, as put together, have in them no signification at all ; but are fallen upon by some, through misunderstanding of the words they have received, and repeat by rote ; by others, from intention to deceive by obscurity. And this is incident to none but those, that con- verse in questions of matters incomprehensible, as the Schoole-men • or in questions of abstruse Philosophy. The common sort of men seldome speak Insignificantly, and are therefore, by those other Egregious persons counted Idiots. But to be assured their words are without any thing corres- pondent to them in the mind, there would need some Examples ; which if any man require, let him take a Schoole- man into his hands, and see if he can translate any one chapter concerning any difficult point ; as the Trinity ; the Deity; the nature of Christ ; Transubstantiation; Free-will, &*c. into any of the moderne tongues, so as to make the same intelligible j or into any tolerable Latine, such as they were acquainted withall, that lived when the Latine tongue was Vulgar. What is the meaning of these words. The first cause does not necessarily inflow any thing into the second, by force of the Essentiall subordination of the second causes, by Which it may help it to worke ? They are the Translation of the Part i. Of MAN. Chap. 8. the Title of the sixth chapter of Suarez first Booke, Of the Concourse, Motion, and Help of God. When men write whole volumes of such stuffe, are they not Mad, or intend to make others so ? And particularly, in the question of Tran- 40 substantiation ; where after certain words spoken, they that say, the Whiteness?, Roundnesse, Magnitude, Quali/y, Cor- ruptibili/y, all which are incorporeall, <5>r. go out of the Wafer, into the Body of our blessed Saviour, do they not make those JVesses, Tudes, and Ties, to be so many spirits possessing his body ? For by Spirits, they mean alwayes things, that being incorporeall, are nevertheless moveable from one place to another. So that this kind of Absurdity, may rightly be numbred amongst the many sorts of Madnesse; and all the time that guided by clear Thoughts of their worldly lust, they forbear disputing, or writing thus, but Lucide Intervals. And thus much of the Vertues and Defects Intellectuall. 6o Part i. Of MAN. Chap. 9. CHAP. IX. Of the Severall Subiects of Knowledge. r^Here are of Knowledge two kinds; whereof one is J_ Knowledge of Fact-, the other Knowledge of the Conse- quence of one Affirmatio?i to another. The former is nothing else, but Sense and Memory, and is Absolute Knowledge ; as when we see a Fact doing, or remember it done : And this is the Knowledge required in a Witnesse. The later is called Science ; and is Conditionall ; as when we know, that, If the figure showne be a Circle, then any straight line through the Ce?iter shall divide it i?ito two equall parts. And this is the Knowledge required in a Philosopher; that is to say, of him that pretends to Reasoning. The Register of Knowledge of Fact is called History. "Whereof there be two sorts : one called Naturall History ; which is the History of such Facts, or Effects of Nature, as have no Dependance on Mans Will ; Such as are the His- tories of Metalls, Plants, Animals, Religions, and the like. The other, is Civill History) which is the History of the Voluntary Actions of men in Common-wealths. The Registers of Science, are such Books as contain the Demonstrations of Consequences of one Affirmation, to another ; and are commonly called Books of Philosophy ; whereof the sorts are many, according to the diversity of the Matter ; And may be divided in such manner as I have divided them in. the following Table. Part i. Of MAN. Chap. 10. CHAP. X. Of Power, Worth, Dignity, Honour, and Worthinesse. THe Power of a Man, (to take it Universally,) is his present means, to obtain some future apparent Good. And is either Originall or Instranientall. Natitrall Power, is the eminence of the Faculties of Body, or Mind : as extraordinary Strength, Forme, Prudence, Arts, Eloquence, Liberality, Nobility. Instrumentall are those Powers, which acquired by these, or by fortune, are means and Instruments to acquire more : as Riches, Reputation, Friends, and the secret working of God, which men call Good Luck. For the nature of Power, is in this point, like to Fame, increasing as it proceeds ; or like the motion of heavy bodies, which the further they go, make still the more hast. The Greatest of humane Powers, is that which is com- pounded of the Powers of most men, united by consent, in one person, Naturall, or Civill, that has the use of all their Powers depending on his will ; such as is the Power of a Common-wealth : Or depending on the wills of each par- ticular; such as is the power of a Faction, or of divers factions leagued. Therefore to have servants, is Power; To have friends, is Power : for they are strengths united. Also Riches joyned with liberality, is Power ; because it procureth friends, and servants : Without liberality, not so ; because in this case they defend not : but expose men to Envy, as a Prey. Reputation of power, is Power ; because it draweth with it the adhserence of those that need protection. So is Reputation of love of a mans Country, (called Popularity,) for the same Reason. Also, what quality soever maketh a man beloved, or feared of Part i. Of MAN. Chap. 10. of many ; or the reputation of such quality, is Power ; because it is a means to have the assistance, and service of many. Good successe is Power; because it maketh reputation of Wisdome, or good fortune ; which makes men either feare him, or rely on him. Affability of men already in power, is encrease of Power ; because it gaineth love. Reputation of Prudence in the conduct of Peace or War, is Power; because to prudent men, we commit the govern- ment of our selves, more willingly than to others. Nobility is Power, not in all places, but onely in those Common -wealths, where it has Priviledges : for in such priviledges consisteth their Power. Eloquence is power ; because it is seeming Prudence. Forme is Power; because being a promise of Good, it 42 recommendeth men to the favour of women and strangers. The Sciences, are small Power ; because not eminent ; and therefore, not acknowledged in any man ; nor are at all, but in a few; and in them, but of a few things. For Science is of that nature, as none can understand it to be, but such as in a good measure have attayned it. Arts of publique use, as Fortification, making of Engines, and other Instruments of War; because they conferre to Defence, and Victory, are Power : And though the true Mother of them, be Science, namely the Mathematiques ; yet, because they are brought into the Light, by the hand of the Artificer, they be esteemed (the Midwife passing with the vulgar for the Mother,) as his issue. The Value, or Worth of a man, is as of all other things, Worth. his Price ; that is to say, so much as would be given for the use of his Power : and therefore is not absolute ; but a thing dependant on the need and judgement of another. An able conductor of Souldiers, is of great Price in time of War present, or imminent ; but in Peace not so. A learned and uncorrupt Judge, is much Worth in time of Peace; but not so much in war. And as in other things, so in men, not the seller, but the buyer determines the Price. For let a 64 Part I. Of MAN. Chap. 10. a man (as most men do,) rate themselves at the highest Value they can ; yet their true Value is no more than it is esteemed by others. The manifestation of the Value we set on one another, is that which is commonly called Honouring, and Dishonour- ing. To Value a man at a high rate, is to Honour him ; at a low rate, is to Dishonour him. But high, and low, in this case, is to be understood by comparison to the rate that each man setteth on himselfe. The publique worth of a man, which is the Value set on him by the Common-wealth, is that which men commonly Dignity. cau Dignity. And this Value of him by the Common- wealth, is understood, by offices of Command, Judicature, publike Employment ; or by Names and Titles, introduced for distinction of such Value. andD?s-Ur To pray to another, for ayde of any kind, is to Honour; honour. because a signe we have an opinion he has power to help; and the more difficult the ayde is, the more is the Honour. To obey, is to Honour; because no man obeyes them, whom they think have no power to help, or hurt them. And consequently to disobey, is to Dishonour. To give great gifts to a man, is to Honour him ; because 'tis buying of Protection, and acknowledging of Power. To give little gifts, is to Dishonour ; because it is but Almes, and signifies an opinion of the need of small helps. To be sedulous in promoting anothers good ; also to flatter, is to Honour ; as a signe we seek his protection or ayde. To neglect, is to Dishonour. To give way, or place to another, in any Commodity, is to Honour; being a confession of greater power. To ar- rogate, is to Dishonour. To shew any signe of love, or feare of another, is to Honour; for both to love, and to feare, is to value. To 43 contemne, or lesse to love or feare, then he expects, is to Dishonour; for 'tis undervaluing. To praise, magnifie, or call happy, is to Honour ; because nothing Part i. Of MAN. Chap. 10. nothing but goodnesse, power, and felicity is valued. To revile, mock, or pitty, is to Dishonour. To speak to another with consideration, to appear before him with decency, and humility, is to Honour him ; as signes of fear to offend. To speak to him rashly, to do any thing before him obscenely, slovenly, impudently, is to Dishonour. To believe, to trust, to rely on another, is to Honour him ; signe of opinion of his vertue and power. To distrust, or not believe, is to Dishonour. To hearken to a mans counsell, or discourse of what kind soever, is to Honour ; as a signe we think him wise, or eloquent, or witty. To sleep, to go forth, or talk the while, is to Dishonour. To do those things to another, which he takes for signes of Honour, or which the Law or Custome makes so, is to Honour ; because in approving the Honour done by others, he acknowledgeth the power which others acknowledge. To refuse to do them, is to Dishonour. To agree with in opinion, is to Honour ; as being a signe of approving his judgement, and wisdome. To dissent, is Dishonour, and an upbraiding of errour ; and (if the dissent be in many things) of folly. To imitate, is to Honour ; for it is vehemently to approve. To imitate ones Enemy, is to Dishonour. To honour those another honours, is to Honour him ; as a signe of approbation of his judgement. To honour his Enemies, is to Dishonour him. To employ in counsell, or in actions of difficulty, is to Honour; as a signe of opinion of his wisdome, or other power. To deny employment in the same cases, to those that seek it, is to Dishonour. All these wayes of Honouring, are naturall ; and as well within, as without Common-wealths. But in Common- wealths, where he, or they that have the supreme Authority, can make whatsoever they please, to stand for signes of Honour, there be other Honours. A Soveraigne doth Honour a Subject, with whatsoever f Title, 66 Part i. Of MAN. Chap. 10. Title, or Office, or Employment, or Action, that he himselfe will have taken for a signe of his will to Honour him. The King of Persia, Honoured Mordecay, when he appointed he should be conducted through the streets in the Kings Garment, upon one of the Kings Horses, with a Crown on his head, and a Prince before him, proclayming, Thus shall it be done to him that the King will honour. And yet another King of Persia, or the same another time, to one that demanded for some great service, to weare one of the Kings robes, gave him leave so to do ; but with this addition, that he should weare it as the Kings foole ; and then it was Dishonour. So that of Civill Honour, the Fountain is in the person of the Common-wealth, and dependeth on the Will of the Soveraigne ; and is therefore temporary, and called Civill Honour ; such as are Magistracy, Offices, Titles ; 44 and in some places Coats, and Scutchions painted : and men Honour such as have them, as having so many signes of favour in the Common-wealth ; which favour is Power. Honour- Honourable is whatsoever possession, action, or quality, able' is an argument and signe of Power. And therefore To be Honoured, loved, or feared of many, is Honourable ; as arguments of Power. To be Honoured ^honour- q[ few Qr nQn^ Di;sJlonouraule. Dominion, and Victory is Honourable ; because acquired by Power; and Servitude, for need, or feare, is Dis- honourable. Good fortune (if lasting,) Honourable ; as a signe of the favour of God. Ill fortune, and losses, Dishonourable. Riches are Honourable ; for they are Power. Poverty, Dishonourable. Magnanimity, Liberality, Hope, Courage, Confidence, are Honourable ; for they proceed from the conscience of Power. Pusillanimity, Parsimony, Fear, Diffidence, are Dishonourable. Timely Resolution, or determination of what a man is to do, is Honourable ; as being the contempt of small dif- ficulties, and dangers. And Irresolution, Dishonourable; as a signe of too much valuing of little impediments, and little Part i. Of MAN. Chap. 10. little advantages : For when a man has weighed things as long as the time permits, and resolves not, the difference of weight is but little ; and therefore if he resolve not, he over- values little things, which is Pusillanimity. All Actions, and Speeches, that proceed, or seem to proceed from much Experience, Science, Discretion, or Wit, are Honourable ; For all these are Powers. Actions, or Words that proceed from Errour, Ignorance, or Folly, Dishonourable. Gravity, as farre forth as it seems to proceed from a mind employed on some thing else, is Honourable ; because em- ployment is a signe of Power. But if it seem to proceed from a purpose to appear grave, it is Dishonourable. For the gravity of the former, is like the steddinesse of a Ship laden with Merchandise ; but of the later, like the steddinesse of a Ship ballasted with Sand, and other trash. To be Conspicuous, that is to say, to be known, for Wealth, Office, great Actions, or any eminent Good, is Honourable ; as a signe of the power for which he is conspicuous. On the contrary, Obscurity, is Dishonourable. To be descended from conspicuous Parents, is Honourable; because they the more easily attain the aydes, and friends of their Ancestors. On the contrary, to be descended from obscure Parentage, is Dishonourable. Actions proceeding from Equity, joyned with losse, are Honourable ; as signes of Magnanimity: for Magnanimity is a signe of Power. On the contrary, Craft, Shifting, neglect of Equity, is Dishonourable. Covetousnesse of great Riches, and ambition of great Honours, are Honourable ; as signes of power to obtain them. Covetousnesse, and ambition, of little gaines, or preferments, is Dishonourable. Nor does it alter the case of Honour, whether an action 45 (so it be great and difficult, and consequently a signe of much power,) be just or unjust : for Honour consisteth onely in the opinion of Power. Therefore the ancient Heathen did not thinke they Dishonoured, but greatly Honoured the Gods, 63 Part I. Of MAN. Chap. 10. Gods, when they introduced them in their Poems, committing Rapes, Thefts, and other great, but unjust, or unclean acts : In so much as nothing is so much celebrated in Jupiter, as his Adulteries ; nor in Mercury, as his Frauds, and Thefts : of whose praises, in a hymne of Homer, the greatest is this, that being born in the morning, he had invented Musique at noon, and before night, stolne away the Cattell of Apollo, from his Herdsmen. Also amongst men, till there were constituted great Com- mon-wealths, it was thought no dishonour to be a Pyrate, or a High-way Theefe ; but rather a lawfull Trade, not onely amongst the Greeks, but also amongst all other Nations ; as is manifest by the Histories of antient time. And at this day, in this part of the world, private Duels are, and alwayes will be Honourable, though unlawfull, till such time as there shall be Honour ordained for them that refuse, and Ignominy for them that make the Challenge. For Duels also are many times effects of Courage ; and the ground of Courage is alwayes Strength or Skill, which are Power ; though for the most part they be effects of rash speaking, and of the fear of Dishonour, in one, or both the Combatants ; who engaged by rashnesse, are driven into the Lists to avoyd disgrace. Coats of Scutchions, and Coats of Amies hsereditary, where they have any eminent Priviledges, are Honourable ; otherwise not : for their Power consisteth either in such Priviledges, or in Riches, or some such thing as is equally honoured in other men. This kind of Honour, commonly called Gentry, has been derived from the Antient Germans. For there never was any such thing known, where the German Cus- tomes were unknown. Nor is it now any where in use, where the Germans have not inhabited. The antient Greek Commanders, when they went to war, had their Shields painted with such Devises as they pleased ; insomuch as an unpainted Buckler was a signe of Poverty, and of a common Souldier : but they transmitted not the Inheritance of them. The Romans transmitted the Marks of their Families : but they were the Images, not the Devises of their Ancestors. Amongst Part I. Of MAN. Chap. 10. 69 Amongst the people of Asia, Afrique, and America, there is not, nor was ever, any such thing. The Germans onely had that custome ; from whom it has been derived into England, France, Spain and Italy, when in great numbers they either ayded the Romans, or made their own Conquests in these Westerne parts of the world. For Germany, being antiently, as all other Countries, in their beginnings, divided amongst an infinite number of little Lords, or Masters of Families, that continually had wars one with another ; those Masters, or Lords, principally to the end they might, when they were Covered with Arms, be known by their followers ; and partly for ornament, both painted their Armor, or their Scutchion, or Coat, with the picture of some Beast, or other thing ; and also put some eminent 46 and visible mark upon the Crest of their Helmets. And this ornament both of the Armes, and Crest, descended by inheritance to their Children ; to the eldest pure, and to the rest with some note of diversity, such as the Old master, that is to say in Dutch, the Here-alt thought fit. But when many such Families, joyned together, made a greater Mon- archy, this duty of the Herealt, to distinguish Scutchions, was made a private Office a part. And the issue of these Lords, is the great and antient Gentry • which for the most part bear living creatures, noted for courage, and rapine ; or Castles, Battlements, Belts, Weapons, Bars, Palisadoes, and other notes of War ; nothing being then in honour, but vertue military. Afterwards, not onely Kings, but popular Common-wealths, gave divers manners of Scutchions, to such as went forth to the War, or returned from it, for encourage- ment or recompence to their service. All which, by an observing Reader, may be found in such antient Histories, Greek and Latine, as make mention of the German Nation, and Manners, in their times. Titles of Honour, such as are Duke, Count, Marquis, and Titles of Baron, are Honourable ; as signifying the value set upon Honour- them by the Soveraigne Power of the Common-wealth : Which Titles, were in old time titles of Office, and Command, derived 7o Part i. Of MAN. Chap. 10. derived some from the Romans, some from the Germans, and French. Dukes, in Latine Duces, being Generalls in War : Counts, Cowries, such as bare the Generall company out of friendship ; and were left to govern and defend places conquered and pacified : Marquises, Marchiones, were Counts that governed the Marches, or bounds of the Empire. Which titles of Duke, Count, and Marquis, came into the Empire, about the time of Constantinc the Great, from the customes of the German Militia. But Baron, seems to have been a Title of the Gaules, and signifies a Great man ; such as were the Kings, or Princes men, whom they employed in war about their persons ; and seems to be derived from Vir, to Ber, and Bar, that signified the same in the Language of the Gaules, that Vir in Latine ; and thence to Bero, and Baro : so that such men were called Berones, and after Barones; and (in Spanish) Varones. But he that would know more particularly the originall of Titles of Honour, may find it, as I have done this, in Mr. Seldens most excel- lent Treatise of that subject. In processe of time these offices of Honour, by occasion of trouble, and for reasons of good and peaceable government, were turned into meer Titles ; serving for the most part, to distinguish the prece- dence, place, and order of subjects in the Common-wealth : and men were made Dukes, Counts, Marquises, and Barons of Places, wherein they had neither possession, nor com- mand : and other Titles also, were devised to the same end. Worthi- Worthiness e, is a thing different from the worth, nfitnesse or va^ue °f a man \ and also from his merit, or desert ; and consisteth in a particular power, or ability for that, whereof he is said to be worthy : which particular ability, is usually named Fitnesse, or Aptitude. For he is Worthiest to be a Commander, to be a Judge, or to have any other charge, that is best fitted, with the qualities required to the well discharging of it ; and Worthi- 47 est of Riches, that has the qualities most requisite for the well using of them : any of which qualities being absent, one may neverthelesse be a Worthy man, and valuable for some thing Part I. Of MAN. Chap. n. 7i thing else. Again, a man may be Worthy of Riches, Office, and Employment, that neverthelesse, can plead no right to have it before another; and therefore cannot be said to merit or deserve it. For Merit, praesupposeth a right, and that the thing deserved is due by promise : Of which I shall say more hereafter, when I shall speak of Contracts. CHAP. XI. Of the difference a/Manners, BY Manners, I mean not here, Decency of behaviour; as how one man should salute another, or how a man should wash his mouth, or pick his teeth before company, and such other points of the Small Moralls ; But those here meant qualities of man-kind, that concern their living together in „'effan~ Peace, and Unity. To which end we are to consider, that the Felicity of this life, consisteth not in the repose of a mind satisfied. For there is no such Finis ultimas, (utmost ay me,) nor Summum Bo?ium, (greatest Good,) as is spoken of in the Books of the old Morall Philosophers. Nor can a man any more live, whose Desires are at an end, than he, whose Senses and Imaginations are at a stand. Felicity is a continuall progresse of the desire, from one object to another; the attaining of the former, being still but the way to the later. The cause whereof is, That the object of mans desire, is not to enjoy once onely, and for one instant of time; but to assure for ever, the way of his future desire. And therefore the voluntary actions, and inclinations of all men, tend, not onely to the procuring, but also to the as- suring of a contented life; and differ onely in the way: which ariseth partly from the diversity of passions, in divers men ; and partly from the difference of the knowledge, or opinion each one has of the causes, which produce the effect desired. So that in the first place, I put for a generall inclination of 72 Part i. Oj MAN. Chap. II. A restlesse desire of Power, in all men. Love of Contention from Com- petition. Civil obe- dience from love of Ease From feare of Death, or Wou?ids. And from love of Arts of all man-kind, a perpetuall and restlesse desire of Power after power, that ceaseth onely in Death. And the cause of this, is not alwayes that a man hopes for a more intensive delight, than he has already attained to ; or that he cannot be content with a moderate power : but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more. And from hence it is, that Kings, whose power is greatest, turn their endeavours to the assuring it at home by Lawes, or abroad by Wars: and when that is done, there succeedeth a new desire ; in some, of Fame from new Conquest ; in others, of ease and sensuall pleasure; in others, of admiration, or being flattered for excellence in some art, or other ability of the mind. Competition of Riches, Honour, Command, or other power, enclineth to Contention, Enmity, and War : Because the way of one Competitor, to the attaining of his desire, is to kill, subdue, supplant, or repell the other. Particularly, competition of praise, enclineth to a reverence of Antiquity. For men contend with the living, not with the dead ; to these ascribing more than due, that they may obscure the glory of the other. Desire of Ease, and sensuall Delight, disposeth men to obey a common Power : Because by such Desires, a man doth abandon the protection might be hoped for from his own Industry, and labour. Fear of Death, and Wounds, disposeth to the same; and for the same reason. On the contrary, needy men, and hardy, not contented with their present condition ; as also, all men that are ambitious of Military command, are enclined to continue the causes of warre ; and to stirre up trouble and sedition : for there is no honour Military but by warre ; nor any such hope to mend an ill game, as by causing a new shuffle. Desire of Knowledge, and Arts of Peace, enclineth men to obey a common Power : For such Desire, containetha desire of leasure; and consequently protection from some other Power than their own. Desire of Praise, disposeth to laudable actions, such as please Part I. Of MAN. Chap. ii. 73 please them whose judgement they value ; for of those men Lave of . . Vertue, whom we contemn, we contemn also the Praises. Desire of from i'ove Fame after death does the same. And though after death, Praise. there be no sense of the praise given us on Earth, as being joyes, that are either swallowed up in the unspeakable joyes of Heaven, or extinguished in the extreme torments of Hell : yet is not such Fame vain ; because men have a present delight therein from the foresight of it, and of the benefit that may redound thereby to their posterity : which though they now see not, yet they imagine ; and any thing that is pleasure in the sense, the same also is pleasure in the imagi- nation. To have received from one, to whom we think our selves equall, greater benefits than there is hope to Requite, dis- Hate, from poseth to counterfeit love; but really secret hatred ; and puts ^^'//filf a man into the estate of a desperate debtor, that in declining g™at Bne- the sight of his creditor, tacitely wishes him there, where he might never see him more. For benefits oblige ; and obli- gation is thraldome ; and unrequitable obligation, perpetuall thraldome ; which is to ones equall, hatefull. But to have received benefits from one, whom we acknowledge for superiour, enclines to love ; because the obligation is no new depression : and cheerfull acceptation, (which men call Gratitude?) is such an honour done to the cbliger, as is taken generally for retribution. Also to receive benefits, though from an equall, or inferiour, as long as there is hope of requitall, disposeth to love : for in the intention of the receiver, the obligation is of ayd, and service mutuall ; from whence proceedeth an Emulation of who shall exceed in benefiting; the most noble and profitable contention possible; wherein the victor is pleased with his victory, and the other revenged by confessing it. To have done more hurt to a man, than he can, or is wil- And from ling to expiate, enclineth the doer to hate the sufferer. For ^es^rving 49 he must expect revenge, or forgivenesse ; both which are to be hated. hatefull. Feare of oppression, disposeth a man to anticipate, or to seek 74 Part I. Of MAX. Chap. II. Prompt- ness e to hurt, from Fear. And from distrust of their own zuit. Vain un- dertaking from Vain glory. Ambition, from opinion of sufficiency. Irresolu- tion, from too great valuing of small matters. seek ayd by society : for there is no other way by which a man can secure his life and liberty. Men that distrust their own subtilty, are in tumult, and sedition, better disposed for victory, than they that suppose themselves wise, or crafty. For these love to consult, the other (fearing to be circumvented,) to strike first. And in sedition, men being always in the procincts of battell, to hold together, and use all advantages of force, is abetter stratagem, than any that can proceed from any subtilty of Wit. Vain-glorious men, such as without being conscious to themselves of great sufficiency, delight in supposing them- selves gallant men, are enclined onely to ostentation ; but not to attempt : Because when danger or difficulty appears, they look for nothing but to have their insufficiency dis- covered. Vain-glorious men, such as estimate their sufficiency by the flattery of other men, or the fortune of some precedent action, without assured ground of hope from the true know- ledge of themselves, are enclined to rash engaging ; and in the approach of danger, or difficulty, to retire if they can : because not seeing the way of safety, they will rather hazard their honour, which may be salved with an excuse ; than their lives, for which no salve is sufficient. Men that have a strong opinion of their own wisdome in matter of government, are disposed to Ambition. Because without publique Employment in counsell or magistracy, the honour of their wisdome is lost. And therefore Eloquent speakers are enclined to Ambition ; for Eloquence seemeth wisedome, both to themselves and others. Pusillanimity disposeth men to Irresolution, and conse- quently to lose the occasions, and fittest opportunities of action. For after men have been in deliberation till the time of action approach, if it be not then manifest what is best to be done, 'tis a signe, the difference of Motives, the one way and the other, are not great : Therefore not to re- solve then, is to lose the occasion by weighing of trifles ; which is Pusillanimity. Frugality, Part I. Of MAN. Chap. II. 75 Frugality, (though in poor men a Vertue,) maketh a man unapt to atchieve such actions, as require the strength of many men at once : For it weakeneth their Endeavour, which is to be nourished and kept in vigor by Reward. Eloquence, with flattery, disposeth men to confide in Confidence i 11 -i i r • • iTT- j 111 others them that have it ; because the former is seeming Wisdome, from Igno- the later seeming Kindnesse. Adde to them Military repu- ™"l.ekfpjrhe tation, and it disposeth men to adhsere, and subject them- Wisdome selves to those men that have them. The two former, having a^s^md' given them caution against danger from him ; the later gives them caution against danger from others. Want of Science, that is, Ignorance of causes, disposeth, And from or rather constraineth a man to rely on the advise, and ^^turall authority of others. For all men whom the truth concernes, causes. if they rely not on their own, must rely on the opinion of some other, whom they think wiser than themselves, and see not why he should deceive them. 50 Ignorance of the signification of words ; which is, want of And from understanding, disposeth men to take on trust, not onely the Uy^icf_ truth they know not ; but also the errors ; and which is more, standing. the non-sense of them they trust : For neither Error, nor non-sense, can without a perfect understanding of words, be detected. From the same it proceedeth, that men give different names, to one and the same thing, from the difference of their own passions : As they that approve a private opinion, call it Opinion; but they that mislike it, Haeresie : and yet hasresie signifies no more than private opinion ; but has onely a greater tincture of choler. From the same also it proceedeth, that men cannot dis- tinguish, without study and great understanding, between one action of many men, and many actions of one multitude ; as for example, between the one action of all the Senators of Rome in killing Catiline, and the many actions of a number of Senators in killing Ccesar ; and therefore are disposed to take for the action of the people, that which is a multitude of actions done by a multitude of men, led perhaps by the perswasion of one. Ignorance 76 Part I. (9/ AMiV. Chap. ii. Adherence to Custome, frotn Igno- rance of the nature of Right and W rong. A dharence to private men, Fro?n ignorance of the Causes of Peace. Ignorance of the causes, and originall constitution of Right, Equity, Law, and Justice, disposeth a man to make Custome and Example the rule of his actions ; in such manner, as to think that Unjust which it hath been the custome to punish ; and that Just, of the impunity and ap- probation whereof they can produce an Example, or (as the Lawyers which onely use this false measure of Justice barbarously call it) a Precedent ; like little children, that have no other rule of good and evill manners, but the correc- tion they receive from their Parents, and Masters j save that children are constant to their rule, whereas men are not so ; because growne strong, and stubborn, they appeale from custome to reason ; and from reason to custome, as it serves their turn ; receding from custome when their interest re- quires it, and setting themselves against reason, as oft as reason is against them : Which is the cause, that the doctrine of Right and Wrong, is perpetually disputed, both by the Pen and the Sword : Whereas the doctrine of Lines, and Figures, is not so; because men care not, in that subject what be truth, as a thing that crosses no mans ambition, profit, or lust. For I doubt not, but if it had been a thing contrary to any mans right of dominion, or to the interest of men that have dominion, Th at the three Angles of a Triangle, should be equall to two Angles of a Square; that doctrine should have been, if not disputed, yet by the burning of all books of Geometry, suppressed, as farre as he whom it concerned was able. Ignorance of remote causes, disposeth men to attribute all events, to the causes immediate and Instrumentall : For these are all the causes they perceive. And hence it comes to passe, that in all places, men that are grieved with pay- ments to the Publique, discharge their anger upon the Publicans, that is to say, Farmers, Collectors, and other Officers of the publique Revenue ; and adhaere to such as find fault with the publike Government ; and thereby, when they have engaged themselves beyond hope of justification, fall also upon the Supreme Authority, for feare of punish- ment, or shame of receiving pardon. Ignorance 51 Part i. Of MAN. Chap. II. 77 Ignorance of naturall causes disposeth a man to Credulity, Credulity from Igno- nature. Curiosity to know, same. so as to believe many times impossibilities : For such know ranee of nothing to the contrary, but that they may be true ; being unable to detect the Impossibility. And Credulity, because men love to be hearkened unto in company, disposeth them to lying : so that Ignorance it selfe without Malice, is able to make a man both to believe lyes, and tell them ; and sometimes also to invent them. Anxiety for the future time, disposeth men to enquire into the causes of things : because the knowledge of them, maketh from Care men the better able to order the present to their best ad- °{i£^ure vantage. Curiosity, or love of the knowledge of causes, draws a man Naturall from consideration of the effect, to seek the cause ; and frol^the again, the cause of that cause ; till of necessity he must come to this thought at last, that there is some cause, whereof there is no former cause, but is eternall ; which is it men call God. So that it is impossible to make any profound enquiry into naturall causes, without being enclined thereby to believe there is one God Eternall ; though they cannot have any Idea of him in their mind, answerable to his nature. For as a man that is born blind, hearing men talk of warming them- selves by the fire, and being brought to warm himself by the same, may easily conceive, and assure himselfe, there is somewhat there, which men call Fire, and is the cause of the heat he feeles ; but cannot imagine what it is like; nor have an Idea of it in his mind, such as they have that see it : so also, by the visible things of this world, and their admirable order, a man may conceive there is a cause of them, which men call God ; and yet not have an Idea, or Image of him in his mind. And they that make little, or no enquiry into the naturall causes of things, yet from the feare that proceeds from the ignorance it selfe, of what it is that hath the power to do them much good or harm, are enclined to suppose, and feign unto themselves, severall kinds of Powers Invisible; and to stand in awe of their own imaginations ; and in time of distresse to invoke 73 Part I. Of MAN. Chap. 12. invoke them ; as also in the time of an expected good suc- cesse, to give them thanks ; making the creatures of their own fancy, their Gods. By which means it hath come to passe, that from the innumerable variety of Fancy, men have created in the world innumerable sorts of Gods. And this Feare of things invisible, is the naturall Seed of that, which every one in himself calleth Religion ; and in them that worship, or feare that Power otherwise than they do, Superstition. And this seed of Religion, having been observed by many ; some of those that have observed it, have been enclined thereby to nourish, dresse, and forme it into Lawes ; and to adde to it of their own invention, any opinion of the causes of future events, by which they thought they should best be able to govern others, and make unto themselves the greatest use of their Powers. CHAP. XII. Of Religion. Religion, in Man onely. First, from his desire of knowing Causes. From tJie considera- tion of the Beginnifig of things: From his observation of the Sequell of things. SEeing there are no signes, nor fruit of Religion, but in Man onely ; there is no cause to doubt, but that the seed of Religion, is also onely in Man ; and consisteth in some peculiar quality, or at least in some eminent degree thereof, not to be found in other Living creatures. And first, it is peculiar to the Nature of Man, to be in- quisitive into the Causes of the Events they see, some more, some lesse ; but all men so much, as to be curious in the search of the causes of their own good and evill fortune. Secondly, upon the sight of any thing that hath a Begin- ning, to think also it had a cause, which determined the same to begin, then when it did, rather than sooner or later. Thirdly, whereas there is no other Felicity of Beasts, but the enjoying of their quotidian Food, Ease, and Lusts ; as having little, or no foresight of the time to come, for want of observation, Part i. Of MAN. Chap. 12, 79 observation, and memory of the order, consequence, and dependance of the things they see ; Man observeth how one Event hath been produced by another ; and remembreth in them Antecedence and Consequence; And when he cannot assure himselfe of the true causes of things, (for the causes of good and evill fortune for the most part are invi- sible,) he supposes causes of them, either such as his own fancy suggesteth ; or trusteth to the Authority of other men, such as he thinks to be his friends, and wiser than himselfe. The two first, make Anxiety. For being assured that T/lf ' J . . rail Cause there be causes of all things that have arrived hitherto, or of Reli- shall arrive hereafter; it is impossible for a man, who con- Anxiety of tinually endeavoureth to secure himselfe against the evill he the time to feares, and procure the good he desireth, not to be in a per- come' petuall solicitude of the time to come ; So that every man, especially those that are over provident, are in an estate like to that of Prometheus. For as Prometheus, (which inter- preted, is, The prudent man,) was bound to the hill Caucasus, a place of large prospect, where, an Eagle feeding on his liver, devoured in the day, as much as was repayred in the night : So that man, which looks too far before him, in the care of future time, hath his heart all the day long, gnawed on by feare of death, poverty, or other calamity ; and has no repose, nor pause of his anxiety, but in sleep. This perpetuall feare, alwayes accompanying mankind in Which the ignorance of causes, as it were in the Dark, must needs "^krest/^iem have for object something. And therefore when there is Power of nothing to be seen, there is nothing to accuse, either of their good, or evill fortune, but some Power, or Agent Invisible : In which sense perhaps it was, that some of the old Poets said, that the Gods were at first created by humane Feare : which spoken of the Gods, (that is to say, of the many Gods 53 of the Gentiles) is very true. But the acknowledging of cne God Eternall, Infinite, and Omnipotent, may more easily be derived, from the desire men have to know the causes of naturall bodies, and their severall vertues, and operations ; than from the feare of what was to befall them in time to come. Invisible things. So Part I. Of MAN. Chap. 12. real I. come. For he that from any effect hee seeth come to passe, should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and plonge himselfe profoundly in the pursuit of causes ; shall at last come to this, that there must be (as even the Heathen Philosophers confessed) one First Mover j that is, a First, and an Eternall cause of all things ; which is that which men mean by the name of God : And all this without thought of their fortune ; the solicitude whereof, both enclines to fear, and hinders them from the search of the causes of other things ; and thereby gives occasion of feigning of as many Gods, as there be men that feigne them. poletilan ^nc* f°r tne ma-tter, or substance of the Invisible Agents, Incorpo- so fancyed ; they could not by naturall cogitation, fall upon any other conceipt, but that it was the same with that of the Soule of man ; and that the Soule of man, was of the same substance, with that which appeareth in a Dream, to one that sleepeth; or in a Looking-glasse, to one that is awake; which, men not knowing that such apparitions are nothing else but creatures of the Fancy, think to be reall, and exter- nall Substances ; and therefore call them Ghosts ; as the Latines call them Imagines, and Umbrce ; and thought them Spirits, that is, thin aereall bodies ; and those Invisible Agents, which they feared, to bee like them j save that they appear, and vanish when they please. But the opinion that such Spirits were Incorporeall, or Immaterial!, could never enter into the mind of any man by nature ; because, though men may put together words of contradictory signification, as Spirit, and Incorporeall ; yet they can never have the imagination of any thing answering to them : And therefore, men that by their own meditation, arrive to the acknowledge- ment of one Infinite, Omnipotent, and Eternall God, choose rather to confesse he is Incomprehensible, and above their understanding ; than to define his Nature by Spirit Incor- poreall, and then confesse their definition to be unintelligible : or if they give him such a title, it is not Dogmatically, with intention to make the Divine Nature understood ; but Piously, to Part i. Of MAN. Chap. 12. Si to honour him with attributes, of significations, as remote as they can from the grossenesse of Bodies Visible. Then, for the way by which they think these Invisible Bid know Agents wrought their effects ; that is to say, what immediate Tow they** causes they used, in bringing things to passe, men that know ef^l^ny' not what it is that we call causing, (that is, almost all men) have no other rule to guesse by, but by observing, and re- membring what they have seen to precede the like effect at some other time, or times before, without seeing between the antecedent and subsequent Event, any dependance or connexion at all : And therefore from the like things past, they expect the like things to come ; and hope for good or evill luck, superstitiously, from things that have no part at all in the causing of it : As the Athenians did for their war at Lepanto, demand another Phormio ; The Pompeian faction for their warre in Afrique, another Scipio j and others have done in divers other occasions since. In like manner they attribute their fortune to a stander by, to a lucky or unlucky place, to words spoken, especially if the name of God be amongst them ; as Charming, and Conjuring (the Leiturgy of Witches ;) insomuch as to believe, they have power to turn a stone into bread, bread into a man, or any thing, into any thing. Thirdly, for the worship which naturally men exhibite to But honour Powers invisible, it can be no other, but such expressions of ^'wur^ their reverence, as they would use towards men j Gifts, Peti- men* tions, Thanks, Submission of Body, Considerate Addresses, sober Behaviour, premeditated Words, Swearing (that is, assuring one another of their promises,) by invoking them. Beyond that reason suggesteth nothing ; but leaves them either to rest there ; or for further ceremonies, to rely on those they believe to be wiser than themselves. Lastly, concerning how these Invisible Powers declare to *fautothem men the things which shall hereafter come to passe, especially allextraor- concerning their good or evill fortune in generall, or good or ill successe in any particular undertaking, men are naturally at a stand j save that using to conjecture of the time to come, G by 82 Part I. Of MAN. Chap. 12, Foure things, Naturall seeds of Religion. Made dif- ferent by Culture. The absurd opi?iio?i of Gentilisme. by the time past, they are very apt, not onely to take casuall things, after one or two encounters, for Prognostiques of the like encounter ever after, but also to believe the like Prog- nostiques from other men, of whom they have once con- ceived a good opinion. And in these foure things, Opinion of Ghosts, Ignorance of second causes, Devotion towards what men fear, and Taking of things Casuall for Prognostiques, consisteth the Naturall seed of Religion ; which by reason of the different Fancies, Judgements, and Passions of severall men, hath grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another. For these seeds have received culture from two sorts of men. One sort have been they, that have nourished, and ordered them, according to their own invention. The other, have done it, by Gods commandement, and direction : but both sorts have done it, with a purpose to make those men that relyed on them, the more apt to Obedience, Lawes, Peace, Charity, and civill Society. So that the Religion of the former sort, is a part of humane Politiques ; and teacheth part of the duty which Earthly Kings require of their Subjects. And the Religion of the later sort is Divine Politiques ; and containeth Precepts to those that have yeelded them- selves subjects in the Kingdome of God. Of the former sort, were all the founders of Common-wealths, and the Law-givers of the Gentiles : Of the later sort, were Abraham, Moses, and our Blessed Saviour ; by whom have been derived unto us the Lawes of the Kingdome of pod. And for that part of Religion, which consisteth in opinions concerning the nature of Powers Invisible, there is almost nothing that has a name, that has not been esteemed amongst the Gentiles, in one place or another, a God, or Divell ; or by their Poets feigned to be inanimated, inhabited, or possessed by some Spirit or other. The unformed matter of the World, was a God, by the name of Chaos. The Part i. Of MAN. Chap. 12. The Heaven, the Ocean, the Planets, the Fire, the Earth, the Winds, were so many Gods. Men, Women, a Bird, a Crocodile, a Calf, a Dogge, a Snake, an Onion, a Leeke, Deified. Besides, that they filled almost all places, with spirits called Damons :ihe plains, with Pan, and Panises, or Satyres ; the Woods, with Fawnes, and Nymphs ; the Sea, with Tritons, and other Nymphs ; every River, and Fountayn, with a Ghost of his name, and with Nymphs ; every house, with its Lares, or Familiars ; every man, with his Genius ; Hell, with Ghosts, and spirituall Officers, as Charon, Cerberus, and the Furies; and in the night time, all places with Larva, Lemures, Ghosts of men deceased, and a whole kingdome of Fayries, and Bugbears. They have also ascribed Divinity, and built Temples to meer Accidents, and Qualities ; such as are Time, Night, Day, Peace, Concord, Love, Contention, Vertue, Honour, Health, Rust, Fever, and the like; which when they prayed for, or against, they prayed to, as if there were Ghosts of those names hanging over their heads, and letting fall, or with- holding that Good, or Evill, for, or against which they prayed. They invoked also their own Wit, by the name of Muses ; their own Ignorance, by the name of Fortune) their own Lust, by the name of Cupid; their own Rage, by the name Furies ; their own privy members by the name of Priapus ; and attributed their pollutions, to Incubi, and Succuba : inso- much as there was nothing, which a Poet could introduce as a person in his Poem, which they did not make either a God, or a Divel. The same authors of the Religion of the Gentiles, observing the second ground for Religion, which is mens Ignorance of causes ; and thereby their aptnesse to attribute their fortune to causes, on which there was no dependance at all apparent, took occasion to obtrude on their ignorance, in stead of second causes, a kind of second and ministeriall Gods ; as- cribing the cause of Fcecundity, to Venus ; the cause of Arts, to Apollo ; of Subtilty and Craft, to Mercury ; Of Tempests and stormes, to Aiolus ; and of other effects, to other Gods ; insomuch Part i. Of MAN. Chap. 12. insomuch as there was amongst the Heathen almost as great variety of Gods, as of businesse. And to the Worship, which naturally men conceived fit to bee used towards their Gods, namely Oblations, Prayers, Thanks, and the rest formerly named ; the same Legislators of the Gentiles have added their Images, both in Picture, and Sculpture ; that the ignorant sort, (that is to say, the most part, or generality of the people,) thinking the Gods for whose representation they were made, were really included, and as it were housed within them, might so much the more stand in feare of them : And endowed them with lands, and houses, and officers, and revenues, set apart from all other humane uses ; that is, consecrated, and made holy to those their Idols ; as Caverns, Groves, Woods, Mountains, and whole Hands ; and have attributed to them, not onely the shapes, 56 some of Men, some of Beasts, some of Monsters ; but also the Faculties, and Passions of men and beasts ; as Sense, Speech, Sex, Lust, Generation, (and this not onely by mixing one with another, to propagate the kind of Gods ; but also by mixing with men, and women, to beget mongrill Gods, and but inmates of Heaven, as Bacchus, Hercules, and others;) besides, Anger, Revenge, and other passions of living crea- tures, and the actions proceeding from them, as Fraud, Theft, Adultery, Sodomie, and any vice that may be taken for an effect of Power, or a cause of Pleasure ; and all such Vices, as amongst men are taken to be against Law, rather than against Honour. Lastly, to the Prognostiques of time to come ; which are naturally, but Conjectures upon the Experience of time past; and supernaturally, divine Revelation ; the same authors of the Religion of the Gentiles, partly upon pretended Expe- rience, partly upon pretended Revelation, have added innu- merable other superstitious wayes of Divination ; and made men believe they should find their fortunes, sometimes in the ambiguous or senslesse answers of the Priests at Delphi, Delos, Amnion, and other famous Oracles; which answers, were made ambiguous by designe, to own the event both wayes ; Parti. Of MAN. Chap. 12. 85 wayes ; or absurd by the intoxicating vapour of the place, which is very frequent in sulphurous Cavernes : Sometimes in the leaves of the Sibills ; of whose Prophecyes (like those perhaps of Nostradamus ; for the fragments now extant seem to be the invention of later times) there were some books in reputation in the time of the Roman Republique : Some- times in the insignificant Speeches of Mad-men, supposed to be possessed with a divine Spirit ; which Possession they called Enthusiasme ; and these kinds of foretelling events, were accounted Theomancy, or Prophecy : Sometimes in the aspect of the Starres at their Nativity; which was- called Horoscopy, and esteemed a part of judiciary Astrology : Sometimes in their own hopes and feares, called Thumo- mancy, or Presage : Sometimes in the Prediction of Witches, that pretended conference with the dead ; which is called Necromancy, Conjuring, and Witchcraft ; and is but juggling and confederate knavery : Sometimes in the Casuall flight, or feeding of birds ; called Augury : Sometimes in the En- trayles of a sacrificed beast; which was Aruspicifia : Some- times in Dreams : Sometimes in Croaking of Ravens, or chattering of Birds : Sometimes in the Lineaments of the face ; which was called Metoposcopy ; or by Palmistry in the lines of the hand ; in casuall words, called Omina : Some- times in Monsters, or unusuall accidents; as Ecclipses, Comets, rare Meteors, Earthquakes, Inundations, uncouth Births, and the like, which they called Porteuta, and Ostenta, because they thought them to portend, or foreshew some great Calamity to come : Sometimes, in meer Lottery, as Crosse and Pile ; counting holes in a sive ; dipping of Verses in Ifomer, and Virgil ; and innumerable other such vaine conceipts. So easie are men to be drawn to believe any thing, from such men as have gotten credit with them ; and can with gentlenesse, and dexterity, take hold of their fear, and ignorance. And therefore the first Founders, and Legislators of Thede- Corumon-wealths amongst the Gentiles, whose ends were ^uthorscf only to keep the people in obedience, and peace, have in all the Rdi- J r r r > 1 > gion of the places Heathen. Parti. Of MAN. Chap. it.. places taken care ; First, to imprint in their minds abeliefe, that those precepts which they gave concerning Religion, might not be thought to proceed from their own device, but from the dictates of some God, or other Spirit ; or else that they themselves were of a higher nature than mere mortalls, that their Lawes might the more easily be received : So Numa Pompilius pretended to receive the Ceremonies he instituted amongst the Romans, from the Nymph Egeria : and the first King and founder of the Kingdome of Peru, pretended himselfe and his wife to be the children of the Sunne : and Ma/iomet, to set up his new Religion, pretended to have conferences with the Holy Ghost, in forme of a Dove. Secondly, they have had a care, to make it believed, that the same things were displeasing to the Gods, which were forbidden by the Lawes. Thirdly, to prescribe Cere- monies, Supplications, Sacrifices, and Festivalls, by which they were to believe, the anger of the Gods might be ap- peased ; and that ill success in War, great contagions of Sicknesse, Earthquakes, and each mans private Misery, came from the Anger of the Gods ; and their Anger from the Neglect of their Worship, or the forgetting, or mistaking some point of the Ceremonies required. And though amongst the antient Romans, men were not forbidden to deny, that which in the Poets is written of the paines, and pleasures after this life ; which divers of great authority, and gravity in that state have in their Hara?igues openly derided; yet that beliefe was alwaies more cherished, than the contrary. And by these, and such other Institutions, they obtayned in order to their end, (which was the peace of the Common- wealth,) that the common people in their misfortunes, laying the fault on neglect, or errour in their Ceremonies, or on their own disobedience to the lawes, were the lesse apt to mutiny against their Governors. And being entertained with the pomp, and pastime of Festivalls, and publike Games, made in honour of the Gods, needed nothing else but bread, to keep them from discontent, murmuring, and commotion against the State. And therefore the Romans, that had conquered Part I. Of MAN. Chap. 12. 37 conquered the greatest part of the then known World, made no scruple of tollerating any Religion whatsoeuer in the City of Rome it selfe ; unlesse it had something in it, that could not consist with their Civill Government ; nor do we read, that any Religion was there forbidden, but that of the Jewes ; who (being the peculiar Kingdome of God) thought it un- lawfull to acknowledge subjection to any mortall King or State whatsoever. And thus you see how the Religion of the Gentiles was a part of their Policy. But where God himselfe, by supernaturall Revelation, The true planted Religion ; there he also made to himselfe a peculiar ^nd^he' Kingdome ; and gave Lawes, not only of behaviour towards lawes of himselfe ; but also towards one another; and thereby in the dome the' Kingdome of God, the Policy, and lawes Civill, are a part same- 58 of Religion ; and therefore the distinction of Temporall, and Spirituall Domination, hath there no place. It is true, that God is King of all the Earth : Yet may he be King of a peculiar, and chosen Nation. For there is no more incon- gruity therein, than that he that hath the generall command of the whole Army, should have withall a peculiar Regiment, or Company of his own. God is King of all the Earth by his Power : but of his chosen people, he is King by Cove- nant. But to speake more largely of the Kingdome of God, both by Nature, and Covenant, I have in the following dis- course assigned an other place. Chap. 35. From the propagation of Religion, it is not hard to under- The causes stand the causes of the resolution of the same into its first °f Change .in Reli- seeds, or principles ; which are only an opinion of a Deity, gion. and Powers invisible, and supernaturall j that can never be so abolished out of humane nature, but that new Religions may againe be made to spring out of them, by the culture of such men, as for such purpose are in reputation. For seeing all formed Religion, is founded at first, upon the faith which a multitude hath in some one person, whom they believe not only to be a wise man, and to labour to procure their happiness, but also to be a holy man, to whom God himselfe vouchsafeth to declare his will supernaturally ; It S3 Part i. Of MAN, Chap. 12. Injoyning beleefe of I 7npos si- bil it ies. Doing con- trary to the Religio?i they estab- lish. Want of the testi- mony of Miracles. It followeth necessarily, when they that have the Goverment of Religion, shall come to have either the wisedome of those men, their sincerity, or their love suspected; or that they shall be unable to shew any probable token of Divine Reve- lation ; that the Religion which they desire to uphold, must be suspected likewise ; and (without the feare of the Civill Sword) contradicted and rejected. That which taketh away the reputation of Wisedome, in him that formeth a Religion, or addeth to it when it is all- ready formed, is the enjoyning of a beliefe of contradictories : For both parts of a contradiction cannot possibly be true : and therefore to enjoyne the beleife of them, is an argument of ignorance ; which detects the Author in that ; and dis- credits him in all things else he shall propound as from revelation supernaturall : which revelation a man may indeed have of many things above, but of nothing against naturall reason. That which taketh away the reputation of Sincerity, is the doing, or saying of such things, as appeare to be signes, that what they require other men to believe, is not believed by themselves ; all which doings, or sayings are therefore called Scandalous, because they be stumbling blocks, that make men to fall in the way of Religion : as Injustice, Cruelty, Prophanesse, Avarice, and Luxury. For who can believe, that he that doth ordinarily such actions, as proceed from any of these rootes, believeth there is any such Invisible Power to be feared, as he affrighteth other men withall, for lesser faults ? That which taketh away the reputation of Love, is the being detected of private ends : as when the beliefe they require of others, conduceth or seemeth to conduce to the acquiring of Dominion, Riches, Dignity, or secure Pleasure, to themselves onely, or specially. For that which men reap benefit by to themselves, they are thought to do for their own sakes, and not for love of others. Lastly, the testimony that men can render of divine Calling, can be no other, than the operation of Miracles ; or true 59 Part i. Of MAN. Chap. 12, 89 true Prophecy, (which also is a Miracle ;) or extraordinary Felicity. And therefore, to those points of Religion, which have been received from them that did such Miracles ; those that are added by such, as approve not their Calling by some Miracle, obtain no greater beliefe, than what the Custome, and Lawes of the places, in which they be educated, have wrought into them. For as in naturall things, men of judge- ment require naturall signes, and arguments ; so in super- naturall things, they require signes supernaturall, (which are Miracles,) before they consent inwardly, and from their hearts. All which causes of the weakening of mens faith, do mani- festly appear in the Examples following. First, we have the Example of the children of Israel ; who when Moses, that had approved his Calling to them by Miracles, and by the happy conduct of them out of Egypt, was absent but 40. dayes, revolted from the worship of the true God, recommended to them by him ; and setting up * a Golden Calfe for their * Exod- 32. God, relapsed into the Idolatry of the Egyptians ; from whom they had been so lately delivered. And again, after Moses, Aaron, Joshua, and that generation which had seen the great works of God in Israel, * were dead j another * Judges 2. generation arose, and served Baal. So that Miracles fayling, Faith also failed. Again, when the sons of Samuel* being constituted by * t. Sam. their father Judges in Bersabee, received bribes, and judged 8' 3* unjustly, the people of Israel refused any more to have God to be their King, in other manner than he was King of other people ; and therefore cryed out to Samuel, to choose them a King after the manner of the Nations. So that Justice fayling, Faith also fayled : Insomuch, as they deposed their God, from reigning over them. And whereas in the planting of Christian Religion, the Oracles ceased in all parts of the Roman Empire, and the number of Christians encreased wonderfully every day, and in every place, by the preaching of the Apostles, and Evange- lists ; a great part of that successe, may reasonably be attributed, Part i. Of MAN. Chap. 12. attributed, to the contempt, into which the Priests of the Gentiles of that time, had brought themselves, by their uncleannesse, avarice, and jugling between Princes. Also the Religion of the Church of Rome, was partly, for the same cause abolished in England, and many other parts of Christendome ; insomuch, as the fayling of Vertue in the Pastors, maketh Faith faile in the People : and partly from bringing of the Philosophy, and doctrine of Aristotle into Religion, by the Schoole-men ; from whence there arose so many contradictions, and absurdities, as brought the Clergy into a reputation both of Ignorance, and of Fraudulent intention j and enclined people to revolt from them, either against the will of their own Princes, as in France, and Holland ; or with their will, as in England. Lastly, amongst the points by the Church of Rome declared 60 necessary for Salvation, there be so many, manifestly to the advantage of the Pope, and of his spirituall subjects, residing in the territories of other Christian Princes, that were it not for the mutuall emulation of those Princes, they might with- out warre, or trouble, exclude all forraign Authority, as easily as it has been excluded in England. For who is there that does not see, to whose benefit it conduceth, to have it believed, that a King hath not his Authority from Christ, unlesse a Bishop crown him ? That a King, if he be a Priest, cannot Marry ? That whether a Prince be born in lawfull Marriage, or not, must be judged by Authority from Rome} That Subjects may be freed from their Alleageance, if by the Court of Rome, the King be judged an Heretique ? That a King (as Chilperique of France) may be deposed by a Pope (as Pope Zachary,) for no cause; and his Kingdome given to one of his Subjects ? That the Clergy, and Regulars, in what Country soever, shall be exempt from the Jurisdiction of their King, in cases criminall? Or who does not see, to whose profit redound the Fees of private Masses, and Vales of Purgatory ; with other signes of private interest, enough to mortifie the most lively Faith, if (as I sayd) the civill Magistrate, and Custome did not more sustain it, than any opinion Par/ I. Of MAN. Chap. 13. 91 opinion they have of the Sanctity, Wisdome, or Probity of their Teachers ? So that I may attribute all the changes of Religion in the world, to one and the same cause j and that is, unpleasing Priests ; and those not onely amongst Catholiques, but even in that Church that hath presumed most of Reformation. CHAP. XIII. Of the Naturall Condition of Mankind^ as concerning their Felicity , and Misery. NAture hath made^ men so equall, in the faculties of Men by body, and mind ; as that though there bee found one ^//j//. man sometimes manifestly stronger in body, or of quicker mind then another ; yet when all is reckoned together, the difference between man, and man, is not so considerable, as that one man can thereupon claim to himselfe any benefit, to which another may not pretend, as well as he. For as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination, or by con- federacy with others, that are in the same danger with himselfe. And as to the faculties of the mind, (setting aside the arts grounded upon words, and especially that skill of proceeding upon generall, and infallible rules, called Science ; which very few have, and but in few things ; as being not a native faculty, born with us ; nor attained, (as Prudence,) while we look after somewhat els,) I find yet a greater equality amongst men, than that of strength. For Prudence, is but Experience ; which equall time, equally bestowes on 61 all men, in those things they equally apply themselves unto. That which may perhaps make such equality incredible, is but a vain conceipt of ones owne wisdome, which almost all men think they have in a greater degree, than the Vulgar ; that is, than all men but themselves, and a few others, whom by 92 Part i. Of MAN. Chap. 13. From Equality proceeds Diffidence. From Diffidence Warre. by Fame, or for concurring with themselves, they approve. For such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned ; Yet they will hardly believe there be many so wise as themselves : For they see their own wit at hand, and other mens at a distance. But this prove th rather that men are in that point equall, than unequall. For there is not ordinarily a greater signe of the equall distribution of any thing, than that every man is contented with his share. From this equality of ability, ariseth equality of hope in the attaining of our Ends. And therefore if any two men desire the same thing, which neverthelesse they cannot both enjoy, they become enemies ; and in the way to their End, (which is principally their own conservation, and sometimes their delectation only,) endeavour to destroy, or subdue one an other. And from hence it comes to passe, that where an Invader hath no more to feare, than an other mans single power; if one plant, sow, build, or possesse a convenient Seat, others may probably be expected to come prepared with forces united, to dispossesse, and deprive him, not only of the fruit of his labour, but also of his life, or liberty. And the Invader again is in the like danger of another. And from this diffidence of one another, there is no way for any man to secure himselfe, so reasonable, as Antici- pation • that is, by force, or wiles, to master the persons of all men he can, so long, till he see no other power great enough to endanger him : And this is no more than his own conservation requireth, and is generally allowed. Also because there be some, that taking pleasure in contempla- ting their own power in the acts of conquest, which they pursue farther than their security requires ; if others, that otherwise would be glad to be at ease within modest bounds, should not by invasion increase their power, they would not be able, long time, by standing only on their defence, to subsist. And by consequence, such augmentation of do- minion over men, being necessary to a mans conservation, it ought to be allowed him. Againe, Part I. Of MAN. Chap. 13. 93 Againe, men have no pleasure, (but on the contrary a great deale of griefe) in keeping company, where there is no power able to over-awe them all. For every man looketh that his companion should value him, at the same rate he sets upon himselfe : And upon all signes of contempt, or undervaluing, naturally endeavours, as far as he dares (which amongst them that have no common power to keep them in quiet, is far enough to make them destroy each other,) to extort a greater value from his contemners, by dommage \ and from others, by the example. So that in the nature of man, we find three principall causes of quarrell. First, Competition; Secondly, Diffidence; Thirdly, Glory. 62 The first, maketh men invade for Gain ; the second, for Safety ; and the third, for Reputation. The first use Vio- lence, to make themselves Masters of other mens persons, wives, children, and cattell ; the second, to defend them ; the third, for trifles, as a word, a smile, a different opinion, and any other signe of undervalue, either direct in their Persons, or by reflexion in their Kindred, their Friends, their Nation, their Profession, or their Name. Hereby it is manifest, that during the time men live with- Out of out a common Power to keep them all in awe, they are in ^tTus that condition which is called Warre ; and such a warre, as ther* " is of every man, against every man. For Warre, consisteth warreV not in Battell onely, or the act of fighting ; but in a tract of time, wherein the Will to contend by Battell is sufficiently every one. known : and therefore the notion of Time, is to be considered in the nature of Warre ; as it is in the nature of Weather. For as the nature of Foule weather, lyeth not in a showre or two of rain ; but in an inclination thereto of many dayes together : So the nature of War, consisteth not in actuall fighting ; but in the known disposition thereto, during all the time there is no assurance to the contrary. All other time is Peace. Whatsoever therefore is consequent to a time of Warre, Thelncom- 1 • ^1 • mod it ics of where every man is Lnemy to every man ; the same is con- such a sequent War> Part i. Of MAN. Chap, 13. sequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall. In such condition, there is no place for Industry ; because the fruit thereof is uncertain : and consequently no Culture of the Earth ; no Navigation, nor use of the commodities that may be imported by Sea ; no commodious Building; no Instruments of moving, and re- moving such things as require much force ; no Knowledge of the face of the Earth ; no account of Time ; no Arts ; no Letters ; no Society ; and which is worst of all, continuall feare, and danger of violent death ; And the life of man, solitary, poore, nasty, brutish, and short. It may seem strange to some man, that has not well weighed these things ; that Nature should thus dissociate, and render men apt to invade, and destroy one another : and he may therefore, not trusting to this Inference, made from the Passions, desire perhaps to have the same con- firmed by Experience. Let him therefore consider with himselfe, when taking a journey, he armes himselfe, and seeks to go well accompanied ; when going to sleep, he locks his dores ; when even in his house he lockes his chests ; and this when he knowes there bee Lawes, and publike Officers, armed, to revenge all injuries shall bee done him; what opinion he has of his fellow subjects, when he rides armed ; of his fellow Citizens, when he locks his dores ; and of his children, and servants, when he locks his chests. Does he not there as much accuse mankind by his actions, as I do by my words ? But neither of us accuse mans nature in it. The Desires, and other Passions of man, are in themselves no Sin. No more are the Actions, that proceed from those Passions, till they know a Law that forbids them : which till Lawes be made they cannot know : nor can any Law be made, till they have agreed upon the Person that shall make it. It may peradventure be thought, there was never such a time, nor condition of warre as this ; and I believe it was never generally so, over all the world : but there are many places, Part I. Of MAN. Chap. 13. 95 places, where they live so now. For the savage people in many places of America, except the government of small Families, the concord whereof dependeth on naturall lust, have no government at all ; and live at this day in that brutish manner, as I said before. Howsoever, it may be perceived what manner of life there would be, where there were no common Power to feare ; by the manner of life, which men that have formerly lived under a peacefull government, use to degenerate into, in a civill Warre. But though there had never been any time, wherein par- ticular men were in a condition of warre one against another j yet in all times, Kings, and Persons of Soveraigne authority, because of their Independency, are in continuall jealousies, and in the state and posture of Gladiators ; having their weapons pointing, and their eyes fixed on one another; that is, their Forts, Garrisons, and Guns upon the Frontiers of their Kingdomes ; and continuall Spyes upon their neigh- bours ; which is a posture of War. But because they uphold thereby, the Industry of their Subjects; there does not follow from it, that misery, which accompanies the Liberty of par- ticular men. To this warre of every man against every man, this also is /n such a consequent ; that nothing can be Unjust. The notions of Warre, Right and Wrong, Justice and Injustice have there no place. "e°„justf " Where there is no common Power, there is no Law : where no Law, no Injustice. Force, and Fraud, are in warre the two Cardinall vermes. Justice, and Injustice are none of the Faculties neither of the Body, nor Mind. If they were, they might be in a man that were alone in the world, as well as his Senses, and Passions. They are Qualities, that relate to men in Society, not in Solitude. It is consequent also to the same condition, that there be no Propriety, no Dominion, no J fine and Thine distinct ; but onely that to be every mans, that he can get ; and for so long, as he can keep it. And thus much for the ill condition, which man by meer Nature is actually placed in ; though with a possibility to come out of it, consisting partly in the Passions, partly in his Reason. The 96 Part I. Of MAN. Chap. 14. The Passions tha t incli ne men to Peace. The Passions that encline men to Peace, are Feare of Death; Desire of such things as are necessary to commodious living ; and a Hope by their Industry to obtain them. And Reason suggesteth convenient Articles of Peace, upon which men may be drawn to agreement. These Articles, are they, which otherwise are called the Lawes of Nature : whereof I shall speak more particularly, in the two following Chapters. CHAP. XIV. Of the first and second Naturall Lawes, and of Contracts. Right of Nature •what. Liberty what. A Law of Nature ■what. Difference of Right and Lan). THe Right Of Nature, which Writers commonly call Jus Naturale, is the Liberty each man hath, to use his own power, as he will himselfe, for the preservation of his own Nature ; that is to say, of his own Life ; and con- sequently, of doing any thing, which in his own Judgement, and Reason, hee shall conceive to be the aptest means thereunto. By L 1 b e r t y, is understood, according to the proper signification of the word, the absence of externall Impedi- ments : which Impediments, may oft take away part of a mans power to do what hee would ; but cannot hinder him from using the power left him, according as his judgement, and reason shall dictate to him. A Law Of Nature, ( Lex Naturalis,) is a Precept, or generall Rule, found out by Reason, by which a man is forbidden to do, that, which is destructive of his life, or taketh away the means of preserving the same ; and to omit, that, by which he think eth it may be best preserved. For though they that speak of this subject, use to confound Jus, and Lex, Right and Law ; yet they ought to be distinguished ; because Right, consisteth in liberty to do, or to forbeare ; Whereas Law, determineth, and bindeth to one of them: so that Law, and Right, differ as much, as Obligation, and Liberty ; 64 Parti. Of MAN. Chap. 14. 97 Liberty; which in one and the same matter are incon- sistent. And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against every one ; in which case every one is governed by his own Reason ; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes ; It followeth, that in such a condition, every man has a Right to every thing • even to one anothers body. And therefore, as long as this naturall Right of every man to every thing endureth, there can be no security to any man, (how strong or wise soever he be,) of living out the time, which Nature ordinarily alloweth men to live. And consequently it is a precept, or generall rule of Reason, That every man, ought to endeavour Peace, as farre as he has hope of obtaining it \ and when he cannot obtain it, that he may seek, and use, all helps, and advantages of Warre. The first branch of which Rule, containeth the first, and Fundamentall Law of Nature ; which is, to seek Peace, and follow it. The Second, the summe of the Right of Nature ; which is, By all means we can, to defend our selves. From this Fundamentall Law of Nature, by which men are commanded to endeavour Peace, is derived this second Law ; That a man be willing, when others are so too, as farre- 65 forth, as for Peace, and defence of himself e he shall think it necessary, to lay dow7i this right to all things; and be conte?ited with so much liberty against other men, as he would allow other men against himself e. For as long as every man holdeth this Right, of doing any thing he liketh ; so long are all men in the condition of Warre. But if other men will not lay down their Right, as well as he ; then there is no Reason for any one, to devest himselfe of his : For that were to ex- pose himselfe to Prey, (which no man is bound to) rather than to dispose himselfe to Peace. This is that Law of the Gospell ; Whatsoever you require that others should do to you, that do ye to them. And that Law of all men, Quod tibi fieri non vis, alteri ne feceris. h To Naturally every man has Right to every thing. The Fun- damentall Law of Nature. The Second Law of Nature. 93 Part i. Of MAN. Chap. 14. What it is to lay down a Bight. Renounc- ing a Right what it is. Transfer- ring Right what. Obligation. Duty, hijustice. To lay downe a mans Right to any thing, is to devest him- self of the Liberty, of hindring another of the benefit of his own Right to the same. For he that renounceth, or passeth away his Right, giveth not to any other man a Right which he had not before ; because there is nothing to which every man had not Right by Nature : but onely standeth out of his way, that he may enjoy his own originall Right, without hindrance from him ; not without hindrance from another. So that the effect which redoundeth to one man, by another mans defect of Right, is but so much diminution of impedi- ments to the use of his own Right originall. Right is layd aside, either by simply Renouncing it; or by Transferring it to another. By Simply Renouncing; when he cares not to whom the benefit thereof redoundeth. By Transferring; when he intendeth the benefit thereof to some certain person, or persons. And when a man hath in either manner abandoned, or granted away his Right ; then he is said to be Obliged, or Bound, not to hinder those, to whom such Right is granted, or aban- doned, from the benefit of it : and that he Ought, and it is his Duty, not to make voyd that voluntary act of his own : and that such hindrance is Iniustice, and Iniury, as being Sine Jure ; the Right being before renounced, or transferred. So that Injury^ or Injustice, in the controversies of the world, is somewhat like to that, which in the disputa- tions of Scholers is called Absurdity. For as it is there called an Absurdity, to contradict what one maintained in the Beginning : so in the world, it is called Injustice, and Injury, voluntarily to undo that, which from the beginning he had voluntarily done. The way by which a man either simply Renounceth, or Transferreth his Right, is a Decla- ration, or Signification, by some voluntary and sufficient signe, or signes, that he doth so Renounce, or Transferre ; or hath so Renounced, or Transferred the same, to him that accepteth it. And these Signes are either Words onely, or Actions onely; or (as it happeneth most often) both Words, and Actions. And the same are the Bonds, by which men Part I. Of MAN. Chap. 14. 99 Not all Rights are men are bound, and obliged : Bonds, that have their strength, not from their own Nature, (for nothing is more easily broken then a mans word,) but from Feare of some evill consequence upon the rupture. Whensoever a man Transferreth his Right, or Renounceth it ; it is either in consideration of some Right reciprocally alienable transferred to himselfe ; or for some other good he hopeth for thereby. For it is a voluntary act : and of the voluntary acts of every man, the object is some Good to himselfe. And therefore there be some Rights, which no man can be under- stood by any words, or other signes, to have abandoned, or transferred. As first a man cannot lay down the right of resisting them, that assault him by force, to take away his life ; because he cannot be understood to ayme thereby, at any Good to himselfe. The same may be sayd of Wounds, and Chayns, and Imprisonment ; both because there is no benefit consequent to such patience ; as there is to the patience of suffering another to be wounded, or imprisoned : as also because a man cannot tell, when he seeth men pro- ceed against him by violence, whether they intend his death or not. And lastly the motive, and end for which this re- nouncing, and transferring of Right is introduced, is nothing else but the security of a mans person, in his life, and in the means of so preserving life, as not to be weary of it. And therefore if a man by words, or other signes, seem to despoyle himselfe of the End, for which those signes were intended ; he is not to be understood as if he meant it, or that it was his will : but that he was ignorant of how such words and actions were to be interpreted. The mutuall transferring of Right, is that which men call Contract. what. There is difference, between transferring of Right to the Thing ; and transferring, or tradition, that is, delivery of the Thing it selfe. For the Thing may be delivered together with the Translation of the Right ; as in buying and selling with ready mony; or exchange of goods, or lands: and it may be delivered some time after. Again, Contract ioo Parti. Of MAN. Chap. 14. Covenant what. Free-gift. Signes of Contract Expresse. Signes of Contract by Inference. Free gift passeth by words of the Present, or Past. Again, one of the Contractors, may deliver the Thing con- tracted for on his part, and leave the other to perform his part at some determinate time after, and in the mean time be trusted ; and then the Contract on his part, is called Pact, or Covenant: Or both parts may contract now, to per- forme hereafter : in which cases, he that is to performe in time to come, being trusted, his performance is called Keeping of Promise^ or Faith ; and the fayling of performance (if it be voluntary) Violation of Faith. When the transferring of Right, is not mutuall; but one of the parties transferreth, in hope to gain thereby friendship, or service from another, or from his friends ; or in hope to gain the reputation of Charity, or Magnanimity; or to deliver his mind from the pain of compassion ; or in hope of reward in heaven ; This is not Contract, but Gift, Free-gift, Grace: which words signifie one and the same thing. Signes of Contract, are either Expresse, or by Inference. Expresse, are words spoken with understanding of what they signifie : And such words are either of the time Present, or Past ; as, / Give, I Grant, I have Given, I have Granted, I will that this be yours : Or of the future; as, I will Give, I will Grant: which words of the future, are called Promise. Signes by Inference, are sometimes the consequence of Words; sometimes the consequence of Silence ; sometimes the consequence of Actions ; somtimes the consequence of For- bearing an Action : and generally a signe by Inference, of any Contract, is whatsoever sufficiently argues the will of the Contractor. Words alone, if they be of the time to come, and contain a bare promise, are an insufficient signe of a Free-gift and therefore not obligatory. For if they be of the time to Come, as, To morrow I will Give, they are a signe I have not given yet, and consequently that my right is not transferred, but remaineth till I transferre it by some other Act. But if the words be of the time Present, or Past, as, I have given, or do give to be delivered to morrow, then is my to morrows Right given away to day ; and that by the vertue of the words, though 67 Part I. Of MAN. Chap. 14. 101 though there were no other argument of my will. And there is a great difference in the signification of these words, Volo hoc tuum esse eras, and Cras dabo ; that is, between I will that this be thine to morrow, and, / will give it thee to morrow : For the word I will, in the former manner of speech, signifies an act of the will Present ; but in the later, it signifies a promise of an act of the will to Come : and therefore the former words, being of the Present, transferre a future right ; the later, that be of the Future, transferre nothing. But if there be other signes of the Will to transferre a Right, besides Words ; then, though the gift be Free, yet may the Right be understood to passe by words of the future r as if a man propound a Prize to him that comes first to the end of a race, The gift is Free ; and though the words be of the Future, yet the Right passeth : for if he would not have his words so be understood, he should not have let them runne. In contracts, the right passeth, not onely where the words Signes of are of the time Present, or Past ; but also where they are of are words the Future ; because all Contract is mutuall translation, or h°?h °/JAe . . Past, Pre- change of Right ; and therefore he that promiseth onely, sent, and because he hath already received the benefit for which he Future- promiseth, is to be understood as if he intended the Right should passe : for unlesse he had been content to have his words so understood, the other would not have performed his part first. And for that cause, in buying, and selling, and other acts of Contract, a Promise is equivalent to a Cove- nant ; and therefore obligatory. He that performeth first in the case of a Contract, is said Merit to Merit that which he is to receive by the performance of what. the other; and he hath it as Due. Also when a Prize is propounded to many, which is to be given to him onely that winneth ; or mony is thrown amongst many, to be enjoyed by them that catch it ; though this be a Free gift ; yet so to Win, or so to Catch, is to Merit, and to have it as D u e. For the Right is transferred in the Propounding of the Prize, and in throwing down the mony ; though it be not determined to whom, but by the Event of the contention. But there is between 102 Part i. Of MAN. Chap. 14. between these two sorts of Merit, this difference, that In Contract, I Merit by vertue of my own power, and the Con- tractors need ; but in this case of Free gift, I am enabled to Merit onely by the benignity of the Giver : In Contract, I merit at the Contractors hand that hee should depart with 68 his right ; In this case of Gift, I Merit not that the giver should part with his right ; but that when he has parted with it, it should be mine, rather than anothers. And this I think to be the meaning of that distinction of the Schooles, between Meritum congrui, and Meritum condigni. For God Almighty, having promised Paradise to those men (hoodwinkt with carnall desires,) that can walk through this world according to the Precepts, and Limits prescribed by him ; they say, he that shall so walk, shall Merit Paradise Ex congrno. But because no man can demand a right to it, by his own Righ- teousnesse, or any other power in himselfe, but by the Free Grace of God onely ; they say, no man can Merit Paradise ex condigno. This I say, I think is the meaning of that dis- tinction ; but because Disputers do not agree upon the signification of their own termes of Art, longer than it serves their turn ; I will not affirme any thing of their meaning : onely this I say ; when a gift is given indefinitely, as a prize to be contended for, he that winneth Meriteth, and may claime the Prize as Due. Covenants If a Covenant be made, wherein neither of the parties °irus"wten performe presently, but trust one another ; in the condition invalid. 0f meer Nature, (which is a condition of Warre of every man against every man,) upon any reasonable suspition, it is Voyd : But if there be a common Power set over them both, with right and force sufficient to compell performance; it is not Voyd. For he that performeth first, has no assurance the other will performe after ; because the bonds of words are too weak to bridle mens ambition, avarice, anger, and other Passions, without the feare of some coerceive Power ; which in the condition of meer Nature, where all men are equall, and judges of the justnesse of their own fears, cannot possibly be supposed. And therfore he which performeth first, Parti. Of MAN. Chap. 14. 103 first, does but betray himselfe to his enemy ; contrary to the Right (he can never abandon) of defending his life, and means of living. But in a civill estate, where there is a Power set up to constrain those that would otherwise violate their faith, that feare is no more reasonable ; and for that cause, he which by the Covenant is to perform first, is obliged so to do. The cause of feare, which maketh such a Covenant invalid, must be alwayes something arising after the Covenant made : as some new fact, or other signe of the Will not to performe ; else it cannot make the Covenant voyd. For that which could not hinder a man from promising, ought not to be ad- mitted as a hindrance of performing. He that transferred any Risht, transferred the Means of Right to the . . . „ , . . , . * 1 , 11 1 End> Con- enjoying it, as farre as lyeth m his power. As he that selletn taining Land, is understood to transferre the Herbage, and what- ^^1° the soever growes upon it ; Nor can he that sells a Mill turn away the Stream that drives it. And they that give to a man the Right of government in Soveraignty, are understood to give him the right of levying mony to maintain Souldiers ; and of appointing Magistrates for the administration of Justice. To make Covenants with bruit Beasts, is impossible : No . Justice of Manners, and I ust ice of Actions. Nothing done to a man, by his own co?isent can be In- jury. few unjust Actions, that proceed from sudden Passion, or mistake of Things, or Persons: nor does an Unrighteous man, lose his character, for such Actions, as he does, or forbeares to do, for feare : because his Will is not framed by the Justice, but by the apparent benefit of what he is to do. That which gives to humane Actions the relish of Justice, is a certain Noblenesse or Gallantnesse of courage, (rarely found,) by which a man scorns to be beholding for the contentment of his life, to fraud, or breach of promise. This Justice of the Manners, is that which is meant, where Justice is called a Vertue ; and Injustice a Vice. But the Justice of Actions denominates men, not Just, but Guiltlesse : and the Injustice of the same, (which is also called Injury,) gives them but the name of Guilty. Again, the Injustice of Manners, is the disposition, or aptitude to do Injurie ; and is Injustice before it proceed to Act ; and without supposing any individuall person injured. But the Injustice of an Action, (that is to say Injury,) sup- poseth an individuall person Injured ; namely him, to whom the Covenant was made : And therefore many times the injury is received by one man, when the dammage redoundeth to another. As when the Master commandeth his servant to give mony to a stranger ; if it be not done, the Injury is done to the Master, whom he had before Covenanted to obey; but the dammage redoundeth to the stranger, to whom he had no Obligation ; and therefore could not Injure him. And so also in Common-wealths, private men may remit to one another their debts ; but not robberies or other violences, whereby they are endammaged ; because the detaining of Debt, is an Injury to themselves ; but Robbery and Violence, are Injuries to the Person of the Common-wealth. Whatsoever is done to a man, conformable to his own Will signified to the doer, is no Injury to him. For if he that doeth it, hath not passed away his originall right to do what he please, by some Antecedent Covenant, there is no breach of Covenant; and therefore no Injury done him. And if he have ; then his Will to have it done being signi- fied, 75 Part i. Of MAN. Chap. 15. 113 fied, is a release of that Covenant : and so again there is no Injury done him. Justice of Actions, is by Writers divided into Commuta- tive, and Distributive : and the former they say consisteth in proportion Arithmeticall ; the later in proportion Geo- metricall. Commutative therefore, they place in the equality of value of the things contracted for ; And Distributive, in the distribution of equall benefit, to men of equall merit. As if it were Injustice to sell dearer than we buy ; or to give more to a man than he merits. The value of all things contracted for, is measured by the Appetite of the Con- tractors : and therefore the just value, is that which they be contented to give. And Merit (besides that which is by Covenant, where the performance on one part, meriteth the performance of the other part, and falls under Justice Com- mutative, not Distributive,) is not due by Justice; but is rewarded of Grace onely. And therefore this distinction, in the sense wherein it useth to be expounded, is not right. To speak properly, Commutative Justice, is the Justice of a Contractor; that is, a Performance of Covenant, in Buying, and Selling ; Hiring, and Letting to Hire ; Lending, and Borrowing; Exchanging, Bartering, and other acts of Con- tract. And Distributive Justice, the Justice of an Arbitrator ; that is to say, the act of defining what is Just. Wherein, (being trusted by them that make him Arbitrator,) if he performe his Trust, he is said to distribute to every man his own : and this is indeed Just Distribution, and may be called (though improperly) Distributive Justice ; but more properly Equity ; which also is a Law of Nature, as shall be shewn in due place. As Justice dependeth on Antecedent Covenant ; so does Gratitude depend on Antecedent Grace; that is to say, Antecedent Free-gift : and is the fourth Law of Nature ; which may be conceived in this Forme, That a man which receiveth Benefit from another of meer Grace, Endeavour that he which giveth it, have no reasonable cause to repent him of 1 his Justice Commuta- tive, and Distribu- tive. The fourth Law of Nature, Gratitude. 114 Parti. Of MAN. Chap. 15. his good will. For no man giveth, but with intention of Good to himselfe ; because Gift is Voluntary ; and of all Voluntary Acts, the Object is to every man his own Good ; of which if men see they shall be frustrated, there will be no beginning of benevolence, or trust ; nor consequently of mutuall help; nor of reconciliation of one man to another; and therefore they are to remain still in the condition of War; which is contrary to the first and Fundamentall Law of Nature, which commandeth men to Seek Peace. The breach of this Law, is called I?igratitude ; and hath the same 76 relation to Grace, that Injustice hath to Obligation by Cov- enant. The fifth, j± fifth Law of Nature, is Compleasance ; that is to Miitvall ' ' accommo- say, That every man strive to accomtnodate himselfe to the rest. dCompiea- For the understanding whereof, we may consider, that there sauce. is in mens aptnesse to Society, a diversity of Nature, rising from their diversity of Affections ; not unlike to that we see in stones brought together for building of an ^Edifice. For as that stone which by the asperity, and irregularity of Figure, takes more room from others, than it selfe fills ; and for the hardnesse, cannot be easily made plain, and thereby hindereth the building, is by the builders cast away as un- profitable, and troublesome : so also, a man that by asperity of Nature, will strive to retain those things which to himselfe are superfluous, and to others necessary ; and for the stub- bornness of his Passions, cannot be corrected, is to be left, or cast out of Society, as combersome thereunto. For seeing every man, not onely by Right, but also by necessity of Nature, is supposed to endeavour all he can, to obtain that which is necessary for his conservation ; He that shall oppose himselfe against it, for things superfluous, is guilty of the warre that thereupon is to follow ; and therefore doth that, which is contrary to the fundamentall Law of Nature, which commandeth to seek Peace. The observers of this Law, may be called Sociable, (the Latines call them Commodi',) The contrary, Stubborn, I?tsociable, Froivard, Intractable. A Part i. Of MAN. Chap. 15. 115 A sixth Law of Nature, is this, That upon caution of the Future time, a man ought to pardon the offences past of them that repenting, desire it. For Pardon, is nothing but grant- ing of Peace ; which though granted to them that persevere in their hostility, be not Peace, but Feare ; yet not granted to them that give caution of the Future time, is signe of an aversion to Peace ; and therefore contrary to the Law of Nature. A seventh is, That in Revenges, (that is, retribution of Evil for Evil,) Men look not at the greatnesse of 'the evill past, but the greatnesse of the good to follow. Whereby we are forbidden to inflict punishment with any other designe, than for cor- rection of the offender, or direction of others. For this Law is consequent to the next before it, that commandeth Par- don, upon security of the Future time. Besides, Revenge without respect to the Example, and profit to come, is a tri- umph, or glorying in the hurt of another, tending to no end ; (for the End is alwayes somewhat to Come ;) and glorying to no end, is vain-glory, and contrary to reason; and to hurt without reason, tendeth to the introduction of Warre ; which is against the Law of Nature ; and is commonly stiled by the name of Cruelty. And because all signes of hatred, or contempt, provoke to fight ; insomuch as most men choose rather to hazard their life, than not to be revenged ; we may in the eighth place, for a Law of Nature, set down this Precept, That no 7nan by deed, word, countenance, or gesture, declare Hatred, or Contempt of another. The breach of which Law, is com- monly called Contwnely. The question who is the better man, has no place in the condition of meer Nature; where, (as has been shewn before,) all men are equall. The inequallity that now is, has bin in- troduced by the Lawes civill. I know that Aristotle in the first booke of his Politiques, for a foundation of his doctrine, maketh men by Nature, some more worthy to Command, meaning the wiser sort (such as he thought himselfe to be for his Philosophy ;) others to Serve, (meaning those that had The sixth, Facility to Pardon. The seventh, that in Re- venges, men respect on ely the future The eighth, against Contumely. The ninth, against Pride. Part I. Of MAN. Chap. 15. had strong bodies, but were not Philosophers as he ;) as if Master and Servant were not introduced by consent of men, but by difference of Wit : which is not only against reason ; but also against experience. For there are very few so foolish, that had not rather governe themselves, than be governed by others : Nor when the wise in their own conceit, contend by force, with them who distrust their owne wisdome, do they ahvaies, or often, or almost at any time, get the Victory. If Nature therefore have made men equall, that equalitie is to be acknowledged : or if Nature have made men unequall, yet because men that think themselves equall, will not enter into conditions of Peace, but upon Equall termes, such equalitie must be admitted. And therefore for the ninth law of Nature, I put this, That rvery man acknowledge other for his Equall by Nature. The breach of this Precept is Pride. On this law, dependeth another, That at the entrance into conditions of Peace, no man require to reserve to himself e any Right, which he is not content should be reserved to every one of the rest. As it is necessary for all men that seek peace, to lay down certaine Rights of Nature ; that is to say, not to have libertie to do all they list : so is it necessarie for mans life, to retaine some ; as right to governe their owne bodies ; enjoy aire, water, motion, waies to go from place to place ; and all things else, without which a man cannot live, or not live well. If in this case, at the making of Peace, men re- quire for themselves, that which they would not have to be granted to others, they do contrary to the precedent law, that commandeth the acknowledgment of naturall equalitie, and therefore also against the law of Nature. The observers of this law, are those we call Modest, and the breakers Arro- gant men. The Greeks call the violation of this law TrXeove&a • that is, a desire of more than their share. Also if a man be trusted to judge between man and man, it is a precept of the Law of Nature, that he deale Equally between them. For without that, the Controversies of men cannot be determined but by Warre. He therefore that is partiall Part i. Of MAN. Chap. 15. 117 partiall in judgment, doth what in him lies, to deterre men from the use of Judges, and Arbitrators ; and consequently, (against the fundamentall Lavve of Nature) is the cause of Warre. The observance of this law, from the equall distribution to each man, of that which in reason belongeth to him, is called Equity, and (as I have sayd before) distributive Justice : the violation, Acception of persons, Trpoa^irokri^ia. And from this followeth another law, That such things as The twelfth cannot be divided, be enjoyed in Common, if it can be ; and if 0f things the quantity of the thing permit, without Stint ; otherwise Pro- Common- portionably to the number of them that have Right. For otherwise the distribution is Unequall, and contrary to Equitie. But some things there be, that can neither be divided, fj^f^'^jr nor enjoyed in common. Then, The Law of Nature, which Lot. prescribeth Equity, require th, That the Entire Right • or else, ( making the use alternate,) the First Possession, be determined by Lot. For equall distribution, is of the Law of Nature ; and other means of equall distribution cannot be imagined. Of Lots there be two sorts, Arbitrary, and Naturall. Ar- ™nfh"of bitrary, is that which is agreed on by the Competitors : Primogeni- Naturall, is either Primogeniture, (which the Greek calls First ¥Xt]povofxia which signifies, Given by Lot ;) or First Seisure. seisins*. And therefore those things which cannot be enjoyed in common, nor divided, ought to be adjudged to the First Possessor ; and in some cases to the First-Borne, as acquired by Lot. It is also a Law of Nature, That all men that mediate Jhef^'of Peace, be allowed safe Conduct. For the Law that com- Mediators. mandeth Peace, as the End, commandeth Intercession, as the Means ; and to Intercession the Means is safe Conduct. And because, though men be never so willing to observe Thes*x" these Lawes, there may neverthelesse arise questions con- submission cerning a mans action ; First, whether it were done, or not t^l^bltre~ done ; Secondly (if done) whether against the Law, or not against the Law ; the former whereof, is called a question Of Ii8 Parti. Of MAN. Chap. 15. The seven- teenth, No man is his own Judge. The eigh- teenth, 710 man to be Judge, that has in hi?n a natural cause of Partiality. The nine- teenth, of Witnesses. A Rule, by which the Laws of Nature may easily be exam- ined. Of Fact; the later a question Of Right; therefore unlesse the parties to the question, Covenant mutually to stand to the sentence of another, they are as farre from Peace as ever. This other, to whose Sentence they submit, is called an Arbitrator. And therefore it is of the Law of Nature, That they that are at controversies submit their Right to the judgement of an Arbitrator. And seeing every man is presumed to do all things in order to his own benefit, no man is a fit Arbitrator in his own cause : and if he were never so fit ; yet Equity allowing to each party equall benefit, if one be admitted to be Judge, the other is to be admitted also, & so the controversie, that is, the cause of War, remains, against the Law of Xature. For the same reason no man in any Cause ought to be received for Arbitrator, to whom greater profit, or honour, or pleasure apparently ariseth out of the victory of one party, than of the other : for hee hath taken (though an unavoyd- able bribe, yet) a bribe ; and no man can be obliged to trust him. And thus also the controversie, and the condition of War remaineth, contrary to the Law of Nature. And in a controversie of Fact, the Judge being to give no more credit to one, than to the other, (if there be no other Arguments) must give credit to a third ; or to a third and fourth ; or more : For else the question is undecided, and left to force, contrary to the Law of Nature. These are the Lawes of Nature, dictating Peace, for a means of the conservation of men in multitudes \ and which onely concern the doctrine of Civill Society. There be other things tending to the destruction of particular men ; as Drunkenness, and all other parts of Intemperance ; which may therefore also be reckoned amongst those things which the Law of Nature hath forbidden j but are not necessary to be mentioned, nor are pertinent enough to this place. And though this may seem too subtile a deduction of the Lawes of Nature, to be taken notice of by all men j where- of the most part are too busie in getting food, and the rest too negligent to understand; yet to leave all men unex- cusable ; Part i. Of MAN. Chap. 15. 119 cusable, they have been contracted into one easie sum, intelligible, even to the meanest capacity ; and that is, Do not that to another, which thou wouldest not have done to thy selfe; which shevveth him, that he has no more to do in learning the Lawes of Nature, but, when weighing the actions of other men with his own, they seem too heavy, to put them into the other part of the ballance, and his own into their place, that his own passions, and selfe-love, may adde nothing to the weight ; and then there is none of these Lawes of Nature that will not appear unto him very reasonable. The Lawes of Nature oblige in foro interno\ that is to The Lawes . . of Nature say, they bind to a desire they should take place : but in oblige in foro externo ; that is, to the putting them in act, not always. ^"^"ce For he that should be modest, and tractable, and performe but in Effect all he promises, in such time, and place, where no man els ^hen there should do so, should but make himselfe a prey to others, m Security. and procure his own certain ruine, contrary to the ground of all Lawes of Nature, which tend to Natures preservation. And again, he that having sufficient Security, that others shall observe the same Lawes towards him, observes them not himselfe, seeketh not Peace, but War; & consequently the destruction of his Nature by Violence. And whatsoever Lawes bind in foro interno, may be broken, not onely by a fact contrary to the Law, but also by a fact according to it, in case a man think it contrary. For though his Action in this case, be according to the Law; yet his Purpose was against the Law ; which where the Obligation is in foro interno, is a breach. The Lawes of Nature are Immutable and Eternall ; For The Laws Injustice, Ingratitude, Arrogance, Pride, Iniquity, Acception ^fre^EtTr- of persons, and the rest, can never be made lawfull. For it nal* can never be that Warre shall preserve life, and Peace destroy it. The same Lawes, because they oblige onely to a desire, And yet and endeavour, I mean an unfeigned and constant en- Easie* deavour, are easie to be observed. For in that they require nothing 20 Part I. Of MAN. Chap. 15. nothing but endeavour; he that endeavoureth their per- formance, fulfilleth them ; and he that fulfilleth the Law, is Just. ofiethesenCe ^nC* ^ Science of them, is the true and onely Moral Lowes, is Philosophy. For Morall Philosophy is nothing else but ^ irv,1 tne Science of what is Good, and Evill. in the conversation, Morall , ' 7 Philosophy, and Society of man-kind. Good, and Evill, are names that signifie our Appetites, and Aversions ; which in different tempers, customes, and doctrines of men, are different : And divers men, differ not onely in their Judgement, on the senses of what is pleasant, and unpleasant to the tast, smell, hearing, touch, and sight : but also of what is conformable, or disagreeable to Reason, in the actions of common life. Nay, the same man, in divers times, differs from himselfe ; and one time praiseth, that is, calleth Good, what another time he dispraiseth, and calleth Evill : From whence arise 80 Disputes, Controversies, and at last War. And therefore so long a man is in the condition of meer Nature, (which is a condition of War,) as private Appetite is the measure of Good, and Evill : And consequently all men agree on this, that Peace is Good, and therefore also the way, or means of Peace, which (as I have shewed before) are jfustice, Grati- tude, Modesty, Equity, Mercy, & the rest of the Laws of Nature, are good ; that is to say, Morall Vertues ; and their contrarie Vices, Evill. Now the science of Vertue and Vice, is Morall Philosophic ; and therfore the true Doctrine of the Lawes of Nature, is the true Morall Philosophic But the Writers of Morall Philosophic, though they acknowledge the same Vertues and Vices ; Yet not seeing wherein con- sisted their Goodnesse ; nor that they come to be praised, as the meanes of peaceable, sociable, and comfortable living; place them in a mediocrity of passions : as if not the Cause, but the Degree of daring, made Fortitude ; or not the Cause, but the Quantity of a gift, made Liberality. These dictates of Reason, men use to call by the name of Lawes, but improperly : for they are but Conclusions, or Theoremes concerning what conduceth to the conservation and Part I. Of MAN. Chap. 1 6. 121 and defence of themselves ; wheras Law, properly is the word of him, that by right hath command over others. But yet if we consider the same Theoremes, as delivered in the word of God, that by right commandeth all things ; then are they properly called Lawes. Person Na- tural/, and CHAP. XVI. Of Persons, Authors, and things Personated. A Person, is he, whose words or actions are con- ^)/l^etrson sidered, either as his own, or as representing the words or actions of an other man, or of any other thing to whom they are attributed, whether Truly or by Fiction. When they are considered as his owne, then is he called a Natural/ Person : And when they are considered repre- Artificiall. senting the words and actions of an other, then is he a Feigned or Artificiall pe?son. The word Person is latine : insteed whereof the Greeks The word have 7Tp6 obey them. This obedience is also simple. Lastly, our Saviour himselfe acknowledges, that men ought to pay such taxes as are by Kings imposed, where he says, Give to Cozsar that which is Ccesars ; and payed such taxes himselfe. And that the Kings word, is sufficient to take any thing from any Subject, when there is need ; and that the King is Judge of that need : For he himself, as King of the Jewes, commanded his Disciples to take the Asse, and Asses Colt to carry him into Jerusalem, saying, *Go into the Village over against you, and you shall * Mat- 2I* find a shee Asse tyed, and her Colt with her, unty them, and bring them to me. And if any man ask you, what you mean by it, Say the Lord hath need of them : And they will let them go. They will not ask whether his necessity be a sufficient title ; nor whether he be judge of that necessity ; but ac- quiesce in the will of the Lord. To these places may be added also that of Genesis, * You * Gen- 3- 5- shall be as Gods, knowing Good and Evill. And verse n. Who told thee that thou wast naked ? hast thou eaten of the tree, of which L conwianded thee thou shouldest not eat! For the Cognisance or Judicature of Good and Evill, being for- bidden by the name of the fruit of the tree of Knowledge, as a triall of Adams obedience ; The Divel to enflame the Ambition of the woman, to whom that fruit already seemed beautifull, told her that by tasting it, they should be as Gods, knowing Good and Evill. Whereupon having both eaten, they did indeed take upon them Gods office, which is Judi- cature of Good and Evill ; but acquired no new ability to distinguish between them aright. And whereas it is sayd, that having eaten, they saw they were naked ; no man hath so interpreted that place, as if they had been formerly blind, and saw not their own skins : the meaning is plain, that it was then they first judged their nakednesse (wherein it was Gods 1 60 Part 2. Of COMMON- WEAL TH. Chap. 20. Gods will to create them) to be uncomely \ and by being ashamed, did tacitely censure God himselfe. And thereupon God saith, Hast thou eaten, &»& as if he should say, doest thou that owest me obedience, take upon thee to judge of my Commandments? Whereby it is cleerly, (though Alle- gorically,) signified, that the Commands of them that have the right to command, are not by their Subjects to be cen- sured, nor disputed. Soveraign g0 that it appeareth plainly, to my understanding, both ought in all from Reason, and Scripture, that the Soveraign Power, weaiTnTto wnetner Placed in One Man, as in Monarchy, or in one As- 107 be absolute, sembly of men, as in Popular, and Aristocraticall Common- wealths, is as great, as possibly men can be imagined to make it. And though of so unlimited a Power, men may fancy many evill consequences, yet the consequences of the want of it, which is perpetuall warre of every man against his neighbour, are much worse. The condition of man in this life shall never be without Inconveniences ; but there hap- peneth in no Common-wealth any great Inconvenience, but what proceeds from the Subjects disobedience, and breach of those Covenants, from which the Common-wealth hath its being. And whosoever thinking Soveraign Power too great, will seek to make it lesse ; must subject himselfe, to the Power, that can limit it ; that is to say, to a greater. The greatest objection is, that of the Practise ; when men ask, where, and when, such Power has by Subjects been acknowledged. But one may ask them again, when, or where has there been a Kingdome long free from Sedition and Civill Warre. In those Nations, whose Common-wealths have been long-lived, and not been destroyed, but by forraign warre, the Subjects never did dispute of the Soveraign Power. But howsoever, an argument from the Practise of men, that have not sifted to the bottom, and with exact reason weighed the causes, and nature of Common-wealths, and suffer daily those miseries, that proceed from the ignorance thereof, is invalid. For though in all places of the wrorld, men should lay the foundation of their houses on the sand, it could not thence Part 2. Of COMMON-WEALTH. Chap. 21. 161 thence be inferred, that so it ought to be. The skill of making, and maintaining Common-wealths, consisteth in certain Rules, as doth Arithmetique and Geometry ; not (as Tennis play) on Practise onely : which Rules, neither poor men have the leisure, nor men that have had the leisure, have hitherto had the curiosity, or the method to find out. Of the Liberty of Subjects. I b e r t y, or Freedome, signifieth (properly) the Liberty J j absence of Opposition ; (by Opposition, I mean ex- ternall Impediments of motion ;) and may be applyed no lesse to Irrationall, and Inanimate creatures, thantoRationall. For whatsoever is so tyed, or environed, as it cannot move, but within a certain space, which space is determined by the opposition of some externall body, we say it hath not Liberty to go further. And so of all living creatures, whilest they are imprisoned, or restrained, with walls, or chayns ; and of the water whilest it is kept in by banks, or vessels, that other- wise would spread it selfe into a larger space, we use to say, they are not at Liberty, to move in such manner, as without those externall impediments they would. But when the impediment of motion, is in the constitution of the thing it selfe, we use not to say, it wants the Liberty ; but the Power to move ; as when a stone lyeth still, or a man is fastned to his bed by sicknesse. And according to this proper, and generally received What it is meaning of the word, i Fre e-M an, is he, that in those r things, which by his strength and wit he is able to do, is not hind red to doe what he has a will to. But when the words Free, and Liberty, are applyed to any thing but Bodies, they are abused ; for that which is not subject to Motion, is not subject to Impediment : And therefore, when 'tis said (for example) The way is Free, no Liberty of the way is signified, CHAP. XXI. M but 162 Part 2. Of COMMON- WEALTH. Chap. 21. but of those that walk in it without stop. And when we say a Guift is Free, there is not meant any Liberty of the Guift, but of the Giver, that was not bound by any law, or Covenant to give it. So when we speak Freely, it is not the Liberty of voice, or pronunciation, but of the man, whom no law hath obliged to speak otherwise then he did. Lastly, from the use of the word Free-will, no Liberty can be in- ferred of the will, desire, or inclination, but the Liberty of the man ; which consisteth in this, that he finds no stop, in doing what he has the will, desire, or inclination to doe. L%erty"d Feare, and Liberty are consistent ; as when a man consistent, throweth his goods into the Sea for feare the ship should sink, he doth it neverthelesse very willingly, and may refuse to doe it if he will : It is therefore the action, of one that was free : so a man sometimes pays his debt, only for feare of Imprisonment, which because no body hindred him from detaining, was the action of a man at liberty. And generally all actions which men doe in Common-wealths, for feare of the law, are actions, which the doers had liberty to omit. Necessity d Liberty, and Necessity are Consistent ; as in the water, that Consistent, hath not only liberty, but a necessity of descending by the Channel ; so likewise in the Actions which men voluntarily doe : which, because they proceed from their will, proceed from liberty ; and yet, because every act of mans will, and every desire, and inclination proceedeth from some cause, and that from another cause, in a continuall chaine, (whose first link is in the hand of God the first of all causes,) proceed from necessity. So that to him that could see the connexion of those causes, the necessity of all mens voluntary actions, would appeare manifest. And therefore God, that seeth, and disposeth all things, seeth also that the liberty of man in doing what he will, is accompanied with the necessity of doing that which God will, & no more, nor lesse. For though men may do many things, which God does not command, nor is therefore Author of them ; yet they can have no passion, nor appetite to any thing, of which appetite Gods will is not the cause. And did not his will assure the necessity of mans will, Part 2. Of COMMON-WEALTH. Chap. 21. 163 will, and consequently of all that on mans will dependeth, the liberty of men would be a contradiction, and impediment to the omnipotence and liberty of God. And this shall suf- fice, (as to the matter in hand) of that naturall liberty, which only is properly called liberty. But as men, for the atteyning of peace, and conservation ^J^f^ of themselves thereby, have made an Artificiall Man, which Covenants. we call a Common-wealth j so also have they made Artificiall Chains, called Civill Lames, which they themselves, by 109 mutuall covenants, have fastned at one end, to the lips of that Man, or Assembly, to whom they have given the Sove- raigne Power; and at the other end to their own Ears. These Bonds in their own nature but weak, may neverthelesse be made to hold, by the danger, though not by the difficulty of breaking them. In relation to these Bonds only it is, that I am to speak ^^J*^ now, of the Liberty of Subjects. For seeing there is no consistent Common-wealth in the world, wherein there be Rules enough 5>^Jjj2 set down, for the regulating of all the actions, and words of nants. men, (as being a thing impossible : ) it followeth necessarily, that in all kinds of actions, by the laws praetermitted, men have the Liberty, of doing what their own reasons shall suggest, for the most profitable to themselves. For if wee take Liberty in the proper sense, for corporall Liberty ; that is to say, freedome from chains, and prison, it were very absurd for men to clamor as they doe, for the Liberty they so manifestly enjoy. Againe, if we take Liberty, for an exemption from Lawes, it is no lesse absurd, for men to demand as they doe, that Liberty, by which all other men may be masters of their lives. And yet as absurd as it is, this is it they demand ; not knowing that the Lawes are of no power to protect them, without a Sword in the hands of a man, or men, to cause those laws to be put in execution. The Liberty of a Subject, lyeth therefore only in those things, which in regulating their actions, the Soveraign hath praetermitted : such as is the Liberty to buy, and sell, and otherwise contract with one another ; to choose their own aboad, 1 64 Parti. Of COMMON-WEALTH. Chap. 21. aboad, their own diet, their own trade of life, and institute their children as they themselves think fit ; & the like. LjberJ>'°f A Neverthelesse we are not to understand, that by such the Subject . _ ' . • , co?isistent Liberty, the Soveraign Power of life, and death, is either Unlimited abolished, or limited. For it has been already shewn, that power of the nothing the Soveraign Representative can doe to a Subject, Soveraign. on what pretence soever, can properly be called Injustice, or Injury ; because every Subject is Author of every act the Soveraign doth j so that he never wanteth Right to any thing, otherwise, than as he himself is the Subject of God, and bound thereby to observe the laws of Nature. And there- fore it may, and doth often happen in Common-wealths, that a Subject may be put to death, by the command of the Soveraign Power; and yet neither doe the other wrong: As when Jeptha caused his daughter to be sacrificed : In which, and the like cases, he that so dieth, had Liberty to doe the action, for which he is neverthelesse, without Injury put to death. And the same holdeth also in a Soveraign Prince, that putteth to death an Innocent Subject For though the action be against the law of Nature, as being contrary to Equitie, (as was the killing of Uriah, by David ;) yet it was not an Injurieto Uriah; but to God. Not to Uriah, because the right to doe what he pleased, was given him by Uriah himself : And yet to God, because David was Gods Subject ; and prohibited all Iniquitie by the law of Nature. Which distinction, David himself, when he repented the fact, evi- dently confirmed, saying, To thee only have T sinned. In the same manner, the people of Athens, when they banished the most potent of their Common-wealth for ten years, 110 thought they committed no Injustice; and yet they never questioned what crime he had done ; but what hurt he would doe : Nay they commanded the banishment of they knew not whom ; and every Citizen bringing his Oystershell into the market place, written with the name of him he desired should be banished, without actuall accusing him, some- times banished an Aristides, for his reputation of Justice ; And sometimes a scurrilous Jester, as Hyperbolus, to make a Part 2. Of COMMON-WEALTH. Chap. 21. 165 a Jest of it. And yet a man cannot say, the Soveraign People of Athens wanted right to banish them; or an Athenian the Libertie to Jest, or to be Just. The Libertie, whereof there is so frequent, and honourable "%^£berty mention, in the Histories, and Philosophy of the Antient writers Greeks, and Romans, and in the writings, and discourse of ^SSkLiiwty those that from them have received all their learning in the of Sove- Politiques, is not the Libertie of Particular men ; but the ^private Libertie of the Common-wealth : which is the same with that, men- which every man then should have, if there were no Civil Laws, nor Common-wealth at all. And the effects of it also be the same. For as amongst masterlesse men, there is perpetuall war, of every man against his neighbour; no in- heritance, to transmit to the Son, nor to expect from the Father ; no propriety of Goods, or Lands ; no security ; but a full and absolute Libertie in every Particular man : So in States, and Common-wealths not dependent on one another, every Common-wealth, (not every man) has an absolute Libertie, to doe what it shall judge (that is to say, what that Man, or Assemblie that representeth it, shall judge) most conducing to their benefit But withall, they live in the condition of a perpetuall war, and upon the confines of battel, with their frontiers armed, and canons planted against their neighbours round about. The Athenians, and Romanes were free ; that is, free Common-wealths : not that any par- ticular men had the Libertie to resist their own Representa- tive ; but that their Representative had the Libertie to resist, or invade other people. There is written on the Turrets of the city of Luca in great characters at this day, the word LIBERTAS; yet no man can thence inferre, that a particular man has more Libertie, or Immunitie from the service of the Common-wealth there, than in Constantinople. Whether a Common-wealth be Monarchicall, or Popular, the Freedome is still the same. But it is an easy thing, for men to be deceived, by the specious name of Libertie ; and for want of Judgement to distinguish, mistake that for their Private Inheritance, and Birth Part 2. Of COMMON-WEALTH. Chap. 21. Birth right, which is the right of the Publique only. And when the same errour is confirmed by the authority of men in reputation for their writings in this subject, it is no wonder if it produce sedition, and change of Government. In these westerne parts of the world, we are made to receive our opinions concerning the Institution, and Rights of Com- mon-wealths, from Aristotle, Cicero, and other men, Greeks and Romanes, that living under Popular States, derived those Rights, not from the Principles of Nature, but transcribed them into their books, out of the Practise of their own 111 Common-wealths, which were Popular ; as the Grammarians describe the Rules of Language, out of the Practise of the time ; or the Rules of Poetry, out of the Poems of Homer and Virgil. And because the Athenians were taught, (to keep them from desire of changing their Government,) that they were Freemen, and all that lived under Monarchy were slaves ; therefore Aristotle puts it down in his Politiques, {lib. 6. cap. 2.) Jn democracy, Liberty is to be supposed : for 'tis commonly held, that 7io man is Free in any other Government. And as Aristotle; so Cicero, and other Writers have grounded their Civill doctrine, on the opinions of the Romans, who were taught to hate Monarchy, at first, by them that having deposed their Soveraign, shared amongst them the Sove. raignty of Rome ; and afterwards by their Successors. And by reading of these Greek, and Latine Authors, men from their childhood have gotten a habit (under a false shew oi Liberty), of favouring tumults, and of licentious controlling the actions of their Soveraigns ; and again of controlling those controllers, with the effusion of so much blood ; as I think I may truly say, there was never any thing so deerly bought, as these Western parts have bought the learning of the Greek and Latine tongues. Liberty of To come now to the particulars of the true Liberty of a tow^ole Subject ; that is to say, what are the things, which though measured, commanded by the Soveraign, he may neverthelesse, without Injustice, refuse to do ; we are to consider, what Rights we passe away, when we make a Common-wealth ; or (which is all Part 2. Of COMMON-WEALTH. Chap. 21. 167 all one,) what Liberty we deny our selves, by owning all the Actions (without exception) of the Man, or Assembly we make our Soveraign. For in the act of our Submissio?i, consisteth both our Obligation, and our Liberty ; which must therefore be inferred by arguments taken from thence ; there being no Obligation on any man, which ariseth not from some Act of his own ; for all men equally, are by Nature Free. And because such arguments, must either be drawn from the expresse words, I Authorise all his Actions, or from the Intention of him that submitteth himselfe to his Power, (which Intention is to be understood by the End for which he so submitteth ;) The Obligation, and Liberty of the Sub- ject, is to be derived, either from those Words, (or others equivalent ;) or else from the End of the Institution of Soveraignty ; namely, the Peace of the Subjects within themselves, and their Defence against a common Enemy. First therefore, seeing Soveraignty by Institution, is by Subjects Covenant of every one to every one ; and Soveraignty by Liberty to Acquisition, by Covenants of the Vanquished to the Victor, dcfe"j their . , - 1 own bodies, or Child to the Parent; It is manifest, that every Subject even a- has Liberty in all those things, the right whereof cannot by Covenant be transferred. I have shewn before in the 14. fully in- Chapter, that Covenants, not to defend a mans own body, are voyd. Therefore, If the Soveraign command a man (though justly con- Are not i t\ ^ • • ?r bound tO demned,) to kill, wound, or mayme himselfe; or not to hurt thcm- resist those that assault him ; or to abstain from the use of 112 food, ayre, medicine, or any other thing, without which he cannot live ; yet hath that man the Liberty to disobey. If a man be interrogated by the Soveraign, or his Authority, concerning a crime done by himselfe, he is not bound (with- out assurance of Pardon) to confesse it ; because no man (as I have shewn in the same Chapter) can be obliged by Covenant to accuse himselfe. Again, the Consent of a Subject to Soveraign Power, is contained in these words, I Authorise, or take upon me, all his actions ; in which there is no restriction at all, of his own former gainst the?n that law- selves , 168 Part 2. Of COMMON-WEALTH. Chap. 21. former naturall Liberty : For by allowing him to kill me, I am not bound to kill my selfe when he commands me. 'Tis one thing to say, Kill me, or my fellow, if you please ; another thing to say, I will kill my selfe, or my fellow. It followeth therefore, that No man is bound by the words themselves, either to kill himselfe, or any other man ; And consequently, that the Obligation a man may sometimes have, upon the Command of the Soveraign to execute any dangerous, or dishonourable Office, dependeth not on the Words of our Submission ; but on the Intention ; which is to be understood by the End thereof. When therefore our refusall to obey, frustrates the End for which the Soveraign ty was ordained ; then there is no Liberty to refuse : otherwise there is. Jfare°tmar~ Upon tms ground, a man that is commanded as a Souldier /esse they to fight against the enemy, though his Soveraign have Right 'undertake^ enougn to punish his refusall with death, may neverthelesse it. in many cases refuse, without Injustice ; as when he sub- stituted a sufficient Souldier in his place : for in this case he deserteth not the service of the Common-wealth. And there is allowance to be made for naturall timorousnesse, not onely to women, (of whom no such dangerous duty is expected,) but also to men of feminine courage. When Armies fight, there is on one side, or both, a running away ; yet when they do it not out of trechery, but fear, they are not esteemed to do it unjustly, but dishonourably. For the same reason, to avoyd battell, is not Injustice, but Cowardise. But he that inrowleth himselfe a Souldier, or taketh imprest mony, taketh away the excuse of a timorous nature ; and is obliged, not onely to go to the battell, but also not to run from it, without his Captaines leave. And when the Defence of the Common-wealth, requireth at once the help of all that are able to bear Armes, every one is obliged ; because otherwise the Institution of the Common-wealth, which they have not the purpose, or courage to preserve, was in vain. To resist the Sword of the Common-wealth, in defence of another man, guilty, or innocent, no man hath Liberty ; because Part 2. Of COMMON-WEALTH. Chap. 21. 169 because such Liberty, takes away from the Soveraign, the means of Protecting us ; and is therefore destructive of the very essence of Government. But in case a great many men together, have already resisted the Soveraign Power unjustly, or committed some Capitall crime, for which every one of them expecteth death, whether have they not the Liberty then to joy n together, and assist, and defend one another? Certainly they have : For they but defend their lives, which 113 the Guilty man may as well do, as the Innocent. There was indeed injustice in the first breach of their duty ; Their bearing of Arms subsequent to it, though it be to maintain what they have done, is no new unjust act. And if it be onely to defend their persons, it is not unjust at all. But the offer of pardon taketh from them, to whom it is offered, the plea of self-defence, and maketh their perseverance in assisting, or defending the rest, unlawfull. As for other Lyberties, they depend on the Silence of the Law. In cases where the Soveraign has prescribed no rule, there the Subject hath the Liberty to do, or forbeare, ac- cording to his own discretion. And therefore such Liberty is in some places more, and in some lesse ; and in some times more, in other times lesse, according as they that have the Soveraignty shall think most convenient. As for Exam- ple, there was a time, when in England a man might enter in to his own Land, (and dispossesse such as wrongfully possessed it,) by force. But in after-times, that Liberty of Forcible Entry, was taken away by a Statute made (by the King) in Parliament. And in some places of the world, men have the Liberty of many wives : in other places, such Liberty is not allowed. If a Subject have a controversie with his Soveraigne, of debt, or of right of possession of lands or goods, or con- cerning any service required at his hands, or concerning any penalty, corporall, or pecuniary, grounded on a precedent Law ; he hath the same Liberty to sue for his right, as if it were against a Subject ; and before such Judges, as are ap- pointed by the Soveraign. For seeing the Soveraign de- mandeth The Greatest Liberty of Subjects, dependeth on the Silence of the Law. i7o Part 2. Of COMMON-WEALTH. Chap. 21. In what Cases Sub- jects are absolved of their obe- dience to their Sove- raign. mandeth by force of a former Law, and not by vertue of his Power ; he declareth thereby, that he requireth no more, than shall appear to be due by that Law. The sute therefore is not contrary to the will of the Soveraign; and consequently the Subject hath the Liberty to demand the hearing of his Cause ; and sentence, according to that Law. But if he de- mand, or take any thing by pretence of his Power ; there lyeth, in that case, no action of Law : for all that is done by him in Vertue of his Power, is done by the Authority of every Subject, and consequently, he that brings an action against the Soveraign, brings it against himselfe. If a Monarch, or Soveraign Assembly, grant a Liberty to all, or any of his Subjects, which Grant standing, he is dis- abled to provide for their safety, the Grant is voyd ; unlesse he directly renounce, or transferre the Soveraignty to another. For in that he might openly, (if it had been his will,) and in plain termes, have renounced, or transferred it, and did not ; it is to be understood it was not his will ; but that the Grant proceeded from ignorance of the repugnancy between such a Liberty and the Soveraign Power : and therefore the Soveraignty is still retayned ; and consequently all those Powers, which are necessary to the exercising thereof ; such as are the Power of Warre, and Peace, of Judicature, of ap- pointing Officers, and Councellours, of levying Mony, and the rest named in the 18th Chapter. The Obligation of Subjects to the Soveraign, is understood to last as long, and no longer, than the power lasteth, by which he is able to protect them. For the right men have by Nature to protect themselves, when none else can protect them, can by no Covenant be relinquished. The Soveraignty is the Soule of the Common-wealth ; which once departed from the Body, the members doe no more receive their motion from it. The end of Obedience is Protection; which, wheresoever a man seeth it, either in his own, or in anothers sword, Nature applyeth his obedience to it, and his endeavour to maintaine it. And though Soveraignty, in the intention of them that make it, be immortall j yet is it in its own nature, not 114 Part 2. Of COMMON-WEALTH. Chap. 21. 171 not only subject to violent death, by forreign war ; but also through the ignorance, and passions of men, it hath in it, from the very institution, many seeds of a naturall mortality, by Intestine Discord. If a Subject be taken prisoner in war; or his person, or his In case of means of life be within the Guards of the enemy, and hath CaPUuity' his life and corporall Libertie given him, on condition to be Subject to the Victor, he hath Libertie to accept the con- dition ; and having accepted it, is the subject of him that took him ; because he had no other way to preserve himself. The case is the same, if he be deteined on the same termes, in a forreign country. But if a man be held in prison, or bonds, or is not trusted with the libertie of his bodie ; he cannot be understood to be bound by Covenant to subjection; and therefore may, if he can, make his escape by any means whatsoever. If a Monarch shall relinquish the Soveraignty, both for In case the himself, and his heires ; His Subjects returne to the absolute castofffke Libertie of Nature ; because, though Nature may declare who g°vernment 3 0 * . from him- are his Sons, and who are the nerest of his Kin ; yet it de- self and his pendeth on his own will, (as hath been said in the precedent Heyrs' chapter,) who shall be his Heyr. If therefore he will have no Heyre, there is no Soveraignty, nor Subjection. The case is the same, if he dye without known Kindred, and without declaration of his Heyre. For then there can no Heire be known, and consequently no Subjection be due. If the Soveraign Banish his Subject; during the Banish- ^ani^S ment, he is not Subject. But he that is sent on a message, ment. or hath leave to travell, is still Subject; but it is, by Contract between Soveraigns, not by vertue of the covenant of Sub- jection. For whosoever entreth into anothers dominion, is Subject to all the Laws thereof ; unlesse he have a privilege by the amity of the Soveraigns, or by speciall licence. If a Monarch subdued by war, render himself Subject to case the the Victor ; his Subjects are delivered from their former ob- render him- ligation, and become obliged to the Victor. But if he be sf(f Subject .... , 0 . to another. held prisoner, or have not the liberty of his own Body; he is not i72 Part 2. Of COMMON- WEAL TH. Chap. 22. not understood to have given away the Right of Soveraigntie; and therefore his Subjects are obliged to yield obedience to the Magistrates formerly placed, governing not in their own name, but in his. For, his Right remaining, the question is only of the Administration; that is to say, of the Magistrates and Officers; which, if he have not means to name, he is 115 supposed to approve those, which he himself had formerly appointed. 0/ S y s t e m e s Subject, Politically and Private, the similar parts, or Muscles of a Body naturall. By System es; I understand any numbers of men joyned in one Interest, or one Businesse. Of which, some are Regular, and some Irregular. Regular are those, where one Man, or Assembly of men, is constituted Representative of the whole number. All other are Irregular, Of Regular, some are Absolute, and Independent, subject to none but their own Representative : such are only Com- mon-wealths ; Of which I have spoken already in the 5. last precedent chapters. Others are Dependent ; that' is to say, Subordinate to some Soveraign Power, to which every one, as also their Representative is Subject. Of Systemes subordinate, some are Politicall, and some Private. Politicall (otherwise Called Bodies Politique, and Persons in Law,) are those, which are made by authority from the Soveraign Power of the Common-wealth. Private, are those, which are constituted by Subjects amongst them- selves, or by authoritie from a stranger. For no authority derived from forraign power, within the Dominion of another, is Publique there, but Private. CHAP. XXII. The divers sorts of Systemes of People. And Part 2. Of COMMON-WEALTH. Chap. 22. 173 And of Private Systemes, some are Lawfully some Unlawfull: Lawfully are those which are allowed by the Common-wealth : all other are Unlawfull. Irregular Systemes, are those which having no Representative, consist only in concourse of People ; which if not forbidden by the Common-wealth, nor made on evill designe, (such as are con- flux of People to markets, or shews, or any other harmelesse end,) are Lawfull. But when the Intention is evill, or (if the number be considerable) unknown, they are Unlawfull. In Bodies Politique, the power of the Representative is in all alwaies Limited : And that which prescribeth the Limits Bp^)etsique thereof, is the Power Soveraign. For Power Unlimited, is the power of absolute Soveraignty. And the Soveraign, in every Com- t^tatvve~is mon-wealth, is the absolute Representative of all the subjects; Limited. and therefore no other, can be Representative of any part of them, but so far forth, as he shall give leave : And to give leave to a Body Politique of Subjects, to have an absolute Representative to all intents and purposes, were to abandon the government of so much of the Common-wealth, and to divide the Dominion, contrary to their Peace and Defence, which the Soveraign cannot be understood to doe, by any 116 Grant, that does not plainly, and directly discharge them of their subjection. For consequences of words, are not the signes of his will, when other consequences are signes of the contrary ; but rather signes of errour, and misreckonning ; to which all mankind is too prone. The bounds of that Power, which is given to the Repre- sentative of a Bodie Politique, are to be taken notice of, from two things. One is their Writt, or Letters from the Soveraign : the other is the Law of the Common-wealth. For though in the Institution or Acquisition of a Com- By Letters mon-wealth, which is independent, there needs no Writing, Patents : because the Power of the Representative has there no other bounds, but such as are set out by the unwritten Law of Nature ; yet in subordinate bodies, there are such diversities of Limitation necessary, concerning their businesses, times, and places, as can neither be remembred without Letters, nor 1 74 Part 2. Of COMMON- WEALTH. Chap. 22. And the Lawes. When the Representa- tive is one ma?i, his unwarran- ted Acts are his own onely. When it is an Assem- bly, it is the act of them that assented Ofiely. nor taken notice of, unlesse such Letters be Patent, that they may be read to them, and withall sealed, or testified, with the Seales, or other permanent signes of the Authority Soveraign. And because such Limitation is not alwaies easie, or per- haps possible to be described in writing ; the ordinary Lawes, common to all Subjects, must determine, what the Repre- sentative may lawfully do, in all Cases, where the Letters themselves are silent. And therefore In a Body Politique, if the Representative be one man, whatsoever he does in the Person of the Body, which is not warranted in his Letters, nor by the Lawes, is his own act, and not the act of the Body, nor of any other Member there- of besides himselfe : Because further than his Letters, or the Lawes limit, he representeth no mans person, but his own. But what he does according to these, is the act of every one : For of the Act of the Soveraign every one is Author, because he is their Representative unlimited j and the act of him that recedes not from the Letters of the Soveraign, is the act of the Soveraign, and therefore every member of the Body is Author of it. But if the Representative be an Assembly j whatsoever that Assembly shall Decree, not warranted by their Letters, or the Lawes, is the act of the Assembly, or Body Politique, and the act of every one by whose Vote the Decree was made ; but not the act of any man that being present Voted to the contrary ; nor of any man absent, unlesse he Voted it by procuration. It is the act of the Assembly, because Voted by the major part ; and if it be a crime, the Assembly may be punished, as farre-forth as it is capable, as by disso- lution, or forfeiture of their Letters, (which is to such artificiall, and fictitious Bodies, capitall,) or (if the Assembly have a Common stock, wherein none of the Innocent Mem- bers have propriety,) by pecuniary Mulct. For from cor- porall penalties Nature hath exempted all Bodies Politique. But they that gave not their Vote, are therefore Innocent, because the Assembly cannot Represent any man in things unwarranted Part 2. Of COMMON-WEALTH. Chap. 22. 175 unwarranted by their Letters, and consequently are involved in their Votes. If the person of the Body Politique being in one man, borrow mony of a stranger, that is, of one that is not of the same Body, (for no Letters need limit borrowing, seeing it is left to mens own inclinations to limit lending) the debt is the Representatives. For if he should have Authority from his Letters, to make the members pay what he borroweth, he should have by consequence the Soveraignty of them ; and therefore the grant were either voyd, as proceeding from Errour, commonly incident to humane Nature, and an unsufficient signe of the will of the Granter ; or if it be avowed by him, then is the Representer Soveraign, and falleth not under the present question, which is onely of Bodies subordinate. No member therefore is obliged to pay the debt so borrowed, but the Representative himselfe : be- cause he that lendeth it, being a stranger to the Letters, and to the qualification of the Body, understandeth those onely for his debtors, that are engaged ; and seeing the Representer can ingage himselfe, and none else, has him onely for Deb- tor ; who must therefore pay him, out of the common stock (if there be any,) or (if there be none) out of his own estate. If he come into debt by Contract or Mulct, the case is the same. But when the Representative is an Assembly, and the debt to a stranger ; all they, and onely they are responsible for the debt, that gave their votes to the borrowing of it, or to the Contract that made it due, or to the fact for which the Mulct was imposed ; because every one of those in voting did engage himselfe for the payment : For he that is author of the borrowing, is obliged to the payment, even of the whole debt, though when payd by any one, he be discharged. But if the debt be to one of the Assembly, the Assembly onely is obliged to the payment, out of their common stock (if they have any :) For having liberty of Vote, if he Vote the Mony, shall be borrowed, he Votes it shall be payd ; If he Vote it shall not be borrowed, or be absent, yet because in lending, When the Representa- tive is one ?nan, if he borrow mo7iy, or cnve it, by Contract ; he is lyable onely, the ?n embers not. When it is an Assem- bly, they onely are liable that have assen~ ted. If the debt be to one of the A ssem- bly, the Body onely is obliged. 176 Part 2. Of COMMON-WEALTH. Chap. 22. Protesta- tion'against the Decrees of Bodies Politique sometimes lawful ; but against Soveraign Power never. Bodies Politique for Govern- ment of a Province, Colony, or Town. lending, he voteth the borrowing, he contradicteth his former Vote, and is obliged by the later, and becomes both borrower and lender, and consequently cannot demand payment from any particular man, but from the common Treasure onely ; which fayling he hath no remedy, nor complaint, but against himselfe, that being privy to the acts of the Assembly, and to their means to pay, and not being enforced, did never- thelesse through his own folly lend his mony. It is manifest by this, that in Bodies Politique subordinate, and subject to a Soveraign Power, it is sometimes not onely lawfull, but expedient, for a particular man to make open protestation against the decrees of the Representative As- sembly, and cause their dissent to be Registred, or to take witnesse of it ; because otherwise they may be obliged to pay debts contracted, and be responsible for crimes committed by other men : But in a Soveraign Assembly, that liberty is taken away, both because he that protesteth there, denies their Soveraignty ; and also because whatsoever is commanded by the Soveraign Power, is as to the Subject (though not so alwayes in the sight of God) justified by the Command; for of such command every Subject is the Author. The variety of Bodies Politique, is almost infinite : for they are not onely distinguished by the severell affaires, for which they are constituted, wherein there is an unspeakable diver- sitie ; but also by the times, places, and numbers, subject to many limitations. And as to their affaires, some are ordained for Government; As first, the Government of a Province may be committed to an Assembly of men, wherein all resolutions shall depend on the Votes of the major part ; and then this Assembly is a Body Politique, and their power limited by Commission. This word Province signifies a charge, or care of businesse, which he whose business it is, committeth to another man, to be administred for, and under him ; and therefore when in one Common-wealth there be divers Countries, that have their Lawes distinct one from another, or are farre distant in place, the Administration of the Government being committed to divers persons, those Countries 118 Part 2. Of COMMON-WEALTH. Chap. 22. Countries where the Soveraign is not resident, but governs by Commission, are called Provinces. But of the govern- ment of a Province, by an Assembly residing in the Province it selfe, there be few examples. The Romans who had the Soveraignty of many Provinces ; yet governed them alwaies by Presidents, and Praetors ; and not by Assemblies, as they governed the City of Rome, and Territories adjacent. In like manner, when there were Colonies sent from England, to Plant Virginia, and Sommer-Ilands ; though the govern- ment of them here, were committed to Assemblies in London, yet did those Assemblies never commit the Government under them to any Assembly there ; but did to each Plan- tation send one Governour ; For though every man, where he can be present by Nature, desires to participate of gov- ernment ; yet where they cannot be present, they are by Nature also enclined, to commit the Government of their common Interest rather to a Monarchicall, then a Popular form of Government : which is also evident in those men that have great private estates ; who when they are unwilling to take the paines of administring the businesse that belongs to them, choose rather to trust one Servant, then an Assembly either of their friends or servants. But howsoever it be in fact, yet we may suppose the Government of a Province, or Colony committed to an Assembly : and when it is, that which in this place I have to say, is this ; that whatsoever debt is by that Assembly contracted ; or whatsoever unlawfull Act is decreed, is the Act onely of those that assented, and not of any that dissented, or were absent, for the reasons before alledged. Also that an Assembly residing out of the bounds of that Colony whereof they have the government, cannot execute any power over the persons, or goods of any of the Colonie, to seize on them for debt, or other duty, in any place without the Colony it selfe, as having no Jurisdiction, nor Authoritie elsewhere, but are left to the remedie, which the Law of the place alloweth them. And though the As- sembly have right, to impose a Mulct upon any of their members, that shall break the Lawes they make ; yet out of n the i78 Part 2. Of COMMON-WEALTH. Chap. 22. Bodies Politique for order- ing of Trade. the Colonie it selfe, they have no right to execute the same. And that which is said here, of the Rights of an Assembly, for the government of a Province, or a Colony, is appliable also to an Assembly, for the Government of a Town, an Uni- versity, or a College, or a Church, or for any other Govern- ment over the persons of men. And generally, in all Bodies Politique, if any particular member conceive himself Injuried by the Body it self, the Cognisance of his cause belongeth to the Soveraign, and those the Soveraign hath ordained for Judges in such causes, or shall ordaine for that particular cause ; and not to the Body itself. For the whole Body is in this case his fellow subject, which in a Soveraign Assembly, is otherwise : for there, if the Soveraign be not Judge, though in his own cause, there can be no Judge at all. In a Bodie Politique, for the well ordering of forraigne Traffique, the most commodious Representative is an As- sembly of all the members ; that is to say, such a one, as every one that adventureth his mony, may be present at all the Deliberations, and Resolutions of the Body, if they will themselves. For proof whereof, we are to consider the end, for which men that are Merchants, and may buy and sell, export, and import their Merchandise, according to their own discretions, doe nevertheless bind themselves up in one Cor- poration. It is true, there be few Merchants, that with the Merchandise they buy at home, can fraight a Ship, to export it ; or with that they buy abroad, to bring it home j and have therefore need to joyn together in one Society ; where every man may either participate of the gaine, according to the pro- portion of his adventure ; or take his own, and sell what he transports, or imports, at such prices as he thinks fit. But this is no Body Politique, there being no Common Repre- sentative to oblige them to any other Law, than that which is common to all other subjects. The End of their Incor- which is done both at home, porating, is to make their gaine the greater ; sellini buying, and sole two wayes ; by sole ^ and abroad. So that to grant to a Company of Merchants to 119 Part 2. Of COMMON-WEALTH. Chap. 22. to be a Corporation, or Body Politique, is to grant them a double Monopoly, whereof one is to be sole buyers ; another to be sole sellers. For when there is a Company incorporate for any particular forraign Country, they only export the Commodities vendible in that Country ; which is sole buying at home, and sole selling abroad. For at home there is but one buyer, and abroad but one that selleth : both which is gainfull to the Merchant, because thereby they buy at home at lower, and sell abroad at higher rates : And abroad there is but one buyer of forraign Merchandise, and but one that sels them at home ; both which againe are gainfull to the adventurers. Of this double Monopoly one part is disadvantageous to the people at home, the other to forraigners. For at home by their sole exportation they set what price they please on the husbandry, and handy-works of the people ; and by the sole importation, what price they please on all forraign com- modities the people have need of ; both which are ill for the people. On the contrary, by the sole selling of the native commodities abroad, and sole buying the forraign commodi- ties upon the place, they raise the price of those, and abate the price of these, to the disadvantage of the forraigner : For where but one selleth, the Merchandise is the dearer ; and where but one buyeth the cheaper : Such Corporations therefore are no other then Monopolies; though they would be very profitable for a Common-wealth, if being bound up into one body in forraigne Markets they were at liberty at home, every man to buy, and sell at what price he could. The end then of these Bodies of Merchants, being not a Common benefit to the whole Body, (which have in this case no common stock, but what is deducted out of the particular adventures, for building, buying, victualling and manning of Ships,) but the particular gaine of every adventurer, it is reason that every one be acquainted with the employment of his own ; that is, that every one be of the Assembly, that shall have the power to order the same ; and be acquainted with their accounts. And therefore the Representative of such 180 Part 2. Of COMMON-WEALTH. Chap. 22. such a Body must be an Assembly, where every member of the Body may be present at the consultations, if he will. If a Body Politique of Merchants, contract a debt to a stranger by the act of their Representative Assembly, every Member is lyable by himself for the whole. For a stranger can take no notice of their private Lawes, but considereth them as so many particular men, obliged every one to the whole payment, till payment made by one dischargeth all the rest : But if the debt be to one of the Company, the creditor is debter for the whole to himself, and cannot therefore demand his debt, but only from the common stock, if there be any. If the Common-wealth impose a Tax upon the Body, it is understood to be layd upon every Member proportionably to his particular adventure in the Company. For there is in this case no other common stock, but what is made of their particular adventures. If a Mulct be layd upon the Body for some unlawfull act, they only are lyable by whose votes the act was decreed, or by whose assistance it was executed ; for in none of the rest is there any other crime but being of the Body ; which if a crime, (because the Body was ordeyned by the authority of the Common-wealth,) is not his. If one of the Members be indebted to the Body, he may be sued by the Body ; but his goods cannot be taken, nor his person imprisoned by the authority of the Body ; but only by Authority of the Common-wealth : for if they can doe it by their own Authority, they can by their own Authority give judgement that the debt is due ; which is as much as to be Judge in their own Cause. A Bodie Those Bodies made for the government of Men, or of ^or Counsel Traffique, be either perpetuall, or for a time prescribed by to be given wrjtm2- gut there be Bodies also whose times are limited, to the Sove- & . ' raign. and that only by the nature of their businesse. For example, if a Soveraign Monarch, or a Soveraign Assembly, shall think fit to give command to the towns, and other severall parts of their territory, to send to him their Deputies, to enforme him of Part 2. Of COMMON- WEALTH. Chap. 22. 1 8 1 of the condition, and necessities of the Subjects, or to advise 121 with him for the making of good Lavves, or for any other cause, as with one Person representing the whole Country, such Deputies, having a place and time of meeting assigned them, are there, and at that time, a Body Politique, repre- senting every Subject of that Dominion ; but it is onely for such matters as shall be propounded unto them by that Man, or Assembly, that by the Soveraign Authority sent for them ; and when it shall be declared that nothing more shall be pro- pounded, nor debated by them, the Body is dissolved. For if they were the absolute Representative of the people, then were it the Soveraign Assembly ; and so there would be two Soveraign Assemblies, or two Soveraigns, over the same peop^ ; which cannot consist with their Peace. And there- fore where there is once a Soveraignty, there can be no abso- lute Representation of the people, but by it. And for the limits of how farre such a Body shall represent the whole People, they are set forth in the Writing by which they were sent for. For the People cannot choose their Deputies to other intent, than is in the Writing directed to them from their Soveraign expressed. Private Bodies Regular, and Lawfull, are those that are A Regular constituted without Letters, or other written Authority, Body,Law- saving the Lawes common to all other Subjects. And be- J*ll> f" a ,i • i • T^ . Family. cause they be united in one Person Representative, they are held for Regular; such as are all Families, in which the Father, or Master ordereth the whole Family. For he obligeth his Children, and Servants, as farre as the Law per- mitteth, though not further, because none of them are bound to obedience in those actions, which the Law hath forbidden to be done. In all other actions, during the time they are under domestique government, they are subject to their Fathers, and Masters, as to their immediate Soveraigns. For the Father, and Master being before the Institution of Common-wealth, absolute Soveraigns in their own Families, they lose afterward no more of their Authority, than the Law of the Common-wrealth taketh from them. Private i82 Part 2. Of COMMON- WEALTH. Chap. 22. Private Bodies Regular \ but Un- lawfull. Sys femes J r regular, such as are Private Leagues. Private Bodies Regular, but Unlawfull, are those that unite themselves into one person Representative, without any publique Authority at all; such as are the Corporations of Beggars, Theeves and Gipsies, the better to order their trade of begging, and stealing ; and the Corporations of men, that by Authority from any forraign Person, unite themselves in anothers Dominion, for the easier propagation of Doctrines, and for making a party, against the Power of the Common- wealth. Irregular Systemes, in their nature, but Leagues, or some- times meer concourse of people, without union to any par- ticular designe, not by obligation of one to another, but proceeding onely from a similitude of wills and inclinations, become Lawfull, or Unlawfull, according to the lawfulnesse, or unlawfulnesse of every particular mans designe therein : And his designe is to be understood by the occasion. The Leagues of Subjects, (because Leagues are commonly made for mutuall defence,) are in a Common-wealth (which is no more than a League of all the Subjects together) for the most part unnecessary, and favour of unlawfull designe ; and are for that cause Unlawfull, and go commonly by the name of Factions, or Conspiracies. For a League being a connexion of men by Covenants, if there be no power given to any one Man, or Assembly (as in the condition of meer Nature) to compell them to performance, is so long onely valid, as there ariseth no just cause of distrust : and there- fore Leagues between Common wealths, over whom there is no humane Power established, to keep them all in awe, are not onely lawfull, but also profitable for the time they last. But Leagues of the Subjects of one and the same Common- wealth, where every one may obtain his right by means of the Soveraign Power, are unnecessary to the maintaining of Peace and Justice, and (in case the designe of them be evill, or Unknown to the Common-wealth) unlawfull. For all uniting of strength by private men, is, if for evill intent, un- just ; if for intent unknown, dangerous to the Publique, and unjustly concealed. If 122 Part 2. Of COMMON-WEALTH. Chap. 22. 183 If the Soveraign Power be in a great Assembly, and a Secret number of men, part of the Assembly, without authority, consult a part, to contrive the guidance of the rest ; This is a Faction, or Conspiracy unlawfull, as being a fraudulent seducing of the Assembly for their particular interest. But if he, whose private interest is to be debated, and judged in the Assembly, make as many friends as he can ; in him it is no Injustice ; because in this case he is no part of the As- sembly. And though he hire such friends with mony, (un- lesse there be an expresse Law against it,) yet it is not Injustice. For sometimes, (as mens manners are,) Justice cannot be had without mony ; and every man may think his own cause just, till it be heard, and judged. In all Common-wealths, if a private man entertain more Feuds of servants, than the government of his estate, and lawfull em- ^m/fies. ployment he has for them requires, it is Faction, and un- lawfull. For having the protection of the Common-wealth, he needeth not the defence of private force. And whereas in Nations not throughly civilized, severall numerous Fami- lies have lived in continuall hostility, and invaded one another with private force ; yet it is evident enough, that they have done unjustly; or else that they had no Common- wealth. And as Factions for Kindred, so also Factions for Gov- Factions ernment of Religion, as of Papists, Protestants, Grc. or of ^enGtover' State, as Patricians, and Plebeians of old time in Rome, and of Aristocraticalls and Democraticalls of old time in Greece, are unjust, as being contrary to the peace and safety of the people, and a taking of the Sword out of the hand of the Soveraign. Concourse of people, is an Irregular Systeme, the lawful- nesse, or unlawfulnesse, whereof dependeth on the occasion, and on the number of them that are assembled. If the oc- casion be lawfull, and manifest, the Concourse is lawfull ; as the usuall meeting of men at Church, or at a publique Shew, in usuall numbers : for if the numbers be extraordinarily great, the occasion is not evident; and consequently he that 1 84 Part 2. Of COMMON-WEALTH. Chap. 22. that cannot render a particular and good account of his being amongst them, is to be judged conscious of an un- lavvfull, and tumultuous designe. It may be lawfull for a thousand men, to joyn in a Petition to be delivered to a Judge, or Magistrate ; yet if a thousand men come to present 123 it, it is a tumultuous Assembly ; because there needs but one or two for that purpose. But in such cases as these, it is not a set number that makes the Assembly Unlawfull, but such a number, as the present Officers are not able to sup- presse, and bring to Justice. When an unusuall number of men, assemble against a man whom they accuse ; the Assembly is an Unlawfull tumult ; because they may deliver their accusation to the Magistrate by a few, or by one man. Such was the case of St. Paul at Ephesus ; where Demetrius, and a great number of other men, brought two of Pauls companions before the Magistrate, saying with one Voyce, Great is Diana of the Ephesians ; which was their way of demanding Justice against them for teaching the people such doctrine, as was against their Re- ligion, and Trade. The occasion here, considering the Lawes of that People, was just; yet was their Assembly Judged Unlawfull, and the Magistrate reprehended them for *Actsig, it, in these words, * If Demetrius and the other work-men 4°- can accuse any man, of any thing, there be Pleas, and Depu- ties, let them accuse one another. And if you have any other thing to demand, your case may be judged in an Assembly Lawfully called. For we are in danger to be accused for this dayes sedition, because, there is no cause by which any man can render any reason of this Concourse of People. Where he calleth an Assembly, whereof mencan give no just account, a Sedition, and such as they could not answer for. And this is all I shall say concerning Systemes, and Assemblyes of People, which may be compared (as I said,) to the Similar parts of mans Body ; such as be Lawfull, to the Muscles ; such as are Unlawfully to Wens, Biles, and Apostemes, en- gendred by the unnaturall conflux of evill humours. CHAP. Part 2. Of COMMON- WEALTH. Chap. 23. 185 CHAP. XXIII. Of the Publique Ministers/?/ Soveraign Power. IN the last Chapter I have spoken of the Similar parts of a Common-wealth : In this I shall speak of the parts Organicall, which are Publique Ministers. A Publique M 1 n 1 s t e r, is he, that by the Sove- P^iigue raign, (whether a Monarch, or an Assembly,) is employed 'who. in any affaires, with Authority to represent in that employ- ment, the Person of the Common-wealth. And whereas every man, or assembly that hath Soveraignty, representeth two Persons, or (as the more common phrase is) has two Capacities, oneNaturall, and another Politique, (as a Monarch, hath the person not onely of the Common-wealth, but also of a man ; and a Soveraign Assembly hath the Person not onely of the Commonwealth, but also of the Assembly) ; they that be servants to them in their naturall Capacity, are 124 not Publique Ministers ; but those onely that serve them in the Administration of the Publique businesse. And there- fore neither Ushers, nor Sergeants, nor other Officers that waite on the Assembly, for no other purpose, but for the commodity of the men assembled, in an Aristocracy, or Democracy; nor Stewards, Chamberlains, Cofferers, or any other Officers of the houshold of a Monarch, are Publique Ministers in a Monarchy. Of Publique Ministers, some have charge committed to Ministers them of a generall Administration, either of the whole ^generall Dominion, or of a part thereof. Of the whole, as to a Pro- Admini- ' 1 ■ t 1 1 t-» t stratum* tector, or Regent, may bee committed by the Predecessor of an Infant King, during his minority, the whole Adminis- tration of his Kingdome. In which case, every Subject is so far obliged to obedience, as the Ordinances he shall make, and the commands he shall give be in the Kings name, and not inconsistent with his Soveraigne Power. Of a 1 86 Part 2. Of COMMON- WEAL TH. Chap. 23. a part, or Province ; as when either a Monarch, or a Sove- reign Assembly, shall give the generall charge thereof to a Governour, Lieutenant, Praefect or Vice- Roy : And in this case also, every one of that Province, is obliged to all he shall doe in the name of the Sovereign, and that not incom- patible with the Sovereigns Right. For such Protectors, Vice- Roys, and Governors, have no other right, but what depends on the Sovereigns Will ; and no Commission that can be given them, can be interpreted for a Declaration of the will to transferre the Sovereignty, without expresse and perspi- cuous words to that purpose. And this kind of Publique Ministers resembleth the Nerves, and Tendons that move the severall limbs of a body naturall. For speciall Others have speciall Administration ; that is to say, stratum, charges of some speciall businesse, either at home, or abroad : ^economy ^s at nome' First, for the Oeconomy of a Common- wealth, They that have Authority concerning the Treasure, as Tri- butes, Impositions, Rents, Fines, or whatsoever publique revenue, to collect, receive, issue, or take the Accounts thereof, are Publique Ministers : Ministers, because they serve the Person Representative, and can doe nothing against his Command, nor without his Authority : Publique, because they serve him in his Politicall Capacity. Secondly, they that have Authority concerning the Militia ; to have the custody of Armes, Forts, Ports ; to Levy, Pay, or Conduct Souldiers ; or to provide for any necessary thing for the use of war, either by Land or Sea, are publique Ministers. But a Souldier without Command, though he fight for the Common- wealth, does not therefore represent the Person of it • because there is none to represent it to. For every one that hath command, represents it to them only whom he commandeth. For in- They also that have authority to teach, or to enable ^he'peoplf others to teach the people their duty to the Sovereign Power, and instruct them in the knowledge of what is just, and un- just, thereby to render them more apt to live in godlinesse, and in peace amongst themselves, and resist the publique enemy, Part 2. Of COMMON- WEAL TH. Chap. 23. 187 enemy, are Publique Ministers : Ministers, in that they doe it not by their own Authority, but by anothers; and Publique, 125 because they doe it (or should doe it) by no Authority, but that of the Soveraign. The Monarch, or the Soveraign Assembly only hath immediate Authority from God, to teach and instruct the people ; and no man but the Soveraign, re- ceiveth his power Dei gratia simply ; that is to say, from the favour of none but God : All other, receive theirs from the favour and providence of God, and their Soveraigns ; as in a Monarchy Dei gratia e° Regis ; or Dei providentia 6° voluntaie Regis. They also to whom Jurisdiction is given, are Publique Forjudi- Ministers. For in their Seats of Justice they represent the cature' person of the Soveraign j and their Sentence, is his Sentence ; For (as hath been before declared) all Judicature is essen- tially annexed to the Soveraignty ; and therefore all other Judges are but Ministers of him, or them that have the Soveraign Power. And as Controversies are of two sorts, namely of Fact and of Law ; so are Judgements, some of Fact, some of Law : And consequently in the same contro- versie, there may be two Judges, one of Fact, another of Law. And in both these controversies, there may arise a con- troversie between the party Judged, and the Judge ; which because they be both Subjects to the Soveraign, ought in Equity to be Judged by men agreed on by consent of both j for no man can be Judge in his own cause. But the Sove- raign is already agreed on for Judge by them both, and is therefore either to heare the Cause, and determine it himself, or appoint for Judge such as they shall both agree on. And this agreement is then understood to be made between them divers wayes ; as first, if the Defendant be allowed to except against such of his Judges, whose interest maketh him suspect them, (for as to the Complaynant he hath already chosen his own Judge,) those which he excepteth not against, are Judges he himself agrees on. Secondly, if he appeale to any other Judge, he can appeale no further; for his appeale is his choice. 1 88 Part 2. Of COMMON-WEALTH. Chap. 23. choice. Thirdly, if he appeale to the Soveraign himself, and he by himself, or by Delegates which the parties shall agree on, give Sentence ; that Sentence is finall : for the Defendant is Judged by his own Judges, that is to say, by himself. These properties of just and rationall Judicature consi- dered, I cannot forbeare to observe the excellent constitution of the Courts of Justice, established both for Common, and also for Publique Pleas in England. By Common Pleas, I meane those, where both the Complaynant and Defendant are Subjects : and by Publique, (which are also called Pleas of the Crown) those, where the Complaynant is the Soveraign. For whereas there were two orders of men, whereof one was Lords, the other Commons ; The Lords had this Priviledge, to have for Judges in all Capitall crimes, none but Lords ; and of them, as many as would be present ; which being ever acknowledged as a Priviledge of favour, their Judges were none but such as they had themselves desired. And in all controversies, every Subject (as also in civill contro- versies the Lords) had for Judges, men of the Country where the matter in controversie lay ; against which he might make his exceptions, till at last twelve men without exception being 123 agreed on, they were Judged by those twelve. So that having his own Judges, there could be nothing alledged by the party, why the sentence should not be finall. These publique persons, with Authority from the Soveraign Power, either to Instruct, or Judge the people, are such members of the Common-wealth, as may fitly be compared to the organs of Voice in a Body naturall. Publique Ministers are also all those, that have Authority from the Soveraign, to procure the Execution of Judgements given ; to publish the Soveraigns Commands ; to suppresse Tumults ; to apprehend, and imprison Malefactors; and other acts tending to the conservation of the Peace. For every act they doe by such Authority, is the act of the Common- wealth ; and their service, answerable to that of the Hands, in a Bodie naturall. Publique Ministers abroad, are those that represent the Person Part 2. Of COMMON-WEALTH. Chap. 23. 189 Person of their own Soveraign, to forraign States. Such are Ambassadors, Messengers, Agents, and Heralds, sent by publique Authoritie, and on publique Businesse. But such as are sent by Authoritie only of some private partie of a troubled State, though they be received, are neither Publique, nor Private Ministers of the Common- wealth ; because none of their actions have the Common- wealth for Author. Likewise, an Ambassador sent from a Prince, to congratulate, condole, or to assist at a solemnity though the Authority be Publique; yet because the businesse is Private, and belonging to him in his naturall capacity ; is a Private person. Also if a man be sent into another Coun- try, secretly to explore their counsels, and strength ; though both the Authority, and the Businesse be Publique ; yet because there is none to take notice of any Person in him, but his own ; he is but a Private Minister ; but yet a Minister of the Common- wealth; and may be compared to an Eye in the Body naturall. And those that are appointed to receive the Petitions or other informations of the People, and are as it were the publique Eare, are Publique Ministers, and repre- sent their Soveraign in that office. Neither a Counsellor (nor a Councell of State, if we con- Counsellors sider it with no Authority of Judicature or Command, but ™f/£ufm only of giving Advice to the Soveraign when it is required, ployment or of offering it when it is not required, is a Publique Person. For the Advice is addressed to the Soveraign only, whose are not . . . ... Publique person cannot m his own presence, be represented to him, Ministers. by another. But a Body of Counsellors, are never without some other Authority, either of Judicature, or of immediate Administration : As in a Monarchy, they represent the Monarch, in delivering his Commands to the Publique Min- isters : In a Democracy, the Councell, or Senate propounds the Result of their deliberations to the people, as a Councell ; but when they appoint Judges, or heare Causes, or give Audience to Ambassadors, it is in the quality of a Minister of the People : And in an Aristocracy the Councell of State is the Soveraign Assembly it self ; and gives counsell to none but themselves. CHAP. 190 Part 2. Of CO MM OX- WEALTH. Chap. 24. CHAP. XXIV. Of the Nutrition and Procreation of a Common-wealth. The Nourish- ment of a Coimnon- iveatth consisteth in the Commodi- ties of Sea and Land He Nutrition of a Common-wealth consisteth, 127 I in the Plenty, and Distribution of Materials conducing to Life : In Concoction, or Preparation ; and (when con- cocted) in the Conveyance of it, by convenient conduits, to the Publique use. As for the Plenty of Matter, it is a thing limited by Nature, to those commodities, which from (the two breasts of our common Mother) Land, and Sea, God usually either freely giveth, or for labour selleth to man-kind. For the Matter of this Nutriment, consisting in Animals, Vegetals, and Minerals, God hath freely layd them before us, in or neer to the face of the Earth ; so as there needeth no more 'but the labour, and industry of receiving th m- Insomuch as Plenty dependeth (next to Gods favour) meerly on the labour and industry of men. This Matter, commonly called Commodities, is partly Native, and partly Forraign : Amative, that which is to be had within the Territory of the Common-wealth : Forraign, that which is imported from without. And because there is no Territory under the Dominion of one Common-wealth, (ex- cept it be of very vast extent,) that produceth all things needful for the maintenance, and motion of the whole Body ; and few that produce not something more than necessary ; the superfluous commodities to be had within, become no more superfluous, but supply these wants at home, by im- portation of that which may be had abroad, either by Ex- change, or by just Warre, or by Labour : for a mans Labour also, is a commodity exchangeable for benefit, as well as any other thing : And there have been Common-wealths that having no more Territory, than hath served them for habi- tation, have neverthelesse, not onely maintained, but also encreased Parti. Of COMMON-WEALTH. Chap. 24. 191 encreased their Power, partly by the labour of trading from one place to another, and partly by selling the Manifactures, whereof the Materials were brought in from other places. The Distribution of the Materials of this Nourishment, is the constitution of Mine, and Thine, and His ; that is to say, in one word Propriety ; and belongeth in all kinds of Common-wealth to the Soveraign Power. For where there is no Common-wealth, there is (as hath been already shewn) a perpetuall warre of every man against his neighbour ; And therefore every thing is his that getteth it, and keepeth it by force ; which is neither Propriety, nor Community ; but Uncertainty. Which is so evident, that even Cicero, (a passionate defender of Liberty,) in a publique pleading, at- tributeth all Propriety to the Law Civil, Let the Civil! Law, saith he, be once abandoned, or but negligently guarded, (not to 128 say oppressed?) and there is nothing, that any man can be sure to receive from his Ancestor, or leave to his Children. And again ; Take away the Civill Law, and no man knows what is his own, and what another mans. Seeing therefore the Introduction of Propriety is an effect of Common-wealth ; which can do nothing but by the Person that Represents it, it is the act onely of the Soveraign ; and consisteth in the Lawes, which none can make that have not the Soveraign Power. And this they well knew of old, who called that No/ioc, (that is to say, Distribution,) which we call Law j and denned Justice, by distributing to every man his own. In this Distribution, the First Law, is for Division of the Land it selfe : wherein the Soveraign assigneth to every man a portion, according as he, and not according as any Subject, or any number of them, shall judge agreeable to Equity, and the Common Good. The Children of Israel, were a Com- mon-wealth in the Wildernesse ; but wanted the commodities of the Earth, till they were masters of the Land of Promise ; which afterward was divided amongst them, not by their own discretion, but by the discretion of Eleazar the Priest, and Joshua their Generall : who when there were twelve Tribes, making them thirteen by subdivision of the Tribe of Joseph ; made And the right Dis- tribution of them. All private Estates of la fid pro- ceed origi- nally from the arbi- trary Dis- tribution of the Soveraign. 1 92 Part 2. Of COMMON- WEAL TH. Chap. 24 Propriety of a Sub- ject excludes not the Dominion of the Sove- raign, but onely of another Subject. The Pub- lique is not to be dieted. made neverthelesse but twelve portions of the Land ; and ordained for the Tribe of Levi no land ; but assigned them the tenth part of the whole fruits ; which division was there- fore Arbitrary. And though a People comming into pos- session of a Land by warre, do not alvvaies exterminate the antient Inhabitants, (as did the Jewes,) but leave to many, or most, or all of them their estates ; yet it is manifest they hold them afterwards, as of the Victors distribution ; as the people of England held all theirs of William the Conqnerour. From whence we may collect, that the propriety which a subject hath in his lands, consisteth in a right to exclude all other subjects from the use of them ; and not to exclude their Soveraign, be it an assembly, or a Monarch. For seeing the Soveraign, that is to say, the Common-wealth (whose Person he representeth,) is understod to do nothing but in order to the common Peace and Security, this Distri- bution of lands, is to be understod as done in order to the same: And consequently, whatsoever Distribution he shall make in prejudice thereof, is contrary to the will of every subject, that committed his Peace, and safety to his discre- tion, and conscience ; and therefore, by the will of every one of them, is to be reputed voyd. It is true, that a Soveraign Monarch, or the greater part of a Soveraign Assembly, may ordain the doing of many things in pursuit of their Passions, contrary to their own consciences, which is a breach of trust, and of the Law of Nature ; but this is not enough to au- thorise any subject, either to make warre upon, or so much as to accuse of Injustice, or any way to speak evill of their Soveraign ; because they have authorised all his actions, and in bestowing the Soveraign Power, made them their own. But in what cases the Commands of Soveraigns are contrary to Equity, and the Law of Nature, is to be considered here- after in another place. In the Distribution of land, the Common-wealth it selfe, may be conceived to have a portion, and possesse, and im- prove the same by their Representative ; and that such portion may be made sufficient, to susteine the whole ex- pence 129 Part 2. Of COMMON-WEALTH. Chap. 24. 193 pence to the common Peace, and defence necessarily required : Which were very true, if there could be any Representative conceived free from humane passions, and infirmities. But the nature of men being as it is, the setting forth of Publique Land, or of any certaine Revenue for the Common-wealth, is in vaine ; and tendeth to the dissolution of Government, and to the condition of meere Nature, and War, assoon as ever the Soveraign Power falleth into the hands of a Monarch, or of an Assembly, that are either too negligent of mony, or too hazardous in engaging the pub- lique stock, into a long, or costly war. Common-wealths can endure no Diet : For seeing their expence is not limited by their own appetite, but by externall Accidents, and the appetites of their neighbours, the Publique Riches cannot be limited by other limits, than those which the emergent occasions shall require. And whereas in Engla?id, there were by the Conqueror, divers Lands reserved to his own use, (besides Forrests, and Chases, either for his recreation, or for preservation of Woods,) and divers services reserved on the Land he gave his Subjects ; yet it seems they were not reserved for his Maintenance in his Publique, but in his Naturall capacity : For he, and his Successors did for all that, lay Arbitrary Taxes on all Subjects Land, when they judged it necessary. Or if those publique Lands, and Services, were ordained as a sufficient maintenance of the Common-wealth, it was contrary to the scope of the Insti- tution ; being (as it appeared by those ensuing Taxes) insufficient, and (as it appeares by the late small Revenue of the Crown) Subject to Alienation, and Diminution. It is therefore in vaine, to assign a portion to the Common- wealth ; which may sell, or give it away ; and does sell, and give it away when tis done by their Representative. As the Distribution of Lands at home ; so also to assigne in what places, and for what commodities, the Subject shall traffique abroad, belongeth to the Soveraign. For if it did belong to private persons to use their own discretion therein, some of them would bee drawn for gaine, both to furnish the o enemy The Places and matter of Traffique depend, as their Dis- tribution, on the Sove- raign. 1 94 Part 2. Of COMMON- WEAL TH. Chap. 24. The Laws of trans- ferring propriety belong also to the Sove- raign. Mony the Bloud of a Cummoii- wealth. enemy with means to hurt the Common-wealth, and hurt it themselves, by importing such things, as pleasing mens appetites, be neverthelesse noxious, or at least unprofitable to them. And therefore it belongeth to the Common-wealth, (that is, to the Soveraign only,) to approve, or disapprove both of the places, and matter of forraign Traffique. Further, seeing it is not enough to the Sustentation of a Common-wealth, that every man have a propriety in a portion of Land, or in some few commodities, or a naturall property in some usefull art, and there is no art in the world, but is necessary either for the being, or well being almost of every particular man ; it is necessary, that men distribute that which they can spare, and transferre their propriety therein, mutually one to another, by exchange, and mutuall contract. And therefore it belongeth to the Common-wealth, (that is to say, to the Soveraign,) to appoint in what manner, all kinds of contract between Subjects, (as buying, selling, ex- changing, borrowing, lending, letting, and taking to hire,) are to bee made ; and by what words, and signes they shall be understood for valid. And for the Matter, and Distri- bution of the Nourishment, to the severall Members of the Common-wealth, thus much (considering the modell of the whole worke) is sufficient. By Concoction, I understand the reducing of all commo- dities, which are not presently consumed, but reserved for Nourishment in time to come, to some thing of equall value, and withall so portable, as not to hinder the motion of men from place to place ; to the end a man may have in what place soever, such Nourishment as the place affordeth. And this is nothing else but Gold, and Silver, and Mony. For Gold and Silver, being (as it happens) almost in all Countries of the world highly valued, is a commodious measure of the value of all things else between Nations; and Mony (of what matter soever coyned by the Soveraign of a Common-wealth,) is a sufficient measure of the value of all things else, between the Subjects of that Common-wealth. By the means of which measures, all commodities, Move- able, 130 Part 2. Of COMMON- WE A L TH. Chap. 24. 19 able, and Immoveable, are made to accompany a man, to all places of his resort, within and without the place of his ordinary residence ; and the same passeth from Man to Man, within the Common-wealth ; and goes round about, Nourish- ing (as it passeth) every part thereof ; In so much as this Concoction, is as it were the Sanguification of the Com- mon-wealth : For naturall Bloud is in like manner made of the fruits of the Earth ; and circulating, nourisheth by the way, every Member of the Body of Man. And because Silver and Gold, have their value from the matter it self ; they have first this priviledge, that the value of them cannot be altered by th » power of one, nor of a few Common-wealths ; as being a common measure of the commodities of all places. But base Mony, may easily be enhansed, or abased. Secondly, they have the priviledge to make Common-wealths move, and stretch out their armes, when need is, into forraign Countries ; and supply, not only private Subjects that travell, but also whole Armies with Provision. But that Coyne, which is not considerable for the Matter, but for the Stamp of the place, being unable to endure change of ayr, hath its effect at home only ; where also it is subject to the change of Laws, and thereby to have the value diminished, to the prejudice many times of those that have it. The Conduits, and Wayes by which it is conveyed to the The Con- Publique use, are of two sorts; One, that Conveyeth it to ^ayof'* the Publique Coffers : The other, that Issueth the same out mony t0 the _ , ,. Publique againe for publique payments. Of the first sort, are Col- use. lectors, Receivers, and Treasurers j of the second are the Treasurers againe, and the Officers appointed for payment of severall publique or private Ministers. And in this also, the Artificiall Man maintains his resemblance with the Naturall j whose Veins receiving the Bloud from the seve- rall Parts of the Body, carry it to the Heart ; where being made Vitall, the Heart by the Arteries sends it out again, to enliven, and enable for motion all the Members of the same. The 196 Part 2. Of COMMON-WEALTH. Chap. 25. The Chil- The Procreation, or Children of a Common-wealth, are ^Common- those we call Plantations^ or Colonies ; which are numbers of ■wealth men sent out from tne Common-wealth, under a Conductor, or Governour, to inhabit a Forraign Country, either formerly voyd of Inhabitants, or made voyd then, by warre. And when a Colony is setled, they are either a Common- wealth of themselves, discharged of their subjection to their Sove- raign that sent them, (as hath been done by many Common- wealths of antient time,) in which case the Common-wealth from which they went, was called their Metropolis, or Mother, and requires no more of them, then Fathers require of the Children, whom they emancipate, and make free from their domestique government, which is Honour, and Friendship ; or else they remain united to their Metropolis, as were the Colonies of the people of Rome; and then they are no Common- wealths themselves, but Provinces, and parts of the Common-wealth that sent them. So that the Right of Colonies (saving Honour, and League with their Metropolis,) dependeth wholly on their Licence, or Letters, by which their Soveraign authorised them to Plant. CHAP. XXV. Of COUNSELL. Counsell T T Ow fallacious it is to judge of the nature of things, by what. ^ the ordinary and inconstant use of words, appeareth in nothing more, than in the confusion of Counsels, and Commands, arising from the Imperative manner of speaking in them both, and in many other occasions besides. For the words Doe this, are the words not onely of him that Com- mandeth j but also of him that giveth Counsell ; and of him that Exhorteth ; and yet there are but few, that see not, that these are very different things ; or that cannot distinguish between them, when they perceive who it is that speaketh, and to whom the Speech is directed, and upon what occa- sion. Part 2. Of COMMON-WEALTH. Chap. 25. 197 sion. But finding those phrases in mens writings, and being not able, or not willing to enter into a consideration of the circumstances, they mistake sometimes the Precepts of Coun- sellours, for the Precepts of them that Command ; and some- times the contrary ; according as it best agreeth with the con- clusions they would inferre, or the actions they approve. To avoyd which mistakes, and render to those termes of Com- manding, Counselling, and Exhorting, their proper and dis- tinct significations, I define them thus. Command is, where a man saith, Doe this, or Doe not Differences this, without expecting other reason than the Will of him command, that sayes it. From this it followeth manifestly, that he that ™j Coun" Commandeth, pretendeth thereby his own Benefit : For the 132 reason of his Command is his own Will onely, and the proper object of every mans Will, is some Good to himselfe. Counsel l, is where a man saith, Doe, or Doe not this, and deduceth his reasons from the benefit that arriveth by it to him to whom he saith it. And from this it is evident, that he that giveth Counsell, pretendeth onely (whatsoever he intendeth) the good of him, to whom he giveth it. Therefore between Counsell and Command, one great diffe- rence is, that Command is directed to a mans own benefit ; and Counsell to the benefit of another man. And from this ariseth another difference, that a man may be obliged to do what he is Commanded ; as when he hath covenanted to obey : But he cannot be obliged to do as he is Counselled, because the hurt of not following it, is his own ; or if he should covenant to follow it, then is the Counsell turned into the nature of a Command. A third difference between them is, that no man can pretend a right to be of another mans Counsell ; because he is not to pretend benefit by it to him- selfe : but to demand right to Counsell another, argues a will to know his designes, or to gain some other Good to himselfe ; which (as I said before) is of every mans will the proper object. This also is incident to the nature of Counsell ; that what- soever it be, he that asketh it, cannot in equity accuse, or punish it : For to ask Counsell of another, is to permit him to 198 Part 2. Of COMMON- WEALTH. Chap. 25. to give such Counsell as he shall think best ; And conse- quently, he that giveth counsell to his Soveraign, (whether a Monarch, or an Assembly) when he asketh it, cannot in equity be punished for it, whether the same be conformable to the opinion of the most, or not, so it be to the Proposition in debate. For if the sense of the Assembly can be taken notice of, before the Debate be ended, they should neither ask, nor take any further Counsell ; For the Sense of the Assembly, is the Resolution of the Debate, and End of all Deliberation. And generally he that demandeth Counsell, is Author of it ; and therefore cannot punish it ; and what the Soveraign cannot, no man else can. But if one Subject giveth Counsell to another, to do any thing contrary to the Lawes, whether that Counsell proceed from evill intention, or from ignorance onely, it is punishable by the Common- wealth ; because ignorance of the Law, is no good excuse, where every man is bound to take notice of the Lawes to which he is subject. Exhorta- Exhortation, and Dehortation, is Counsell, ^ehorta- accompanied with signes in him that giveth it, of vehement Hon what, desire to have it followed ; or to say it more briefly, Counsell vehemently pressed. For he that Exhorteth, doth not deduce the consequences of what he adviseth to be done, and tye himselfe therein to the rigour of true reasoning ; but encour- ages him he Counselleth, to Action : As he that Dehorteth, deterreth him from it. And therefore they have in their speeches, a regard to the common Passions, and opinions of men, in deducing their reasons ; and make use of Similitudes, Metaphors, Examples, and other tooles of Oratory, to per- swade their Hearers of the Utility, Honour, or Justice of following their advise. From whence may be inferred, First, that Exhortation and 133 Dehortation, is directed to the Good of him that giveth the Counsell, not of him that asketh it, which is contrary to the duty of a Counsellour; who (by the definition of Counsell) ought to regard, not his own benefit, but his whom he ad- viseth. And that he directeth his Counsell to his own benefit, Part 2. Of COMMON-WEALTH. Chap. 25. benefit, is manifest enough, by the long and vehement urg- ing, or by the artificiall giving thereof; which being not required of him. and consequently proceeding from his own occasions, is directed principally to his own benefit, and but accidentarily to the good of him that is Counselled, or not at all. Secondly, that the use of Exhortation and Dehortation lyeth onely, where a man is to speak to a Multitude; because when the Speech is addressed to one, he may interrupt him, and examine his reasons more rigorously, than can be done in a Multitude ; which are too many to enter into Dispute, and Dialogue with him that speaketh indifferently to them all at once. Thirdly, that they that Exhort and Dehort, where they are required to give Counsell, are corrupt Counsellours, and as it were bribed by their own interest. For though the Counsell they give be never so good ; yet he that gives it, is no more a good Counsellour, than he that giveth a Just Sentence for a reward, is a Just Judge. But where a man may lawfully Command, as a Father in his Family, or a Leader in an Army, his Exhortations and Dehortations, are not onely lawfull, but also necessary, and laudable : But then they are no more Counsells, but Commands ; which when they are for Execution of soure labour ; sometimes necessity, and al waves humanity requireth to be sweetned in the delivery, by encouragement, and in the tune and phrase of Counsell, rather then in harsher language of Com- mand. Examples of the difference between Command and Coun- sell, we may take from the formes of Speech that expresse them in Holy Scripture. Have no other Gods but me ; Make to thy selfe no graven Image; Take not Gods name in vain ; Sanctifie the Sabbath ; Honour thy Parents ; Kill not ; Steale not, «Scc. are Commands ; because the reason for which we are to obey them, is drawn from the will of God our King, whom we are obliged to obey. But these words, Sell all thou hast ; give it to the poore ; and follow me, are Counsell ; because 200 Part 2. Of COMMON-WEALTH. Chap. 25. because the reason for which we are to do so, is drawn from our own benefit ; which is this, that we shall have Treasure in heaven. These words, Go into the Village over against you, and you shall find an Asse tyed, and her Colt; loose her, and bring her to me, are a Command ; for the reason of their fact is drawn from the will of their Master : but these words, Repe?it, and be Baptized in the Name of Jesus, are Counsell ; because the reason why we should so do, tendeth not to any benefit of God Almighty, who shall still be King in what manner soever we rebell ; but of our selves, who have no other means of avoyding the punishment hanging over us for our sins. Differences As the difference of Counsell from Command, hath been °lnfitCou7i- now deduced from the nature of Counsell, consisting in a sellours. deducing of the benefit, or hurt that may arise to him that 134 is to be Counselled, by the necessary or probable conse- quences of the action he propoundeth ; so may also the differences between apt, and inept Counsellours be derived from the same. For Experience, being but Memory of the consequences of like actions formerly observed, and Counsell but the Speech whereby that experience is made known to another ; the Vertues, and Defects of Counsell, are the same with the Vertues, and Defects Intellectuall : And to the Person of a Common-wealth, his Counsellours serve him in the place of Memory, and Mentall Discourse. But with this resemblance of the Common-wealth, to a naturall man, there is one dissimilitude joyned, of great importance; which is, that a naturall man receiveth his experience, from the na- turall objects of sense, which work upon him without passion, or interest of their own ; whereas they that give Counsell to the Representative person of a Common-wealth, may have, and have often their particular ends, and passions, that render their Counsells alwayes suspected, and many times unfaithfull. And therefore we may set down for the first condition of a good Counsel lour, That his Ends, and In- terest, be not inconsistent with the Ends and Interest of him he Counselleih. Secondly, Part 2. Of COMMON- WEAL TH. Chap. 25. 201 Secondly, Because the office of a Counsellour, when an action comes into deliberation, is to make manifest the con- sequences of it, in such manner, as he that is Counselled may be truly and evidently informed ; he ought to propound his advise, in such forme of speech, as may make the truth most evidently appear; that is to say, with as firme ratiocina- tion, as significant and proper language, and as briefly, as the evidence will permit. And therefore rash, and unevident Inferences; (such as are fetched onely from Examples, or authority of Books, and are not arguments of what is good, or evill, but witnesses of fact, or of opinion,) obscure, co?ifused, and a?nbiguous Expressions, also all metaphoricall Speeches, tending to the stirring up of Passion, (because such reasoning, and such expressions, are usefull onely to deceive, or to lead him we Counsell towards other ends than his own) are re- pugnant to the Office of a Counsellour. Thirdly, Because the Ability of Counselling proceedeth from Experience, and long study ; and no man is presumed to have experience in ail those things that to the Adminis- tration of a great Common-wealth are necessary to be known, No man is presu??ied to be a good Counsellour, but in such Businesse, as he hath not onely been much versed in, but hath also much meditated on, and considered. For seeing the businesse of a Common-wealth is this, to preserve the people in Peace at home, and defend them against forraign Invasion, we shall find, it requires great knowledge of the disposition of Man-kind, of the Rights of Government, and of the nature of Equity, Law, Justice, and Honour, not to be attained without study ; And of the Strength, Commodities, Places, both of their own Country, and their Neighbours ; as also of the inclinations, and designes of all Nations that may any way annoy them. And this is not attained to, without much experience. Of which things, not onely the whole summe, 135 but every one of the particulars requires the age, and obser- vation of a man in years, and of more than ordinary study. The wit required for Counsel, as I have said before (Chap. 8.) is Judgement. And the differences of men in that point come 202 Part 2. Of COMMON-WEALTH. Chap. 25. come from different education, of some to one kind of study, or businesse, and of others to another. When for the doing of any thing, there be Infallible rules, (as in Engines, and Edifices, the rules of Geometry,) all the experience of the world cannot equall his Counsell, that has learnt, or found out the Rule. And when there is no such Rule, he that hath most experience in that particular kind of businesse has therein the best Judgement, and is the best Counsellour. Fourthly, to be able to give Counsell to a Common-wealth, in a businesse that hath reference to another Common- wealth, is necessary to be acquainted with the Intelligences ', and Letters that come from thence, and with all the records of Treaties, and other tra?isactions of State between them ; which none can doe, but such as the Representative shall think fit. By which we may see, that they who are not called to Counsell, can have no good Counsell in such cases to obtrude. Fifthly, Supposing the number of Counsellors equall, a man is better Counselled by hearing them apart, then in an As- sembly ; and that for many causes. First, in hearing them apart, you have the advice of every man ; but in an Assembly many of them deliver their advise with /, or No, or with their hands, or feet, not moved by their own sense, but by the eloquence of another, or for feare of displeasing some that have spoken, or the whole Assembly, by contradiction ; or for feare of appearing duller in apprehension, than those that have applauded the contrary opinion. Secondly, in an Assembly of many, there cannot choose but be some whose interests are contrary to that of the Publique ; and these their Interests make passionate, and Passion eloquent, and Eloquence drawes others into the same advice. For the Passions of men, which asunder are moderate, as the heat of one brand ; in Assembly are like many brands, that enflame one another, (especially when they blow one another with Orations) to the setting of the Common-wealth on fire, under pretence of Counselling it. Thirdly, in hearing every man apart, one may examine (when there is need) the truth, or probability Part 2. Of COMMON-WEALTH. Chap. 25. probability of his reasons, and of the grounds of the advise he gives, by frequent interruptions, and objections ; which cannot be done in an Assembly, where (in every difficult question) a man is rather astonied, and dazled with the variety of discourse upon it, than informed of the course he ought to take. Besides, there cannot be an Assembly of many, called together for advice, wherein there be not some, that have the ambition to be thought eloquent, and also learned in the Politiques; and give not their advice with care of the businesse propounded, but of the applause of their motly orations, made of the divers colored threds, or shreds of Authors ; which is an Impertinence at least, that takes away the time of serious Consultation, and in the secret way 136 of Counselling apart, is easily avoided. Fourthly, in De- liberations that ought to be kept secret, (whereof there be many occasions in Publique Businesse,) the Counsells of many, and especially in Assemblies, are dangerous ; And therefore great Assemblies are necessitated to commit such affaires to lesser numbers, and of such persons as are most versed, and in whose fidelity they have most confidence. To conclude, who is there that so far approves the taking of Counsell from a great Assembly of Counsellours, that wisheth for, or would accept of their pains, when there is a question of marrying his Children, disposing of his Lands, governing his Household, or managing his private Estate, especially if there be amongst them such as wish not his prosperity ? A man that doth his businesse by the help of many and prudent Counsellours, with every one consulting apart in his proper element, does it best, as he that useth able Seconds at Tennis play, placed in their proper stations. He does next best, that useth his own Judgement only ; as he that has no Second at all. But he that is carried up and down to his businesse in a framed Counsell, which cannot move but by the plurality of consenting opinions, the execu- tion whereof is commonly (out of envy, or interest) retarded by the part dissenting, does it worst of all, and like one that is carried to the ball, though by good Players, yet in a Wheele- barrough, 204 Part 2. Of COMMON-WEALTH. Chap. 26. barrough, or other frame, heavy of it self, and retarded also by the inconcurrent judgements, and endeavours of them that drive it ; and so much the more, as they be more that set their hands to it ; and most of all, when there is one, or more amongst them, that desire to have him lose. And though it be true, that many eyes see more then one ; yet it is not to be understood of many Counsellours : but then only, when the finall Resolution is in one man. Otherwise, because many eyes see the same thing in divers lines, and are apt to look asquint towards their private benefit ; they that desire not to misse their marke, though they look about with two eyes, yet they never ayme but with one ; And therefore no great Popular Common-wealth was ever kept up ; but either by a forraign Enemy that united them ; or by the reputation of some one eminent Man amongst them ; or by the secret Counsell of a few ; or by the mutuall feare of equall factions ; and not by the open Consultations of the Assembly. And as for very little Common-wealths, be they Popular, or Monarchicall, there is no humane wisdome can uphold them, longer then the Jealousy lasteth of their potent Neighbours. CHAP. XXVI. Of Civill Lawes. Civiii Law T3 ^ Civill Lawes, I understand the Lawes, that what. |j men are therefore bound to observe, because they are Members, not of this, or that Common-wealth in particular, but of a Common-wealth. For the knowledge of particular Lawes belongeth to them, that professe the study of the 137 Lawes of their severall Countries ; but the knowledge of Civill Law in generall, to any man. The antient Law of Rome was called their Civil Law, from the word Civitas) which signifies a Common-wealth : And those Countries, which having been under the Roman Empire, and governed by Part 2. Of COMMON-WEALTH. Chap. 26. 205 by that Law, retaine still such part thereof as they think fit, call that part the Civill Law, to distinguish it from the rest of their own Civill Lawes. But that is not it I intend to speak of here j my designe being not to shew what is Law here, and there ; but what is Law ; as Plato, Aristotle, Cicero, and divers others have done, without taking upon them the pro- fession of the study of the Law. And first it is manifest, that Law in generall, is not Counsell, but Command ; nor a Command of any man to any man ; but only of him, whose Command is addressed to one formerly obliged to obey him. And as for Civill Law, it addeth only the name of the person Commanding, which is Persona Civitatis, the Person of the Common- wealth. Which considered, I define Civill Law in this manner. Civill Law, Is to every Subject, those Rules, which the Co??unon-wealth hath Commanded him, by Word, Writing, or other sufficient Sign of the Will, to make use of, for the Distinction of Right, and Wrong; that is to say, of what is contrary, and what is not contrary to the Rule. In which definition, there is nothing that is not at first sight evident. For every man seeth, that some Lawes are addressed to all the Subjects in generall ; some to particular Provinces ; some to particular Vocations ; and some to par- ticular Men ; and are therefore Lawes, to every of those to whom the Command is directed ; and to none else. As also, that Lawes are the Rules of Just, and Unjust ; nothing being reputed Unjust, that is not contrary to some Law. Likewise, that none can make Lawes but the Common-wealth ; because our Subjection is to the Common-wealth only : and that Commands, are to be signified by sufficient Signs ; because a man knows not otherwise how to obey them. And there- fore, whatsoever can from this definition by necessary conse- quence be deduced, ought to be acknowledged for truth. Now I deduce from it this that folio weth. 1. The Legislator in all Common-wealths, is only the The Sove- fCt I &71 Z S Soveraign, be he one Man, as in a Monarchy, or one As- Legislator : sembly 2o6 Part 2. Of COMMON-WEALTH. Chap. 26. sembly of men, as in a Democracy, or Aristocracy. For the Legislator, is he that maketh the Law. And the Common- wealth only, prescribes, and commandeth the observation of those rules, which we call Law : Therefore the Common- wealth is the Legislator. But the Common-wealth is no Person, nor has capacity to doe any thing, but by the Re- presentative, (that is, the Soveraign ;) and therefore the Sove- raign is the sole Legislator. For the same reason, none can abrogate a Law made, but the Soveraign ; because a Law is not abrogated, but by another Law, that forbiddeth it to be put in execution. 2. The Soveraign of a Common-wealth, be it an Assembly, or one Man, is not Subject to the Civill Lawes. For having power to make, and repeale Lawes, he may when he pleaseth, 138 free himselfe from that subjection, by repealing those Lawes that trouble him, and making of new ; and consequently he was free before. For he is free, that can be free when he will : Nor is it possible for any person to be bound to him- selfe ; because he that can bind, can release ; and therefore he that is bound to himselfe onely, is not bound. Use, a Law 3. When long Use obtaineth the authority of a Law, it is vertue of not the Length of Time that maketh the Authority, but the J/TheSove °^ tne Soveraign signified by his silence, (for Silence is raig?is con- sometimes an argument of Consent ;) and it is no longer Law, then the Soveraign shall be silent therein. And there- fore if the Soveraign shall have a question of Right grounded, not upon his present Will, but upon the Lawes formerly made ; the Length of Time shal bring no prejudice to his Right ; but the question shal be judged by Equity. For many unjust Actions, and unjust Sentences, go uncontrolled a longer time, than any man can remember. And our Law- yers account no Customes Law, but such as are reasonable, and that evill Customes are to be abolished : But the Judge- ment of what is reasonable, and of what is to be abolished, belongeth to him that maketh the Law, which is the Sove- raign Assembly, or Monarch. The Law , The Law 0f Nature, and the Civill Law, contain each of Nature, ^ 7 other, Part 2. Of COMMON-WEALTH. Chap. 26. 207 other, and are of equall extent. For the Lawes of Nature, a*?*h,et -1 Civill I which consist in Equity, Justice, Gratitude, and other morall contain Vertues on these depending, in the condition of meer Nature each oth (as I have said before in the enu of the 15th Chapter,) are not properly Lawes, but qualities that dispose men to peace, and to obedience. When a Common- wealth is once settled, then arr they actually Lawes, and not before ; as being then the commands of the Common-wealth ; and therefore also Civill Lawes : For it is the Soveraign Power that obliges men to obey them. For in the differences of private men, to declare, whit is Equity, what is Justice, and what is morall Vertue, and to make them binding, there is need of the Ordinances of Soveraign Power, and Punishments to be ordained for such as shall break them ; which Ordinances are therefore part of the Civill Law. The Law of Nature therefore is part of the Civill Law in all Common-wealths of the world. Reciprocally also, the Civill Law is a part of the Dictates of Nature. For Justice, that is to say, Performance of Covenant, and giving to every man his own, is a Dictate of the Law of Nature. But ever)7 subject in a Common- wealth, hath covenanted to obey the Civill Law, (either one with another, as when they assemble to make a common Representative, or with the Representative it selfe one by one, when subdued by the Sword they promise obedience, that they may receive life ;) And therefore Obedience to the Civill Law is part also of the Law of Nature. Civill, and Naturall Law are not different kinds, but different parts of Law; whereof one part being written, is called Civill, the other unwritten, Naturall. But the Right of Nature, that is the naturall Liberty of man, may by the Civill Law be abridged, and restrained : nay, the end of making Lawes, is no other, but such Restraint ; without the which there can- not possibly be any Peace. And Law was brought into the 139 world for nothing else, but to limit the naturall liberty of particular men, in such manner, as they might not hurt, but assist one another, and joyn together against a common Enemy. If 2o8 Part 2. Of COMMON-WEALTH. Chap. 26. Provin- ciall Lawes are not made by Custome, but by the Soveraign Power. Some foolish opinions of Lawyers concerning the making of Lawes. 5. If the Soveraign of one Common-wealth, subdue a People that have lived under other written Lawes, and after- wards govern them by the same Lawes, by which they were governed before ; yet those Lawes are the Civill Lawes of the Victor, and not of the Vanquished Common-wealth. For the Legislator is he, not by whose authority the Lawes were first made, but by whose authority they now continue to be Lawes. And therefore where there be divers Pro- vinces, within the Dominion of a Common-wealth, and in those Provinces diversity of Lawes, which commonly are called the Customes of each severall Province, we are not to understand that such Customes have their force, onely from Length of Time ; but that they were antiently Lawes written, or otherwise made known, for the Constitutions, and Statutes of their Soveraigns ; and are now Lawes, not by vertue of the Prescription of time, but by the Constitutions of their present Soveraigns. But if an unwritten Law, in all the Provinces of a Dominion, shall be generally observed, and no iniquity appear in the use thereof ; that Law can be no other but a Law of Nature, equally obliging all man-kind. 6. Seeing then all Lawes, written, and unwritten, have their Authority, and force, from the Will of the Common- wealth ; that is to say, from the Will of the Representative ; which in a Monarchy is the Monarch, and in other Com- mon-wealths the Soveraign Assembly; a man may wonder from whence proceed such opinions, as are found in the Books of Lawyers of eminence in severall Common-wealths, directly, or by consequence making the Legislative Power depend on private men, or subordinate Judges. As for ex- ample, That the Common Law, hath no Controuler but the Parlament ; which is true onely where a Parlament has the Soveraign Power, and cannot be assembled, nor dissolved, but by their own discretion. For if there be a right in any else to dissolve them, there is a right also to controule them, and consequently to controule their controulings. And if there be no such right, then the Controuler of Lawes is not Parlamentum, but Rex in Parlamento. And where a Par- lament Part 2. Of COMMON-WEALTH. Chap. 26. 209 lament is Soveraign, if it should assemble never so many, or so wise men, from the Countries subject to them, for what- soever cause; yet there is no man will believe, that such an Assembly hath thereby acquired to themselves a Legislative Power. Item, that the two arms of a Common-wealth, are Force, and Justice ; the first whereof is in the King ; the other deposited in the hands of the Parlament. As if a Common- wealth could consist, where the Force were in any hand, which Justice had not the Authority to command and govern. 7. That Law can never be against Reason, our Lawyers are agreed ; and that not the Letter, (that is, every con- struction of it,) but that which is according to the Intention of the Legislator, is the Law. And it is true : but the doubt is, of whose Reason it is, that shall be received for Law. It is not meant of any private Reason ; for then there would be as much contradiction in the Lawes, as there is in the 140 Schooles ; nor yet, (as Sr. Ed. Coke makes it,) an Artificial! perfection of Reason, gotten by long study, observation, and Sir Edw. experience, (as his was.) For it is possible long study may iittleton** encrease, and confirm erroneous Sentences : and where men ¥^2'Chb'6' build on false grounds, the more they build, the greater is ° ' 97' the mine : and of those that study, and observe with equall time, and diligence, the reasons and resolutions are, and must remain discordant : and therefore it is not that Juris prudentia, or wisedome of subordinate Judges ; but the Reason of this our Artificiall Man the Common-wealth, and his Command, that maketh Law : And the Common-wealth being in their Representative but one Person, there cannot easily arise any contradiction in the Lawes ; and when there doth, the same Reason is able, by interpretation, or alter- ation, to take it away. In all Courts of Justice, the Sove- raign (which is the Person of the Common-wealth,) is he that Judgeth : The subordinate Judge, ought to have regard to the reason, which moved his Soveraign to make such Law, that his Sentence may be according thereunto ; which then is his Soveraigns Sentence j otherwise it is his own, and an unjust one. p From 2io Part 2. Of COMMON-WEALTH. Chap. 26. Law made, if not also made known, is no Law. U 7i writ ten JLawes are all of them Lawes of Nature. 8. From this, that the Law is a Command, and a Com- mand consisteth in declaration, or manifestation of the will of him that commandeth, by voyce, writing, or some other sufficient argument of the same, we may understand, that the Command of the Common-wealth, is Law onely to those, that have means to take notice of it. Over naturall fooles, children, or mad-men there is no Law, no more than over brute beasts ; nor are they capable of the title of just, or unjust ; because they had never power to make any covenant, or to understand the consequences thereof ; and consequently never took upon them to authorise the actions of any Soveraign, as they must do that make to themselves a Common-wealth. And as those from whom Nature, or Accident hath taken away the notice of all Lawes in generall ; so also every man, from whom any accident, not proceeding from his own default, hath taken away the means to take notice of any particular Law, is excused, if he observe it not; And to speak properly, that Law is no Law to him. It is therefore necessary, to consider in this place, what arguments, and signes be sufficient for the knowledge of what is the Law ; that is to say, what is the will of the Soveraign, as well in Monarchies, as in other formes of government. And first, if it be a Law that obliges all the Subjects without exception, and is not written, nor otherwise published in such places as they may take notice thereof, it is a Law of Nature. For whatsoever men are to take knowledge of for Law, not upon other mens words, but every one from his own reason, must be such as is agreeable to the reason of all men ; which no Law can be, but the Law of Nature. The Lawes of Nature therefore need not any publishing, nor Proclamation ; as being contained in this one Sentence, approved by all the world, Do ?iot that to another, which thou thinkest unreasonable to be done by another to thy selfe. Secondly, if it be a Law that obliges only some condition of men, or one particular man, and be not written, nor pub- lished by word, then also it is a Law of Nature ; and known by the same arguments, and signs, that distinguish those in such 141 Part 2. Of COMMON-WEALTH. Chap. 26. 211 such a condition, from other Subjects. For whatsoever Law is not written, or some way published by him that makes it Law, can be known no way, but by the reason of him that is to obey it; and is therefore also a Law not only Civill, but Naturall. For Example, if the Soveraign employ a Publique Minister, without written Instructions what to doe ; he is obliged to take for Instructions the Dictates of Reason ; As if he make a Judge, The Judge is to take notice, that his Sentence ought to be according to the reason of his Sove- raign, which being alwaies understood to be Equity, he is bound to it by the Law of Nature : Or if an Ambassador, he is (in all things not conteined in his written Instructions) to take for Instruction that which Reason dictates to be most conducing to his Soveraigns interest ; and so of all other Ministers of the Soveraign ty, publique and private. All which Instructions of naturall Reason may be comprehended under one name of Fidelity ; which is a branch of naturall Justice. The Law of Nature excepted, it belongeth to the essence of all other Lawes, to be made known, to every man that shall be obliged to obey them, either by word, or writing, or some other act, known to proceed from the Soveraign Au- thority. For the will of another, cannot be understood, but by his own word, or act, or by conjecture taken from his scope and purpose ; which in the person of the Common- wealth, is to be supposed alwaies consonant to Equity and Reason. And in antient time, before letters were in com- mon use, the Lawes were many times put into verse ; that the rude people taking pleasure in singing, or reciting them, might the more easily reteine them in memory. And for the same reason Solomon adviseth a man, to bind the ten Commandments * upon his ten fingers. And for the Law which Moses gave to the people of Israel at the renewing of *Prov. 7. 3. the Covenant,'" he biddeth them to teach it their Children, by discoursing of it both at home, and upon the way; at Deut. n. going to bed, and at rising from bed j and to write it upon I9' the posts, and dores of their houses ; and * to assemble the people, man, woman, and child, to heare it read. * Deut. 31. 212 Part 2. Of COMMON-WEALTH. Chap. 26. Nothing is Law where the Legis- lator can- not be known. Difference between Verifying and Autlio- rising. The Law Verifyed by the subor- dinate Judge. Nor is it enough the Law be written, and published ; but also that there be manifest signs, that it proceedeth from the will of the Soveraign. For private men, when they have, or think they have force enough to secure their unjust designes, and convoy them safely to their ambitious ends, may publish for Lawes what they please, without, or against the Legisla- tive Authority. There is therefore requisite, not only a Declaration of the Law, but also sufficient signes of the Author, and Authority. The Author, or Legislator is sup- posed in every Common-wealth to be evident, because he is the Soveraign, who having been Constituted by the consent of every one, is supposed by every one to be sufficiently known. And though the ignorance, and security of men be such, for the most part, as that when the memory of the first Constitution of their Common-wealth is worn out, they doe not consider, by whose power they use to be defended against their enemies, and to- have their industry protected, and to be righted when injury is done them ; yet because no man that considers, can make question of it, no excuse can be derived from the ignorance of where the Soveraignty is placed. And it is a Dictate of Naturall Reason, and conse- quently an evident Law of Nature, that no man ought to weaken that power, the protection whereof he hath himself demanded, or wittingly received against others. Therefore of who is Soveraign, no man, but by his own fault, (what- soever evill men suggest,) can make any doubt. The diffi- culty consisteth in the evidence of the Authority derived from him.; The removing whereof, dependeth on the know- ledge of the publique Registers, publique Counsels, publique Ministers,, and publique Seales ; by which all Lawes are sufficiently verified ; Verified, I say, not Authorised : for the Verification, is but the Testimony and Record ; not the Authority of the Law ; which consisteth in the Command of the Soveraign only. If therefore a man have a question of Injury, depending on the Law of Nature ; that is to say on common Equity ; the Sentence of the Judge, that by Commission hath Au- thority 142 Part 2. Of COMMON- WEALTH. Chap. 26. 213 143 thority to take cognisance of such causes, is a sufficient Verification of the Law of Nature in that individuall case. For though the advice of one that professeth the study of the Law, be usefull for the avoyding of contention ; yet it is but advice : tis the Judge must tell men what is Law, upon the hearing of the Controversy. But when the question is of injury, or crime, upon a written Law ; every man by recourse to the Registers, by himself, or others, may (if he will) be sufficiently enformed, before he doe such injury, or commit the crime, whither it be an injury, or not : Nay he ought to doe so : For when a man doubts whether the act he goeth about, be just, or in- just ; and may informe himself, if he will ; the doing is un- lawfull. In like manner, he that supposeth himself injured, in a case determined by the written Law, which he may by himself, or others see and consider ; if he complaine before he consults with the Law, he does unjustly, and bewrayeth a disposition rather to vex other men, than to demand his own right. If the question be of Obedience to a publique Officer ; To have seen his Commission, with the Publique Seale, and heard it read ; or to have had the means to be informed of it, if a man would, is a sufficient Verification of his Authority. For every man is obliged to doe his best endeavour, to in- forme himself of all written Lawes, that may concerne his own future actions. The Legislator known ; and the Lawes, either by writing, or by the light of Nature, sufficiently published; there wanteth yet another very materiall circumstance to make them obligatory. For it is not the Letter, but the Intend- ment, or Meaning ; that is to say, the authentique Interpre- tation of the Law (which is the sense of the Legislator,) in which the nature of the Law consisteth ; And therefore the Interpretation of all Lawes dependeth on the Authority Soveraign ; and the Interpreters can be none but those, which the Soveraign, (to whom only the Subject oweth obedience) shall appoint. For else, by the craft of an Interpreter, the Law By the Publique Registers. By Letters Patent, and Publique Seale. The Inter- pretation of the Law dependeth on the Soveraign Power. 214 Part 2. Of COMMON- WEALTH. Chap. 26. All Lawes need Inter- pretation. The Au- thenticall Interpreta- tion of Law is not that of -writers. Law may be made to beare a sense, contrary to that of the Soveraign ; by which means the Interpreter becomes the Legislator. All Laws, written, and unwritten, have need of Interpre- tation. The unwritten Law of Nature, though it be easy to such, as without partiality, and passion, make use of their naturall reason, and therefore leaves the violaters thereof without excuse ; yet considering there be very few, perhaps none, that in some cases are not blinded by self love, or some other passion, it is now become of all Laws the most obscure ; and has consequently the greatest need of able Interpreters. The written Laws, if they be short, are easily mis-interpreted, from the divers significations of a word, or two : if long, they be more obscure by the diverse signi- fications of many words : in so much as no written Law, delivered in few, or many words, can be well understood, without a perfect understanding of the finall causes, for which the Law was made ; the knowledge of which finall causes is in the Legislator. To him therefore there can not be any knot in the Law, insoluble ; either by finding out the ends, to undoe it by; or else by making what ends he will, (as Alexander did with his sword in the Gordian knot,) by the Legislative power; which no other Interpreter can doe. The Interpretation of the Lawes of Nature, in a Common- wealth, dependeth not on the books of Morall Philosophy. The Authority of writers, without the Authority of the Common-wealth, maketh not their opinions Law, be they never so true. That which I have written in this Treatise, concerning the Morall Vertues, and of their necessity, for the procuring, and maintaining peace, though it bee evident Truth, is not therefore presently Law; but because in all Common-wealths in the world, it is part of the Civill Law : For though it be naturally reasonable ; yet it is by the Sove- raigne Power that it is Law: Otherwise, it were a great errour, to call the Lawes of Nature unwritten Law ; whereof wee see so many volumes published, and in them so many contradictions of one another, and of themselves. The Part 2. Of COMMON-WEALTH. Chap. 26. 215 The Interpretation of the Law of Nature, is the Sentence The Inter- of the Judge constituted by the Soveraign Authority, to heare ^theTaw is and determine such controversies, as depend thereon ; and thf 7udSe consisteth in the application of the Law to the present case, tence viva For in the act of Judicature, the Judge doth no more but v£jerypar consider, whither the demand of the party, be consonant to ticular naturall reason, and Equity ; and the Sentence he giveth, is case' therefore the Interpretation of the Law of Nature ; which In- terpretation is Authentique ; not because it is his private Sentence ; but because he giveth it by Authority of the Sove- raign, whereby it becomes the Soveraigns Sentence ; which is Law for that time, to the parties pleading. But because there is no Judge Subordinate, nor Soveraign, The Sen- , T , r • -r I , • 6 tence of a but may erre in a Judgement of Equity ; 11 afterward in ano- Judge, ther like case he find it more consonant to Equity to give a f^ensdn^m contrary Sentence, he is obliged to doe it. No mans error or another becomes his own Law ; nor obliges him to persist in it. ^fyfl/ke Neither (for the same reason) becomes it a Law to other Sentence in Judges, though sworn to follow it. For though a wrong ei man in a strange Country, till it be declared to him; because, till then no Civill Law is binding. In the like manner, if the Civill Law of a mans own Country, be not so sufficiently declared, as he may know it if he will ; nor the Action against the Law of Nature ; the Ignorance is a good Excuse : In other cases Ignorance of the Civill Law, Excuseth not. Ignorance of the Soveraign Power, in the place of a mans ordinary residence, Excuseth him not ; because he ought to take notice of the Power, by which he hath been protected there. Ignorance of the Penalty, where the Law is declared, Excuseth no man : For in breaking the Law, which without a fear of penalty to follow, were not a Law, but vain words, he undergoeth the penalty, though he know not what it is ; because, whosoever voluntarily doth any action, accepteth all the known consequences of it ; but Punishment is a known consequence of the violation of the Lawes, in every Common- wealth ; Part 2. Of COMMON-WEALTH. Chap. 27. 229 Punish- ments wealth ; which punishment, if it be determined already by the Law, he is subject to that ; if not, then is he subject to Arbitrary punishment. For it is reason, that he which does Injury, without other limitation than that of his own Will, should suffer punishment without other limitation, than that of his Will whose Law is thereby violated. But when a penalty, is either annexed to the Crime in the Law it selfe, or hath been usually inflicted in the like cases ; declared there the Delinquent is Excused from a greater penalty. For b$™ex- the punishment foreknown, if not great enough to deterre cusejrom men from the action, is an invitement to it : because when men compare the benefit of their Injustice, with the harm of ments after their punishment, by necessity of Nature they choose that ' ' which appeareth best for themselves : and therefore when they are punished more than the Law had formerly deter- mined, or more than others were punished for the same Crime; it is the Law that tempted, and deceiveth them. No Law, made after a Fact done, can make it a Crime : Nothing can be made because if the Fact be against the Law of Nature, the Law a Crime by was before the Fact ; and a Positive Law cannot be taken madeafter notice of, before it be made ; and therefore cannot be Obli- the Fact. gatory. But when the Law that forbiddeth a Fact, is made before the Fact be done ; yet he that doth the Fact, is lyable to the Penalty ordained after, in case no lesser Penalty were made known before, neither by Writing, nor by Example, for the reason immediatly before alledged. From defect in Reasoning, (that is to say, from Errour,) False men are prone to violate the Lawes, three wayes. First, by ^pRigl? Presumption of false Principles : as when men from having and Wrong observed how in all places, and in all ages, unjust Actions crime. have been authorised, by the force, and victories of those who have committed them ; and that potent men, breaking through the Cob- web Lawes of their Country, the weaker sort, and those that have failed in their Enterprises, have been esteemed the onely Criminals ; have thereupon taken for Principles, and grounds of their Reasoning That Justice is but a vain word : That whatsoever a ma?i ca?i get by his own 230 Part 2. Of COMMON- WEALTH. Chap. 27. False Teachers mis-inter- preting the Law of Nature. And false Jnferences frotn true Principles by Teachers By their Passions , own Industry, and hazard, is his n : That the Practice of all Nations cannot be unjust: That Examples of former times are good Arguments of doing the like again ; and many- more of that kind : Which being granted, no Act in it selfe can be a Crime, but must be made so (not by the Law, but) by the successe of them that commit it ; and the same Fact be vertuous, or vicious, as Fortune pleaseth ; so that what Marius makes a Crime, Sylla shall make meritorious, and Ccesar (the same Lawes standing) turn again into a Crime, to the perpetuall disturbance of the Peace of the Common- wealth. Secondly, by false Teachers, that either mis-interpret the Law of Nature, making it thereby repugnant to the Law Civill ; or by teaching for Lawes, such Doctrines of their own, or Traditions of former times, as are inconsistent with the duty of a Subject. Thirdly, by Erroneous Inferences from True Principles ; which happens commonly to men that are hasty, and prse- cipitate in concluding, and resolving what to do; such as are they, that have both a great opinion of their own under- standing, and believe that things of this nature require not time and study, but onely common experience, and a good naturall wit ; whereof no man thinks himselfe unprovided : whereas the knowledge, of Right and Wrong, which is no lesse difficult, there is no man will pretend to, without great and long study. And of those defects in Reasoning, there is none that can Excuse (though some of them may Ex- tenuate) a Crime, in any man, that pretendeth to the administration of his own private businesse ; much lesse in them that undertake a publique charge : because they pre- tend to the Reason, upon the want whereof they would ground their Excuse. Of the Passions that most frequently are the causes of Crime, one, is Vain-glory, or a foolish over-rating of their own worth ; as if difference of worth, were an effect of their wit, or riches, or bloud, or some other naturall quality, not depending on the Will of those that have the Soveraign Authority. 154 Part 2. Of COMMON-WEALTH. Chap. 27. 231 Authority. From whence proceedeth a Presumption that the punishments ordained by the La wes, and extended gene- rally to all Subjects, ought not to be inflicted on them, with the same rigour they are inflicted on poore, obscure, and simple men, comprehended under the name of the Vulgar. Therefore it happeneth commonly, that such as value Pnmmp- themselves by the greatnesse of their wealth, adventure on Crimes, upon hope of escaping punishment, by corrupting publique Justice, or obtaining Pardon by Mony, or other rewards. And that such as have multitude of Potent Kindred ; and ^fends popular men, that have gained reputation amongst the Mul- titude, take courage to violate the Lawes, from a hope of oppressing the Power, to whom it belongeth to put them in execution. And that such as have a great, and false opinion of their Wisedome. own Wisedome, take upon them to reprehend the actions, and call in question the Authority of them that govern, and so to unsettle the Lawes with their publique discourse, as that nothing shall be a Crime, but what their own designes require should be so. It happeneth also to the same men, to be prone to all such Crimes, as consist in Craft, and in deceiving of their Neighbours ; because they think their designes are too subtile to be perceived. These I say are effects of a false presumption of their own Wisdome. For of them that are the first movers in the disturbance of Common-wealth, (which can never happen without a Civill Warre,) very few are left alive long enough, to see their new Designes established : so that the benefit of their Crimes, redoundeth to Posterity, and such as would least have wished it : which argues they were not so wise, as they thought they were. And those that deceive upon hope of not being observed, do commonly deceive themselves, (the darknesse in which they believe they lye hidden, being nothing else but their own blindnesse ;) and are no wiser than Children, that think all hid, by hiding their own eyes. And generally all vain-glorious men, (unlesse they be withall 232 Part 2. Of COMMON- WEAL TH. Chap. 27. Hatred, Lust, Am- Htion, Covetous- nesse, causes of Crime. Fear some- times cause of Crime, as when the danger is neither present, nor corporeall. withall timorous,) are subject to Anger ; as being more prone than others to interpret for contempt, the ordinary liberty of conversation : And there are few Crimes that may not be produced by Anger. As for the Passions, of Hate, Lust, Ambition, and Cove- tousnesse, what Crimes they are apt to produce, is so obvious to every mans experience and understanding, as there needeth nothing to be said of them, saving that they are infirmities, so annexed to the nature, both of man, and all other living creatures, as that their effects cannot be hindred, but by ex- traordinary use of Reason, or a constant severity in punishing them. For in those things men hate, they find a continuall, and unavoydable molestation ; whereby either a mans patience must be everlasting, or he must be eased by removing the power of that which molesteth him : The former is difficult ; the later is many times impossible, without some violation of the Law. Ambition, and Covetousnesse are Passions also that are perpetually incumbent, and pressing ; whereas Reason is not perpetually present, to resist them : and therefore whensoever the hope of impunity appears, their effects pro- ceed. And for Lust, what it wants in the lasting, it hath in the vehemence, which sufficeth to weigh down the appre- hension of all easie, or uncertain punishments. Of all Passions, that which enclineth men least to break the Lawes, is Fear. Nay, (excepting some generous natures,) it is the onely thing, (when there is apparence of profit, or pleasure by breaking the Lawes,) that makes men keep them. And yet in many cases a Crime may be committed through Feare. For not every Fear justifies the Action it produceth, but the fear onely of corporeall hurt, which we call Bodily Fear, and from which a man cannot see how to be delivered, but by the action. A man is assaulted, fears present death, from which he sees not how to escape, but by wounding him that assaulteth him ; If he wound him to death, this is no Crime ; because no man is supposed at the making of a Common-wealth, to have abandoned the defence of his life, or 155 Part 2. Of COMMON- WEAL TH. Chap. 27. or limbes, where the Law cannot arrive time enough to his assistance. But to kill a man, because from his actions, or his threatnings, I may argue he will kill me when he can, (seeing I have time, and means to demand protection, from the Soveraign Power,) is a Crime. Again, a man receives words of disgrace, or some little injuries (for which they that made the Lawes, had assigned no punishment, nor thought it worthy of a man that hath the use of Reason, to take notice of,) and is afraid, unlesse he revenge it, he shall fall into contempt, and consequently be obnoxious to the like injuries from others ; and to avoyd this, breaks the Law, and protects himselfe for the future, by the terrour of his private revenge. This is a Crime : For the hurt is not Corporeall, but Phantasticall, and (though in this corner of the world, made sensible by a custome not many years since begun, amongst young and vain men,) so light, as a gallant man, and one that is assured of his own courage, cannot take notice of. Also a man may stand in fear of Spirits, either through his own superstition, or through too much credit given to other men, that tell him of strange Dreams and 156 Visions ; and thereby be made believe they will hurt him, for doing, or omitting divers things, which neverthelesse, to do, or omit, is contrary to the Lawes ; And that which is so done, or omitted, is not to be Excused by this fear; but is a Crime. For (as I have shewn before in the second Chapter) Dreams be naturally but the fancies remaining in sleep, after the impressions our Senses had formerly received waking ; and when men are by any accident unassured they have slept, seem to be reall Visions ; and therefore he that presumes to break the Law upon his own, or anothers Dream, or pre- tended Vision, or upon other Fancy of the power of Invisible Spirits, than is permitted by the Common-wealth, leaveth the Law of Nature, which is a certain offence, and followeth the imagery of his own, or another private mans brain, which he can never know whether it signifieth any thing, or nothing, nor whether he that tells his Dream, say true, or lye ; which if every private man should have leave to do, (as they must by 234 Part 2. Of COMMON-WEALTH. Chap. 27. Crimes not equall. Tot a II Excuses. by the Law of Nature, if any one have it) there could no Law be made to hold, and so all Common-wealth would be dis- solved. From these different sources of Crimes, it appeares already, that all Crimes are not (as the Stoicks of old time maintained) of the same allay. There is place, not only for Excuse, by which that which seemed a Crime, is proved to be none at all ; but also for Extenuation, by which the Crime, that seemed great, is made lesse. For though all Crimes doe equally deserve the name of Injustice, as all deviation from a strait line is equally crookednesse, which the Stoicks rightly observed ; yet it does not follow that all Crimes are equally unjust, no more than that all crooked lines are equally crooked ; which the Stoicks not observing, held it as great a Crime, to kill a Hen, against the Law, as to kill ones Father. That which totally Excuseth a Fact, and takes away from it the nature of a Crime, can be none but that, which at the same time, taketh away the obligation of the Law. For the fact committed once against the Law, if he that committed it be obliged to the Law, can be no other than a Crime. The want of means to know the Law, totally Excuseth : For the Law whereof a man has no means to enforme himself, is not obligatory. But the want of diligence to enquire, shall not be considered as a want of means ; Nor shall any man, that pretendeth to reason enough for the Government of his own affairs, be supposed to want means to know the Lawes of Nature; because they are known by the reason he pretends to : only Children, and Madmen are Excused from offences against the Law Naturall. Where a man is captive, or in the power of the enemy, (and he is then in the power of the enemy, when his person, or his means of living, is so,) if it be without his own fault, the Obligation of the Law ceaseth ; because he must obey the enemy, or dye ; and consequently such obedience is no Crime : for no man is obliged (when the protection of the Law faileth,) not to protect himself, by the best means he can. If Part 2. Of COMMON-WEALTH. Chap. 27. 235 If a man by the terrour of present death, be compelled to doe a fact against the Law, he is totally Excused ; because no Law can oblige a man to abandon his own preservation. And supposing such a Law were obligatory j yet a man would reason thus, If I doe it not, I die presently ; if I doe it, I die aflenvards ; therefore by doing it, there is time of life gained ; Nature therefore compells him to the fact. When a man is destitute of food, or other thing necessary for his life, and cannot preserve himselfe any other way, but by some fact against the Law ; as if in a great famine he take the food by force, or stealth, which he cannot obtaine for mony, nor charity ; or in defence of his life, snatch away another mans Sword, he is totally Excused, for the reason next before alledged. Again, Facts done against the Law, by the authority of ^*™?ist the another, are by that authority Excused against the Author ; Author. because no man ought to accuse his own fact in another, that is but his instrument ; but it is not Excused against a third person thereby injured ; because in the violation of the Law, both the Author, and Actor are Criminalls. From hence it followeth that when that Man, or Assembly, that hath the Soveraign Power, commandeth a man to do that which is contrary to a former Law, the doing of it is totally Excused : For he ought not to condemn it himselfe, because he is the Author ; and what cannot justly be condemned by the Soveraign, cannot justly be punished by any other. Besides, when the Soveraign commandeth any thing to be done against his own former Law, the Command, as to that particular fact, is an abrogation of the Law. If that Man, or Assembly, that hath the Soveraign Power, disclaime any Right essentiall to the Soveraignty, whereby there accrueth to the Subject, any liberty inconsistent with the Soveraign Power, that is to say, with the very being of a Common-wealth, if the Subject shall refuse to obey the Command in any thing, contrary to the liberty granted, th;s is neverthelesse a Sinne, and contrary to the duty of the Sub- ject : for he ought to take notice of what is inconsistent with the 236 Part 2. Of COMMON- WEALTH. Chap. 27. Presump- tion of Power, aggrava- ted. Evill Teachers, Extenuate. the Soveraignty, because it was erected by his own consent, and for his own defence; and that such liberty as is incon- sistent with it, was granted through ignorance of the evill consequence thereof. But if he not onely disobey, but also resist a publique Minister in the execution of it, then it is a Crime ; because he might have been righted, (without any breach of the Peace,) upon complaint. The Degrees of Crime are taken on divers Scales, and measured, First, by the malignity of the Source, or Cause : Secondly, by the contagion of the Example : Thirdly, by the mischiefs of the Effect ; and Fourthly, by the concurrence of Times, Places, and Persons. The same Fact done against the Law, if it proceed from Presumption of strength, riches, or friends to resist those that are to execute the Law, is a greater Crime, than if it proceed from hope of not being discovered, or of escape by flight : For Presumption of impunity by force, is a Root, from whence springeth, at all times, and upon all temptations, a contempt of all Lawes ; whereas in the later case, the appre- hension of danger, that makes a man fly, renders him more obedient for the future. A Crime which we know to be so, is greater than the same Crime proceeding from a false per- swasion that it is lawfull : For he that committeth it against his own conscience, presumeth on his force, or other power, which encourages him to commit the same again : but he that doth it by errour, after the errour shewn him, is con- formable to the Law. Hee, whose errour proceeds from the authority of a Teacher, or an Interpreter of the Law publiquely authorised, is not so faulty, as he whose errour proceedeth from a pe- remptory pursute of his own principles, and reasoning : For what is taught by one that teacheth by publique Authority, the Common-wealth teacheth, and hath a resemblance of Law, till the same Authority controuleth it ; and in all Crimes that contain not in them a denyall of the Soveraign Power, nor are against an evident Law, Excuseth totally : whereas he that groundeth his actions, on his private Judge- ment, 158 Part 2. Of COMMON- WEALTH. Chap. 27. 237 ment, ought according to the rectitude, or errour thereof, to stand, or fall. The same Fact, if it have been constantly punished in fj*y™^*s other men, is a greater Crime, than if there have been many nity, Ex- precedent Examples of Impunity. For those Examples, are tenuaie- so many hopes of Impunity, given by the Soveraign himselfe : And because he which furnishes a man with such a hope, and presumption of mercy, as encourageth him to offend, hath his part in the offence; he cannot reasonably charge the offender with the whole. A Crime arising from a sudden Passion, is not so great, Pranudi- as when the same ariseth from long meditation : For in the ^ravateth. former case there is a place for Extenuation, in the common infirmity of humane nature : but he that doth it with prae- meditation, has used circumspection, and cast his eye, on the Law, on the punishment, and on the consequence thereof to humane society ; all which in committing the Crime, hee hath contemned, and postposed to his own appetite. But there is no suddennesse of Passion sufficient for a totall Ex- cuse : For all the time between the first knowing of the Law, and the Commission of the Fact, shall be taken for a time of deliberation ; because he ought by meditation of the Law, to rectifie the irregularity of his Passions. Where the Law is publiquely, and with assiduity, before all the people read, and interpreted ; a fact done against it, is a greater Crime, than where men are left without such in- struction, to enquire of it with difficulty, uncertainty, and interruption of their Callings, and be informed by priuate men : for in this case, part of the fault is discharged upon common infirmity ; but in the former, there is apparent neg- ligence, which is not without some contempt of the Sove- raign Power. Those facts which the Law expresly condemneth, but the Tacitt Law-maker by other manifest signes of his will tacitly ap- Tio^ofthe proveth, are lesse Crimes, than the same facts, condemned S^tenuates both by the Law, and Law-maker. For seeing the will of the Law-maker is a Law, there appear in this case two con- tradictory 238 Part 2. Of COMMON- WEAL TH. Chap. 27. tradictory Lawes ; which would totally Excuse, if men were 159 bound to take notice of the Soveraigns approbation, by other arguments, than are expressed by his command. But because there are punishments consequent, not onely to the trans- gression of his Law, but also to the observing of it, he is in part a cause of the transgression, and therefore cannot rea- sonably impute the whole Crime to the Delinquent. For example, the Law condemneth Duells ; the punishment is made capitall : On the contrary part, he that refuseth Duell, is subject to contempt and scorne, without remedy ; and sometimes by the Soveraign himselfe thought unworthy to have any charge, or preferment in Warre : If thereupon he accept Duell, considering all men lawfully endeavour to ob- tain the good opinion of them that have the Soveraign Power, he ought not in reason to be rigorously punished ; seeing part of the fault may be discharged on the punisher : which I say, not as wishing liberty of private revenges, or any other kind of disobedience ; but a care in Governours, not to countenance any thing obliquely, which directly they forbid. The examples of Princes, to those that see them, are, and ever have been, more potent to govern their actions, than the Lawes themselves. And though it be our duty to do, not what they do, but what they say j yet will that duty never be performed, till it please God to give men an extraordinary, and supernaturall grace to follow that Precept. Compa- Again, if we compare Crimes by the mischiefe of their Crimes Effects, First, the same fact, when it redounds to the dam- %feJ^6ir maSe °f manv> is greater, than when it redounds to the hurt of few. And therefore, when a fact hurteth, not onely in the present, but also, (by example) in the future, it is a greater Crime, than if it hurt onely in the present : for the former, is a fertile Crime, and multiplyes to the hurt of many ; the later is barren. To maintain doctrines contrary to the Religion established in the Common-wealth, is a greater fault, in an authorised Preacher, than in a private person : So also is it, to live prophanely, incontinently, or do any irreligious act whatsoever. Likewise in a Professor of Part 2. Of COMMON-WEALTH. Chap. 27. 239 of the Law, to maintain any point, or do any act, that tendeth to the weakning of the Soveraign Power, is a greater Crime, than in another man : Also in a man that hath such reputation for wisedome, as that his counsells are followed, or his actions imitated by many, his fact against the Law, is a greater Crime, than the same fact in another : For such men not onely commit Crime, but teach it for Law to all other men. And generally all Crimes are the greater, by the scandall they give ; that is to say, by becomming stum- bling-blocks to the weak, that look not so much upon the way they go in, as upon the light that other men carry before them. Also Facts of hostility against the present state of the LcBsa Ma- Common- wealth, are greater Crimes, than the same acts jestas' done to private men : For the dammage extends it selfe to all : Such are the betraying of the strengths, or revealing of the secrets of the Common- wealth to an Enemy ; also all attempts upon the Representative of the Common-wealth, be it a Monarch, or an Assembly ; and all endeavours by 160 word, or deed to diminish the Authority of the same, either in the present time, or in succession : which Crimes the Latines understand by Crimina lessee Majestatis, and consist in designe, or act, contrary to a Fundamentall Law. Likewise those Crimes, which render Tudsrements of no Bri^ry effect, are greater Crimes, than Injuries done to one, or a testimony. few persons ; as to receive mony to give False judgement, or testimony, is a greater Crime, than otherwise to deceive a man of the like, or a greater summe ; because not onely he has wrong, that falls by such judgements ; but all Judge- ments are rendered uselesse, and occasion ministred to force, and private revenges. Also Robber}7, and Depeculation of the Publique treasure, Depecula- or Revenues, is a greater Crime, than the robbing, or de- iwn' frauding of a Private man ; because to robbe the publique, is to robbe many at once. Also the Counterfeit usurpation of publique Ministery, Counter- the Counterfeiting of publique Seales, or publique Coine, Authority. than Part 2. Of COMMON- WEALTH. Chap. 27. than counterfeiting of a private mans person, or his seale ; because the fraud thereof, extendeth to the dammage of many. Of facts against the Law, done to private men, the greater Crime, is that, where the dammage in the common opinion of men, is most sensible. And therefore To kill against the Law, is a greater Crime, than any other injury, life preserved. And to kill with Torment, greater, than simply to kill. And Mutilation of a limbe, greater, than the spoyling a man of his goods. And the spoyling a man of his goods, by Terrour of death, or wounds, than by clandestine surreption. And by clandestine Surreption, than by consent fraudu- lently obtained. And the violation of chastity by Force, greater, than by flattery. And of a woman Married, than of a woman not married. For all these things are commonly so valued ; though some men are more, and some lesse sensible of the same offence. But the Law regardeth not the particular, but the generall inclination of mankind. And therefore the offence men take, from contumely, in words, or gesture, when they produce no other harme, than the present griefe of him that is reproached, hath been neglected in the Lawes of the Greeks, Romans, and other both antient, and moderne Common-wealths ; supposing the true cause of such griefe to consist, not in the contumely, (which takes no hold upon men conscious of their own vertue,) but in the Pusillanimity of him that is offended by it. Also a Crime against a private man, is much aggravated by the person, time, and place. For to kill ones Parent, is a greater Crime, than to kill another : For the Parent ought to have the honour of a Soveraign, (though he have surren- dred his Power to the Civill Law,) because he had it origi- nally by Nature. And to Robbe a poore man, is a greater Crime, Part 2. Of COMMON-WEALTH. Chap. 2%. 241 161 Crime, than to robbe a rich man ; because 'tis to the poore a more sensible dammage. And a Crime committed in the Time, or Place appointed for Devotion, is greater, than if committed at another time or place : for it proceeds from a greater contempt of the Law. Many other cases of Aggravation, and Extenuation might be added : but by these I have set down, it is obvious to every man, to take the altitude of any other crime proposed. Lastly, because in almost all Crimes there is an Injury done, not onely to some Private men, but also to the Com- what. mon-wealth ; the same Crime, when the accusation is in the name of the Common-wealth, is called Publique Crime; and when in the name of a Private man, a Private Crime ; And the Pleas according thereunto called Publique, yudicia Publica, Pleas of the Crown; or Private Pleas. As in an Accusation of Murder, if the accuser be a Private man, the plea is a Private plea ; if the accuser be the Soveraign, the plea is a Publique plea. Of Punishments, and Rewards. Punishment, is an Evill inflicted by publique The defi- Authority, on him that hath done, or omitted that punish- which is jfudged by the sa?ne Authority to be a Transgression menL of the Law ; to the end that the will of men may thereby the better be disposed to obedience. Before I inferre any thing from this definition, there is a Right to question to be answered, of much importance; which is, whence by what door the Right, or Authority of Punishing in any derived. case, came in. For by that which has been said before, no man is supposed bound by Covenant, not to resist violence; and consequently it cannot be intended, that he gave any CHAP. XXVIII. R right 242 Part 2. Of COMMON- WE A L TH. Chap. 28. Private injuries, and Re- venges no Punish- ments: Nor deny- all of pre- ferment : Nor pain inflicted without publique hearing : right to another to lay violent hands upon his person. In the making of a Common-wealth, every man giveth away the right of defending another ; but not of defending him- selfe. Also he obligeth himselfe, to assist him that hath the Soveraignty, in the Punishing of another; but of himselfe not. But to covenant to assist the Soveraign, in doing hurt to another, unlesse he that so covenanteth have a right to doe it himselfe, is not to give him a Right to Punish. It is mani- fest therefore that the Right which the Common-wealth (that is, he, or they that represent it) hath to Punish, is not grounded on any concession, or gift of the Subjects. But I have also shewed formerly, that before the Institution ot Common-wealth, every man had a right to every thing, and to do whatsoever he thought necessary to his own preser- vation ; subduing, hurting, or killing any man in order thereunto. And this is the foundation of that right of Punishing, which is exercised in every Common-wealth. For the Subjects did not give the Soveraign that right ; but onely in laying down theirs, strengthned him to use his own, as he should think fit, for the preservation of them all : so that it was not given, but left to him, and to him onely ; and (excepting the limits set him by naturall Law) as entire, as in the condition of meer Nature, and of warre of every one against his neighbour. From the definition of Punishment, I inferre, First, that neither private revenges, nor injuries of private men, can properly be stiled Punishment ; because they proceed not from publique Authority. Secondly, that to be neglected, and unpreferred by the publique favour, is not a Punishment ; because no new evili is thereby on any man Inflicted; he is onely left in the estate he was in before. Thirdly, that the evill inflicted by publique Authority, without precedent publique condemnation, is not to be stiled by the name of Punishment ; but of an hostile act ; because the fact for which a man is Punished, ought first to be Judged by publique Authority, to be a transgression of the Law. Fourthly, 162 Part 2. Of COMMON-WEALTH. Chap. 28. 243 Fourthly, that the evill inflicted by usurped power, and Nor pain Judges without Authority from the Soveraign, is not Punish- ™f usurped ment; but an act of hostility; because the acts of power Power: usurped, have not for Author, the person condemned ; and therefore are not acts of publique Authority. Fifthly, that all evill which is inflicted without intention, or possibility of disposing the Delinquent, or (by his without example) other men, to obey the Lawes, is not Punishment; ^ffuture but an act of hostility; because without such an end, no good. hurt done is contained under that name. Sixthly, whereas to certain actions, there be annexed by Natural! t 1 • evill con- Nature, divers hurtfull consequences ; as when a man in sequences, assaulting another, is himselfe slain, or wounded ; or when ^efft"ms/l~ he falleth into sicknesse by the doing of some unlawfull act ; such hurt, though in respect of God, who is the author of Nature, it may be said to be inflicted, and therefore a Punishment divine ; yet it is not contaned in the name of Punishment in respect of men, because it is not inflicted by the Authority of man. Seventhly, If the harm inflicted be lesse than the benefit, Hurt in- or contentment that naturally followeth the crime com- ^le^'han mitted, that harm is not within the definition ; and is the benefit rather the Price, or Redemption, than the Punishment of a pressing, is Crime : Because it is of the nature of Punishment, to have notPjumsh- ' ment. for end, the disposing of men to obey the Law ; which end (if it be lesse than the benefit of the transgression) it at- taineth not, but worketh a contrary effect. Eighthly, If a Punishment be determined and prescribed Where the in the Law it selfe, and after the crime committed, there be ment is a greater Punishment inflicted, the excesse is not Punish- a\tnexed to the Law, ment, but an act of hostility. For seeing the aym of a greater Punishment is not a revenge, but terrour ; and the terrour j^J^^0* of a great Punishment unknown, is taken away by the ment, but declaration of a lesse, the unexpected addition is no part of Hostlllty' the Punishment. But where there is no Punishment at all determined by the Law, there whatsoever is inflicted, hath the nature of Punishment.. For he that goes about the violation 244 Part 2. Of COMMON-WEALTH. Chap. 28. Hurt in- flicted for fact done before the Law, no Punish- ment. The Repre- sentative of the Com- mon-wealth Unpunish- able. Hurt to Revolted Subjects is done by right of War, not by way of Punish- ment. violation of a Law, wherein no penalty is determined, ex- pecteth an indeterminate, that is to say, an arbitrary Punishment. Ninthly, Harme inflicted for a Fact done before there was a Law that forbad it, is not Punishment, but an act of Hos- tility : For before the Law, there is no transgression of the Law : But Punishment supposeth a fact judged, to have been a transgression of the Law ; Therefore Harme inflicted before the Law made, is not Punishment, but an act of Hostility. Tenthly, Hurt inflicted on the Representative of the Common-wealth, is not Punishment, but an act of Hostility : Because it is of the nature of Punishment, to be inflicted by publique Authority, which is the Authority only of the Re- presentative it self. Lastly, Harme inflicted upon one that is a declared enemy, fals not under the name of Punishment : Because seeing they were either never subject to the Law, and therefore cannot transgresse it ; or having been subject to it, and professing to be no longer so, by consequence deny they can trans- gresse it, all the Harmes that can be done them, must be taken as acts of Hostility. But in declared Hostility, all infliction of evill is lawfull. From whence it followeth, that if a subject shall by fact, or word, wittingly, and deliberatly deny the authority of the Representative of the Common- wealth, (whatsoever penalty hath been formerly ordained for Treason,) he may lawfully be made to suffer whatsoever the Representative will : For in denying subjection, he denyes such Punishment as by the Law hath been ordained ; and therefore suffers as an enemy of the Common-wealth ; that is, according to the will of the Representative. For the Punish- ments set down in the Law, are to Subjects, not to Enemies ; such as are they, that having been by their own act Subjects, deliberately revolting, deny the Soveraign Power. The first, and most generall distribution of Punishments, is into Divine, and Humane. Of the former I shall have occasion, to speak, in a more convenient place hereafter. Humane, are those Punishments that be inflicted by the Commandement Part 2. Of COMMON-WEALTH. Chap. 28. 245 Commandement of Man ; and are either Corporally or Pecu- niary, or Ignominy, or Imprisonment, or Exile, or mixt of these. Corporall Punishment is that, which is inflicted on the Punish-^ body directly, and according to the intention of him that ^J^°r" inflicteth it : such as are stripes, or wounds, or deprivation of such pleasures of the body, as were before lawfully enjoyed. And of these, some be Capitall, some Lesse than Capitall. Capitall. Capitall, is the Infliction of Death ; and that either simply, or with torment. Lesse than Capitall, are Stripes, Wounds, Chains, and any other corporall Paine, not in its own nature mortall. For if upon the Infliction of a Punishment death follow not in the intention of the Inflicter, the Punishment is not to bee esteemed Capitall, though the harme prove 164 mortall by an accident not to be foreseen; in which case death is not inflicted, but hastened. Pecuniary Punishment, is that which consisteth not only in the deprivation of a Summe of Mony, but also of Lands, or any other goods which are usually bought and sold for mony. And in case the Law, that ordaineth such a punishment, be made with design to gather mony, from such as shall trans- gresse the same, it is not properly a Punishment, but the Price of priviledge, and exemption from the Law, which doth not absolutely forbid the fact, but only to those that are not able to pay the mony : except where the Law is Naturall, or part of Religion ; for in that case it is not an exemption from the Law, but a transgression of it. As where a Law exacteth a Pecuniary mulct, of them that take the name of God in vaine, the payment of the mulct, is not the price of a dispensation to svveare, but the Punishment of the trans- gression of a Law undispensable. In like manner if the Law impose a Summe of Mony to be payd, to him that has been Injured ; this is but a satisfaction for the hurt done him ; and extinguisheth the accusation of the party injured, not the crime of the offender. Ignominy, is the infliction of such Evill, as is made Dis- Ignominy. honorable ; or the deprivation of such Good, as is made Honourable 246 Part 2. Of COMMON-WEALTH. Chap. 28. Honourable by the Common-wealth. For there be some things Honorable by Nature ; as the effects of Courage, Mag- namity, Strength, Wisdome, and other abilities of body and mind : Others made Honorable by the Common-wealth ; as Badges, Titles, Offices, or any other singular marke of the Soveraigns favour. The former, (though they may fail by nature, or accident,) cannot be taken away by a Law ; and therefore the losse of them is not Punishment. But the later, may be taken away by the publique authority that made them Honorable, and are properly Punishments : Such are degrading men condemned, of their Badges, Titles, and Offices ; or declaring them uncapable of the like in time to come. Imprison- Imprisonment, is when a man is by publique Authority deprived of liberty ; and may happen from two divers ends ; whereof one is the safe custody of a man accused ; the other is the inflicting of paine on a man condemned. The former is not Punishment ; because no man is supposed to be punisht, before he be Judicially heard, and declared guilty. And therefore whatsoever hurt a man is made to suffer by bonds, or restraint, before his cause be heard, over and above that which is necessary to assure his custody, is against the Law of Nature. But the later is Punishment, because Evill, and inflicted by publique Authority, for somewhat that has by the same Authority been Judged a Transgression of the Law. Under this word Imprisonment, I comprehend all restraint of motion, caused by an externall obstacle, be it a House, which is called by the general name of a Prison ; or an Hand, as when men are said to be confined to it ; or a place where men are set to worke, as in old time men have been condemned to Quarries, and in these times to Gallies j or be it a Chaine, or any other such impediment. Exile Exile, (Banishment) is when a man is for a crime, con- demned to depart out of the dominion of the Common- 165 wealth, or out of a certaine part thereof; and during a pre- fixed time, or for ever, not to return into it : and seemeth not in its own nature, without other circumstances, to be a Punishment ; Part 2. Of COMMON-WEALTH. Chap. 28. 247 Punishment ; but rather an escape, or a publique com- mandement to avoid Punishment by flight. And Cicero saves, there was never any such Punishment ordained in the City of Rome ; but cals it a refuge of men in danger. For if a man banished, be neverthelesse permitted to enjoy his Goods, and the Revenue of his Lands, the meer change of ayr is no Punishment ; nor does it tend to that benefit of the Common-wealth, for which all Punishments are ordained, (that is to say, to the forming of mens wils to the observa- tion of the Law ;) but many times to the dammage of the Common-wealth. For a Banished man, is a lawfull enemy of the Common-wealth that banished him ; as being no more a Member of the same. But if he be withall deprived of his Lands, or Goods, then the Punishment lyeth not in -the Exile, but is to be reckoned amongst Punishments Pecuniary. All Punishments of Innocent subjects, be they great or The little, are against the Law of Nature : For Punishment is ment 0f j„. only for Transgression of the Law, and therefore there can nocentSub- . 0 . jects ts con- be no Punishment of the Innocent. It istherefore a violation, t,ary to tiu First, of that Law of Nature, which forbiddeth all men, in L^tu°{e their Revenges, to look at any thing but some future good-: For there can arrive no good to the Common-wealth, by Punishing the Innocent. Secondly, of that, which forbiddeth Ingratitude : For seeing all Soveraign Power, is originally given by the consent of every one of the Subjects, to the-end they should as long as they are obedient, be protected there- by ; the Punishment of the Innocent, is a rendring of Evill for Good. And thirdly, of the Law that eommandeth Equity ; that is to say, an equall distribution of J ustice ; which in Punishing the Innocent is not observed. But the Infliction of what evill soever, an an Innocent But the man, that is not a Subject, if it be for the benefit of the %?™tl Common- wealth, and without violation of any former Cove- nant, is no breach of the Law of Nature. For all men that are not Subjects, are either Enemies, or else they have ceased from being so, by some precedent covenants. But against Enemies, whom the Common-wealth judgeth capable to do them Innocents in War, not so : 248 Parti. Of COMMON-WEALTH. Chap. 28. Nor that which is done to declared Rebels. Reward, is either Salary, or Grace. Benefits bestowed for/ear, are not Rewards. them hurt, it is lawfull by the originall Right of Nature to make warre ; wherein the Sword Judgeth not, nor doth the Victor make distinction of Nocent, and Innocent, as to the time past ; nor has other respect of mercy, than as it con- duceth to the good of his own People. And upon this ground it is, that also in Subjects, who deliberatly deny the Authority of the Common-wealth established, the vengeance is lawfully extended, not onely to the Fathers, but also to the third and fourth generation not yet in being, and conse- quently innocent of the fact, for which they are afflicted : because the nature of this offence, consisteth in the renoun- cing of subjection ; which is a relapse into the condition of warre, commonly called Rebellion ; and they that so offend, suffer not as Subjects, but as Enemies. For Rebellion, is but warre renewed. Reward, is either of Gift, or by Contract. When by Contract, it is called Salary, and Wages ; which is benefit due for service performed, or promised. When of Gift, it is benefit proceeding from the grace of them that bestow it, to encourage, or enable men to do them service. And there- fore when the Soveraign of a Common wealth appointeth a Salary to any publique Office, he that receiveth it, is bound in Justice to performe his office ; otherwise, he is bound onely in honour, to acknowledgement, and an endeavour of requitall. For though men have no lawfull remedy, when they be commanded to quit their private businesse, to serve the publique, without Reward, or Salary ; yet they are not bound thereto, by the Law of Nature, nor by the Institution of the Common- wealth, unlesse the service cannot otherwise be done ; because it is supposed the Soveraign may make use of all their means, insomuch as the most common Souldier, may demand the wages of his warrefare, as a debt. The benefit which a Soveraign bestoweth on a Subject, for fear of some power, and ability he hath to do hurt to the Common-wealth, are not properly Rewards ; for they are not Salaryes j because there is in this case no contract supposed, every man being obliged already not to do the Common- wealth 166 Part 2. Of COMMON-WEALTH. Chap. 28. 249 Casual/. wealth disservice : nor are they Graces ; because they be ex- torted by fear, which ought not to be incident to the Sove- raign Power: but are rather Sacrifices, which the Soveraign (considered in his naturall person, -and not in the person of the Common-wealth) makes, for the appeasing the discontent of him he thinks more potent than himselfe ; and encourage not to obedience, but on the contrary, to the continuance, and increasing of further extortion. And whereas some Salaries are certain, and proceed from ^afra^eJ the publique Treasure ; and others uncertain, and casuall, and proceeding from the execution of the Office for which the Salary is ordained ; the later is in some cases hurtfull to the Common-wealth ; as in the case of Judicature. For where the benefit of the Judges, and Ministers of a Court of Justice, ariseth for the multitude of Causes that are brought to their cognisance, there must needs follow two Inconveniences : One, is the nourishing of sutes ; for the more sutes, the greater benefit : and another that depends on that, which is contention about Jurisdiction; each Court drawing to it selfe, as many Causes as it can. But in offices of Execution there are not those Inconveniences ; because their employ- ment cannot be encreased by any endeavour of their own. And thus much shall suffice for the nature of Punishment, and Reward ; which are, as it were, the Nerves and Tendons, that move the limbes and joynts of a Common-wealth. Hitherto I have set forth the nature of Man, (whose Pride and other Passions have compelled him to submit himselfe to Government ;) together with the great power of his Governour, whom I compared to Leviathan, taking that comparison out of the two last verses of the one and fortieth of Job ; where God having set forth the great power of 167 Leviathan, calleth him King of the Proud. There is nothing, saith he, on earth, to be compared with him. He is made so as not to be afraid. Hee seeth every high thing below him ; and is King of all the children of pride. But because he is mortall, and subject to decay, as all other Earthly creatures are; and because there is that in heaven, (though not on earth) 250 Parti. Of COMMON-WEALTH. Chap. 29. earth) that he should stand in fear of, and whose Lawes he ought to obey ; I shall in the next following Chapters speak of his Diseases, and the causes of his Mortality ; and of what Lawes of Nature he is bound to obey. CHAP. XXIX. Dissolution of Common- wealths proceedeth from their Jmpe?'fect Institution. Want of Absolute power. Of those things that Weaken^ or tend to the Dis- solution of a Common-wealth. T Hough nothing can be immortall, which mortals make; yet, if men had the use of reason they pretend to, their Common-wealths might be secured, at least, from perishing by internall diseases. For by the nature of their Institution, they are designed to live, as long as Man-kind, or as the Lawes of Nature, or as Justice it selfe, which gives them life. Therefore when they come to be dissolved, not by externall violence, but intestine disorder, the fault is not in men, as they are the Matter ; but as they are the Makers, and orderers of them. For men, as they become at last weary of irregular justling, and hewing one another, and de- sire with all their hearts, to conforme themselves into one firm and lasting edifice ; so for want, both of the art of making fit Lawes, to square their actions by, and also of humility, and patience, to suffer the rude and combersome points of their present greatnesse to be taken off, they cannot without the help of a very able Architect, be compiled, into any other than a crasie building, such as hardly lasting out their own time, must assuredly fall upon the heads of their posterity. Amongst the Infirmities therefore of a Common-wealth, I will reckon in the first place, those that arise from an Im- perfect Institution, and resemble the diseases of a naturall body, which proceed from a Defectuous Procreation. Of which, this is one, That a ma?i to obtain a Kingdome, is sometimes content with /esse Power, than to the Peace, and defence of the Common-wealth is necessarily required. From whence it Part 2. Of COMMON- WEAL TH. Chap. 29. it commeth to passe, that when the exercise of the Power layd by, is for the publique safety to be resumed, it hath the resemblance of an unjust act; which disposeth great numbers of men (when occasion is presented) to rebell ; In the same manner as the bodies of children, gotten by diseased parents, are subject either to untimely death, or to purge the ill quality, derived from their vicious conception, by breaking out into biles and scabbs. And when Kings deny themselves some such necessary Power, it is not alwayes (though some- times) out of ignorance of what is necessary to the office they undertake ; but many times out of a hope to recover the same again at their pleasure : Wherein they reason not well; because such as will hold them to their promises, shall be maintained against them by foiriagn Common-wealths ; who in order to the good of their own Subjects let slip few oc- casions to weaken the estate of their Neighbours. So was Thomas Becket Archbishop of Canterbury, supported against Henry the Second, by the Pope ; the subjection of Ecclesi- astiques to the Common-wealth, having been dispensed with by William the Conquerour at his reception, when he took an Oath, not to infringe the liberty of the Church. And so were the Barons, whose power was by William Rufus (to have their help in transferring the Succession from his Elder brother, to himselfe,) encreased to a degree, inconsistent with the Soveraign Power, maintained in their Rebellion against King John, by the French. Nor does this happen in Monarchy onely. For whereas the stile of the antient Roman Common-wealth, was, The Seriate, and People of Borne ; neither Senate, nor People pre- tended to the whole Power ; which first caused the seditions, of Tiberius Gracchus, Caius Gracchus, Lucius Saturn in us, and others ; and afterwards the warres between the Senate and the People, under Marius and Sylla ; and again under Pompey and Ccesar, to the Extinction of their Democraty, and the setting up of Monarchy. The people of Athens bound themselves but from one onely Action ; which was, that no man on pain of death should 252 Part 2. Of COMMON- WEALTH. Chap. 29. Private Judgement of Good and Evill. Erroneous conscience. should propound the renewing of the warre for the Island of Salamis ; And yet thereby, if Solon had not caused to be given out he was mad, and afterwards in gesture and habit of a mad-man, and in verse, propounded it to the People that flocked about him, they had had an enemy perpetually in readinesse, even at the gates of their Citie ; such dammage, or shifts, are all Common-wealths forced to, that have their Power never so little limited. In the second place, I observe the Diseases of a Common- wealth, that proceed from the poyson of seditious doctrines; whereof one is, That every private man is Judge of Good and Evill actions. This is true in the condition of meer Nature, where there are no Civill Lawes ; and also under Civill Government, in such cases as are not determined by the Law. But otherwise, it is manifest, that the measure of Good and Evill actions, is the Civill Law ; and the Judge the Legislator, who is alwayes Representative of the Com- mon-wealth. From this false doctrine, men are disposed to debate with themselves, and dispute the commands of the Common-wealth ; and afterwards to obey, or disobey them, as in their private judgements they shall think fit. Whereby the Common-wealth is distracted and Weakened, Another doctrine repugnant to Civill Society, is, that whatsoever a man does against his Conscience, is Sinne ; and it dependeth on the presumption of making himself judge of Good and Evill. For a mans Conscience, and his Judge- ment is the same thing ; and as the Judgement, so also the Conscience may be erroneous. Therefore, though he that is subject to no Civill Law, sinneth in all he does against his Conscience, because he has no other rule to follow but his own reason ; yet it is not so with him that lives in a Com- mon-wealth ; because the Law is the publique Conscience, by which he hath already undertaken to be guided. Other- wise in such diversity, as there is of private Consciences, which are but private opinions, the Common-wealth must needs be distracted, and no man dare to obey the Soveraign Power, farther than it shall seem good in his own eyes. It 169 Part 2. Of COMMON- WEALTH. Chap. 29. 253 It hath been also commonly taught, That Faith and ^spfra-^ Sanctity, are not to be attained by Study and Reason, but by tion. supematurall Inspiration, or Infusion, which granted, I see not why any man should render a reason of his Faith ; or why every Christian should not be also a Prophet ; or why any man should take the Law of his Country, rather than his own Inspiration, for the rule of his action. And thus wee fall again into the fault of taking upon us to Judge of Good and Evill ; or to make Judges of it, such private men as pretend to be supernaturally Inspired, to the Dissolution of all Civill Government. Faith comes by hearing, and hearing by those accidents, which guide us into the presence of them that speak to us ; which accidents are all contrived by God Almighty ; and yet are not supematurall, but onely, for the great number of them that concurre to every effect, unobservable. Faith, and Sanctity, are indeed not very fre- quent j but yet they are not Miracles, but brought to passe by education, discipline, correction, and other naturall wayes, by which God worketh them in his elect, at such time as he thinketh fit. And these three opinions, pernicious to Peace and Government, have in this part of the world, proceeded chiefly from the tongues, and pens of unlearned Divines j who joyning the words of Holy Scripture together, otherwise than is agreeable to reason, do what they can, to make men think, that Sanctity and Naturall Reason, cannot stand together. A fourth opinion, repugnant to the nature of a Common- Subjecting wealth, is this, That he that hath the Soveraign Power, is raign™' subject to the Civill Lawes. It is true, that Soveraigns are all t0 subject to the Lawes of Nature ; because such lawes be Divine, Lawes. and cannot by any man, ci Common-wealth be abrogated. But to those Lawes which the Soveraign himselfe, that is, which the Common-wealth maketh, he is not subject. For to be subject to Lawes, is to be subject to the Common-wealth, that is to the Soveraign Representative, that is to himselfe ; which is not subjection, but freedome from the Lawes. Which errour, because it setteth the Lawes above the Sove- raign, setteth also a Judge above him, and a Power to punish him ; 254 Part 2. Of COMMON-WEALTH. Chap. 29. Attribut- ing of absolute Propriety to Subjects. Dividing of the Soveraign Power. Jmitation of Neigh- bour Na- tions. him ; which is to make a new Soveraign ; and again for the same reason a third, to punish the second ; and so continually without end, to the Confusion, and Dissolution of the Common-wealth. A Fifth doctrine, that tendeth to the Dissolution of a Common-wealth, is, That every private man has an absolute Propriety in his Goods ; such, as excludeth the Right of the Soveraign. Every man has indeed a Propriety that excludes the Right of every other Subject : And he has it onely from the Soveraign Power ; without the protection whereof, every other man should have equall Right to the same. But if the Right of the Soveraign also be excluded, he cannot performe the office they have put him into ; which is, to defend them both from forraign enemies, and from the injuries of one another ; and consequently there is no longer a Common- wealth. And if the Propriety of Subjects, exclude not the Right of the Soveraign Representative to their Goods; much lesse to their offices of Judicature, or Execution, in which they Repre- sent the Soveraign himselfe. There is a Sixth doctrine, plainly, and directly against the essence of a Common-wealth ; and 'tis this, That the Soveraign Power may be divided. For what is it to divide the Power of a Common-wealth, but to Dissolve it ; for Powers divided mutually destroy each other. And for these doctrines, men are chiefly beholding to some of those, that making profession of the Lawes, endeavour to make them depend upon their own learning, and not upon the Legislative Power. And as False Doctrine, so also often-times the Example of different Government in a neighbouring Nation, disposeth men to alteration of the forme already setled. So the people of the Jewes were stirred up to reject God, and to call upon the Prophet Samuel, for a King after the manner of the Nations : So also the lesser Cities of Greece, were continually disturbed, with seditions of the Aristocraticall, and Demo- craticall factions ; one part of almost every Common- wealth, desiring to imitate the Lacedaemonians ; the other, the Athe- nians. 170 Part 2. Of COMMON- WEALTH. Chap. 29. 255 nians. And I doubt not, but many men, have been contented to see the late troubles in England, out of an imitation of the Low Countries ; supposing there needed no more to grow rich, than to change, as they had done, the forme of their Government. For the constitution of mans nature, is of it selfe subject to desire novelty : When therefore they are pro- voked to the same, by the neighbourhood also of those that have been enriched by it, it is almost impossible for them, not to be content with those that solicite them to change ; and love the first beginnings, though they be grieved with the continuance of disorder; like hot blouds, that having gotten the itch, tear themselves with their own nayles, till they can endure the smart no longer. And as to Rebellion in particular against Monarchy ; one ^n^fion of the most frequent causes of it, is the Reading of the books Greeks, and of Policy, and Histories of the ancient Greeks, and Romans ; Romans' from which, young men, and all others that are unprovided of the Antidote of solid Reason, receiving a strong, and de- lightfull impression, of the great exploits of warre, atchieved by the Conductors of their Armies, receive withall a pleasing Idea, of all they have done besides ; and imagine their great prosperity, not to have proceeded from the emulation of particular men, but from the vertue of their popular forme of government : Not considering the frequent Seditions, and Civill warres, produced by the imperfection of their Policy. From the reading, I say, of such books, men have undertaken to kill their Kings, because the Greek and Latine writers, in 171 their books, and discourses of Policy, make it lawful], and laudable, for any man so to do ; provided before he do it, he call him Tyrant. For they say not Regicide, that is, killing of a King, but Tyrannicide, that is, killing of a Tyrant is lawfull. From the same books, they that live under a Monarch con- ceive an opinion, that the Subjects in a Popular Common- wealth enjoy Liberty; but that in a Monarchy they are all Slaves. I say, they that live under a Monarchy conceive such an opinion ; not they that live under a Popular Govern- ment : for they find no such matter. In summe, I cannot imagine, Part 2. Of COMMON-WEALTH. Chap. 29. imagine, how any thing can be more prejudicial! to a Mon- archy, than the allowing of such books to be publikely read, without present applying such correctives of discreet Masters, as are fit to take away their Venime : Which Venime I will not doubt to compare to the biting of a mad Dogge, which is a disease the Physicians call Hydrophobia, or fear of Water. For as he that is so bitten, has a continuall torment of thirst, and yet abhorreth water j and is in such an estate, as if the poyson endeavoured to convert him into a Dogge : So when a Monarchy is once bitten to the quick, by those Democra- ticall writers, that continually snarle at that estate ; it wanteth nothing more than a strong Monarch, which neverthelesse out of a certain Tyrannophobia, or feare of being strongly gov- erned, when they have him, they abhorre. As there have been Doctors, that hold there be three Soules in a man ; so there be also that think there may be more Soules, (that is, more Soveraigns,) than one, in a Common-wealth ; and set up a Supre?nacy against the Sove- raignty ; Canons against Lawes\ and a Ghostly Authority against the Civill ; working on mens minds, with words and distinctions, that of themselves signifie nothing, but bewray (by their obscurity) that there walketh (as some think invisi- bly) another Kingdome, as it were a Kingdome of Fayries, in the dark. Now seeing it is manifest, that the Civill Power, and the Power of the Common-wealth is the same thing ; and that Supremacy, and the Power of making Canons, and granting Faculties, implyeth a Common-wealth ; it followeth, that where one is Soveraign, another Supreme ; where one can make Lawes, and another make Canons; there must needs be two Common-wealths, of one & the same Subjects ; which is a Kingdome divided in it selfe, and cannot stand. For notwithstanding the insignificant distinction of Temporally and Ghostly, they are still two Kingdomes, and every Subject is subject to two Masters. For seeing the Ghostly Power challengeth the Right to declare what is Sinne, it challengeth by consequence to declare what is Law, (Sinne being nothing but the transgression of the Law;) and again, the Civill Power Part 2. Of COMMON- WEALTH. Chap. 29. Power challenging to declare what is Law, every Subject must obey two Masters, who both will have their Commands be observed as Law ; which is impossible. Or, if it be but one Kingdome, either the Civilly which is the Power of the Common-wealth, must be subordinate to the Ghostly, and then there is no Soveraignty but the Ghostly ; or the Ghostly must be subordinate to the Temporally and then there is no Supremacy but the Temporal!. When therefore these two Powers oppose one another, the Common- wealth cannot but be in great danger of Civill warre, and Dissolution. For the Civill Authority being more visible, and standing in the cleerer light of naturall reason, cannot choose but draw to it in all times a very considerable part of the people : And the Spiritually though it stand in the darknesse of Schoole dis- tinctions, and hard words ; yet because the fear of Darknesse, and Ghosts, is greater than other fears, cannot want a party sufficient to Trouble, and sometimes to Destroy a Common- wealth. And this is a Disease which not unfitly may be compared to the Epilepsie, or Falling-sickness (which the Jewes took to be one kind of possession by Spirits) in the Body Naturall. For as in this Disease, there is an unnaturall spirit, or wind in the head that obstructeth the roots of the Nerves, and moving them violently, taketh away the motion which naturally they should have from the power of the Soule in the Brain, and thereby causeth violent, and irregular motions (which men call Convulsions) in the parts ; insomuch as he that is seized therewith, falleth down sometimes into the water, and sometimes into the fire, as a man deprived of his senses ; so also in the Body Politique, when the Spirituall power, moveth the Members of a Common-wealth, by the terrour of punishments, and hope of rewards (which are the Nerves of it,) otherwise than by the Civill Power (which is the Soule of the Common-wealth) they ought to be moved ; and by strange, and hard words suffocates their under- standing, it must needs thereby Distract the people, and either Overwhelm the Common-wealth with Oppression, or cast it into the Fire of a Civill warre. s Sometimes 258 Part 2. Of COMMON-WEALTH. Chap. 29. Mixt Go- vernment. Want of Mony. Sometimes also in the meerly Civill government, there be more than one Soule : As when the Power of levying mony, (which is the Nutritive faculty,) has depended on a generall Assembly ; the Power of conduct and command, (which is the Motive faculty,) on one man ; and the Power of making Lawes, (which is the Rationall faculty,) on the accidentall consent, not onely of those two, but also of a third ; This endangereth the Common-wealth, somtimes for want of consent to good Lawes ; but most often for want of such Nourishment, as is necessary to Life, and Motion. For al- though few perceive, that such government, is not govern- ment, but division of the Common-wealth into three Factions, and call it mixt Monarchy ; yet the truth is, that it is not one independent Common-wealth, but three independent Factions ; nor one Representative Person, but three. In the Kingdome of God, there may be three Persons indepen- dent, without breach of unity in God that Reigneth ; but where men Reigne, that be subject to diversity of opinions, it cannot be so. And therefore if the King bear the person of the People, and the generall Assembly bear also the person of the People, and another Assembly bear the person of a Part of the people, they are not one Person, nor one Sove- raign, but three Persons, and three Soveraigns. To what Disease in the Natural! Body of man, I may exactly compare this irregularity of a Common-wealth, I know not. But I have seen a man, that had another man growing out of his side, with an head, armes, breast, and stomach, of his own : If he had had another man growing out of his other side, the comparison might then have been exact. Hitherto I have named such Diseases of a Common- wealth, as are of the greatest, and most present danger. There be other, not so great ; which neverthelesse are not unfit to be observed. As first, the difficulty of raising Mony, for the necessary uses of the Common-wealth ; especially in the approach of warre. This difficulty ariseth from the opinion, that every Subject hath of a Propriety in his 173 Part 2. Of COMMON- WEALTH, Chap. 29. 259 his lands and goods, exclusive of the Soveraigns Right to the use of the same. From whence it commeth to passe, that the Soveraign Power, which foreseeth the necessities and dangers of the Common-wealth, (finding the passage of mony to the publique Treasure obstructed, by the tenacity of the people,) whereas it ought to extend it selfe, to en- counter, and prevent such dangers in their beginnings, con- tracted it selfe as long as it can, and when it cannot longer, struggles with the people by stratagems of Law, to obtain little summes, which not sufficing, he is fain at last violently to open the way for present supply, or Perish; and being put often to these extremities, at last reduceth the people to their due temper ; or else the Common- wealth must perish. Insomuch as we may compare this Distemper very aptly to an Ague ; wherein, the fleshy parts being congealed, or by venomous matter obstructed ; the Veins which by their naturall course empty themselves into the Heart, are not (as they ought to be) supplyed from the Arteries, whereby there succeedeth at first a cold con- traction, and trembling of the limbes ; and afterwards a hot, and strong endeavour of the Heart, to force a passage for the Bloud; and before it can do that, contenteth it selfe with the small refreshments of such things as coo'le for a time, till (if Nature be strong enough) it break at last the contumacy of the parts obstructed, and dissipateth the venome into sweat ; or (if Nature be too weak) the Patient dyeth. Again, there is sometimes in a Common- wealth, a Disease, Monopolies which resembleth the Pleurisie ; and that is, when the Trea- ^dpaJdu_scs sure of the Common-wealth, flowing out of its due course, /leans. is gathered together in too much abundance, in one, or a few private men, by Monopolies, or by Farmes of the Publique Revenues ; in the same manner as the Blood in a Pleurisie, getting into the Membrane of the breast, breedeth there an Inflammation, accompanied with a Fever, and pain- full stitches. Also, the Popularity of a potent Subject, (unlesse the popular Common-wealth men- 260 Part 2. Of COMMON- WEALTH. Chap. 29. Excessive great?! esse of a Town, multitude of Corpora- tions. Liberty of disputing against Soveraign Power. Dissolution of the Common- wealth. Common-wealth have very good caution of his fidelity,) is a dangerous Disease; because the people (which should receive their motion from the Authority of the Soveraign,) by the flattery, and by the reputation of an ambitious man, are drawn away from their obedience to the Lawes, to follow a man, of whose vertues, and designes they have no knowledge. And this is commonly of more danger in a Popular Government, than in a Monarchy ; because an Army is of so great force, and multitude, as it may easily be made believe, they are the People. By this means it was, that Julius Ccesar, who was set up by the People against the Senate, having won to himselfe the affections of his Army, made himselfe Master, both of Senate and People. And this proceeding of popular, and ambitious men, is plain Rebellion j and may be resembled to the effects of Witch- craft. Another infirmity of a Common-wealth, is the immoderate greatnesse ot a Town, when it is able to furnish out of its own Circuit, the number, and expence of a great Army: As also the great number of Corporations ; which are as it were many lesser Common -wealths in the bowels of a greater, like wormes in the entrayles of a naturall man. To which may be added, the Liberty of Disputing against absolute Power, by pretenders to Politicall Prudence ; which though bred for the most part in the Lees of the people ; yet animated by False Doctrines, are perpetually medling with the Fundamentall Lawes, to the molestation of the Common-wealth; like the little Wormes, which Physicians call A scar ides. We may further adde, the insatiable appetite, or Bulimia, of enlarging Dominion ; with the incurable Wounds thereby many times received from the enemy ; And the Wens, of ununited conquests, which are many times a burthen, and with lesse danger lost, than kept ; As also the Lethargy of Ease, and Consumption of Riot and Vain Expence. Lastly, when in a warre (forraign, or intestine,) the enemies get a finall Victory; so as (the forces of the Common-wealth 174 Part 2. Of COMMON-WEALTH. Chap. 30. 261 Common - wealth keeping the field no longer) there is no farther protection of Subjects in their loyaly; then is the Common-wealth Dissolved, and every man at liberty to protect himselfe by such courses as his own discretion shall suggest unto him. For the Soveraign, is the publique Soule, giving Life and Motion to the Common-wealth ; which expiring, the Members are governed by it no more, than the Carcasse of a man, by his departed (though Im- mortall) Soule. For though the Right of a Soveraign Monarch cannot be extinguished by the act of another ; yet the Obligation of the members may. For he that wants protection, may seek it any wrhere ; and when he hath it, is obliged (without fraudulent pretence of having submitted himselfe out of fear,) to protect his Protection as long as he is able. But when the Power of an Assembly is once sup- pressed, the Right of the same perisheth utterly; because the Assembly it selfe is extinct ; and consequently, there is no possibility for the Soveraignty to re-enter. CHAP. XXX. Of the Office of the Soveraign Representative. THe Office of the Soveraign, (be it a Monarch, or The Pro- an Assembly,) consisteth in the end, for which he was ^^Good of trusted with the Soveraign Power, namely the procuration of the People, the safety of the people; to which he is obliged by the Law of Nature, and to render an account thereof to God, the Author of that Law, and to none but him. But by Safety here, is not meant a bare Preservation, but also all other Content- ments of life, which every man by lawfull Industry, without danger, or hurt to the Commonwealth, shall acquire to him- selfe. And this is intended should be done, not by care applyed By Jn- to Individuals, further than their protection from injuries, Lawes™^ when 262 Part 2. Of COMMON- WEAL TH. Chap. 30. Against the duty of a Sove- reign to relinquish any Essen- tiall Rights of Sove- raignty : Or not to see the people taught the grounds of them. when they shall complain ; but by a generall Providence, contained in publique Instruction, both of Doctrine, and Example ; and in the making, and executing of good Lawes, to which individuall persons may apply their own cases. And because, if the essentiall Rights of Soveraignty (speci- fied before in the eighteenth Chapter) be taken away, the Commonwealth is thereby dissolved, and every man returneth into the condition and calamity of a warre with every other man, (which is the greatest evill that can happen in this life ;) it is the Office of the Soveraign, to maintain those Rights entire ; and consequently against his duty, First, to transferre to another, or to lay from himselfe any of them. For he that deserteth the Means, deserteth the Ends ; and he deserteth the means, that being the Soveraign, acknowledged himselfe subject to the Civill Lawes ; and renounceth the Power of Supreme Judicature ; or of making Warre, or Peace by his own Authority ; or of Judging of the Necessities of the Commonwealth ; or of levying Mony, and Souldiers, when, andasmuch as in his own conscience he shall judge necessary; or of making Officers, and Ministers both of Warre, and Peace; or of appointing Teachers, and examining what Doctrines are conformable, or contrary to the Defence, Peace, and Good of the people. Secondly, it is against his Duty, to let the people be ignorant, or mis-informed of the grounds, and reasons of those his essentiall Rights ; because thereby men are easie to be seduced, and drawn to resist him, when the Commonwealth shall require their use and exercise. And the grounds of these Rights, have the rather need to be diligently, and truly taught ; because they cannot be maintained by any Civill Law, or terrour of legall punish- ment. For a Civill Law, that shall forbid Rebellion, (and such is all resistance to the essentiall Rights of Soveraignty,) is not (as a Civill Law) any obligation, but by vertue onely of the Law of Nature, that forbiddeth the violation of Faith ; which naturall obligation if men know not, they cannot know the Right of any Law the Soveraign maketh. And for the Punishment, they take it but for an act of Hostility ; which when 176 Part 2. Of COMMON- WEALTH. Chap. 30. 263 when they think they have strength enough, they will endea- vour by acts of Hostility, to avoyd. As I have heard some say, that Justice is but a word, f^iTat^ without substance ; and that whatsoever a man can by force, say there or art acquire to himselfe, (not onely in the condition of princjpies warre, but also in a Commonwealth.) is his own, which I have of Reason for absolute already shewed to be false : So there be also that maintain, Sove- that there are no grounds, nor Principles of Reason, to sus- rai§nty- tain those essentiall Rights, which make Soveraigiaty abso- lute. For if there were, they would have been found out in some place, or other ; whereas we see, there has not hitherto been any Common-wealth, where those Rights have been acknowledged, or challenged. Wherein they argue as ill, as if the Savage people of America, should deny there were any grounds, or Principles of Reason, so to build a house, as to last as long as the materials, because they never yet saw any so well built. Time, and Industry, produce every day new knowledge. And as the art of well building, is derived from Principles of Reason, observed by industrious men, that had long studied the nature of materials, and the divers effects of figure, and proportion, long after mankind began (though poorly) to build : So, long time after men have be- gun to constitute Commonwealths, imperfect, and apt to relapse into disorder, there may, Principles of Reason be found out, by industrious meditation, to make their constitu- tion (excepting by externall violence) everlasting. And such are those which I have in this discourse set forth : Which whether they come not into the sight of those that have Power to make use of them, or be neglected by them, or not, concerneth my particular interest, at this day, very little. But supposing that these of mine are not such Principles of Reason ; yet I am sure they are Principles from Authority of Scripture ; as I shall make it appear, when I shall come to speak of the Kingdome of God, (administred by Moses,) over the Tewes, his peculiar people by Covenant. -r^ 1 ■ « 1 1 t» • • 1 l -.x Objection But they say again, that though the Principles be right, from tne yet Common people are not of capacity enough to be made f0JCfleacity tO vulgar. 264 Parti. Of COMMON-WEALTH. Chap. 30. to understand them. I should be glad, that the Rich, and Potent Subjects of a Kingdome, or those that are accounted the most Learned, were no lesse incapable than they. But all men know, that the obstructions to this kind of doctrine, proceed not so much from the difficulty of the matter, as from the interest of them that are to learn. Potent men, digest hardly any thing that setteth up a power to bridle their affec- tions ; and Learned men, any thing that discovereth their errours, and thereby lesseneth their Authority : whereas the Common-peoples minds, unlesse they be tainted with depen- dance on the Potent, or scribbled over with the opinions of their Doctors, are like clean paper,, fit to receive whatsoever by Publique Authority shall be imprinted in them. Shall whole Nations be brought to acquiesce in the great Mysteries of Christian Religion, which are above Reason ; and millions 177 of men be made believe, that the same Body may be in innumerable places, at one and the same time, which is against Reason ; and shall not men be able, by their teaching, and preaching, protected by the Law, to make that received, which is so consonant to Reason, that any unprejudicated man, needs no more to learn it, than to hear it? I conclude there- fore, that in the instruction of the people in the Essentiall Rights (which are the Naturall, and Fundamentall Lawes) of soveraignty, there is no difficulty, (whilest a Soveraign has his Power entire,) but what proceeds from his own fault, or the fault of those whom he trusteth in the administration of the Commonwealth ; and consequently, it is his Duty, to cause them so to be instructed j and not onely his Duty, but his Benefit also, and Security, against the danger that may arrive to himselfe in his naturall Person, from Rebellion. Subjects And (to descend to particulars) the People are to be "taught? not taught, First, that they ought not to be in love with any to affect forme of Government they see in their neighbour Nations, change of ..... Govern- more than with their own, nor (whatsoever present prosperity ment: faey behold in Nations that are otherwise governed than they,) to desire change. For the prosperity of a People ruled by an Aristocraticall, or Democraticall assembly, cometh Part 2. Of COMMON-WEALTH. Chap. 30. , 265 cometh not from Aristocracy, nor from Democracy, but from the Obedience, and Concord of the Subjects : nor do the people flourish in a Monarchy, because one man has the right to rule them, but because they obey him. Take away in any kind of State, the Obedience, (and consequently the Concord of the People,) and they shall not onely not flourish, but in short time be dissolved. And they that go about by disobedience, to doe no more than reforme the Common- wealth, shall find they do thereby destroy it ; like the foolish daughters of Peleus (in the fable ;) which desiring to renew the youth of their decrepit Father, did by the Counsell of Medea, cut him in pieces, and boyle him, together with strange herbs, but made not of him anew man. This desire of change, is like the breach of the first of Gods Commande- ments : For there God sayes, Non habebis Deos alienos ; Thou shalt not have the Gods of other Nations ; and in another place concerning Kings, that they are Gods. Secondly, they are to be taught, that they ou^ht not to be Nor adhere m m •«! j • ■ r , r , , • , „ {againstthe led with admiration of the vertue of any of their fellow Soveraign) Subjects, how high soever he stand, nor how conspicuously m^ular soever he shine in the Common-wealth; nor of any Assembly, (except the Soveraign Assembly,) so as to deferre to them any obedience, or honour, appropriate to the Soveraign onely, whom (in their particular stations) they represent; nor to receive any influence from them, but such as is con- veighed by them from the Soveraign Authority. For that Soveraign, cannot be imagined to love his People as he ought, that is not Jealous of them, but suffers them by the flattery of Popular men, to be seduced from their loyalty, as they have often been, not onely secretly, but openly, so as to proclaime Marriage with them in facie Ecclesi&hy Preachers; and by publishing the same in the open streets : which may 178 fitly be compared to the violation of the second of the ten Commandments. Thirdly, in consequence to this, they ought to be informed, A o^^hDis' how great a fault it is, to speak evill of the Soveraign Repre- ^Soveraign sentative, (whether One man, or an Assembly of men;) or Power: to 266 Part 2. Of COMMON-WEALTH. Chap. 30. And to have days set apart to learn their Duty: And to Honour their Parents. to argue and dispute his Power, or any way to use his Name irreverently, whereby he may be brought into Contempt with his People, and their Obedience (in which the safety of the Common-wealth consisteth) slackened. Which doctrine the third Command ement by resemblance pointeth to. Fourthly, seeing people cannot be taught this, nor when 'tis taught, remember it, nor after one generation past, so much as know in whom the Soveraign Power is placed, without setting a part from their ordinary labour, some cer- tain times, in which they may attend those that are appointed to instruct them ; It is necessary that some such times be determined, wherein they may assemble together, and (after prayers and praises given to God, the Soveraign of Soveraigns) hear those their Duties told them, and the Positive Lawes, such as generally concern them all, read and expounded, aud be put in mind of the Authority that maketh them Lawes. To this end had the Jewes every seventh day, a Sabbath, in which the Law was read and expounded; and in the solemnity whereof they were put in mind, that their King was God; that having created the world in six dayes, he rested the seventh day ; and by their resting on it from their labour, that that God was their King, which redeemed them from their servile, and painfull labour in Egypt, and gave them a time, after they had rejoyced in God, to take joy also in themselves, by lawfull recreation. So that the first Table of the Commandements, is spent all, in setting down the summe of Gods absolute Power ; not onely as God, but as King by pact, (in peculiar) of the Jewes ; and may there- fore give light, to those that have Soveraign Power conferred on them by the consent of men, to see what doctrine they Ought to teach their Subjects. And because the first instruction of Children, dependeth on the care of their Parents ; it is necessary that they should be obedient to them, whilest they are under their tuition ; and not onely so, but that also afterwards (as gratitude require th,) they acknowledge the benefit of their education, by externall signes of honour. To which end they are to be taught, Part 2. Of COMMON- WEAL TH. Chap. 30. 267 taught, that originally the Father of every man was also his Soveraign Lord, with power over him of life and death ; and that the Fathers of families, when by instituting a Common- wealth, they resigned that absolute Power, yet it was never intended, they should lose the honour due unto them for their education. For to relinquish such right, was not necessary to the Institution of Soveraign Power ; nor would there be any reason, why any man should desire to have children, or take the care to nourish and instruct them, if they were afterwards to have no other benefit from them, than from other men. And this accordeth with the fifth Commandement. 179 Again, every Soveraign Ought to cause Justice to be taught, And to which (consisting in taking from no man what is his) is as a0f°in£iry; much as to say, to cause men to be taught not to deprive their Neighbours, by violence, or fraud, of any thing which by the Soveraign Authority is theirs. Of things held in pro- priety, those that are dearest to a man are his own life, & limbs ; and in the next degree, in most men,) those that concern conjugall affection ; and after them riches and means of living. Therefore the People are to be taught, to abstain from violence to one anothers person, by private revenges ; from violation of conjugall honour ; and from forcible rapine, and fraudulent surreption of one anothers goods. For which purpose also it is necessary they be shewed the evill conse- quences of false Judgement, by corruption either of Judges or Witnesses, whereby the distinction of propriety is taken away, and Justice becomes of no effect : all which things are intimated in the sixth, seventh, eighth, and ninth Com- mandements. Lastly, they are to be taught, that not onely the unjust Afid to do facts, but the designes and intentions to do them, (though si„cereiy by accident hindred,) are Injustice ; which consisteth in the -jjjjjj^** pravity of the will, as well as in the irregularity of the act. And this is the intention of the tenth Commandement, and the summe of the second Table ; which is reduced all to this one Commandement of mutuall Charity, Thou shalt love thy neighbour 268 Part 2. Of COMMON-WEALTH. Chap. 30. neighbour as thy sclfe: as the summe of the first Table is re- duced to the love of God ; whom they had then newly received as their King. I/nivers0/ ^ Means, and Conduits, by which the people may ties. receive this Instruction, wee are to search, by what means so many Opinions, contrary to the peace of Man-kind, upon weak and false Principles, have neverthelesse been so deeply rooted in them. I mean those, which I have in the pre- cedent Chapter specified : as That men shall Judge of what is lawfull and unlawfull, not by the Law it selfe, but by their own Consciences; that is to say, by their own private Judgements : That Subjects sinne in obeying the Commands of the Common-wealth, unlesse they them- selves have first judged them to be lawfull : That their Propriety in their riches is such, as to exclude the Dominion, which the Common-wealth hath over the same : That it is lawfull for Subjects to kill such, as they call Tyrants : That the Soveraign Power may be divided, and the like ; which come to be instilled into the People by this means. They whom necessity, or covetousnesse keepeth attent on their trades, and labour ; and they, on the other side, whom super- fluity, or sloth carrieth after their sensuall pleasures, (which two sorts of men take up the greatest part of Man-kind,) being diverted from the deep meditation, which the learning of truth, not onely in the matter of Naturall Justice, but also of all other Sciences necessarily requireth, receive the Notions of their duty, chiefly from Divines in the Pulpit, and partly from such of their Neighbours, or familiar acquaintance, as having the Faculty of discoursing readily, and plausibly, seem wiser and better learned in cases of Law, and Con- science, than themselves. And the Divines, and such others as make shew of Learning, derive their knowledge from the Universities, and from the Schooles of Law, or from the 180 Books, which by men eminent in those Schooles, and Uni- versities have been published. It is therefore manifest, that the Instruction of the people, dependeth wholly, on the right teaching of Youth in . the Universities. But are not (may Part 2. Of COMMON-WEALTH. Chap. 30. (may some man say) the Universities of England learned enough already to do that ? or is it you will undertake to teach the Universities? Hard questions. Yet to the first, I doubt not to answer ; that till towards the later end of Heiiry the eighth, the Power of the Pope, was alwayes upheld against the Power of the Common -wealth, principally by the Universities ; and that the doctrines maintained by so many Preachers, against the Soveraign Power of the King, and by so many Lawyers, and others, that had their education there, is a sufficient argument, that though the Universities were not authors of those false doctrines, yet they knew not how to plant the true. For in such a contradiction of Opinions, it is most certain, that they have not been sufficiently in- structed ; and 'tis no wonder, if they yet retain a relish of that subtile liquor, wherewith they were first seasoned, against the Civill Authority. But to the later question, it is not fit, nor needfull for me to say either I, or No : for any man that sees what I am doing, may easily perceive what I think. The safety of the People, requireth further, from him, or them that have the Soveraign Power, that Justice be equally administred to all degrees of People ; that is, that as well the rich, and mighty, as poor and obscure persons, may be righted of the injuries done them ; so as the great, may have no greater hope of impunity, when they doe violence, dis- honour, or any Injury to the meaner sort, than when one of these, does the like to one of them : For in this consisteth Equity ; to which, as being a Precept of the Law of Nature, a Soveraign is as much subject, as any of the meanest of his People. All breaches of the Law, are offences against the Common-wealth : but there be some, that are also against private Persons. Those that concern the Common-wealth onely, may without breach of Equity be pardoned ; for every man may pardon what is done against himselfe, according to his own discretion. But an offence against a private man, cannot in Equity be pardoned, without the consent of him that is injured ; or reasonable satisfaction. The Inequality of Subjects, proceedeth from the Acts of Soveraign 2jo Part 2. Of COMMON- WEALTH. Chap. 30. Soveraign Power ; and therefore has no more place in the presence of the Soveraign j that is to say, in a Court of Justice, then the Inequality between Kings, and their Subjects, in the presence of the King of Kings. The honour of great Persons, is to be valued for their beneficence, and the aydes they give to men of inferiour rank, or not at all. And the violences, oppressions, and injuries they do, are not extenuated, but aggravated by the greatnesse of their persons j because they have least need to commit them. The consequences of this partiality towards the great proceed in this manner. Impunity maketh Insolence ; Insolence Hatred ; and Hatred, an Endeavour to pull down all op- pressing and contumelious greatnesse, though with the ruine of the Common-wealth. Equaii To Equall Justice, appertained also the Equall imposition 181 of Taxes ; the Equality whereof dependeth not on the Equality of riches, but on the Equality of the debt, that every man oweth to the Common-wealth for his defence. It is not enough, for a man to labour for the maintenance of his life ; but also to fight, (if need be,) for the securing of his labour. They must either do as the Jewes did after their return from captivity, in re-edifying the Temple, build with one hand, and hold the Sword in the other; or else they must hire others to fight for them. For the Impositions, that are layd on the People by the Soveraign Power, are nothing else but the Wages, due to them that hold the publique Sword, to defend private men in the exercise of severall Trades, and Callings. Seeing then the benefit that every one receiveth thereby, is the enjoyment of life, which is equally dear to poor and rich ; the debt which a poor man oweth them that defend his life, is the same which a rich man oweth for the defence of his ; saving that the rich, who have the service of the poor, may be debtors not onely for their own persons, but for many more. Which considered, the Equality of Imposition, consisteth rather in the Equality of that which is consumed, than of the riches of the persons that consume the same. For what reason is there, that he which Part 2. Of COMMON- WE A L TH. Chap. 30. 271 which laboureth much, and sparing the fruits of his labour, consumeth little, should be more charged, then he that living idlely, getteth little, and spendeth all he gets j seeing the one hath no more protection from the Common-wealth, then the other? But when the Impositions, are layd upon those things which men consume, every man payeth Equally for what he useth : Nor is the Common- wealth defrauded, by the luxurious waste of private men. And whereas many men, by accident unevitable, become PMique unable to maintain themselves by their labour ; they ought Charity' not to be left to the Charity of private persons ; but to be provided for, (as far-forth as the necessities of Nature require, by the Lawes of the Common-wealth. For as it is unchari- tablenesse in any man, to neglect the impotent ; so it is in the Soveraign of a Common-wealth, to expose them to the hazard of such uncertain Charity. But for such as have strong bodies, the case is otherwise : Prevention of Id Is- they are to be forced to work ; and to avoyd the excuse of nesse. not finding employment, there ought to be such Lawes, as may encourage all manner of Arts ; as Navigation, Agricul- ture, Fishing, and all manner of Manufacture that requires labour. The multitude of poor, and yet strong people still encreasing, they are to be transplanted into Countries not sufficiently inhabited : where neverthelesse, they are not to exterminate those they find there ; but constrain them to inhabit closer together, and not range a great deal of ground, to snatch what they find ; but to court each little Plot with art and labour, to give them their sustenance in due season. And when all the world is overchargd with Inhabitants, then the last remedy of all is Warre ; which provideth for every man, by Victory, or Death. To the care of the Soveraign, belongeth the making of Good Good Lawes Lawes. But what is a good Law ? By a Good Law, I mean whaL 182 not a Just Law : for no Law can be Unjust. The Law is made by the Soveraign Power, and all that is done by such Power, is warranted, and owned by every one of the people : and that which every man will have so, no man can say is unjust. 272 Part 2. Of COMMON- WEALTH. Chap. 30. Stick as are Necessary. Such as are Perspicu- ous. unjust. It is in the Lawes of a Commonwealth, as in the Lawes of Gaming : whatsoever the Gamesters all agree on, is Injustice to none of them. A good Law is that, which is Need/till, for the Good of the People, and withall Perspicuous. For the use of Lawes, (which are but Rules Authorised) is not to bind the People from all Voluntary actions ; but to direct and keep them in such a motion, as not to hurt them- selves by their own impetuous desires, rashnesse, or indiscre- tion ; as Hedges are set, not to stop Travellers, but to keep them in the way. And therefore a Law that is not Needfull, having not the true End of a Law, is not Good. A Law may be conceived to be Good, when it is for the benefit of the Soveraign ; though it be not Necessary for the People ; but it is not so. For the good of the Soveraign and People, cannot be separated. It is a weak Soveraign, that has weak Subjects ; and a weak People, whose Soveraign wanteth Power to rule them at his will. Unnecessary Lawes are not good Lawes ; but trapps for Mony : which where the right of Soveraign Power is acknowledged are superfluous ; and where it is not acknowledged, unsufhcient to defend the People. The Perspicuity, consisteth not so much in the words ot the Law it selfe, as in a Declaration of the Causes, and Motives, for which it was made. That is it, that shewes us the meaning of the Legislator ; and the meaning of the Legislator known, the Law is more easily understood by few, than many words. For all words, are subject to ambiguity ; and therefore multiplication of words in the body of the Law, is multiplication of ambiguity : Besides it seems to imply, (by too much diligence,) that whosoever can evade the words, is without the compasse of the Law. And this is a cause of many unnecessary Processes. For when I consider how short were the Lawes of antient times ; and how they grew by degrees still longer ; me thinks I see a contention between the Penners, and Pleaders of the Law ; the former seeking to circumscribe the later ; and the later to evade their circumscriptions ; and that the Pleaders have Part 2. Of COMMON-WEALTH. Chap. 30. 273 have got the Victory. It belongeth therefore to the Office of a Legislator, (such as is in all Common-wealths the Supreme Representative, be it one Man, or an Assembly,) to mnke the reason Perspicuous, why the Law was made ; and the Body of the Law it selfe, as short, but in as proper, and significant termes, as may be. It belongeth also to the Office of the Soveraign, to make ^%**A~ a right application of Punishments, and Rewards. And seeing the end of punishing is not revenge, and discharge of choler ; but correction, either of the offender, or of others by his example ; the severest Punishments are to be inflicted for those Crimes, that are of most Danger to the Publique ; such as are those which proceed from malice to the Govern- ment established ; those that spring from contempt of Justice ; those that provoke Indignation in the Multitude ; and those 183 which unpunished, seem Authorised, as when they are Com- mitted by Sonnes, Servants, or Favorites of men in Authority: For Indignation carrieth men, not onely against the Actors, and Authors of Injustice; but against all Power that is likely to protect them ; as in the case of Tarquin ; when for the Insolent act of one of his Sonnes, he was driven out of J?ome, and the Monarchy it selfe dissolved. But Crimes of Infirm- ity ; such as are those which proceed from great provocation, from great fear, great need, or from ignorance whether the Fact be a great Crime, or not, there is place many times for Lenity, without prejudice to the Common-wealth ; and Lenity when there is such place for it, is required by the Law of Nature. The Punishment of the Leaders, and teachers in a Commotion ; not the poore seduced People, when they are punished, can profit the Common-wealth by their example. To be severe to the People, is to punish that ignorance, which may in great part be imputed to the Sove- raign, whose fault it was, they were no better instructed. In like manner it belongeth to the Office, and Duty of the Rewards. Soveraign, to apply his Rewards alwayes so, as there may arise from them benefit to the Common-wealth : wherein consisteth their Use, and End ; and is then done, when they t that 274 Part 2. Of COMMON-WEALTH. Chap. 30. that have well served the Common-wealth, are with as little expence of the Common Treasure, as is possible, so well recompenced, as others thereby may be encouraged, both to serve the same as faithfully as they can, and to study the arts by which they may be enabled to do it better. To buy with Mony, or Preferment, from a Popular ambitious Subject, to be quiet,and desist from making ill impressions in the mindes of the People, has nothing of the nature of Reward j (which is ordained not for disservice, but for service past ;) nor a signe of Gratitude, but of Fear : nor does it tend to the Benefit, but to the Dammage of the Publique. It is a con- tention with Ambition, like that of Hercules with the Mon- ster JTydfa, which having many heads, for every one that was vanquished, there grew up three. For in like manner, when the stubbornnesse of one Popular man, is overcome with Reward, there arise many more (by the Example) that do the same Mischiefe, in hope of like Benefit : and as all sorts of Manifacture, so also Malice encreaseth by being vendible. And though sometimes a Civill warre, may be dif- ferred; by such wayes as that, yet the danger growes still the greater, and the Publique ruine more assured. It is therefore against the Duty of the Soveraign, to whom the Publique Safety is committed, to Reward those that aspire to greatnesse by disturbing the Peace of their Country, and not rather to oppose the beginnings of such men, with a little danger, than after a longer time with greater. Counsel- Another Businesse of the Soveraign, is to choose good Counsellours; I mean such, whose advice he is to take in the Government of the Common-wealth. For this word Counsell, Consilium, corrupted from Consilium, is of a large significa- tion, and comprehend'eth all Assemblies of men that sit together, not onely to deliberate what is to be done hereafter, but also to judge of Facts past, and of Law for the present. I take it here in the first sense onely : And in this sense, 184 there is no choyce of Counsell, neither in a Democracy, nor Aristocracy ; because the persons Counselling are members of the person Counselled. The choyce of Counsellours there- fore Part 2. Of COMMON- WEALTH. Chap. 30. fore is proper to Monarchy j In which, the Soveraign that en- endeavoureth not to make choyce of those, that in every kind are the most able, dischargeth not his Office as he ought to do. The most able Counsellours, are they that have least hope of benefit by giving evill Counsell, and most knowledge of those things that conduce to the Peace, and Defence of the Common-wealth. It is a hard matter to know who expecteth benefit from publique troubles ; but the signes that guide to a just suspicion, is the soothing of the people in their unreason- able, or irremediable grievances, by men whose estates are not sufficient to discharge their accustomed expences, and may easily be observed by any one whom it concerns to know it. But to know, who has most knowledge of the Publique affaires, is yet harder ; and they that know them, need them a great deal the lesse. For to know, who knowes the Rules almost of any Art, is a great degree of the knowledge of the same Art j because no man can be assured of the truth of anothers Rules, but he that is first taught to understand them. But the best signes of Knowledge of any Art, are, much conversing in it, and constant good effects of it. Good Counsell comes not by Lot, nor by Inheritance ; and there- fore there is no more reason to expect good Advice from the rich, or noble, in matter of State, than in delineating the dimensions of a fortresse ; unlesse we shall think there needs no method in the study of the Politiques, (as there does in the study of Geometry,) but onely to be lookers on : which is not so. For the Politiques is the harder study of the two. Whereas in these parts of Europe, it hath been taken for a Right of certain persons, to have place in the highest Councell of State by Inheritance ; it is derived from the Conquests of the antient Germans \ wherein many absolute Lords joyning together to conquer other Nations, would not enter in to the Confederacy, without such Priviledges, as might be marks of difference in time following, between their Posterity, and the Posterity of their Subjects; which Privi- ledges being inconsistent with the Soveraign Power, by the favour of the Soveraign, they may seem to keep ; but con- tending- 276 Part 2. Of COMMON-WEALTH. Chap. 30. tending for them as their Right, they must needs by degrees let them go, and have at last no further honour, then adhse- reth naturally to their abilities. And how able soever be the Counsellours in any affaire, the benefit of their Counsell is greater, when they give every one his Advice, and the reasons of it apart, than when they do it in an Assembly, by way of Orations ; and when they have praemeditated, than when they speak on the sudden ; both because they have more time, to survey the conse- quences of action ; and are lesse subject to be carried away to contradiction, through Envy, Emulation, or other Passions arising from the difference of opinion. The best Counsell, in those things that concern not other Nations, but onely the ease, and benefit the Subjects may enjoy, by Lawes that look onely inward, is to be taken from 185 the generall informations, and complaints of the people of each Province, who are best acquainted with their own wants, and ought therefore, when they demand nothing in derogation of the essential Rights of Soveraignty, to be dili- gently taken notice of. For without those Essentiall Rights, (as I have often before said,) the Common-wealth cannot at all subsist. Common- A Commander of an Army in chiefe, if he be not Popular, shall not be beloved, nor feared as he ought to be by his Army ; and consequently cannot performe that office with good successe. He must therefore be Industrious, Valiant, Affable, Liberall and Fortunate, that he may gain an opinion both of sufficiency, and of loving his Souldiers. This is Popularity, and breeds in the Souldiers both desire, and courage, to recommend themselves to his favour ; and protects the severity of the Generall, in punishing (when need is) the Mutinous, or negligent Souldiers. But this love of Souldiers, (if caution be not given of the Com- manders fidelity,) is a dangerous thing to Soveraign Power; especially when it is in the hands of an Assembly not popular. It belongeth therefore to the safety of the People, both that they be good Conductors, and faithfull Subjects, to whom the Soveraign Commits his Armies. Part 2. Of COMMON- WEAL TH. Chap. 30. But when the Soveraign himselfe is Popular ; that is, reve- renced and beloved of his People, there is no danger at all from the Popularity of a Subject. For Souldiers are never so generally unjust, as to side with their Captain ; though they love him, against their Soveraign, when they love not onely his Person, but also his Cause. And therefore those, who by violence have at any time suppressed the Power of their lawfull Soveraign, before they could settle themselves in his place, having been alwayes put to the trouble of con- triving their Titles, to save the People from the shame of receiving them. To have a known Right to Soveraign Power, is so popular a quality, as he that has it needs no more, for his own part, to turn the hearts of his Subjects to him, but that they see him able absolutely to govern his own Family : Nor, on the part of his enemies, but a disband- ing of their Armies. For the greatest and most active part of Mankind, has never hetherto been well contented with the present. Concerning the Offices of one Soveraign to another, which are comprehended in that Law, which is commonly called the Law of Nations, I need not say any thing in this place ; because the Law of Nations, and the Law of Nature, is the same thing. And every Soveraign hath the same Right, in procuring the safety of his People, that any particular man can have, in procuring the safety of his own Body. And the same Law, that dictateth to men that have no Civil Government, what they ought to do, and what to avoyd in regard of one another, dictateth the same to Common- wealths, that is, to the Consciences of Soveraign Princes, and Soveraign Assemblies \ there being no Court of Naturall Justice, but in the Conscience onely ; where not Man, but God raigneth ; whose Lawes, (such of them as oblige all Mankind,) in respect of God, as he is the Author of Nature, are Naturall ; and in respect of the same God, as he is King of Kings, are Lawes. But of the Kingdome of God, as King of Kings, and as King also of a peculiar People, I shall speak in the rest of this discourse. CHAP. 278 Part 2. Of COMMON- WEALTH. Chap. 31. CHAP. XXXI. Of the Kin g do me of God by Nature. The scope r l ^Hat the condition of meer Nature, that is to say, of "following X absolute Liberty, such as is theirs that neither are Chapters. Soveraigns, nor Subjects, is Anarchy, and the condition of Warre : That the Praecepts, by which men are guided to avoyd that condition, are the Lawes of Nature : That a Common-wealth, without Soveraign Power, is but a word, without substance, and cannot stand : That Subjects owe to Soveraigns, simple Obedience, in all things, wherein their obedience is not repugnant to the Lawes of God, I have sufficiently proved, in that which I have already written. There wants onely, for the entire knowledge of Civill duty, to know what are those Lawes of God. For without that, a man knows not, when he is commanded any thing by the Civill Power, whether it be contrary to the Law of God, or not : and so, either by too much civill obedience, offends the Divine Majesty, or through feare of offending God, transgresses the commandements of the Common-wealth. To avoyd both these Rocks, it is necessary to know what are the Lawes Divine. And seeing the knowledge of all Law, dependeth on the knowledge of the Soveraign Power ; I shall say something in that which followeth, of the King- dome of God. Psai. 96. 1 . God is King, let the Earth rejoyce, saith the Psalmist. *Who aj-'e 1 And again, God is King though the Nations be angry) and subjects tn jie fjlaf sitteth on the Cherubins, though the earth be moved. the king- . e dome of Whether men will or not, they must be subject alwayes God' to the Divine Power. By denying the Existence, or Provi- dence of God, men may shake off their Ease, but not their Yoke. But to call this Power of God, which extendeth it selfe not onely to Man, but also to Beasts, and Plants, and Bodies inanimate, by the name of Kingdome, is but a meta- phoricall Part 2. Of COMMON-WEALTH. Chap. 31. 279 phoricall use of the word. For he onely is properly said to Raigne, that governs his Subjects, by his Word, and by promise of Rewards to those that obey it, and by threatning them with Punishment that obey it not. Subjects therefore in the Kingdome of God, are not Bodies Inanimate, nor creatures Irrational ; because they understand no Precepts as his : Nor Atheists ; nor they that believe not that God has any care of the actions of mankind ; because they acknow- ledge no Word for his, nor have hope of his rewards, or fear of his threatnings. They therefore that believe there is a 187 God that goeverneth the world, and hath given Prsecepts, and propounded Rewards, and Punishments to Mankind, are Gods Subjects; all the rest, are to be understood as Enemies. To rule by Words, requires that such Words be manifestly A Three- made known ; for else they are no Lawes : For to the nature ^o^God!^ of Lawes beloneeth a sufficient, and clear Promulgation, such 0 . . Revelation as may take away the excuse of Ignorance ; which m the Prophecy. Lawes of men is but of one onely kind, and that is, Pro- clamation, or Promulgation by the voyce of man. But God declareth his Lawes three ways ; by the Dictates of Naturall Reason, by Revelation, and by the Voyce of some man, to whom by the operation of Miracles, he procureth credit with the rest From hence there ariseth a triple Word of God, Rational, Sensible, and Prophetique : to which Corres- ponded a triple Hearing ; Right Reason, Sense Supernatural, and Faith. As for Sense Supernaturall, which consisteth in Revelation, or Inspiration, there have not been any Uni- versall Lawes so given, because God speaketh not in that manner, but to particular persons, and to divers men divers things. From the difference between the other two kinds of Gods A twofold Word, Rationall, and Prophetique, there may be attributed to ^ifofjme God, a twofold Kingdome, Naturall, and Prophetique: Naturall Naturall, wherein he governeth as many of Mankind as phetique. acknowledge his Providence, by the naturall Dictates of Right Reason ; And Prophetique, wherein having chosen out 280 Part 2. Of COMMON-WEALTH. Chap. 31. The Right of Gods Seve- ralgnty is derived from his Omnipo- tence. Shine not the cause of all Affliction. out one peculiar Nation (the Jewes ) for his Subjects, he governed them, and none but them, not onely by naturall Reason, but by Positive Lawes, which he gave them by the mouths of his holy Prophets. Of the Naturall Kingdome of God I intend to speak in this Chapter. The Right of Nature, whereby God reigneth over men, and punisheth those that break his Lawes, is to be derived, not from his Creating them, as if he required obedience, as of Gratitude for his benefits ; but from his Irresistible Power. I have formerly shewn, how the Soveraign Right ariseth from Pact : To show how the same Right may arise from Nature, requires no more, but to shew in what case it is never taken away. Seeing all men by Nature had Right to All things, they had Right every one to reigne over all the rest. But because this Right could not be obtained by force, it concerned the safety of every one, laying by that Right, to set up men ( with Soveraign Authority ) by common consent, to rule and defend them : whereas if there had been any man of Power Irresistible ; there had been no reason, why he should not by that Power have ruled, and defended both himselfe, and them, according to his own discretion. To those therefore whose Power is irresistible, the dominion of all men adhaereth naturally by their excellence of Power ; and consequently it is from that Power, that the Kingdome over men, and the Right of afflicting men at his pleasure, belongeth Naturally to God Almighty ; not as Creator, and Gracious \ but as Omnipotent. And though Punishment be due for Sinne onely, because by that word is understood Affliction for Sinne ; yet the Right of Afflicting, is not alwayes derived from mens Sinne, but from Gods Power. This question, Why Evill men often Prosper, and Good men suffer Adversity, has been much disputed by the Antient, and is the same with this of ours, by what Right God dispenscth the Prosperities and Adversities of this life ; and is of that difficulty, as it hath shaken the faith, not onely of the Vulgar, but of Philosophers, and which is more, of the Saints, con- cerning the Divine Providence. How Good ( saith David ) is 188 Part 2. Of COMMON-WEALTH. Chap. 31. 281 is the God of Israel to those that are Upright in Heart : and Psal- 72- - . ver. 1, 2, 3. yet my feet were a/most gone, my treadings had well-nigh slipt ; for I was grieved at the Wicked, when I saw the Ungodly in such Prosperity. And Job, how earnestly does he expostulate with God, for the many Afflictions he suffered, notwithstand- ing his Rightousnesse ? This question in the case of Job, is decided by God himselfe, not by arguments derived from Job's Sinne, but his own Power. For whereas the friends of Job drew their arguments from his Affliction to his Sinne, and he defended himselfe by the conscience of his Innocence, God himselfe taketh up the matter, and having justified the Affliction by arguments drawn from his Power, Jol&.v.^. such as this, Where wast thou when I layd the foundations of the earth, and the like, both approved Job's Innocence, and reproved the Erroneous doctrine of his friends. Conform- able to this doctrine is the sentence of our Saviour, concern- ing the man that was born Blind, in these words, Neither hath this man sinned, nor his fathers ; but that the works of God might be made manifest in him. And though it be said, That Death entred into the world by sinne, ( by which is meant that if Adam had never sinned, he had never dyed, that is, never suffered any separation of his soule from his body, ) it follows not thence, that God could not justly have Afflicted him, though he had not Sinned, as well as he afflicteth other living creatures, that cannot sinne. Having spoken of the Right of Gods Soveraignty, as Divine grounded only on Nature ; we are to consider next, what are Lawes- the Divine Lawes, or Dictates of Naturall Reason ; which Lawes concern either the naturall Duties of one man to another, or the Honour naturally due to our Divine Soveraign. The first are the same Lawes of Nature, of which I have spoken already in the 14. and 15. Chapters of this Treatise; namely, Equity, Justice, Mercy, Humility, and the rest of the Morall Vertues. It remaineth therefore that we consider, what Praecepts are dictated to men, by their Naturall Reason onely, without other word of God, touching the Honour and Worship of the Divine Majesty. Honour Part 2. Of COMMON-WEALTH. Chap. 31. Honour consisteth in the inward thought, and opinion of the Power, and Goodnesse of another : and therefore to Honour God, is to think as Highly of his Power and Goodnesse, as is possible. And of that opinion, the externall signes appearing in the Words, and Actions of men, are called Worship ; which is one part of that which the Latines understand by the word Cultus : For Cultus signifieth properly, and constantly, that labour which a man bestowes on any thing, with a purpose to make benefit by it. Now those things whereof we make benefit, are either subject 189 to us, and the profit they yeeld, followeth the labour we bestow upon them, as a naturall effect; or they are not subject to us, but answer our labour, according to their own Wills. In the first sense the labour bestowed on the Earth, is called Culture ; and the education of Children a Culture of their mindes. In the second sense, where mens wills are to be wrought to our purpose, not by Force, but by Complea- sance, it signifieth as much as Courting, that is, winning of favour by good offices ; as by praises, by acknowledgeing their Power, and by whatsoever is pleasing to them from whom we look for any benefit. And this is properly Wor- ship : in which sense Publicola, is understood for a Worshipper of the People ; and Cultus Dei, for the Worship of God. From internall Honour, consisting in the opinion of Power and Goodnesse, arise three Passions ; Love, which hath reference to Goodnesse ; and Hope, and Fear, that relate to Power : And three parts of externall worship ; Praise, Magnifying, and Blessing: The subject of Praise, being Goodnesse ; the subject of Magnifying, and Blessing, being Power, and the effect thereof Felicity. Praise, and Magnifying are signified both by Words, and Actions : By Words, when we say a man is Good, or Great : By Actions, when we thank him for his Bounty, and obey his Power. The opinion of the Happinesse of another, can onely be expressed by words. There be some signes of Honour, ( both in Attributes and Actions,) that be Naturally so j as amongst Attributes, Good, Part 2. Of C OMMON- WE A L TH. Chap. 31. 283 Good, Just, Liberall, and the like ; and amongst Actions, Prayers, Thanks, and Obedience. Others are so by Insti- tution, or Custome of men ; and in some times and places are Honourable ; in others Dishonourable ; in others Indifferent : such as are the Gestures in Salutation, Prayer, and Thanks- giving, in different times and places, differently used. The former is Naturall ; the later Arbitrary Worship. And of Arbitrary Worship, there bee two differences : For Worship . . . _ . . CommaH- sometimes it is a Commanded, sometimes Voluntary Worship : dedand Commanded, when it is such as hee requireth, who is Free- Worshipped : Free, when it is such as the Worshipper thinks fit. When it is Commanded, not the words, or gesture, but the obedience is the Worship. But when Free, the Worship consists in the opinion of the beholders : for if to them the words, or actions by which we intend honour, seems ridicu- lous, and tending to contumely ; they are no Worship ; because no signes of Honour ; and no signes of Honour ; because a signe is not a signe to him that giveth it, but to him to whom it is made ; that is, to the spectator. Again, there is a Publique, and a Private Worship. Worship Publique, is the Worship that a Common-wealth performeth, andPri- as one Person. Private, is that which a Private person vate- exhibiteth. Publique, in respect of the whole Common-wealth, is Free ; but in respect of Particular men it is not so. Private, is in secret Free; but in the sight of the multitude, it is never without some Restraint, either from the Lawes, or from the Opinion of men ; which is contrary to the nature of Liberty. The End of Worship amongst men, is Power. For where The End 0/ 190 a man seeth another worshipped, he supposeth him powerfull, ors and is the readier to obey him ; which makes his Power greater. But God has no Ends : the worship we do him, proceeds from our duty, and is directed according to our capacity, by those rules of Honour, that Reason dictateth to be done by the weak to the more potent men, in hope of benefit, for fear of dammage, or in thankfulnesse for good already received from them. That 284 Part 2. Of COMMON-WEALTH. Chap. 31. Attributes That we may know what worship of God is taught us by 0Honour.e tne light of Nature, I will begin with his Attributes. Where, First, it is manifest, we ought to attribute to him Existence : For no man can have the will to honour that, which he thinks not to have any Beeing. Secondly, that those Philosophers, who sayd the World, or the Soule of the World was God, spake unworthily of him j and denyed his Existence : For by God, is understood the cause of the World ; and to say the World is God, is to say there is no cause of it, that is, no God. Thirdly, to say the World was not Created, but Eternall, (seeing that which is Eternall has no cause,) is to deny there is a God. Fourthly, that they who attributing (as they think) Ease to God, take from him the care of Man-kind ; take from him his Honour : for it takes away mens love, and fear of him ; which is the root of Honour. Fifthly, in those things that signifie Greatnesse, and Power; to say he is Finite, is not to Honour him : For it is not a signe of the Will to Honour God, to attribute to him lesse than we can ; and Finite, is lesse than we can ; because to to Finite, it is easie to adde more. Therefore to attribute Figure to him, is not Honour ; for all Figure is Finite : Nor to say we conceive, and imagine, or have an Idea of him, in our mind : for whatsoever we conceive is Finite : Nor to attribute to him Parts, or Totality ; which are the Attributes onely of things Finite : Nor to say he is in this, or that Place : for whatsoever is in Place, is bounded, and Finite : Nor that he is Moved, or Resteth : for both these Attributes ascribe to him Place : Nor that there be more Gods than one ; because it im- plies them all Finite : for there cannot be more than one Infinite : Nor to ascribe to him (unlesse Metaphorically, meaning not the Passion, but the Effect) Passions that partake of Griefe ; Part 2. Of COMMON-WEALTH. Chap. 31. 285 Griefe ; as Repentance, Anger, Mercy : or of Want ; as Appe- tite, Hope, Desire ; or of any Passive faculty : For Passion, is Power limited by somewhat else. And therefore when we ascribe to God a Will, it is not to be understood, as that of Man, for a Rationall Appetite ; but as the Power, by which he effecteth every thing. Likewise when we attribute to him Sight, and other acts of Sense ; as also Knowledge, and Understanding ; which in us is nothing else, but a tumult of the mind, raised by ex- ternall things that presse the organicall parts of mans body : For there is no such thing in God ; and being things that depend on naturall causes, cannot be attributed to him. 191 Hee that will attribute to God, nothing but what is war- ranted by naturall Reason, must either use such Negative Attributes, as Infinite, Eternall, Incomprehensible \ or Super- latives, as Most High, most Great, and the like ; or Indefinite, as Good, Just, Holy, Creator-, and in such sense, as if he meant not to declare what he is, (for that were to circum- scribe him within the limits of our Fancy.) but how much wee admire him, and how ready we would be to obey him ; which is a signe of Humility, and of a Will to honour him as much as we can : For there is but one Name to signifle our Conception of his Nature, and that is, I am: and but one Name of his Relation to us, and that is God \ in which is contained Father, King, and Lord. Concerning the actions of Divine Worship, it is a most Actions generall Precept of Reason, that they be signes of the In- signes of tention to Honour God ; such as are, First, Prayers : For *j£^**r not the Carvers, when they made Images, were thought to make them Gods ; but the People that Prayed to them. Secondly, Thanksgiving) which differeth from Prayer in Divine Worship, no otherwise, than that Prayers precede, and Thanks succeed the benefit ; the end both of the one, and the other, being to acknowledge God, for Author of all benefits, as well past, as future. Thirdly, Gifts ; that is to say, Sacrifices, and Oblations, (if they be of the best,) are signes of Honour: for they are Thanksgivings. Fourthly, 286 Part 2. Of COMMON-WEALTH. Chap. 31. Fourthly, Not to swear by any but God, is naturally a signe of Honour : for it is a confession that God onely knoweth the heart ; and that no mans wit, or strength can protect a man against Gods vengeance on the perjured. Fifthly, it is a part of Rationall Worship, to speak Con- siderately of God ; for it argues a Fear of him, and Fear, is a confession of his Power. Hence followeth, That the name of God is not to be used rashly, and to no purpose ; for that is as much, as in Vain : And it is to no purpose, unlesse it be by way of Oath, and by order of the Common-wealth, to make Judgements certain ; or between Common-wealths, to avoyd Warre. And that disputing of Gods nature is contrary to his Honour : For it is supposed, that in this naturall Kingdome of God, there is no other way to know any thing, but by naturall Reason; that is, from the Principles of naturall Science ; which are so farre from teaching us any thing of Gods nature, as they cannot teach us our own nature, nor the nature of the smallest creature living. And therefore, when men out of the Principles of naturall Reason, dispute of the Attributes of God, they but dishonour him : For in the Attributes which we give to God, we are not to consider the signification of Philosophicall Truth ; but the signification of Pious Intention, to do him the greatest Honour we are able. From the want of which consideration, have proceeded the volumes of disputation about the Nature of God, that tend not to his Honour, but to the honour of our own wits, and learning ; and are nothing else but inconsiderate, and vain abuses of his Sacred Name. Sixthly, in Prayers, Thanksgiving, Offerings and Sacrifices, it is a Dictate of naturall Reason, that they be every one in his kind the best, and most significant of Honour. As for 192 example, that Prayers, and? Thanksgiving, be made in Words and Phrases, not sudden, nor light, nor Plebeian ; but beau- tifull, and well composed ; For else we do not God as much honour as we can. And therefore the Heathens did absurdly, to worship Images for Gods : But their doing it in Verse, and with Musick, both of Voyce, and Instruments, was rea- sonable. Part 2. Oj COMMON-WEALTH. Chap. 31. 287 sonable. Also that the Beasts they offered in sacrifice, and the Gifts they offered, and their actions in Worshipping, were full of submission, and commemorative of benefits received, was according to reason, as proceeding from an intention to honour him. Seventhly, Reason directeth not onely to worship God in Secret ; but also, and especially, in Publique, and in the sight of men : For without that, (that which in honour is most acceptable) the procuring others to honour him, is lost. Lastly, Obedience to his Lawes (that is, in this case to the Lawes of Nature,) is the greatest worship of all. For as Obedience is more acceptable to God than Sacrifice ; so also to set light by his Commandements, is the greatest of all contumelies. And these are the Lawes of that Divine Worship, which naturall Reason dictateth to private men. But seeing a Common-wealth is but one Person, it ought p]^'liq^£ also to exhibite to God but one Worship • which then it doth, consistetk when it commandeth it to be exhibited by Private men, Pub- '* Um~ J farmity. liquely. And this is Publique Worship ; the property whereof, is to be Uniforme : For those actions that are done differently, by different men, cannot be said to be a Publique Worship. And therefore, where many sorts of Worship be allowed, pro- ceeding from the different Religions of Private men, it cannot be said there is any Publique Worship, nor that the Common- wealth is of any Religion at all. And because words (and consequently the Attributes of All Attri- God) have their signification by agreement, and constitution b^nd on of men; those Attributes are to be held significative of the Lawes Honour, that men intend shall so be ; and whatsoever may be done by the wills of particular men, where there is no Law but Reason, may be done by the will of the Common- wealth, by Lawes CivilL And because a Common-wealth hath no Will, nor makes no Lawes, but those that are made by the Will of him-, or them that have the Soveraign Power ; it followeth, that those Attributes which the Soveraign or- daineth, in the Worship of God} for signcs of Honour, ought to be taken and used for such, by private men in their pub- lique Worship. But CivilL 288 Part 2. Of COMMON-WEALTH. Chap. 31. Not all Actions. Naturall Punish- ments. The Con- clusion of the Second Part. But because not all Actions are signes by Constitution ; but some are Naturally signes of Honour, others of Con- tumely, these later (which are those that men are ashamed to do in the sight of them they reverence) cannot be made by humane power a part of Divine worship ; nor the former (such as are decent, modest, humble Behaviour) ever *be separated from it. But whereas there be an infinite number of Actions, and Gestures, of an indifferent nature ; such of them as the Common-wealth shall ordain to be Publiquely and Universally in use, as signes of Honour, and part of Gods Worship, are to be taken and used for such by the Subjects. And that which is said in the Scripture, // is better to obey God than men, hath place in the kingdome of God by Pact, and not by Nature. Having thus briefly spoken of the Naturall Kingdome of God, and his Naturall Lavves, I will adde onely to this Chapter a short declaration of his Naturall Punishments. There is no action of man in this life, that is not the begin- ning of so long a chayn of Consequences, as no humane Providence, is high enough, to give a man a prospect to the end. And in this Chayn, there are linked together both pleasing and unpleasing events ; in such manner, as he that will do any thing for his pleasure, must engage himselfe to suffer all the pains annexed to it ; and these pains, are the Naturall Punishments of those actions, which are the begin- ning of more Harme than Good. And hereby it comes to passe, that Intemperance, is naturally punished with Diseases; Rashnesse, with Mischances; Injustice, with the Violence of Enemies ; Pride, with Ruine ; Cowardise, with Oppression ; Negligent government of Princes, with Rebellion ; and Rebellion, with Slaughter. For seeing Punishments are consequent to the breach of Lawes ; Naturall Punishments must be naturally consequent to the breach of the Lawes of Nature ; and therefore follow them as their naturall, not arbitrary effects. And thus farre concerning the Constitution, Nature, and Right of Soveraigns; and concerning the Duty of Subjects, derived 193 Part 2. Of COMMON- WEALTH. Chap. 31. derived from the Principles of Naturall Reason. And now, considering how different this Doctrine is, from the Practise of the greatest part of the world, especially of these Western parts, that have received their Morall learning from Ro?ne, and Athens ; and how much depth of Morall Philosophy is required, in them that have the Administration of the Soveraign Power ; I am at the point of believing this my labour, as uselesse, as the Common-wealth of Plato ; For he also is of opinion that it is impossible for the disorders of State, and change of Governments by Civill Warre, ever to be taken away, till Soveraigns be Philosophers. But when I consider again, that the Science of Naturall Justice, is the onely Science necessary for Soveraigns, and their principall Ministers ; and that they need not be charged with the Sciences Mathematicall, (as by Plato they are,) further, than by good Lawes to encourage men to the study of them; and that neither Plato, nor any other Philosopher hitherto, hath put into order, and sufficiently, or probably proved all the Theoremes of Morall doctrine, that men may learn thereby, both how to govern, and how to obey ; I recover some hope, that one time or other, this writing of mine, may fall into the hands of a Soveraign, who will consider it himselfe, (for it is short, and I think clear,) without the help of any interessed, or envious Interpreter ; and by the exercise of entire Soveraignty, in protecting the Publique teaching of it, convert this Truth of Speculation, into the Utility of Practice. u OF Part 3. Chap. 32. 291 OF A CHRISTIAN COMMON-WEALTH. CHAP. XXXII. Of the Principles of Christian Politiques. Have derived the Rights of Soveraigne Power, The Wort and the duty of Subjects hitherto, from the delivered Principles of Nature onely : such as Experience 6y Pr°- . - . ~ , . , phets is the has found true, or Consent (concerning the use mainprin- of words) has made so; that is to say, from the nature of c^^{ian Men, known to us by Experience, and from Definitions (of Politiques. such words as are Essentiall to all Politicall reasoning) uni- versally agreed on. But in that I am next to handle, which is the Nature and Rights of a Christian Common- wealth, whereof there dependeth much upon Super- naturall Revelations of the Will of God ; the ground of my Discourse must be, not only the Naturall Word of God, but also the Propheticall. Neverthelesse, we are not to renounce our Senses, and Yet is not Experience ; nor (that which is the undoubted Word of God) n^^lt0 our naturall Reason. For they are the talents which he berenoun hath put into our hands to negotiate, till the coming again of our blessed Saviour ; and therefore not to be folded up in the Napkin of an Implicite Faith, but employed in the purchase of Justice, Peace, and true Religion. For though there be many things in Gods Word above Reason ; that it is to say, which cannot by naturall reason be either demon- strated, or confuted ; yet there is nothing contrary to it ; but when ced. 292 Part 3. OF A CHRISTIAN Chap. 32. What it is to captivate the Under- standing. How God speaketh to men. when it seemeth so, the fault is either in our unskilfull Interpretation, or erroneous Ratiocination. Therefore, when any thing therein written is too hard for our examination, wee are bidden to captivate our under- standing to the Words ; and not to labour in sifting out a Philosophicall truth by Logick, of such mysteries as are not comprehensible, nor fall under any rule of naturall science. For it is with the mysteries of our Religion, as with wholsome pills for the sick, which swallowed whole, have the vertue to cure ; but chewed, are for the most part cast up again with- out effect. But by the Captivity of our Understanding, is not meant a Submission of the intellectual faculty, to the Opinion of any other man ; but of the Will to Obedience, where obedi- ence is due. For Sense, Memory, Understanding, Reason, and Opinion are not in our power to change ; but alvvaies, and necessarily such, as the things we see, hear, and consider suggest unto us ; and therefore are not effects of our Will, but our Will of them. We then Captivate our Understanding and Reason, when we forbear contradiction; when we so speak, as (by lawfull Authority) we are commanded ; and when we live accordingly ; which in sum, is Trust, and Faith re- posed in him that speaketh, though the mind be incapable of any Notion at all from the words spoken. When God speaketh to man, it must be either immedi- ately; or by mediation of another man, to whom he had formerly spoken by himself immediately. How God speak- eth to a man immediately, may be understood by those well enough, to whom he hath so spoken ; but how the same should be understood by another, is hard, if not impossible to know. For if a man pretend to me, that God hath spoken to him supernaturally, and immediately, and I make doubt of it, I cannot easily perceive what argument he can produce, to oblige me to beleeve it. It is true, that if he be my Soveraign, he may oblige me to obedience, so, as not by act or word to declare I beleeve him not ; but not to think any otherwise then my reason perswades me. But if one that Part 3. COMMON- WEALTH. Chap. 32. 293 that hath not such authority over me,shall pretend the same, there is nothing that exacteth either beleefe, or obedience. For to say that God hath spoken to him in the Holy Scripture, is not to say God hath spoken to him immedi- ately, but by mediation of the Prophets, or of the Apostles, or of the Church, in such manner as he speaks to all other Christian men. To say he hath spoken to him in a Dream, is no more then to say he dreamed that God spake to him ; which is not of force to win beleef from any man, that knows dreams are for the most part naturall, and may proceed from former thoughts; and such dreams as that, from selfe conceit, and foolish arrogance, and false opinion of a mans own godlinesse, or other vertue, by which he thinks he hath merited the favour of extraordinary Revelation. To say he hath seen a Vision, or heard a Voice, is to say, that he hath dreamed between sleeping and waking : for in such manner a man doth many times naturally take his dream for a vision, as not having well observed his own slumbering. To say he speaks by supernaturall Inspiration, is to say he finds an ardent desire to speak, or some strong opinion of himself, for which hee can alledge no naturall and sufficient reason. So that though God Almighty can speak to a man, by Dreams, Visions, Voice, and Inspiration ; yet he obliges no man to beleeve he hath so done to him that pretends it ; who (being a man) may erre, and (which is more) may lie. How then can he, to whom God hath never revealed his By w£atp Wil immediately (saving by the way of natural reason) know pkets arc when he is to obey, or not to obey his Word, delivered by known- him, that sayes he is a Prophet ? Of 400 Prophets, of whom 1 Kings 22. 197 the K. of Israel asked counsel, concerning the warre he made against Ra7noth Gilead, only Micaiah was a true one. The Prophet that was sent to Prophecy against the Altar set up by Ieroboam, though a true Prophet, and that by two miracles done in his presence appears to be a Prophet sent from God, was yet deceived by another old Prophet, that perswaded him as from the mouth of God, to eat and drink with him. If one Prophet deceive another, what certainty is there of knowing 294 Part 3. OF A CHRISTIAN Chap. 32. knowing the will of God, by other way than that of Reason? To which I answer out of the Holy Scripture, that there be two marks, by which together, not asunder, a true Prophet is to be known. One is the doing of miracles ; the other is the not teaching any other Religion than that which is already established. Asunder (I say) neither of these is V- sufficient- Jf a Prophet rise amongst you, or a Dreamer of dreams, and shall pretend the doing of a miracle, and the miracle come to passe; if he say, Let us follow strange Gods, which thou hast not knoivn, thou shall not hearken to him, &c. But that Prophet and Drea?ner of dreams shall be put to death, because he hath spoken to you to Revolt from the Lord your God. In which words two things are to be observed ; First, that God wil not have miracles alone serve for argu- ments, to approve the Prophets calling ; but (as it is in the third verse) for an experiment of the constancy of our adhe- rence to himself. For the works of the Egyptian Sorcerers, though not so great as those of Moses, yet were great miracles. Secondly, that how great soever the miracle be, yet if it tend to stir up revolt against the King, or him that governeth by the Kings Authority, he that doth such miracle, is not to be considered otherwise than as sent to make triall of their allegiance. For these words, 7'evolt from the Lord your God, are in this place equivalent to revolt from your Ki?ig. For they had made God their King by pact at the foot of Mount Sinai; who ruled them by Moses only; for he only spake with God, and from time to time declared Gods Commande- ments to the people. In like manner, after our Saviour Christ had made his Disciples acknowledge him for the Messiah, (that is to say, for Gods anointed, whom the nation of the lews daily expected for their King, but refused when he came.) he omitted not to advertise them of the danger Mat. 24.24. of miracles. Ihere shall arise (saith he) false Christ s, and false Prophets, and shall doe great wonders and miracles, even to the seducing {if it were possible) of the very Elect. By which it appears, that false Prophets may have the power of mira- cles ; yet are wee not to take their doctrin for Gods Word. St Part 3. COMMON- WEALTH. Chap. 32. 295 St. Paul says further to the Galatians, that if himself or a?i Gal. 1. 8. Angell from luave?i preach another Gospel to them, than he had preached, let him be accursed. That Gospel was, that Christ was King ; so that all preaching against the power of the King received, in consequence to these words, is by St. Paul accursed. For his speech is addressed to those, who by his preaching had already received Jesus for the Christ, that is to say, for King of the lews. And as Miracles, without preaching that Doctrine which ^rks ^ a God hath established ; so preaching the true Doctrine, with- Prophet in out the doing of Miracles, is an unsufficient argument of %ffcj"™' 198 immediate Revelation. For if a man that teacheth not and Doc- false Doctrine, should pretend to bee a Prophet without ^rmabhto shewing any Miracle, he is never the more to bee regarded the law» for his pretence, as is evident by Deut. 18. % .21, 22. If thou say in thy heart, How shall we know that the Word (of the Prophet) is not that which the Lord hath spoken. When the Prophet shall have spoken in the name of the Lord, that which shall not come to passe, that's the word which the Lord hath riot spoken, but the Prophet has spoken it out of the pride of his own heart, fear him ?wt. But a man may here again ask, When the Prophet hath foretold a thing, how shal we know whether it will come to passe or not ? For he may foretel it as a thing to arrive after a certain long time, longer then the time of mans life ; or, indefinitely, that it will come to passe one time or other : in which case this mark of a Prophet is unusefull ; and therefore the miracles that oblige us to beleeve a Prophet, ought to be confirmed by an im- mediate, or a not long deferr'd event. So that it is manifest, that the teaching of the Religion which God hath established, and the shewing of a present Miracle, joined together, were the only marks whereby the Scripture would have a true Prophet, that is to say, immediate Revelation to be ac- knowledged ; neither of them being singly sufficient to oblige any other man to regard what he saith. Seeing therefore Miracles now cease, we have no sign left, Miracles whereby to acknowledge the pretended Revelations, or In- Prophets spirations 296 Part 3. OF A CHRISTIAN Chap. 33. spirations of any private man j nor obligation to give ear to any Doctrine, farther than it is comformable to the Holy Scriptures ; which since the time of our Saviour, supply the place, and sufficiently recompense the want of all other Prophecy ; and from which, by wise and learned interpreta- tion, and carefull ratiocination, all rules and precepts neces- sary to the knowledge of our duty both to God and man, without Enthusiasme, or supernaturall Inspiration, may easily be deduced. And this Scripture is it, out of which I am to take the Principles of my Discourse, concerning the Rights of those that are the Supream Governors on earth, of Christian Common-wealths; and of the duty of Christian Subjects towards their Sovereigns. And to that end, I shall speak in the next Chapter, of the Books, Writers, Scope and Authority of the Bible. CHAP. XXXIII. Of the Number , Antiquity , Scope, Authority, and Interpreters of the Books of Holy Scripture. Of the T) Y the Books of Holy Scripture, are understood 199 Hofy °f D those, which ought to be the Canon, that is to say, the Scripture. Rules of Christian life. And because all Rules of life, which men are in conscience bound to observe, are Laws ; the question of the Scripture, is the question of what is Law throughout all Christendome, both Naturall, and Civill. For though it be not determined in Scripture, what Laws every Christian King shall constitute in his own Dominions; yet it is determined what laws he shall not constitute. Seeing therefore I have already proved, that Soveraigns in their own Dominions are the sole Legislators ; those Books only are Canonicall, that is, Law, in every nation, which are established for such by the Soveraign Authority. It is true, that God is the Soveraign of all Soveraigns ; and therefore, when cease, and the Scrip- ture sup- plies their place. Part 3. COMMON- WEALTH. Chap. 33. when he speaks to any Subject, he ought to be obeyed, whatsoever any earthly Potentate command to the contrary. But the question is not of obedience to God, but of when, and what God hath said ; which to Subjects that have no supernaturall revelation, cannot be known, but by that naturall reason, which guided them, for the obtaining of Peace and Justice, to obey the authority of their severall Common-wealths ; that is to say, of their lawfull Soveraigns. According to this obligation, I can acknowledge no other Books of the Old Testament, to be Holy Scripture, but those which have been commanded to be acknowledged for such, by the Authority of the Church of England. What Books these are, is sufficiently known, without a Catalogue of them here ; and they are the same that are acknowledged by St. Ierome, who holdeth the rest, namely, the Wisdome of Solomon, Ecclesiasticus, Judith, Tobias, the first and the second of Maccabees, (though he had seen the first in Hebrew) and the third and fourth of Esdras, for Apocrypha. Of the Canonicall, Iosephus a learned lew, that wrote in the time of the Emperour Domitian, reckoneth twenty two, making the number agree with the Hebrmi Alphabet. St. Jerome does the same, though they reckon them in different manner. For Josephus numbers five Books of Moses, thirteen of Pro- phets, that writ the History of their own times (which how it agrees with the Prophets writings contained in the Bible wee shall see hereafter), and four of Hymnes and Morall Precepts. But St. Jerome reckons five Books of Moses, eight of Prophets, and nine of other Holy wrrit, which he calls of Hagiographa. The Septuagint, who were 70. learned men of the Jews, sent for by Ptolemy King of Egypt, to translate the Jewish law, out of the Hebrew into the Greek, have left us no other for holy Scripture in the Greek tongue, but the same that are received in the Church of England. As for the Books of the New Testament, they are equally acknowledged for Canon by all Christian Churches, and by all Sects of Christians, that admit any Books at all for Canonicall. Who 298 Part 3. OF A CHRISTIAN Chap. 33. Their An- tiquity. The Penta- teuch not written by Moses. Who were the originall writers of the severall Books of Holy Scripture, has not been made evident by any sufficient testimony of other History, (which is the only proof of matter of fact) ; nor can be by any arguments of naturall Reason : for Reason serves only to convince the truth (not of fact, but) of consequence. The light therefore that must guide us in this question, must be that which is held out unto us from the Bookes themselves : And this light, though it shew us not the writer of every book, yet it is not unusefull to give us knowledge of the time, wherein they were written. And first, for the Pentateuch, it is not argument enough that they were written by Moses, because they are called the five Books of Moses ; no more than these titles, The Book of Joshua, the Book of Judges, the Book of Ruth, and the Books of the Kings, are arguments sufficient to prove, that they were written by Joshua, by the Judges, by Ruth, and by the Kings. For in titles of Books, the subject is marked, as often as the writer. The History of Jivy, denotes the Writer ; but the History of Scanderbeg is denominated from the subject. We read in the last Chapter of Deuteronomie, ver. 6. concerning the sepulcher of Moses, that no man knoweth of his sepulcher to this day, that is, to the day wherein those words were written. It is therefore manifest, that those words were written after his interrement. For it were a strange interpretation, to say Moses spake of his own sepulcher (though by Prophecy), that it was not found to that day, wherein he was yet living. But it may perhaps be alledged, that the last Chapter only, not the whole Pen- tateuch, was written by some other man, but the rest not : Let us therefore consider that which we find in the Book of Genesis, chap. 1 2 . ver. 6 . And Abraham passed through the land to the place of Sichem, unto the plain there are the like arguments, 1 Sam. 5. 5. 7. 13, 15. 27. 6. & 30. 25. where, after David had adjudged equall part of the spoiles, to them that guarded the Ammunition, with them that fought, the Writer saith, He made it a Statute 2 Sam. 6. 4. and an Ordinaiice to Israel to this day. Again, when David (displeased, that the Lord had slain Vzzah, for putting out his hand to sustain the Ark,) called the place Perez- Vzzah, the Writer saith, it is called so to this day : the time there- fore of the writing of that Book, must be long after the time of the fact ; that is, long after the time of David. The Books As for the two Books of the Kings, and the two Books of Kings, and tne Chronicles, besides the places which mention such raonu- tdesChr°ni~ ments> as ^e Writer saith, remained till his own days ; such as are 1 Kings 9. 13. 9. 21. 10. 12. 12. 19. 2 Kings 2. 22. 8. 22. 10. 27. 14. 7. 16. 6. 17. 23. 17. 34. 17. 41. 1 Chron. 4. 41. ,5. 26. It is argument sufficient they were written after the captivity in Babylon, that the History of them is continued till that time. For the Facts Registred are alwaies more ancient than the Register ; and much more ancient than such Books as make mention of, and quote the Re- gister; as these Books doe in divers places, referring the Reader to the Chronicles of the Kings of Iuda, to the Chron- icles of the Kings of Israel, to the Books of the Prophet Samuel, of the Prophet Nathan, of the Prophet Ahijah ; to the Vision of Iehdo, to the Books of the Prophet Serveiah, and of the Prophet Addo. Ezra and^ The Books of Esdras and Nehemiah were written certainly 202 after their return from captivity ; because their return, the re-edification of the walls and houses of Ierusalem, the reno- vation of the Covenant, and ordination of their policy are therein contained. The Nehemiah. Part^ COMMON-WEALTH. Chap. 33. 301 The History of Queen Esther is of the time of the Cap- Esther. tivity ; and therefore the Writer must have been of the same time, or after it. The Book of lob hath no mark in it of the time wherein Job. it was written : and though it appear sufficiently {Ezekiel 14. 14. and lames 5. n.) that he was no fained person ; yet the Book it self seemeth not to be a History, but a Treatise con- cerning a question in ancient time much disputed, why wicked men have often prospered in this world, and good men have been afflicted) and it is the more probable, because from the beginning, to the third verse of the third chapter, where the complaint of lob beginneth, the Hebretv is (as St. ]erome testifies) in prose ; and from thence to the sixt verse of the last chapter in Hexameter Verses ; and the rest of that chapter again in prose. So that the dispute is all in verse ; and the prose is added, but as a Preface in the beginning, and an Epilogue in the end. But Verse is no usuall stile of such, as either are themselves in great pain, as ]ob ; or of such as come to comfort them, as his friends; but in Philo- sophy, especially morall Philosophy, in ancient time frequent. The Psalmes were written the most part by David, for the use of the Quire. To these are added some Songs of Moses, and other holy men; and some of them after the return from the Captivity, as the 137. arnd the 126. whereby it is mani- fest that the Psalter was compiled, and put into the form it now hath, after the return of the Jews from Babylon. The Proverbs, being a Collection of wise and godly Sayings, partly of Solomon, partly of Agur the son of ]akeh, and partly of the Mother of King Lemuel, cannot probably be thought to have been collected by Solomon, rather then by Agur, or the Mother of Le?nuel ; and that, though the sentences be theirs, yet the collection or compiling them into this one Book, was the work of some other godly man, that lived after them all. The Books of Ecclesiastes and the Canticles have nothing that was not Solomons, except it be the Titles, or Inscriptions. For The Words of the Preacher, the son of David, King in Jerusalem ; The Psalter. The Proverbs. Ecclesiastes and the Canticles. 302 Part 3. OF A CHRISTIAN Chap. 33. Jerusalem; and, The Song of Songs, which is Solomon's, seem to have been made for distinctions sake, then, when the Books of Scripture were gathered into one body of the Law • to the end, that not the Doctrine only, but the Authors also might be extant. Of the Prophets, the most ancient, are Sophoniah, Jonas, Amos, Hosea, Isaiah and Michaiah, who lived in the time of Amaziah, and Azariah, otherwise Ozias, Kings of Judah. But the Book of Jonas is not properly a Register of his Pro- phecy, (for that is contained in these few words, Fonrty dayes and Ninivy shall be destroyed,) but a History or Narration of his frowardnesse and disputing Gods commandements ; so that there is small probability he should be the Author, seeing he is the subject of it But the Book of Amos is his Pro- phecy. Jeremiah, Abdias, Nahum, and Habakkuk prophecyed in 203 the time of Josiah. Ezekiel, Daniel, Aggeus, and Zacharias, in the Captivity. When Ioel and Malachi prophecyed, is not evident by their Writings. But considering the Inscriptions, or Titles of their Books, it is manifest enough, that the whole Scripture of the Old Testament, was set forth in the form we have it, after the return of the lews from their Captivity in Babylon, and before the time of Ptolemceus Philadelphus, that caused it to bee translated into Greek by seventy men, which were sent him out of Iudea for that purpose. And if the Books of Apocrypha (which are recommended to us by the Church, though not for Canonicall, yet for profitable Books for our instruction) may in this point be credited, the Scripture was set forth in the form wee have it in, by Esdras ; as may appear by that which he himself saith, in the second book, chapt. 14. verse 21, 22, &c. where speaking to God, he saith thus, Thy law is burnt ; therefore no man knoweth the things which thou hast 'done, or the works that are to begin. But if I have found Grace before thee, send down the holy Spirit into me, and I shall write all that hath been done in the world, since the beginning, which were written in thy Lara, that men may find Part 3. COMMON- WEALTH. Chap. 33. 303 find thy path, and that they which live in the later days, may live. And verse 45. And it came to passe when the forty dayes were fulfilled, that the Highest spake, saying, The first that thou hast written, publish openly, that the worthy and un- worthy may read it j but keep the seventy last, that thou mayst deliver them onely to such as be wise among the people. And thus much concerning the time of the writing of the Bookes of the Old Testament. The Writers of the New Testament lived all in lesse than The New , . . 1 i i n /• 1 Testamen an age after Chnsts Ascension, and had all of them seen our Saviour, or been his Disciples, except St. Paul, and St. Luke; and consequently whatsoever was written by them, is as ancient as the time of the Apostles. But the time wherein the Books of the New Testament were received, and ac- knowledged by the Church to be of their writing, is not altogether so ancient. For, as the Bookes of the Old Testa- ment are derived to us, from no other time than that of Esdras, who by the direction of Gods Spirit retrived them, when they were lost : Those of the New Testament, of which the copies were not many, nor could easily be all in any one private mans hand, cannot bee derived from a higher time, than that wherein the Governours of the Church collected, approved, and recommended them to us, as the writings of those Aposties and Disciples, under whose names they go. The first enumeration of all the Bookes, both of the Old, and New Testament, is in the Canons of the Apostles, supposed to be collected by Clement the first (after St Peter) Bishop of Rome. But because that is but supposed, and by many questioned, the Councell of Laodicea is the first we know, that recommended the Bible to the then Christian Churches, for the Writings of the Prophets and Apostles : and this Councell was held in the 364. yeer after Christ. At which time, though ambition had so far prevailed on the great 204 Doctors of the Church, as no more to esteem Emperours, though Christian, for the Shepherds of the people, but for Sheep; and Emperours not Christian, for WTolves; and en- deavoured to passe their Doctrine, not for Counsell, and Information ; 304 Part 3. OF A CHRISTIAN Chap. 33. Information, as Preachers ; but for Laws, as absolute Gover- nors ; and thought such frauds as tended to make the people the more obedient to Christian Doctrine, to be pious ; yet I am perswaded they did not therefore falsifie the Scrip- tures, though the copies of the Books of the New Testament, were in the hands only of the Ecclesiasticks : because if they had had an intention so to doe, they would surely have made them more favorable to their power over Christian Princes, and Civill Soveraignty, than they are. I see not therefore any reason to doubt, but that the Old, and New Testament, as we have them now, are the true Registers of those things, which were done and said by the Prophets, and Apostles. And so perhaps are some of those Books which are called Apocrypha, and left out of the Canon, not for in- conformity of Doctrine with the rest, but only because they are not found in the Hebrew. For after the conquest of Asia by Alexander the Great, there were few learned Jews, that were not perfect in the Greek tongue. For the seventy Interpreters that converted the Bible into Greek, were all of them Hebrews ; and we have extant the works of Philo and }osephus both Jews, written by them eloquently in Greek. But it is not the Writer, but the authority of the Church, that maketh a Book Canonicall. And although 7> these Books were written by divers men, yet it is manifest the Writers were all indued with one and the same Spirit, in that they conspire to one and the same end, which is the setting forth of the Rights of the Kingdome of God, the Father, Son, and Holy Ghost. For the Book of Genesis, deriveth the Genealogy of Gods people, from the creation of the World, to the going into Egypt : the other four Books of Moses, contain the Election of God for their King, and the Laws which hee prescribed for their Government : The Books of Joshua, fudges, Ruth, and Samuel, to the time of Saul, describe the acts of Gods people, till the time they cast off Gods yoke, and called for a King, after the manner of their neighbour nations : The rest of the History of the Old Testament, derives the succession of the line of David, to the Part 3. COMMON- WEALTH. Chap. 33. 305 the Captivity, out of which line was to spring the restorer of the Kingdome of God, even our blessed Saviour God the Son, whose coming was foretold in the Bookes of the Prophets, after whom the Evangelists write his life, and actions, and his claim to the Kingdome, whilst he lived on earth : and lastly, the Acts, and Epistles of the Apostles, declare the coming of God, the Holy Ghost, and the Authority he left with them, and their successors, for the direction of the Jews, and for the invitation of the Gentiles. In summe, the His- tories and the Prophecies of the old Testament, and the Gospels and Epistles of the New Testament, have had one and the same scope, to convert men to the obedience of God ; 1. in Moses, and the Priests ; 2. in the man Christ; and 3. in the Apostles and the successors to Apostolicall power. For these three at several times did represent the person of God : Moses, and his successors the High Priests, and Kings of Judah, in the Old Testament : Christ himself, in the time he lived on earth : and the Apostles, and their successors, from the day of Pentecost (when the Holy Ghost descended on them) to this day. It is a question much disputed between the divers sects of The ll'es- ' . . * ,. . _ _ , _ . tion of the Christian Religion, from whence the Scriptures derive their Authority Authority; which question is also propounded sometimes °£^ures in other terms, as, How wee know them to be the Word of stated. God, or, Why we beleeve them to be so : And the difficulty of resolving it, ariseth chiefly from the impropernesse of the words wherein the question it self is couched. For it is beleeved on all hands, that the first and originall Author of them is God ; and consequently the question disputed, is not that. Again, it is manifest, that none can know they are Gods Word, (though all true Christians beleeve it,) but those to whom God himself hath revealed it supernaturally ; and therefore the question is not rightly moved, of our Knowledge of it. Lastly, when the question is propounded of our Beleefe ; because some are moved to beleeve for one, and others for other reasons, there can be rendred no one generall 306 Part 3. OF A CHRISTIAN Chap. 33. generall answer for them all. The question truly stated is, By what Authority they are made Law. Their As far as tney differ nor. from the Laws of Nature, there Authority . ' _ _ . . and inter- is no doubt, but they are the Law of God, and carry their pretatwn. Authority with them, legible to all men that have the use of naturall reason : but this is no other Authority, then that of all other Morall Doctrine consonant to Reason ; the Dictates whereof are Laws, not made, but Eternal! If they be made Law by God himselfe, they are of the nature of written Law, which are Laws to them only to whom God hath so sufficiently published them, as no man can excuse himself, by saying, he knew not they were his. He therefore, to whom God hath not supernaturally revealed, that they are his, nor that those that published them, were sent by him, is not obliged to obey them, by any Authority, but his, whose Commands have already the force of Laws ; that is to say, by any other Authority, then that of the Common-wealth, residing in the Soveraign, who only has the Legislative power. Again, if it be not the Legislative Authority of the Common-wealth, that giveth them the force of Laws, it must bee some other Authority derived from God, either private, or publique : if private, it obliges onely him, to whom in particular God hath been pleased to reveale it. For if every man should be obliged, to take for Gods Law, what particular men, on pretence of private Inspiration, or Revelation, should obtrude upon him, (in such a number of men, that out of pride, and ignorance, take their own Dreams, and extravagant Fancies, and Madnesse, for testi- monies of Gods Spirit ; or out of ambition, pretend to such Divine testimonies, falsely, and contrary to their own con- sciences,) it were impossible that any Divine Law should be acknowledged. If publique, it is the Authority of the Common-wealth, or of the Church. But the Church, if it be one person, is the same thing with a Common-wealth of Christians ; called a Common-wealth, because it consisteth of 206 men united in one person, their Soveraign ; and a Church, because it consisteth in Christian men, united in one Chris- tian Part 3. COMMON- WEAL TH. Chap. 34. 307 tian Soveraign. But if the Church be not one person, then it hath no authority at all ; it can neither command, nor doe any action at all ; nor is capable of having any power, or right to any thing ; nor has any Will, Reason, nor Voice ; for all these qualities are personall. Now if the whole number of Christians be not contained in one Common- wealth, they are not one person ; nor is there an Universall Church that hath any authority over them ; and therefore the Scriptures are not made Laws, by the Universal! Church : or if it bee one Common-wealth, then all Christian Monarchs, and States are private persons, and subject to bee judged, deposed, and punished by an Universall Soveraigne of all Christendome. So that the question of the Authority of the Scriptures, is reduced to this, Whether Christian Kings, and the Soveraigne Assemblies in Christian Common-wealths, be absolute in their own Territories, immediately under God ; or subject to one Vicar of Christ, constituted of the Vniversall Church ; to bee judged, condemned, deposed, and put to death, as lice shall think expedient, or necessary for the common good. Which question cannot bee resolved, without a more particular consideration of the Kingdome of God ; from whence also, wee are to judge of the Authority of Interpret- ing the Scripture. For, whosoever hath a lawful power over any Writing, to make it Law, hath the power also to approve, or disapprove the interpretation of the same. CHAP. XXXIV. Of the Signification 0/* Spirit, Angel, and Inspiration in the Books of Holy Scripture. SEing the foundation of all true Ratiocination, is the Body and constant Signification of words ; which in the Doctrine ^keni^th. following, dependeth not (as in naturall science) on the Will Scripture. of the Writer, nor (as in common conversation) on vulgar use, Part 3. OF A CHRISTIAN Chap. 34. use, but on the sense they carry in the Scripture ; It is ne- cessary, before I proceed any further, to determine, out of the Bible, the meaning of such words, as by their ambiguity, may render what I am to inferre upon them, obscure, or disputable. I will begin with the words Body, and Spirit, which in the language of the Schools are termed, Substances, Corporeally and Incorporeall. The Word Body, in the most generall acceptation, signi- fieth that which filleth, or occupyeth some certain room, or imagined place ; and dependeth not on the imagination, but is a reall part of that we call the Vniverse. For the Vniverse, being the Aggregate of all Bodies, there is no reall part thereof that is not also Body ; nor any thing properly a Body, that is not also part of (that Aggregate of all Bodies) the Vniverse. The same also, because Bodies are subject to change, that is to say, to variety of apparence to the sense of living creatures, is called Substance, that is to say, Subject, to various accidents ; as sometimes to be Moved, sometimes to stand Still ; and to seem to our senses sometimes Hot, sometimes Cold, sometimes of one Colour, Smel, Tast, or Sound, sometimes of another. And this diversity of Seeming, (produced by the diversity of the operation of bodies, on the organs of our sense) we attribute to alterations of the Bodies that operate, & call them Accidents of those Bodies. And according to this acceptation of the word, Substance and Body, signifie the same thing ; and therefore Substajice i?icor- poreall are words, which when they are joined together, de- stroy one another, as if a man should say, an Incorporeall Body. But in the sense of common people, not all the Universe is called Body, but only such parts thereof as they can discern by the sense of Feeling, to resist their force, or by the sense of their Eyes, to hinder them from a farther prospect. There- fore in the common language of men, Aire, and aeriall sub- stances, use not to be taken for Bodies, but (as often as men are sensible of their effects) are called Wind, or Breath, or (because the same are called in the Latine Spiritus) Spirits ; as when they call that aeriall substance, which in the body of Part 3. COMMON- WEALTH. Chap. 34. of any living creature, gives it life and motion, Vitall and Animall spirits. But for those Idols of the brain, which re- present Bodies to us, where they are not, as in a Looking- 208 glasse, in a Dream, or to a Distempered brain waking, they are (as the Apostle saith generally of all Idols) nothing; Nothing at all, I say, there where they seem to bee ; and in the brain it self, nothing but tumult, proceeding either from the action of the objects, or from the disorderly agitation of the Organs of our Sense. And men, that are otherwise im- ployed, then to search into their causes, know not of them- selves, what to call them ; and may therefore easily be per- swaded, by those whose knowledge they much reverence, some to call them Bodies, and think them made of aire com- pacted by a power supernaturall, because the sight judges them corporeall ; and some to call them Spirits, because the sense of Touch discerneth nothing in the place where they appear, to resist their fingers : So that the proper signification of Spirit in common speech, is either a subtile, fluid, and in- visible Body, or a Ghost, or other Idol or Phantasme of the Imagination. But for metaphoricall significations, there be many : for sometimes it is taken for Disposition or Inclination of the mind ; as when for the disposition to controwl the sayings of other men, we say, a spirit of contradiction, For a disposition to uncleannesse, an unclean spirit j for perversenesse, a froward spirit ; for sidlennesse, a dumb spirit, and for incli- nation to godlinesse, and Gods service, the Spirit of God: sometimes for any eminent ability, or extraordinary passion, or disease of the mind, as when great wisdome is called the spirit of wisdome ; and mad men are said to be possessed with a spirit. Other signification of Spirit I find no where any ; and where none of these can satisfie the sense of that word in Scripture, the place falleth not under humane Understand- ing; and our Faith therein consisteth not in our Opinion, but in our Submission ; as in all places where God is said to be a Spirit; or where by the Spirit of God, is meant God himselfe. For the nature of God is incomprehensible; that is 3io Parts. OF A CHRISTIAN Chap. 34. The Spirit of God taken in t/ie Scripture sometimes for a Wind, or Breath. Secondly, for extra- ordinary gifts of the Under- standing. is to say, we understand nothing of what he is, but only that he is j and therefore the Attributes we give him, are not to tell one another, what he is. nor to signifie our opinion of his Nature, but our desire to honor him with such names as we conceive most honorable amongst our selves. Gen. 1.2. The Spirit of God moved upon the face of the Waters. Here if by the Spirit of God be meant God him- self, then is Motion attributed to God, and consequently Place, which are intelligible only of Bodies, and not of sub- stances incorporeall ; and so the place is above our under- standing, that can conceive nothing moved that changes not place, or that has not dimension j and whatsoever has dimen- sion, is Body. But the meaning of those words is best un- derstood by the like place, Gen. 8.1. Where, when the earth was covered with Waters, as in the beginning, God intending to abate them, and again to discover the dry land, useth the like words, / will bring my Spirit itpon the Earth, and the waters shall be diminished : in which place by Spirit is under- stood a Wind, (that is an Aire or Spirit moved,) which might be called (as in the former place) the Spirit of God, because it was Gods work. Gen. 41. 38. Pharaoh calleth the Wisdome of Joseph, the Spirit of God. For Joseph having advised him to look out a wise and discreet man, and to set him over the land of Egypt, he saith thus, Can we find such a man as this is, in whom is the Spirit of God? And Exod. 28. 3. Thou shalt speak (saith God) to all that are wise hearted, whom I have filled with the Spirit of Wisdome, to make Aaron Gar- ments, to consecrate him. Where extraordinary Understanding, though but in making Garments, as being the Gift of God, is called the Spirit of God. The same is found again, Exod. 31. 3, 4, 5, 6. and 35. 31. And Isaiah 11. 2, 3. where the Prophet speaking of the Messiah, saith, The Spirit of the Lord shall abide upon him, the Spirit of wisdome and under- standing, the Spirit of counsel I, and fortitude ; and the Spirit of the fear of the Lord. Where manifestly is meant, not so many Ghosts, but so many eminent g?-aces that God would give him. In Part 3. COMMON- WEALTH. Chap. 34. 311 In the Book of fudges, an extraordinary Zeal, and Thirdly, Courage in the defence of Gods people, is called the Spirit ordinary of God; as when it excited Othoniel, Gideon, Jephtha, and Affectlons- Samson to deliver them from servitude, ]udg. 3.10. 6. 34. 11. 29. 13. 25. 14. 6, 19. And of Saul, upon the newes of the insolence of the Ammonites towards the men of Jabesh Gilead, it is said (1 Sam. 11. 6.) that The Spirit of God came 2ipon Saul, and his Anger (or, as it is in the Latine, his Fury) was kindled greatly. Where it is not probable was meant a Ghost, but an extraordinary Zeal to punish the cruelty of the Ammonites. In like manner by the Spirit of God, that came upon Saul, when hee was amongst the Prophets that praised God in Songs, and Musick (1 Sam. 19. 20.) is to be understood, not a Ghost, but an unexpected and sudden Ztal to join with them in their devotion. The false Prophet Zedekiah, saith to Micaiah (1 Kings Fourthly, 22. 24.) Which way went the Spirit of the Lord from me to ^of Prldic- speak to thee ? Which cannot be understood of a Ghost ; ti?n by Dreams for Micaiah declared before the Kings of Israel and Judah, and the event of the battle, as from a Vision, and not as from Vlswns- a Spirit, speaking in him. In the same manner it appeareth, in the Books of the Prophets, that though they spake by the Spirit of God, that is to say, by a speciall grace of Prediction ; yet their knowledge of the future, was not by a Ghost within them, but by some supernaturall Dream or Vision. Gen. 2. 7. It is said, God ?nade man of the dust of the Fiftly, for Earth, and breathed into his nostrills (spiraculum vitas) the Li^e' breath of life, and man was made a living soul. There the breath of life inspired by God, signifies no more, but that God gave him life; And (Job 27. 3.) as long as the Spirit of God is in my nostrils ; is no more then to say, as long as T live. So in Ezek. 1. 20. the Spirit of life was in the wheels, is equivalent to, the wheels were alive. And (Ezek. 2. 30.) the Spii'it entred into me, and set me on my feet, that is, I recovered my vitall strength; not that any Ghost, or incorporeall substance entred into, and possessed his body. In 312 Part 3- OF A CHRISTIAN Chap. 34. Sixtty.for In the 11 chap, of Numbers, verse 17. I will take (saith dination God) Spirit, which is upon thee, and will put it upon %tytho~ them, and they shall bear the burthen of the people with thee; 210 that is, upon the seventy Elders : whereupon two of the seventy are said to prophecy in the campe ; of whom some complained, and Joshua desired Moses to forbid them; which Moses would not doe. Whereby it appears; that Joshua knew not they had received authority so to do, and prophecyed according to the mind of Moses, that is to say, by a Spirit, or Authority subordinate to his own. In the like sense we read (Deut. 34. 9.) that Joshua was full of the Spirit of wisdome, because Moses had laid his hands upon him : that is, because he was ordained by Moses, to prosecute the work hee had himselfe begun, (namely, the bringing of Gods people into the promised land), but prevented by death, could not finish. In the like sense it is said, {Bom. 8. 9.) If any man have not the Spirit of Christ, he is none of his : not meaning thereby the Ghost of Christ, but a submission to his Doc- trine. As also (1 John 4. 2.) Hereby you shall know the Spirit of God ; Every Spirit that confesseth that J^esus Christ is come in the flesh, is of God ; by which is meant the Spirit of unfained Christianity, or submission to that main Article of Christian faith, that Jesus is the Christ ; which cannot be interpreted of a Ghost. Likewise these words (Luke 4. 1.) And Jesus full of the Holy Ghost (that is, as it is exprest, Mat. 4. 1. and Mar. 1. 12. of the Holy Spirit,) may be understood, for Zeal to doe the work for which hee was sent by God the Father : but to interpret it of a Ghost, is to say, that God himselfe (for so our Saviour was,) was filled with God; which is very unproper, and unsignificant. How we came to translate Spirits, by the word Ghosts, which signifieth nothing, neither in heaven, nor earth, but the Imaginary inhabitants of mans brain, I examine not : but this I say, the word Spirit in the text signifieth no such thing; but either properly Part 3. COMMON- WE A L TH. Chap. 34. 313 properly a reall substance, or Metaphorically, some extra- ordinary ability or affection of the Mind, or of the Body. The Disciples of Christ, seeing him walking upon the sea, f^^^al {Mat. 14. 26. and Marke 6. 49.) supposed him to be a Bodies. Spirit, meaning thereby an Aeriall Body, and not a Phan- tasme : for it is said, they all saw him ; which cannot be understood of the delusions of the brain, (which are not common to many at once, as visible Bodies are ; but singular, because of the differences of Fancies), but of Bodies only. In like manner, where he was taken for a Spirit, by the same Apostles {Luke 24. 3, 7.): So also {Acts 12. 15.) when St. Peter was delivered out of Prison, it would not be beleeved ; but when the Maid said he was at the dore, they said it was his Angel; by which must be meant a corporeall substance, or we must say, the Disciples themselves did follow the common opinion of both Jews and Gentiles, that some such apparitions were not Ima- ginary, but Reall; and such as needed not the fancy of man for their Existence : These the Jews called Spirits, and Angels, Good or Bad; as the Greeks called the same by the name of Damons. And some such apparitions may 211 be reall, and substantiall ; that is to say, subtile Bodies, which God can form by the same power, by which he formed all things, and make use of, as of Ministers, and Messengers (that is to say, Angels) to declare his will, and execute the same when he pleaseth, in extraordinary and supernaturall manner. But when hee hath so formed them they are Substances, endued with dimensions, and take up roome, and can be moved from place to place, which is peculiar to Bodies; and therefore are not Ghosts incorporeall, that is to say, Ghosts that are in no place; that is to say, that are no where; that is to say, that seeming to be sojnewhat, are nothing. But if Corporeall be taken in the most vulgar manner, for such Substances as are perceptible by our externall Senses ; then is Substance Incorporeall, a thing not Imaginary, but Reall; namely, a thin Substance Invisible, but that hath the same dimensions that are in grosser Bodies. By 3M Part 3. OF A CHRISTIAN Chap. 34. By the name of Angel, is signified generally, a Messenger \ and most often, a Messenger of God : And by a Messenger of God, is signified, any thing that makes known his extra- ordinary Presence ; that is to say, the extraordinary manifes- tation of his power, especially by a Dream, or Vision. Concerning the creation of Angels, there is nothing de- livered in the Scriptures. That they are Spirits, is often repeated : but by the name of Spirit, is signified both in Scripture, and vulgarly, both amongst Jews, and Gentiles, sometimes thin Bodies ; as the Aire, the Wind, the Spirits Vitall, and Animall, of living creatures ; and sometimes the Images that rise in the fancy in Dreams, and Visions ; which are not reall Substances, nor last any longer then the Dream, or Vision they appear in ; which Apparitions, though no reall Substances, but Accidents of the brain ; yet when God raiseth them supernaturally, to signifie his Will, they are not un properly termed Gods Messengers, that is to say, his Angels. And as the Gentiles did vulgarly conceive the Imagery of the brain, for things really subsistent without them, and not dependent on the fancy ; and out of them framed their opinions of Dcenwns, Good and Evill ; which because they seemed to subsist really, they called Substances ; and because they could not feel them with their hands, Incorporeall : so also the Jews upon the same ground, without any thing in the Old Testament that constrained them thereunto, had generally an opinion, (except the sect of the Sadduces,) that those apparitions (which it pleased God sometimes to produce in the fancie of men, for his own service, and therefore called them his Angels) were substances, not dependent on the fancy, but permanent creatures of God ; whereof those which they thought were good to them, they esteemed the Angels of God, and those they thought would hurt them, they called Evill Angels, or Evill Spirits ; such as was the Spirit of Python, and the Spirits of Mad-men, of Lunatiques, and Epileptiques : For they esteemed such as were troubled with such diseases, Dczmoniaques. But Part 3. COMMON- WEAL TH. Chap. 34. But if we consider the places of the Old Testament where Angels are mentioned, we shall find, that in most of them, 212 there can nothing else be understood by the word Angel, but some image raised (supernaturally) in the fancy, to sig- nifie the presence of God in the execution of some super- naturall work ; and therefore in the rest, where their nature is not exprest, it may be understood in the same manner. For we read Gen. 16. that the same apparition is called, not onely an Angel, but God; where that which (verse 7.) is called the Angel of the Lord, in the tenth verse, saith to Agar, / will multiply thy seed exceedingly ; that is, speaketh in the person of God. Neither was this apparition a Fancy figured, but a Voice. By which it which it is manifest, that Angel signifieth there, nothing but God himself, that caused Agar supernaturally to apprehend a voice from heaven ; or rather, nothing else but a Voice supernaturall, testifying Gods speciall presence there. Why therefore may not the Angels that appeared to Lot, and are called Gen. 19. 13. Men ; and to whom, though they were two, Lot speaketh (ver. 18.) as but to one, and that one, as God, (for the words are, Lot said unto them, Oh not so my Lord) be understood of images of men, supernaturally formed in the Fancy ; as well as before by Angel was understood a fancyed Voice ? When the Angel called to Abraham out of heaven, to stay his hand {Gen. 22. 11.) from slaying Isaac, there was no Apparition, but a Voice ; which neverthelesse was called properly enough a Messenger, or Angel of God, because it declared Gods will supernaturally, and saves the labour of supposing any perma- nent Ghosts. The Angels which Jacob saw on the Ladder of Heaven (Gen. 28. 12.) were a Vision of his sleep ; there- fore onely Fancy, and a Dream ; yet being supernaturall, and signs of Gods speciall presence, those apparitions are not improperly called Angels. The same is to be understood (Gen. 31. 11.) where Jacob saith thus, The Angel of the Lord appeared to mee in my sleep. For an apparition made to a man in his sleep, is that which all men call a Dreame, whether such Dreame be naturall, or supernaturall : and that Part 3. OF A CHRISTIAN Chap. 34. that which there Jacob calleth an Angel, was God himselfe j for the same Angel saith (verse 13.) I am the God of Bethel. Also (Exod. 14. 9.) the Angel that went before the Army of Israel to the Red Sea, and then came behind it, is (verse 19.) the Lord himself; and he appeared not in the form of a beautifull man, but in form (by day) of a pillar of cloud, and (by night) in form of a pillar of fire; and yet this Pillar was all the apparition, and Angel promised to Moses {Exod. 14. 9.) for the Armies guide : For this cloudy pillar, is said, to have descended, and stood at the dore of the Tabernacle, and to have talked with Moses. There you see Motion, and Speech, which are commonly attributed to Angels, attributed to a Cloud, because the Cloud served as a sign of Gods presence ; and was no lesse an Angel, then if it had had the form of a Man, or Child of never so great beauty ; or Wings, as usually they are painted, for the false instruction of common people. For it is not the shape; but their use, that makes them Angels. But their use is to be significations of Gods presence in super- naturall operations ; As when Moses {Exod. 33. 14.) had 213 desired God to goe along with the Campe, (as he had done alwaies before the making of the Golden Calfe,) God did not answer, I will goe, nor I will send an Angell in my stead ; but thus, my presence shall goe with thee. To mention all the places of the Old Testament where the name of Angel is found, would be too long. Therefore to comprehend them all at once, I say, there is no text in that part of the Old Testament, which the Church of Eng- land holdeth for Canonicall ; from which we can conclude, there is, or hath been created, any permanent thing (under- stood by the name of Spirit or Angel,) that hath not quantity ; and that may not be, by the understanding divided ; that is to say, considered by parts ; so as one part may bee in one place, and the next part in the next place to it ; and, in summe, which is not (taking Body for that, which is some what, or some where) Corporeall ; but in every place, the sense will bear the interpretation of Angel, for Messenger ; as Part 3. COMMON- WEALTH. Chap. 34. as John Baptist is called an Angel, and Christ the Angel of the Covenant ; and as (according to the same Analogy) the Dove, and the Fiery Tongues, in that they were signes of Gods speciall presence, might also be called Angels. Though we find in Daniel two names of Angels, Gabriel, and Michael; yet it is cleer out of the text it selfe, {Dan. 12. 1.) that by Michael is meant Christ, not as an Angel, but as a Prince : and that Gabriel (as the like apparitions made to other holy men in their sleep) was nothingbut a supernaturallphantasme, by which it seemed to Daniel, in his dream, that two Saints being in talke, one of them said to the other, Gabriel, let us make this man understa?id his Vision : For God needeth not, to distinguish his Celestiall servants by names, which are usefull onely to the short memories of Mortalls. Nor in the New Testament is there any place, out of which it can be proved, that Angels (except when they are put for such men, as God hath made the Messengers, and Ministers of his word, or works) are things permanent, and withall incorporeall. That they are permanent, may bee gathered from the words of our Saviour himselfe, {Mat. 25. 41.) where he saith, it shall be said to the wicked in the last day, Go ye cursed into everlasting fire prepared for the Devil and his Angels : which place is manifest for the permanence of Evill Angels, (unlesse wee might think the name of Devill and his Angels may be understood of the Churches Adversaries and their Ministers ;) but then it is repugnant to their Im- materiality ; because Everlasting fire is no punishment to impatible substances, such as are all things Incorporeall. Angels therefore are not thence proved to be Incorporeall. In like manner where St. Paul sayes (1 Cor. 6. 3.) Knozv ye not that wee shall judge the Angels ? And (2 Pet. 2.4.) For if God spared not the Angels that sinned, but cast them down into hell. And {Iude 1. 6.) And the Angels that kept not their first estate, but left their owne habitatmi, hee hath reserved in everlasti?ig chaines tmder darknesse unto the Judgment of the last day j though it prove the Permanence of Angelicall nature, it confirmeth also their Materiality. And {Mat. 22. 30.) 3i8 Part 3. OF A CHRISTIAN Chap. 34. 30.) In the resurrection men doe neither marry, nor give in 214 marriage, but are as the Angels of God in heaven : but in the resurrection men shall be Permanent, and not Incorporeall; so therefore also are the Angels. There be divers other places out of which may be drawn the like conclusion. To men that understand the signification of these words, Substance, and Incorporeal! ; as Incorporeall is taken not for subtile body, but for not Body, they imply a contradiction : insomuch as to say, an Angel, or Spirit is (in that sense) an Incorporeall Substance, is to say in effect, there is no Angel nor Spirit at all. Considering therefore the signification of the word Angel in the Old Testament, and the nature of Dreams and Visions that happen to men by the ordinary way of Nature ; I was enclined to this opinion, that Angels were nothing but supernaturall appari- tions of the Fancy, raised by the speciall and extraordinary operation of God, thereby to make his presence and com- mandements known to mankind, and chiefly to his own people. But the many places of the New Testament, and our Saviours own words, and in such texts, wherein is no suspicion of corruption of the Scripture, have extorted from my feeble Reason, an acknowledgment, and beleef, that there be also Angels substantiall, and permanent. But to beleeve they be in no place, that is to say, no where, that is to say, nothing, as they (though indirectly) say, that will have them Incorporeall, cannot by Scripture bee evinced. Inspiration Qn tne signification of the word Spirit, dependeth that of the word Inspiration; which must either be taken properly j and then it is nothing but the blowing into a man some thin and subtile aire, or wind, in such manner as a man filleth a bladder with his breath ; or if Spirits be not corporeall, but have their existence only in the fancy, it is nothing but the blowing in of a Phantasme ; which is im- proper to say, and impossible ; for Phantasmes are not, but only seem to be somewhat. That word therefore is used in the Scripture metaphorically onely : As (Gen. 2. 7.) where it is said, that God inspired into man the breath of life, no more Pari 3. COMMON- WEALTH. Chap. 34 more is meant, then that God gave unto him vitall motion. For we are not to think that God made first a living breath, and then blew it into Adam after he was made, whether that breath were reall, or seeming ; but only as it is {Acts 17. 25.) that he gave him life, and breath • that is, made him a living creature. And where it is said (2 Tim. 3. 16.) all Scripture is given by Inspiratioti from God, speaking there of the Scripture of the Old Testament, it is an easie metaphor, to signifie, that God enclined the spirit or mind of those Writers, to write that which should be usefull, in teaching, reproving, correcting, and instructing men in the way of righteous living. But where St. Peter (2 Pet. 1. 21.) saith, that Prophecy came not in old time by the will of man, but the holy men of God spake as they were moved by the Holy Spirit, by the Holy Spirit, is meant the voice of God in a Dream, or Vision supernaturall, which is not Itispiration : Nor when our Saviour breathing on his Disciples, said, Receive the Holy Spirit, was that Breath the Spirit, but a sign of the spirituall 215 graces he gave unto them. And though it be said of many, and of our Saviour himself, that he was full of the Holy Spirit ; yet that Fulnesse is not to be understood for Infusion of the substance of God, but for accumulation of his gifts, such as are the gift of sanctity of life, of tongues, and the like, whether attained supernaturally, or by study and in- dustry; for in all cases they are the gifts of God. So like- wise where God sayes (Joel 2. 28.) I will powre out my Spirit upon all flesh, and your Sons and your Daughters shall prophecy, your Old me ft shall dream Dreams, and your Young 7?ien shall see Visions, wee are not to understand it in the proper sense, as if his Spirit were like water, subject to effusion, or infusion j but as if God had promised to give them Propheticall Dreams, and Visions. For the proper use of the word infused, in speaking of the graces of God, is an abuse of it ; for those graces are Vertues, not Bodies to be carryed hither and thither, and to be powred into men, as into barrels. In the same manner, to take Inspiration in the proper sense, 32o Part 3. OF A CHRISTIAN Chap. 35. sense, or to say that Good Spirits entred into men to make them prophecy, or Evill Spirits into those that became Phrenetique, Lunatique, or Epileptique, is not to take the word in the sense of the Scripture ; for the Spirit there is taken for the power of God, working by causes to us un- known. As also [Acts 2.2.) the wind, that is there said to fill the house wherein the Apostles were assembled on the day of Pentecost, is not to be understood for the Holy Spirit, which is the Deity it self; but for an Externall sign of Gods speciall working on their hearts, to effect in them the internall graces, and holy vertues hee thought requisite for the performance of their Apostleship. CHAP. XXXV. Of the Signification in Scrip ure of Kingdome of God, 0/ H o l y, Sacred, and Sacrament. The King- dom of God taken by Divines Metaphori- cally, but in the Scriptures properly. THe Kingdome of God in the Writings of Divines, and 216 specially in Sermons, and Treatises of Devotion, is taken most commonly for Eternall Felicity, after this life, in the Highest Heaven, which they also call the Kingdome of Glory ; and sometimes for (the earnest of that felicity) Sanctification, which they terme the Kingdome of Grace ; but never for the Monarchy, that is to say, the Soveraign Power of God over any Subjects acquired by their own consent, which is the proper signification of Kingdome. To the contrary, I find the Kingdome of God, to signifie in most places of Scripture, a Kingdome properly so named, constituted by the Votes of the People of Israel in peculiar manner; wherein they chose God for their King by Covenant made with him, upon Gods promising them the possession of the land of Canaan ; and but seldom meta- phorically ; and then it is taken for Dominion over sinne ; (and only in the New Testament ;) because such a Dominion as Part 3. COMMON- WEALTH. Chap. 35. 321 as that, every Subject shall have in the Kingdome of God, and without prejudice to the Soveraign. From the very Creation, God not only reigned over all men naturally by his might ; but also had peculiar Subjects, whom he commanded by a Voice, as one man speaketh to another. In which manner he reigned over Adam, and gave him commandement to abstaine from the tree of cognizance of Good and Evill ; which when he obeyed not, but tasting thereof, took upon him to be as God, judging between Good and Evill, not by his Creators commandement, but by his own sense, his punishment was a privation of the estate of Eternall life, wherein God had at first created him : And afterwards God punished his posterity, for their vices, all but eight persons, with an universall deluge ; And in these eight did consist the then Kingdom of God. After this, it pleased God to speak to Abraham, and Th.e . ... ongtna (Gen. 17. 7,8.) to make a Covenant with him in these words, of the J will establish my Covenant between me, and thee, and thy ^TIq^ seed after thee in their generations, for an everlasting Covenant, to be a God to thee, and to thy seed after thee; And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an everlasting possession. In this Covenant Abraham promiseth for himself e and his posterity to obey as God, the Lord that spake to him : and God 07i his part promiseth to Abraham the land of Ca?iaan for an 217 everlasting possession. And for a memoriall, and a token of this Covenant, he ordaineth (verse 11.) the Sacrament of the Circumcision. This is it which is called the Old Covenant, or Testament ; and containeth a Contract between God and Abraham ; by which Abraham obligeth himself, and his posterity, in a peculiar manner to be subject to Gods positive Law ; for to the Law Morall he was obliged before, as by an Oath of Allegiance. And though the name of King be not yet given to God, nor of Kingdome to Abraham and his seed ; yet the thing is the same ; namely, an Institution by pact, of Gods peculiar Soveraignty over the seed of Abraham; which in the renewing of the same Covenant by Moses, at y Mount 322 . Part 3. OF A CHRISTIAN Chap. 35. That the Kingdome of God is properly his Civill Sove- raignty over a peculiar people by pact. Mount Sinai, is expressely called a peculiar Kingdome of God over the Jews : and it is of Abraham (not of Moses) St. Paul saith {Rom. 4. n.) that he is the Father of the Faithful! ; that is, of those that are loyall, and doe not violate their Allegiance sworn to God, then by Circumcision, and after- wards in the New Covenant by Baptisme. This Covenant, at the Foot of Mount Sinai, was renewed by Moses {Exod. 19. 5.) where the Lord commandeth Moses to speak to the people in this manner, If you wii! obey my voice indeed, and keep my Covenant, then yee shali be a pecuiiar people to me, for all the Earth is mine j And yee shall be utito me a Sacerdotall Kingdome, and an holy Nation. For a Peculiar people, the vulgar Latine hath, Peculhun de cunctis populis : the English Translation made in the beginning of the Reign of King James, hath, a Peculiar treasure unto me above all Nations ; and the Geneva French, the most precious Jewel of all Nations. But the truest Translation is the first, because it is confirmed by St. Paul himself {Tit. 2. 14.) where he saith, alluding to that place, that our blessed Saviour gave himself for us, that he might purifie us to himself, a peculiar (that is, an extraordinary) people : for the word is in the Greek nepiovaioQ, which is opposed commonly to the word and as this signifieth ordinary, quotidian, or (as in the Lords Prayer) of daily use ; so the other signifieth that which is overplus, and stored up, and enjoyed in a speciall manner; which the Latines call Pecuiium : and this meaning of the place is confirmed by the reason God rendereth of it, which folio weth immediately, in that he addeth, For al! the Earth is mine, as if he should say, All the Nations of the world are mine ; but it is not so that you are mine, but in a speciall manner : For they are all mine, by reason of my Power ; but you shall be mine, by your own Consent, and Covenant ; which is an addition to his ordinary title, to all nations. The same is again confirmed in expresse words in the same text, Yee shall be to me a Sacerdotal! Kingdome, and an holy Nation. The Vulgar Latine hath it, Kegnum Sacer- dotaie, Part 3. COMMON- WEALTH. Chap. 35. dotale, to which agreeth the Translation of that place (1 Pet. 2. 9.) Sactrdotium Regale, a Regal Priesthood ; as also the Institution it self, by which no man might enter into the Sanctum Sanctorum, that is to say, no man might enquire Gods will immediately of God himselfe, but onely the High Priest. The English Translation before mentioned, follow- ing that of Geneva, has, a Kingdom of Priests ; which is 218 either meant of the succession of one High Priest after another, or else it accordeth not with St. Peter, nor with the exercise of the High priesthood : For there was never any but the High priest onely, that was to informe the People of Gods Will; nor any Convocation of Priests ever allowed to enter into the Sanctum Sanctorum. Again, the title of a Holy Nation confirmes the same : For Holy signifies, that which is Gods by speciall, not by generall Right. All the Earth (as is said in the text) is Gods ; but all the Earth is not called Holy, but that onely which is set apart for his especiall service, as was the Nation of the Jews. It is therefore manifest enough by this one place, that by the Kingdome of God, is properly meant a Common- wealth, in- stituted (by the consent of those which were to be subject thereto) for their Civill Government, and the regulating of their behaviour, not onely towards God their King, but also towards one another in point of justice, and towards other Nations both in peace and warre; which properly was a King- dome, wherein God was King, and the High priest was to be (after the death of Moses) his sole Viceroy, or Lieutenant. But there be many other places that clearly prove the same. As first (1 Sam 8. 7.) when the Elders of Israel (grieved with the corruption of the Sons of Samuel) demanded a King, Samuel displeased therewith, prayed unto the Lord ; and the Lord answering said unto him, Hearken unto the voice of the People, for they have not rejected thee, but they have rejected me, that I should not reign over them. Out of which it is evident, that God himself was then their King ; and Samuel did not command the people, but only delivered to them that which God from time to time appointed him. Again, 324 Part 3. OF A CHRISTIAN Chap. 35. Again, (1 Sam. 12. 12.) where Samuel saith to the People, Wlie?i yee saw that Nahash King of the Children of Ammon came against yon, ye said unto ??ie, IVay, but a King shall reign over us, when the Lord your God was your King : It is manifest that God was their King, and governed the Civill State of their Common-wealth. And after the Israelites had rejected God, the Prophets did foretell his restitution; as {Isaiah 24. 23.) Then the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem ; where he speaketh expressely of his Reign in Zion, and Jerusalem ; that is, on Earth. And (Micah 4. 7.) A?id the Lord shall reign over them in Mount Zion : This Mount Zion is in Jerusalem upon the Earth. And (Ezek. 20. 33.) As I live, saith the Lord God, surely with a mighty hand, and a stretched out arme, and -with fury powred out, I wil rule over you : and (verse 37.) I will cause you to passe under the rod, and I will bring you into the bond of the Covenant; that is, I will reign over you, and make you to stand to that Covenant which you made with me by Moses, and brake in your re- bellion against me in the days of Samuel, and in your election of another King. And in the New Testament, the Angel Gabriel saith of our Saviour (Luke 1. 32, 33.) He shall be great, and be called the Son of the most High, and the Lord shall give him the thro?ie of his Father David ; and lie shall reign over the house 219 of Jacob for ever ; and of his Kingdome there shall be no end. This is also a Kingdome upon Earth ; for the claim whereof, as an enemy to Caesar, he was put to death ; the title of his crosse, was, Jesus of Nazareth, King of the lews ; hee was crowned in scorn with a crown of Thornes ; and for the pro- claiming of him, it is said of the Disciples (Acts 17. 7.) That they did all of them contrary to the decrees of Ccesar, saying there was a?wther King, one Jesus. The Kingdome therefore of God, is a reall, not a metaphoricall Kingdome ; and so taken, not onely in the Old Testament, but the New; when we say, For thine is the Kingdome, the Power, and Glory, it is Part 3. COMMON- WE A L TH. CJiap. 35. is to be understood of Gods Kingdome, by force of our Covenant, not by the Right of Gods Power ; for such a King- dome God alwaies hath ; so that it were superfluous to say in our prayer, Thy Kingdome co?ne, unlesse it be meant of the Restauration of that Kingdome of God by Christ, which by revolt of the Israelites had been interrupted in the election of Saul. Nor had it been proper to say, The Kingdome of Heaven is at hand ; or to pray, lViy Kingdome come, if it had still continued. There be so many other places that confirm this interpre- tation, that it were a wonder there is no greater notice taken of it, but that it gives too much light to Christian Kings to see their right of Ecclesiasticall Government. This they have observed, that in stead of a Sacerdotall Kingdome, trans- late, a Kingdome of Priests : for they may as well translate a Royall Priesthood, (as it is in St. Peter) into a Priesthood of Kings. And whereas, for a peculiar people, they put a pre- tious jewel, or treasure, a man might as well call the speciall Regiment, or Company of a Generall, the Generalls pretious Jewel, or his Treasure. In short, the Kingdome of God is a Civill Kingdome; which consisted, first in the obligation of the people of Israel to those Laws, wrhich Moses should bring unto them from Mount Sinai ; and which afterwards the High Priest for the time being, should deliver to them from before the Cherubins in the Sanctum Sanctorum ; and which Kingdome having been cast off, in the election of Saul, the Prophets foretold, should be restored by Christ ; and the Restauration whereof we daily pray for, when we say in the Lords Prayer, Thy Kingdome come; and the Right whereof we acknowledge, when we adde, For thine is the Kingdome, the Power, and Glory, for ever and ever, Amen ; and the Proclaiming wrhereof, was the Preaching of the Apostles j and to which men are prepared, by the Teachers of the Gospel ; to embrace which Gospel, (that is to say, to promise obedience to Gods govern- ment) is, to bee in the Kingdome of Grace, because God hath gratis given to such the power to bee the Subjects (that is, Children) 326 Part 3. OF A CHRISTIAN Chap. 35. Children) of God hereafter, when Christ shall come in Majesty to judge the world, and actually to govern his owne people, which is called the Kingdome of Glory. If the King- dome of God (called also the Kingdome of Heaven, from the gloriousnesse, and admirable height of that throne) were not a Kingdome which God by his Lieutenants, or Vicars, who deliver his Commandements to the people, did exercise 220 on Earth • there would not have been so much contention, and warre, about who it is, by whom God speaketh to us ; neither would many Priests have troubled themselves with Spirituall Jurisdiction, nor any King have denied it them. Holy what. Out of this literall interpretation of the Kingdome of God, ariseth also the true interpretation of the word Holy. For it is a word, which in Gods Kingdome answereth to that, which men in their Kingdomes use to call Vublique, or the Kings. The King of any Countrey is the Vublique Person, or Representative of all his own Subjects. And God the King of Israel was the Holy one of Israel. The Nation which is subject to one earthly Soveraign, is the Nation of that Soveraign, that is, of the Publique Person. So the Jews, who were Gods Nation, were called {Exod. 19. 6.) a Holy Nation. For by Holy, is alwaies understood, either God himselfe, or that which is Gods in propriety; as by Publique, is alwaies meant, either the Person of the Common-wealth it self, or something that is so the Common-wealths, as no private person can claim any propriety therein. Therefore the Sabbath (Gods day) is a Holy day; the Temple, (Gods house) a Holy house ; Sacrifices, Tithes, and Offerings (Gods tribute) Holy duties ; Priests, Prophets, and anointed Kings, under Christ (Gods Ministers) Holy men j the Ccelestiall ministring Spirits (Gods Messengers) Holy Angels ; and the like : and wheresoever the word Holy is taken properly, there is still something signified of Propriety, gotten by consent. In saying Hallowed be thy name, we do but pray to God for grace to keep the first Commandement, of having no other Gods but him. Mankind is Gods Nation in Part 3. COMMON- WE A L TH. Chap. 35. 327 in propriety : but the Jews only were a Holy Nation. Why, but because they became his Propriety by covenant ? And the word Profane, is usually taken in the Scripture for the same with Common\ and consequently their contraries, Holy, and Proper, in the Kingdome of God must be the same also. But figuratively, those men also are called Holy, that led such godly lives, as if they had forsaken all worldly designs, and wholly devoted, and given themselves to God. In the proper sense, that which is made Holy by Gods appropriating or separating it to his own use, is said to be sanctified by God, as the Seventh day in the fourth Com- mandement ; and as the Elect in the New Testament were said to bee sanctified, when they were endued with the Spirit of godlinesse. And that which is made Holy by the dedi- ^%£d cation of men, and given to God, so as to be used onely in his publique service, is called also Sacred, and said to be consecrated, as Temples, and other Houses of Publique Prayer, and their Utensils, Priests, and Ministers, Victimes, Offerings, and the externall matter of Sacraments. Of Holinesse there be degrees : for of those things that are Degrees of r „ , , Sanctity. set apart for the service of God, there may bee some set apart again, for a neerer and more especiall service. The whole Nation of the Israelites were a people Holy to God; 221 yet the tribe of Levi was amongst the Israelites a Holy tribe; and amongst the Levites, the Priests were yet more Holy ; and amongst the Priests, the High Priest was the most Holy. So the Land of Judea was the Holy Land ; but the Holy City wherein God was to be worshipped, was more Holy ; and again, the Temple more Holy than the City ; and the Sanctum Sanctoru?n more Holy than the rest of the Temple. ASacrament, is a separation of some visible thing Sacrament. from common use ; and a consecration of it to Gods service, for a sign, either of our admission into the Kingdome of God, to be of the number of his peculiar people, or for a Commemoration of the same. In the Old Testament, the sign of Admission was Circumcision ; in the New Testament, JBaptisme. The Commemoration of it in the Old Testament, was 328 Part 3. OF A CHRISTIAN Chap. 36. was the Eating (at a certaine time, which was Anniversary) of the Paschall Lamb • by which they were put in mind of the night wherein they were delivered out of their bondage in Egypt ; and in the New Testament, the celebrating of the Lords Supper ; by which, we are put in mind, of our deliver- ance from the bondage of sin, by our Blessed Saviours death upon the crosse. The Sacraments of Admission, are but once to be used, because there needs but one Admission ; but because we have need of being often put in mind of our deliverance, and of our Alleagance, the Sacraments of Commemoration have need to be reiterated. And these are the principall Sacraments, and as it were the solemne oathes we make of our Alleageance. There be also other Conse- crations, that may be called Sacraments, as the word im- plyeth onely Consecration to Gods service ; but as it implies an oath, or promise of Alleageance to God, there were no other in the Old Testament, but Circumcision, and the Passeover ; nor are there any other in the New Testament, but Baptisme, and the Lords Supper. CHAP. XXXVI. Word what. The words spoken by God, and Of the Word of God, and of Prophets. WHen there is mention of the Word of God, or of Man, it doth not signifie a part of Speech, such as Grammarians call a Nown, or a Verb, or any simple voice, without a contexture with other words to make it significa- tive ; but a perfect Speech or Discourse, whereby the speaker affirmeth, denieth, com?nandeth, pi'omiseth, threatneth, wisheth, or interrogated. In which sense it is not Vocabulum, that signifies a Word ; but Sermo, (in Greek Xoyoe) that is, some Speech, Discourse, or Saying. Again, if we say the Word of God, or of Man, it may bee understood sometimes of the Speaker, (as the words that God 222 Part 2- COMMON-WEALTH. Chap. 36. 329 God hath spoken, or that a Man hath spoken : In which concerning sense, when we say, the Gospel of St. Matthew, we under- are Called stand St. Matthew to be the Writer of it : and sometimes of God£ Word in Scnf- the Subject : In which sense, when we read in the Bible, ture. The words of the days of the Kings of Israel, or Iudah, 'tis meant, that the acts that were done in those days, were the Subject of those Words ; And in the Greek, which (in the Scripture) retaineth many Hebraismes, by the Word of God is oftentimes meant, not that which is spoken by God, but concerning God, and his government ; that is to say, the Doctrine of Religion : Insomuch, as it is all one, to say \6yog 9eov, and Theologia; which is, that Doctrine which wee usually call Divinity, as is manifest by the places following [Acts 13. 46.] Then Paid and Barnabas waxed bold, and said, It was necessary that the Word of God should first have been spoken to you, but seeing you put it from you, and judge your selves unworthy of everlasting life, loe, we turn to the Gentiles. That which is here called the Word of God, was the Doctrine of Christian Religion ; as it appears evidently by that which goes before. And [Acts 5. 20.] where it is said to the Apostles by an Angel, Go stand and speak in the Temple, all the Words of this life; by the Words of this life, is meant, the Doctrine of the Gospel ; as is evident by what they did in the Temple, and is expressed in the last verse of the same Chap. Daily in the Temple, and in every house they ceased not to teach and preach Christ Iesus : In which place it is manifest, that Jesus Christ was the subject of this Word of life-, or (which is all one) the subject of the Words of this life eternall, that our Saviour offered them. So [Acts 15. 7.] the Word of God, is called the Word of the Gospel, because it containeth the Doctrine of the Kingdome of Christ ; and the same Word [Rom. 10. 8, 9.] is called the Word of Faith ; that is, as is there expressed, the Doctrine of Christ come, 223 and raised from the dead. Also [Mat. 13. 19.] When any one heareth the Word of the Kingdome \ that is, the Doctrine of the Kingdome taught by Christ. Again, the same Word, is said [Acts 12. 24.] to grow and to be multiplyed ; which to understand 330 Part 3. OF A CHRISTIAN Chap. 36. 1 Tim. 4.1. The Word of God metaphori- cally used, first, for the Decrees and Power of God. Secondly, for the effect of his Word. understand of the Evangelicall Doctrine is easie, but of the Voice, or Speech of God, hard and strange. In the same sense the Doctrine of Devils, signifieth not the Words of any Devill, but the Doctrine of Heathen men concerning Damons, and those Phantasms which they worshipped as Gods. Considering these two significations of the Word of God, as it is taken in Scripture, it is manifest in this later sense (where it is taken for the Doctrine of Christian Religion,) that the whole Scripture is the Word of God : but in the former sense not so. For example, though these words, / am the Lord thy God, &c. to the end of the Ten Commande- ments, were spoken by God to Moses ; yet the Preface, God spake these words and said, is to be understood for the Words of him that wrote the holy History. The Word of God, as it is taken for that which he hath spoken, is understood sometimes Properly, sometimes MetapJwrically. Properly, as the words, he hath spoken to his Prophets : Metaphorically, for his Wisdome, Power, and eternall Decree, in making the world ; in which sense, those Fiats, Let their be light, Let there be a firmament, Let us make man, &>c. [Gen. 1.] are the Word of God. And in the same sense it is said [John 1.3] All things were made by it, and without it was nothing made that was made : And \Heb. 1.3.] He upholdeth all things by the Word of his Power ; that is, by the Power of his Word ; that is, by his Power : and [Heb. 11. 3. The worlds were framed by the Word of God ; and many other places to the same sense : As also amongst the Latines, the name of Fate, which signifieth properly The Word spoken, is taken in the same sense. Secondly, for the effect of his Word ; that is to say, for the thing it self, which by his Word is Affirmed, Commanded, Threatned, or Promised; as [Psalm 105. 19.] where Joseph is said to have been kept in prison, //// his Word was co?ne ; that is, till that was come to passe which he had [Gen. 40. 13.] foretold to Pharaohs Butler, concerning his being restored to his office : for there by his word was come, is meant, the thing Part 3. COMMON- WE A L TH. Chap. 36. thing it self was come to passe. So also [1 King. 18. 36.] Elijah saith to God, I have done all these thy Words, instead of I have done all these things at thy Word, or commande- ment : and \Ier. 17. 15.] VVliere is the Word of the Lord, is put for, Where is the Evill he threatned : And \Ezek. 12. 28.] There shall none of my Words be prolonged any more : by words are understood those things, which God promised to his people. And in the New Testament [Mat. 24. 35.] heaven and earth shal pass away, but my Words shall not pass away ; that is, there is nothing that I have promised or foretold, that shall not come to passe. And in this sense it is, that St. John the Evangelist, and, I think, St. John onely calleth our Saviour himself as in the flesh the Word of God [as loh. 1. 14.] the Word was made Flesh ; that is to say, the Word, or Promise that Christ should come into the world ; who in the beginning was with God ; that is to say, it was in 224 the purpose of God the Father, to send God the Son into the world, to enlighten men in the way of Eternall life ; but it was not till then put in execution, and actually incarnate ; So that our Saviour is there called the Word, not because he was the promise, but the thing promised. They that taking occasion from this place, doe commonly call him the Verbe of God, do but render the text more obscure. They might as well term him the Nown of God : for as by Nown, so also by Verbe, men understand nothing but a part of speech, a voice, a sound, that neither affirms, nor denies, nor com- mands, nor promiseth, nor is any substance corporeall, or spirituall ; and therefore it cannot be said to bee either God, or Man; whereas our Saviour is both. And this Word which St. John in his Gospel saith was with God, is [in his 1 Epistle, verse 1.] called the Word of life ; and [verse 2.] the Eternall life, which was with the Father : so that he can be in no other sense called the Word, then in that, wherein he is called Eternall life ; that is, he that hath procured us Eter?iall life, by his comming in the flesh. So also {Apocalypse 19. 13.] the Apostle speaking of Christ, clothed in a garment dipt in bloud, saith ; his name is the Word of God; which is to 332 Part 3. COMMON-WEALTH. Chap. 36. Acts 1. 4. Zfti* 24.49. Thirdly, for the words of reason and eqtiity. Divers acceptions of the word Prophet. to be understood, as if he had said his name had been, He that was come according to the pu?pose of God from the begin- ning, and according to his Word and promises delivered by the Prophets. So that there is nothing here of the Incarnation of a Word, but of the Incarnation of God the Son, therefore called the Word, because his Incarnation was the Performance of the Promise ; In like manner as the Holy Ghost is called the Promise. There are also places of the Scripture, where, by the Word of God, is signified such Words as are consonant to reason, and equity, though spoken sometimes neither by Prophet, nor by a holy man. For Pharaoh Necho was an Idolater ; yet his Words to the good King Josiah, in which he advised him by Messengers, not to oppose him in his march against Carchemish, are said to have proceeded from the mouth of God ; and that Josiah not hearkning to them, was slain in the battle; as is to be read 2 Chron. 35. vers. 21, 22, 23. It is true, that as the same History is related in the first Book of Esdras, not Pharaoh, but Jeremiah spake these words to Josiah, from the mouth of the Lord. But wee are to give credit to the Canonicall Scripture, what- soever be written in the Apocrypha. The Word of God, is then also to be taken for the Dictates of reason, and equity, when the same is said in the Scriptures to bee written in mans heart ; as Psalm 36. 31. Jerem. 31. 33. Dent. 30. 11, 14, and many other like places. The name of Prophet, signifieth in Scripture some- times Prolocutor ; that is, he that speaketh from God to Man, or from man to God : And sometimes Vrcedictor, or a fore- teller of things to come : And sometimes one that speaketh incoherently, as men that are distracted. It is most fre- quently used in the sense of speaking from God to the People. So Moses, Samuel, Elijah, Psaiah, Peremiah, and others were Prophets. And in this sense the High Priest was a Prophet, for he only went into the Sanctum Sanctorum, to enquire of God ; and was to declare his answer to the people. And therefore when Caiphas said, it was expedient that 225 Part 3. COMMON- WEALTH. Chap. 36. that one man should die for the people, St. John saith [chap. 11. 51.] that He spake not this of himself e, but being High Yriest that year, he prophesied that one man should dye for the 7iation. Also they that in Christian Congregations taught the people [1 Cor. 14. 3 ] are said to Prophecy. In the like sense it is, that God saith to Moses [Exod. 4. 16.] concerning Aaron, He shall be thy Spokes-man to the People ; and he shall be to thee a mouth, and thou shall be to him instead of God : that which here is Spokes-man, is [chap. 7. 1.] interpreted Prophet ; See (saith God) I have made thee a God to Pharaoh, and Aaron thy Brother shall be thy Prophet. In the sense of speaking from man to God, Abraham is called a Prophet [Genes. 20. 7.] where God in a Dream speaketh to Abimelech in this manner, Now therefore restore the maji his wife, for he is a Prophet, and shall pray for thee ; whereby may be also gathered, that the name of Prophet may be given, not un- properly to them that in Christian Churches, have a Calling to say publique prayers for the Congregation. In the same sense, the Prophets that came down from the High place (or Hill of God) with a Psaltery, and a Tabret, and a Pipe, and a Harp [1 Sam. 10. 5, 6. and [vers. 10.] Saul amongst them, are said to Prophecy, in that they praised God, in that manner publiquely. In the like sense, is Miriam [Exod. 15. 20.] called a Prophetesse. So is it also to be taken [1 Cor. 11. 4, 5.] where St. Paul saith, Every man that prayeth or prophecyeth with his head covered, &c. and every woman that prayeth or prophecyeth with her head wicovered : For Prophecy in that place, signifieth no more, but praising God in Psalmes, and Holy Songs ; which women might doe in the Church, though it were not lawfull for them to speak to the Congregation. And in this signification it is, that the Poets of the Heathen, that composed Hymnes and other sorts of Poems in the honor of their Gods, were called Fates (Prophets) as is well enough known by all that are versed in the books of the Gentiles, and as is evident [Tit. 1. 12.] where St. Paul saith of the Cretians, that a Prophet of their owne said, they were Liars; not that St. Paul held their Poets 334 Part 3. OF A CHRISTIAN Chap. 36. Prediction of future contin- gents, not alwaies Prophecy. The manner how God Poets for Prophets, but acknowledged that the word Prophet was commonly used to signifie them that celebrated the honour of God in Verse. When by Prophecy is meant Prediction, or foretelling of future Contigents j not only they were Prophets, who were Gods Spokesmen, and foretold those things to others, which God had foretold to them ; but also all those Impostors, that pretend by the helpe of familiar spirits, or by superstitious divination of events past, from false causes, to foretell the like events in time to come : of which (as I have declared already in the 12. chapter of this Discourse) there be many kinds, who gain in the opinion of the common sort of men, a greater reputation of Prophecy, by one casuall event that may bee but wrested to their purpose, than can be lost again by never so many failings. Prophecy is not an Art, nor (when it is taken for Prediction) a constant Vocation ; but an extraordinary, and temporary Employment from God, most often of Good men, but sometimes also of the Wicked. The woman of Endor, who is said to have had a familiar 226 spirit, and thereby to have raised a Phantasme of Samuel, and foretold Saul his death, was not therefore a Prophetesse ; for neither had she any science, whereby she could raise such a Phantasme; nor does it appear that God commanded the raising of it ; but onely guided that Imposture to be a means of Sauls terror and discouragement ; and by consequent, of the discomfiture, by which he fell. And for Incoherent Speech, it was amongst the Gentiles taken for one sort of Prophecy, because the Prophets of their Oracles, intoxicated with a spirit, or vapor from the cave of the Pythian Oracle at Delphi, were for the time really mad, and spake like mad- men j of whose loose words a sense might be made to fit any event, in such sort, as all bodies are said to be made of Materia prima. In the Scripture I find it also so taken [1 Sam. 18. 10.] in these words, And the Evill spirit came upon Said, and he Yrophecyed in the midst of the house. And although there be so many significations in Scripture of the word Prophet ; yet is that the most frequent, in which it Part 3. COMMON- WEAL TH. Chap. 36. 335 it is taken for him, to whom God speaketh immediately, hath spoken that which the Prophet is to say from him, to some other Prophets. man, or to the people. And hereupon a question may be asked, in what manner God speaketh to such a Prophet Can it (may some say) be properly said, that God hath voice and language, when it cannot be properly said, he hath a tongue, or other organs, as a man ? The Prophet David argueth thus, Shall he that made the eye, not see ? or he that made the ear, not hear ? But this may be spoken, not (as usually) to signifie Gods nature, but to signifie our in- tention to honor him. For to see, and hear, are Honorable Attributes, and may be given to God, to declare (as far as our capacity can conceive) his Almighty power. But if it were to be taken in the strict, and proper sense, one might argue from his making of all other parts of mans body, that he had also the same use of them which we have ; which would be many of them so uncomely, as it would be the greatest contumely in the world to ascribe them to him. Therefore we are to interpret Gods speaking to men imme- diately, for that way (whatsoever it be), by which God makes them understand his will : And the wayes whereby he doth this, are many ; and to be sought onely in the Holy Scripture : where though many times it be said, that God spake to this, and that person, without declaring in what manner ; yet there be again many places, that deliver also the signes by which they were to acknowledge his presence, and commandement; and by these may be understood, how he spake to many of the rest In what manner God spake to Adam, and Eve, and Cain, To the and Noah, is not expressed ; nor how he spake to Abraham, fiar^Pro-' till such time as he came out of his own countrey to Sichem ^fj jf in the land of Canaan ; and then [Gen. 12. 7.] God is said to ment he have appeared to him. So there is one way, whereby God s^f ^ toade his presence manifest; that is, by an Apparition, or Visions. Vision. And again, [Gen. 15. 1.] The Word of the Lord came to Abraham in a Vision; that is to say, somewhat, as a sign of Gods presence, appeared as Gods Messenger, to speak 336 Part 3. OF A CHRISTIAN Chap. 36. speak to him. Again, the Lord appeared to Abraham [Gen. 227 18. 1.] by an apparition of three Angels ; and to Abimelech [Gen. 20. 3.] in a dream : To Lot [G^/z.19. 1.] by an appa- rition of two Angels : And to Hagar [Gen. 21. 17.] by the apparition of one Angel : And to Abraham again [Gen. 22. 11.] by the apparition of a voice from heaven : And [Gen. 26.24.] to Isaac in the night; (that is, in his sleep, or by dream): And to Jacob [Gen. 18. 12.] in a dream; that is to say (as are the words of the text) Jacob dreamed that he saw a ladder, c^. And [Gen. 32. 1.] in a Vision of Angels: And to Moses [Exod. 3. 2.] in the apparition of a flame of fire out of the midst of a bush : And after the time of Moses, (where the manner how God spake immediately to man in the Old Testament, is expressed) hee spake alwaies by a Vision, or by a Dream ; as to Gideon, Samuel, Eliah, Elisha, Isaiah, Ezekiel, and the rest of the Prophets : and often in the New Testament, as to Ioseph, to St. Peter, to St. Paul, and to St. John the Evangelist in the Apocalypse. Onely to Moses hee spake in a more extraordinary manner in Mount Sinai, and in the Tabernacle ; and to the High Priest in the Tabernacle, and in the Sanctum Sanctorum of the Temple. But Moses, and after him the High Priests were Prophets of a more eminent place, and degree in Gods favour ; And God himself in express words declareth, that to other Prophets hee spake in Dreams and Visions, but to his servant Moses, in such manner as a man speaketh to his friend. The words are these [Numb. 12. 6, 7, 8.] If there be a Prophet among you, I the Lord will make my self known to him in a Vision, and will speak u?ito him in a Dream. My servant Moses is not so, who is faithfull in all my house ; with him I will speak mouth to mouth, even appare?itly, not in dark speeches ; and the similitude of the Lord shall he behold. And [Exod. 33. 11.] The Lord spake to Moses face to face, as a man speaketh to his friefid. And yet this speaking of God to Moses, was by mediation of an Angel, or Angels, as appears expressely, Acts 7. ver. 35. and 53. and Gal. 3. 19. and was therefore a Vision, though a more cleer Vision than was Part 3. COMMON- WEALTH. Chap. 36. 337 was given to other Prophets. And conformable hereunto, where God saith (Deut. 13. 1.) If there arise amongst you a Prophet, or Dreamer of Dreams, the later word is but the interpretation of the former. And [loel 2. 28.] Your sons and your daughters shall Vrophecy ; your old men shall dream Dreams, and your young men shall see Visions : where again, the word Vrophecy is expounded by Dream, and Vision. And in the same manner it was, that God spake to Solomon, promising him Wisdome, Riches, and Honor ; for the text saith, [1 Kings 3. 15.] And Solomon awoak, and behold it was a Dream : So that generally the Prophets extraordinary in the Old Testament took notice of the Word of God no otherwise, than from their Dreams, or Visions ; that is to say, from the imaginations which they had in their sleep, or in an Extasie : which imaginations in every true Prophet were supernaturall j but in false Prophets were either naturall, or feigned. The same Prophets were neverthelesse said to speak by the Spirit ; as \Zach. 7. 12.] where the Prophet speaking of the J ewes, saith, They made their hearts hard as Adamant, lest they should hear the law, and the words which the Lord of Hosts hath sent in his Spirit by the former Vrophets. By which it is manifest, that speaking by the Spirit, or Inspira- tion, was not a particular manner of Gods speaking, different from Vision, when they that were said to speak by the Spirit, were extraordinary Prophets, such as for every new message, were to have a particular Commission, or (which is all one,) a new Dream, or Vision. Of Prophets, that were so by a perpetuall Calling in the J%e£r°f Old Testament, some were supreme, and some subordinate: perpetuall Supreme were first Moses j and after him the High Priests, ^nds'S' every one for his time, as long as the Priesthood was Royall ; preme, God and after the people of the Jews, had rejected God, that he oktresia? should no more reign over them, those Kings which sub- mentfrom mitted themselves to Gods government, were also his chief ^seaffTn'a Prophets ; and the High Priests office became Ministerial ™J£™fsrg%°* And when God was to be consulted, they put on the holy in the z vestments, Scripture. Part 3. OF A CHRISTIAN Chap. 36. vestments, and enquired of the Lord, as the King commanded them, and were deprived of their office, when the King thought fit. For King Saul [1 Sam. 13. 9.] commanded the burnt offering to be brought, and [1 Sam. 14. 18.] he commands the Priest to bring the Ark neer him ; and [ver. 19] again to let it alone, because he saw an advantage upon his enemies. And in the same chapter Saul asketh counsell of God. In like manner King David, after his being anointed, though before he had possession of the Kingdome, is said to enquire of the Lord [1 Sam. 23. 2.] whether he should fight against the Philistines at Keilah ; and [verse 10] David commandeth the Priest to bring him the Ephod, to enquire whether he should stay in Keilah, or not. And King Solo- mon [1 Kings 2. 27.] took the Priesthood from Abiathar, and gave it [verse 35.] to Zadoc. Therefore Moses, and the High Priests, and the pious Kings, who enquired of God on all extraordinary occasions, how they were to carry themselves, or what event they were to have, were all Soveraign Prophets. But in what manner God spake unto them, is not manifest. To say that when Moses went up to God in Mount Sinai, it was a Dream, or Vision, such as other Prophets had, is contrary to that distinction which God made between Moses, and other Prophets, Numb. 12. 6, 7, 8. To say God spake or appeared as he is in his own nature, is to deny his Infi- nitenesse, Invisibility, Incomprehensibility. To say he spake by Inspiration, or Infusion of the Holy Spirit, as the Holy Spirit signifieth the Deity, is to make Moses equall with Christ, in whom onely the Godhead [as St. Paul speaketh Col. 2. 9.] dwelleth bodily. And lastly, to say he spake by the Holy Spirit, as it signifieth the graces, or gifts of the Holy Spirit, is to attribute nothing to him supernaturall. For God disposeth men to Piety, Justice, Mercy, Truth, Faith, and all manner of Vertue, both Morall, and Intellec- tuality doctrine, example, and by severall occasions, naturall, and ordinary. And as these ways cannot be applyed to God, in his speaking to Moses, at Mount Sinai ; so also, they cannot be applyed Part 3. COMMON- WEALTH. Chap. 36. 339 229 applyed to him, in his speaking to the High Priests, from the Mercy-Seat. Therefore in what manner God spake to those Soveraign Prophets of the Old Testament, whose office it was to enquire of him, is not intelligible. In the time of the New Testament, there was no Soveraign Prophet, but our Saviour ; who was both God that spake, and the Prophet to whom he spake. To subordinate Prophets of perpetuall Calling, I find not T 0 Pr°- ,^.111 ,, phetsof any place that proveth God spake to them supernaturally ; perpetuall but onely in such manner, as naturally he inclineth men to ^/^£'r. Piety, to Beleef, to Righteousnesse, and to other vertues all dinate, God other Christian men. Which way, though it consist in Con- s^f^y the stitution, Instruction, Education, and the occasions and invitements men have to Christian vertues ; yet it is truly attributed to the operation of the Spirit of God, or Holy Spirit, (which we in our language call the Holy Ghost ) : For there is no good inclination, that is not of the operation of God. But these operations are not alwaies supernaturall. When therefore a Prophet is said to speak in the Spirit, or by the Spirit of God, we are to understand no more, but that he speaks according to Gods will, declared by the supreme Prophet. For the most common acceptation of the word Spirit, is in the signification of a mans intention, mind, or disposition. In the time of Moses, there were seventy men besides himself, that Prophecy ed in the Campe of the Israelites. In what manner God spake to them, is declared in the i 1 of Numbers, verse 25. The Lord came down in a cloud, and spake unto Moses, and took of the Spirit that was upon him, and gave it to the seventy Elders. And it came to passe, when the Spirit rested upon them, they Prophecy ed, and did not cease. By which it is manifest, first, that their Prophecying to the people, was subservient, and subordinate to the Prophecying of Moses ; for that God took of the Spirit of Moses, to put upon them ; so that they Prophecyed as Moses would have them : otherwise they had not been suffered to Prophecy at all. For there was [verse 27.] a complaint made against them 340 Part 3. OF A CHRISTIAN Chap. 36. them to Moses ; and Joshua would have Moses to have for- bidden them ; which he did not, but said to Joshua, Bee not jealous in my behalf. Secondly, that the Spirit of God in that place, signifieth nothing but the Mind and Disposition to obey, and assist Moses in the administration of the Gov- ernment. For if it were meant they had the substantiall Spirit of God ; that is, the Divine nature, inspired into them, then they had it in no lesse manner then Christ himself, in whom onely the Spirit of God dwelt bodily. It is meant therefore of the Gift and Grace of God, that guided them to co-operate with Moses ; from whom their Spirit was de- rived. And it appeareth [verse 16.] that, they were such as Moses himself should appoint for Elders and Officers of the People : For the words are, Gather unto me seventy me?i, whom thou knowest to be Elders and Officers of the people : where, thou knowest, is the same with thou appointest, or hast appointed to be such. For we are told before \Exod. 18.] that Moses following the counsell of Jethro his Father-in- law, did appoint Judges, and Officers over the people, such as feared God; and of these, were those Seventy, whom 230 God by putting upon them Moses spirit, inclined to aid Moses in the Administration of the Kingdome : and in this sense the Spirit of God is said [1 Sam. 16. 13, 14.] presently upon the anointing of David, to have come upon David, and left Saul ; God giving his graces to him he chose to govern his people, and taking them away from him, he re- jected. So that by the Spirit is meant Inclination to Gods service ; and not any supernaturall Revelation. God some- God spake also many times by the event of Lots; which 'bpLot?**' were ordered by such as he had put in Authority over his people. So wee read that God manifested by the Lots which Saul caused to be drawn [1 Sam. 14. 43.] the fault that Jonathan had committed, in eating a honey-comb, con- trary to the oath taken by the people. And [Posh. 18. 10.] God divided the land of Canaan amongst the Israelite, by the lots that Joshua did cast before the Lord in Shiloh. In the same manner it seemeth to be, that God discovered \Ioshua Parti. COMMON-WEALTH. Chap. 36. 341 [Toshua 7. 16, 6° and asking, When departed the Spirit from examined me, to go to thee ? as between Michaiah, and the rest of the %i7ject f°ur nundred > and such giving of the Lye to one another, (as in lerem. 14. 14.] and such controversies in the New Testament at this day, amongst the Spirituall Prophets : Every man then was, and now is bound to make use of his Naturall Reason, to apply to all Prophecy those Rules which God hath given us, to discern the true from the false. Of which Rules, in the Old Testament, one was, conformable doctrine to that which Moses the Soveraign Prophet had taught them j and the other the miraculous power of fore- telling what God would bring to passe, as I have already shewn Part 3. COMMON- WEALTH. Chap. 36. shewn out of Dent. 13. 1. &c And in the New Testament there was but one onely mark ; and that was the preaching of this Doctrine, That Iesus is the Christ, that is, the King of the Jews, promised in the Old Testament. Whosoever denyed that Article, he was a false Prophet, whatsoever miracles he might seem to work ; and he that taught it was a true Prophet. For St. Tohn [1 Epist. 4. 2, &c] speaking expressely of the means to examine Spirits, whether they be of God, or not; after he had told them that there would arise false Prophets, faith thus, Hereby know ye the Spirit of God. Every Spirit that confesseth that Iesus Christ is come in the flesh, is of God ; that is, is approved and allowed as a Prophet of God : not that he is a godly man, or one of the Elect, for this, that he confesseth, professeth, or preacheth Jesus to be the Christ ; but for that he is a Prophet avowed. For God sometimes speaketh by Prophets, whose persons he hath not accepted ; as he did by Baalam ; and as he foretold Saul of his death, by the Witch of Endor. Again in the next verse, Every Spirit that confesseth not that Iesus Christ is come in the flesh, is not of Christ. And this is the Spirit of Antichrist. So that the Rule is perfect on both sides; that 232 he is a true Prophet, which preacheth the Messiah already come, in the person of Jesus ; and he a false one that denyeth him come, and looketh for him in some future Impostor, that shall take upon him that honour falsely, whom the Apostle there properly calleth Antichrist. Every man therefore ought to consider who is the Soveraign Prophet ; that is to say, who it is, that is Gods Vicegerent on Earth, and hath next under God, the Authority of Governing Christian men ; and to observe for a Rule, that Doctrine, which in the name of God, hee hath commanded to bee taught ; and thereby to examine and try out the truth of those Doctrines, which pretended Prophets with miracle, or without, shall at any time advance : and if they find it contrary to that Rule, to doe as they did, that came to Moses, and complained that there were some that Propecyed in the Campe, whose Authority so to doe they doubted of; and leave to the Soveraign, as they did to Moses to 344 Part 3. OF A CHRISTIAN Chap. 37. to uphold, or to forbid them, as hee should see cause ; and if hee disavow them, then no more to obey their voice ; or if he approve them, then to obey them, as men to whom God hath given a part of the Spirit of their Soveraigne. For when Christian men, take not their Christian Soveraign, for Gods Prophet ; they must either take their owne Dreames, for the Prophecy they mean to bee governed by, and the tumour of their own hearts for the Spirit of God ; or they must suffer themselves to bee lead by some strange Prince ; or by some of their fellow subjects, that can bewitch them, by slaunder of the government, into rebellion, without other miracle to confirm their calling, then sometimes an extra- ordinary successe, and Impunity; and by this means destroy- ing all laws, both divine, and humane, reduce all Order, Government, and Society, to the first Chaos of Violence, and Civill warre. CHAP. XXXVII. Of Miracles, and their Vse. BY Miracles are signified the Admirable works of God : & therefore they are also called Wonders. And be- cause they are for the most part, done, for a signification of his commandement, in such occasions, as without them, men are apt to doubt, (following their private naturall reasoning,) what he hath commanded, and what not, they are commonly in Holy Scripture, called Signes, in the same sense, as they are called by the Latines, Oste?ita, and Portenta, from shewing, and fore-signifying that, which the Almighty is about to bring to passe. To understand therefore what is a Miracle, we must first understand what works they are, which men wonder at, and call Admirable. And there be but two things which make men wonder at any event : The one is, if it be strange, that is to say, such, as the like of it hath never, or very rarely been A Miracle is a work thatcauseth Admira- tion. And must therefore be rare, and whereof there is no naturall cause known. Part 3. COMMON- WEALTH. Chap. 37. 345 been produced : The other is, if when it is produced, we cannot imagine it to have been done by naturall means, but onely by the immediate hand of God. But when wee see some possible, naturall cause of it, how rarely soever the like has been done ; or if the like have been often done, how impossible soever it be to imagine a naturall means thereof, we no more wonder, nor esteem it for a Miracle. Therefore, if a Horse, or Cow should speak, it were a Miracle ; because both the thing is strange, & the naturall cause difficult to imagin : So also were it, to see a strange deviation of nature, in the production of some new shape of a living creature. But when a man, or other Animal, en- genders his like, though we know no more how this is done, than the other ; yet because 'tis usuall, it is no Miracle. In like manner, if a man be metamorphosed into a stone, or into a pillar, it is a Miracle ; because strange : but if a peece of wood be so changed • because we see it often, it is no Mira- cle : and yet we know no more, by what operation of God, the one is brought to passe, than the other. The first Rainbow that was seen in the world, was a Mira- cle, because the first ; and consequently strange ; and served for a sign from God, placed in heaven, to assure his people, there should be no more an universall destruction of the world by Water. But at this day, because they are frequent, they are not Miracles, neither to them that know their naturall causes, nor to them who know them not. Again, there be many rare works produced by the Art of man : yet when we know they are done ; because thereby wee know also the means how they are done, we count them not for Miracles, because not wrought by the immediate hand of God, but of humane Industry. Furthermore, seeing Admiration and Wonder, is conse- That quent to the knowledge and experience, wherewith men are a endued, some more, some lesse ; it followeth, that the same Miracle to thing, may be a Miracle to one, and not to another. And mayseent thence it is, that ignorant, and superstitious men make great otherwise „. , ' , , • , \ , . to another. Wonders of those works, which other men, knowing to pro- ceed 346 Part 3. OF A CHRISTIAN Chap. 37. ceed from Nature, (which is not the immediate, but the ordinary work of God,) admire not at all : As wrhen Ecclipses of the Sun and Moon have been taken for supernaturall works, by the common people ; when neverthelesse, there were others, could from their naturall causes, have foretold the very hour they should arrive : Or, as wrhen a man, by confederacy, and secret intelligence, getting knowledge of the private actions of an ignorant, unwary man, and thereby tells him, what he has done in former time ; it seems to him a Miraculous thing ; but amongst wise, and cautelous men, such Miracles as those, cannot easily be done. The End of Again, it belongeth to the nature of a Miracle, that it be wrought for the procuring of credit to Gods Messengers, Ministers, and Prophets, that thereby men may know, they are called, sent, and employed by God, and thereby be the better inclined to obey them. And therefore, though the creation of the world, and after that the destruction of all living creatures in the universall deluge, wrere admirable works; yet because they were not done to procure credit to any Prophet, or other Minister of God, they use not to be called Miracles. For how admirable soever any work be, the Admiration consisteth not in that it could be done, be- cause men naturally beleeve the Almighty can doe all things, but because he does it at the Prayer, or Word of a man. But the works of God in Egypt, by the hand of Moses, were properly Miracles ; because they were done with intention to make the people of Israel beleeve, that Moses came unto them, not out of any design of his owne interest, but as sent from God. Therefore after God had commanded him to deliver the Israelites from the Egyptian bondage, wmen he said They will not beleeve me, but will say, the Lord hath ?wi appeared unto ?ne, God gave him power, to turn the Rod he had in his hand into a Serpent, and again to return it into a Rod ; and by putting his hand into his bosome, to make it leprous ; and again by putting it out to make it whole, to make the Children of Israel beleeve (as it is verse 5.) that the God of their Fathers had appeared unto him : And if that were not Part 3. COMMON- WEALTH. Chap. 37. 347 not enough, he gave him power to turn their waters into bloud. And when hee had done these Miracles before the people, it is said ( verse 41.) that they beleeved him. Never- 4- r> theless, for fear of Pharaoh, they durst not yet obey him. Therefore the other works which were done to plague Pharaoh, and the Egyptians, tended all to make the Israelites beleeve in Moses, and were properly Miracles. In like manner if we consider all the Miracles done by the hand of Moses, and all the rest of the Prophets, till the Captivity ; and those of our Saviour, and his Apostles afterward ; we shall find, their end was alwaies to beget or confirme, 235 beleefe, that they came not of their own motion, but were sent by God. Wee may further observe in Scripture, that the end of Miracles, was to beget beleef, not universally in all men, elect, and reprobate ; but in the elect only ; that is to say, in such as God had determined should become his Subjects. For those miraculous plagues of Egypt, had not for end, the conversion of Pharaoh ; For God had told Moses before, that he would harden the heart of Pharaoh, that he should not let the people goe : And when he let them goe at last, not the Miracles perswaded him, but the plagues forced him to it So also of our Saviour, it is written, (Mat. x3* 58.) that he wrought not many Miracles in his own countrey, because of their unbeleef; and (in NLarke 6.5.) in stead of, he wrought not many, it is, lie could work none. It was not because he wanted power; which to say, were blasphemy against God • nor that the end of Miracles was not to convert incredulous men to Christ ; for the end of all the Miracles of Moses, of the Prophets, of our Saviour, and of his Apostles was to adde men to the Church ; but it was, because the end of their Miracles, was to adde to the Church (not all men, but) such as should be saved ; that is to say, such as God had elected. Seeing therefore our Saviour was sent from his Father, hee could not use his power in the conversion of those, whom his Father had rejected. They that expounding this place of St. Marhe, say, that this word, Hee could not, is put for, He would not, do it without example in 34§ Pari 3. OF A CHRISTIAN Chap. 37. in the Greek tongue, (where Would not, is put sometimes for Could not '; in things inanimate, that have no will ; but Could not, for Would ?iot, never, ) and thereby lay a stumbling block before weak Christians ; as if Christ could doe no Miracles, but amongst the credulous. The defi- From that which I have here set down, of the nature, and tirade. U use °f a Miracle, we may define it thus, A Miracle, is a 7vork of God, ( besides his operation by the way of Nature, or- dained in the Creation,) done for the making manifest to his elect, the mission of an extraordi?iary Minister for their salva- tion. And from this definition, we may inferre ; First, that in all Miracles, the work done, is not the effect of any vertue in the Prophet ; because it is the effect of the immediate hand of God ; that is to say, God hath done it, without using the Prophet therein, as a subordinate cause. Secondly, that no Devil, Angel, or other created Spirit, can do a Miracle. For it must either be by vertue of some naturall science, or by Incantation, that is, vertue of words. For if the Inchanters do it by their own power independent, there is some power that proceedeth not from God ; which all men deny : and if they doe it by power given them, then is the work not from the immediate hand of God, but natu- rall, and consequently no Miracle. There be some texts of Scripture, that seem to attribute the power of working wonders (equall to some of those im- mediate Miracles, wrought by God himself,) to certain Arts of Magick, and Incantation. As for example, when we read that after the Rod of Moses being cast on the ground became Exod. 7. 11. a Serpent, the Magicians of Egypt did the like by their En- 236 chant/nents ; and that after Moses had turned the waters of the Egyptian Streams, Rivers, Ponds, and Pooles of water Exod. 7. 22. into blood, the Magicians of Egypt did so likewise, with their E7ichant7nents ; and that after Moses had by the power of Exod. 8. 7. God brought frogs upon the land, the Magicians also did so with their Enchantments, and brought up frogs upo?i the la?td of Egypt) will not a man be apt to attribute Miracles to En- chantments ; Jurt 3. COMMON-WEALTH. Chap. 37. 349 chantments ; that is to say, to the efficacy of the sound of Words j and think the same very well proved out of this, and other such places ? and yet there is no place of Scripture, that telleth us what an Enchantment is. If therefore, En- chantment be not, as many think it, a working of strange effects by spells, and words ; but Imposture, and delusion, wrought by ordinary means ; and so far from supernaturall, as the Impostors need not the study so much as of naturall causes, but the ordinary ignorance, stupidity, and superstition of mankind, to doe them ; those texts that seem to counte- nance the power of Magick, Witchcraft, and Enchantment, must needs have another sense, than at first sight they seem to bear. For it is evident enough, that Words have no effect, but That men on those that understand them ; and then they have no other, Ye deceived but to signifie the intentions, or passions of them that speak ; bl/i^les and thereby produce, hope, fear, or other passions, or con- ceptions in the hearer. Therefore when a Rod seemeth a Serpent, or the Waters Bloud, or any other Miracle seemeth done by Enchantment; if it be not to the edification of Gods people, not the Rod, nor the Water, nor any other thing is enchanted ; that is to say, wrought upon by the Words, but the Spectator. So that all the Miracle consisteth in this, that the Enchanter has deceived a man ; which is no Miracle, but a very easie matter to doe. For such is the ignorance, and aptitude to error generally of all men, but especially of them that have not much know- ledge of naturall causes, and of the nature, and interests of men ; as by innumerable and easie tricks to be abused. What opinion of miraculous power, before it was known there was a Science of the course of the Stars, might a man have gained, that should have told the people, This hour, or day the Sun should be darkned? A Juggler by the handling of his goblets, and other trinkets, if it were not now ordi- narily practised, would be thought to do his wonders by the power at least of the Devil. A man that hath practised to speak by drawing in of his breath, (which kind of men in antient 350 Part 3. OF A CHRISTIAN Chap. 37. antient time were called Ventriloqui,) and so make the vveaknesse of his voice seem to proceed, not from the weak impulsion of the organs of Speech, but from distance of place, is able to make very many men beleeve it is a voice from Heaven, whatsoever he please to tell them. And for a crafty man, that hath enquired into the secrets, and familiar confessions that one man ordinarily maketh to another of his actions and adventures past, to tell them him again is no hard matter ; and yet there be many, that by such means as that, obtain the reputation of being Conjurers. But it is too long a businesse, to reckon up the severall sorts of those men, 237 which the Greeks called Thaumaturgt, that is to say, workers of things wonderfull ; and yet these do all they do, by their own single dexterity. But if we looke upon the Impostures wrought by Confederacy, there is nothing how impossible soever to be done, that is impossible to bee beleeved. For two men conspiring, one to seem lame, the other to cure him with a charme, will deceive many ; but many conspiring, one to seem lame, another so to cure him, and all the rest to bear witnesse ; will deceive many more. Cautions In this aptitude of mankind, to give too hasty beleefe to "fmposture pretended Miracles, there can be no better, nor I think any of Miracles, other caution, then that which God hath prescribed, first by Moses, (as I have said before in the precedent chapter,) in the beginning of the 13. and end of the 18. of Deuterono??iy; That wee take not any for Prophets, that teach any other Religion, then that which Gods Lieutenant, (which at that time was Moses,) hath established ; nor any, (though he teach the same Religion,) whose Praediction we doe not see come to passe. Moses therefore in his time, and Aaron, and his successors in their times, and the Soveraign Governour of Gods people, next under God himself, that is to say, the Head of the Church in all times, are to be consulted, what doctrine he hath established, before wee give credit to a pretended Miracle, or Prophet. And when that is done, the thing they pretend to be a Miracle, we must both see it done, and use all means possible to consider, whether it be really Part 3. COMMON- WEALTH. Chap. 37. really done ; and not onely so, but whether it be such, as no man can do the like by his naturall power, but that it requires the immediate hand of God. And in this also we must have recourse to Gods Lieutenant ; to whom in all doubtfull cases, wee have submitted our private judgments. For example ; if a man pretend, that after certain words spoken over a peece of bread, that presently God hath made it not bread, but a God, or a man, or both, and neverthelesse it looketh still as like bread as ever it did ; there is no reason for any man to think it really done ; nor consequently to fear him, till he enquire of God, by his Vicar, or Lieutenant, whether it be done, or not If he say not, then followeth that which Moses saith, {Dent. 18. 22) he hath spoken it presumptuously, thou shalt not fear him. If he say 'tis done, then he is not to contradict it. So also if wee fee not, but onely hear tell of a Miracle, we are to consult the Lawful Church ; that is to say, the lawful Head thereof, how far we are to give credit to the relators of it. And this is chiefly the case of men, that in these days live under Christian Soveraigns. For in these times, I do not know one man, that ever saw any such wondrous work, done by the charm, or at the word, or prayer of a man, that a man endued but with a mediocrity of reason, would think supernaturall : and the question is no more, whether what wee see done, be a Miracle; whether the Miracle we hear, or read of, were a reall work, and not the Act of a tongue, or pen; but in plain terms, whether the report be true, or a lye. In which question we are not every one, to make our own private Reason, or Conscience, but the Pub- lique Reason, that is, the reason of Gods Supreme Lieutenant, Judge ; and indeed we have made him Judge already, if wee have given him a Soveraign power, to doe all that is necessary for our peace and defence. A private man has alwaies the liberty, (because thought is free,) to beleeve, or not beleeve in his heart, those acts that have been given out for Miracles, according as he shall see, what benefit can accrew by mens belief, to those that pretend, or countenance them, and thereby conjecture, whether they be Miracles, or Lies. But when 352 Part?,. OF A CHRISTIAN Chap. 38. when it comes to confession of that faith, the Private Reason must submit to the Publique ; that is to say, to Gods Lieu- tenant. But who is this Lieutenant of God, and Head of the Church, shall be considered in its proper place hereafter. CHAP. XXXVIII. Of the Signification in Scripture a/Eternall Life, Hell, Salvation, The World to come, and Redemption. t He maintenance of Civill Society, depending on Justice ; and Justice on the power of Life and Death, and other lesse Rewards and Punishments, residing in them that have the Soveraignty of the Common-wealth ; It is impossible a Common-wealth should stand, where any other than the Soveraign, hath a power of giving greater rewards than Life ; and of inflicting greater punishments, then Death. Now seeing Eternall life is a greater reward, than the life present ; and Eternall torment a greater punishment than the death of Nature) It is a thing worthy to be well considered, of all men that desire (by obeying Authority) to avoid the cala- mities of Confusion, and Civill war, what is meant in holy Scripture, by Life Eter?iall, and Torment Eternall ; and for what offences, and against whom committed, men are to be Eternally tormented ; and for what actions, they are to obtain Eternall life. The place And first we find, that Adam was created in such a con- of Adams $x\\Qri Gf life, as had he not broken the commandement of Eternity if ' he had not God, he had enjoyed it in the Paradise of Eden Everlastingly. 5ieentiuad For tnere was tne Tree of life j whereof he was so long allowed terrestriaii to eat, as he should forbear to eat of the tree of Knowledge of Good and Evill ; which was not allowed him. And therefore as soon as he had eaten of it, God thrust him out of Gen. 3. 22. Paradise, lest he should put forth his hand, and take also of the tree of life, and live for eier. By which it seemeth to me, Part 3. COMMON- WEALTH. Chap. 38. 353 me, (with submission neverthelesse both in this, and in all questions, whereof the determination dependeth on the Scriptures, to the interpretation of the Bible authorized by the Common-wealth, whose Subject I am,) that Adam if he had not sinned, had had an Eternall Life on Earth : and that Mortality entred upon himself, and his posterity, by his first Sin. Not that actuall Death then entred ; for Adam then could never have had children ; whereas he lived long after, and saw a numerous posterity ere he dyed. But where it is said, In the day that thou eatest thereof, thou shalt surely die, it must needs bee meant of his Mortality, and certitude of death. Seeing then Eternall life was lost by Adams forfeiture, in committing sin, he that should cancell that forfeiture was to recover thereby, that Life 239 again. Now Jesus Christ hath satisfied for the sins of all that beleeve in him ; and therefore recovered to all beleevers, that Eternall Life, which was lost by the sin of Adam. And in this sense it is, that the comparison of St Paul holdeth {Bom. 5. 18, 19.) As by the offence of one, Iudgment came upon all men to condemnation, even so by the righteous- nesse of one, the free gift came upon all men to Justification of Life. Which is again (1 Cor. 15. 21, 22.) more perspicuously delivered in these words, For since by man came death, by man came also the resurrection of the dead. For as in Ada?n all die, even so in Christ shall all be made alive. Concerning the place wherein men shall enjoy that Eter- Texts con- nail Life, wrhich Christ hath obtained for them, the texts Cpi^ofkt next before alledged seem to make it on Earth. For if as Lif* EJer~ . . . . nail, for in Adam, all die, that is, have forfeited Paradise, and Eter- Belerjers. nail Life on Earth, even so in Christ all shall bee made alive ; then all men shall be made to live on Earth ; for else the comparison were not proper. Hereunto seemeth to agree that of the Psalmist, (Fsal. 133. 3.) Vpon Zion God commanded the blessing, even Life for evermore : for Zion, is in Jerusalem, upon Earth : as also that of S. Joh. (Fez'. 2.7.) To him that overcommeth I will give to eat of the tree of life, which is in the midst of the Paradise of God. This was the 2 a tree Part 3. OF A CHRISTIAN Chap. 38. tree of Adams Eternall life ; but his life was to have been on Earth. The same seemeth to be confirmed again by St. Joh. {Rev. 21. 2.) where he saith, I Iohn saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a Bride adorned for her husband: and again v. 10. to the same effect : As if he should say, the new Jerusalem, the Paradise of God, at the coming again of Christ, should come down to Gods people from Heaven, and not they goe up to it from Earth. And this differs nothing from that, which the two men in white clothing (that is, the two Angels) said to the Apostles, that were looking upon Christ ascending {Acts 1. 11.) This same Jesus, who is taken up from you into Heaven, shall so come, as you have seen him go up into Heaven. Which soundeth as if they had said, he should come down to govern them under his Father, Eternally here ; and not take them up to govern them in Heaven ; and is comform- able to the Restauration of the Kingdom of God, instituted under Moses j which was a Political government of the Jews on Earth. Again, that saying of our Saviour {Mat. 22. 30.) that in the Resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven, is a de- scription of an Eternall Life, resembling that which we lost in Adam in the point of Marriage. For seeing Adam, and Eve, if they had not sinned, had lived on Earth Eternally, in their individuall persons ; it is manifest, they should not continually have procreated their kind. For if Immortals should have generated, as Mankind doth now ; the Earth in a small time, would not have been able to afford them place to stand on. The Jews that asked our Saviour the question, whose wife the woman that had married many brothers, should be, in the resurrection, knew not what were the con- sequences of Life Eternall : and therefore our Saviour puts them in mind of this consequence of Immortality ; that there shal be no Generation, and consequently no marriage, no more then there is marriage, or generation among the Angels. The comparison between that Eternall life which Adam lost, and our Saviour by his Victory over death hath recovered ; Part 3. COMMON- WE A L TH. Chap. 38. 355 240 recovered ; holdeth also in this, that as Adam lost Eternall Life by his sin, and yet lived after it for a time ; so the faithful Christian hath recovered Eternal Life by Christs passion, though he die a natural death, and remaine dead for a time ; namely, till the Resurrection. For as Death is reckoned from the Condemnation of Adam, not from the Execution ; so Life is reckoned from the Absolution, not from the Resurrection of them that are elected in Christ. That the place wherein men are to live Eternally, after Ascension the Resurrection, is the Heavens, meaning by Heaven, those heaven. parts of the world, which are the most remote from Earth, as where the stars are, or above the stars, in another Higher Heaven, called Caelum Empyreum, (whereof there is no mention in Scripture, nor ground in Reason) is not easily to be drawn from any text that I can find. By the Kingdome of Heaven, is meant the Kingdom of the King that dwelleth in Heaven j and his Kingdome was the people of Israel, whom he ruled by the Prophets his Lieutenants, first Moses, and after him Eleazar, and the Soveraign Priests, till in the days of Samuel they rebelled, and would have a mortall man for their King, after the manner of other Nations. And when our Saviour Christ, by the preaching of his Ministers, shall have perswaded the Jews to return, and called the Gentiles to his obedience, then shall there be a new Kingdom of Heaven ; because our King shall then be God, whose throne is Heaven ; without any necessity evident in the Scripture, that man shall ascend to his happinesse any higher than Gods footstool the Earth. On the contrary, we find written (loh. 3. 13.) that no man hath ascended into Heaven, but he that came down from Heaven, even the Son of man, that is in Heaven. Where I observe by the way, that these words are not, as those which go immediately before, the words of our Saviour, but of St. John himself; for Christ was then not in Heaven, but upon the Earth. The like is said of David (Acts 2. 34.) where St. Peter, to prove the Ascension of Christ, using the words of the Psalmist, (Psal. 16. 10.) Thou wilt not leave my soule in Hell, ?ior suffer thine Holy one to 356 Part 3. OF A CHRISTIAN Chap. 38. to see corruption, saith, they were spoken (not of David, but) of Christ ; and to prove it, addeth this Reason, For David is not ascended into Heaven. But to this a man may easily answer, and say, that though their bodies were not to ascend till the generall day of Judgment, yet their souls were in Heaven as soon as they were departed from their bodies ; which also seemeth to be confirmed by the words of our Saviour {Luke 20. 37, 38.) who proving the Resurrection out of the words of Moses, saith thus, That the dead are raised, even Moses shelved, at the bush, when he calleth the Lord, the God of Abraham, and the God of Lsaac, and the God of Lacob. For he is not a God of the Dead, but of the Living ; for they all live to him. But if these words be to be understood only of the Immortality of the Soul, they prove not at all that which our Saviour intended to prove, which was the Resurrection of the Body, that is to say, the Immortality of the Man. Therefore our Saviour meaneth, that those Patriarchs were Immortall ; not by a property consequent to the essence, and nature of mankind ; but by the will of God, that was pleased of his mere grace, to bestow Eternall life upon the faithfulL And though at that time the Patriarchs and many 241 other faithfull men were dead, yet as it is in the text, they lived to God ; that is, they were written in the Book of Life with them that were absolved of their sinnes, and ordained to Life eternall at the Resurrection. That the Soul of man is in its own nature Eternall, and a living Creature indepen- dent on the body ; or that any meer man is Immortall, otherwise than by the Resurrection in the last day, (except Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14. Chapter of Lob, which is the speech not of his friends, but of himselfe, is a complaint of this Mortality of Nature ; and yet no contradiction of the Immortality at the Resurrection. There is hope of a tree (saith hee verse 7. ) if it be cast down, Though the root thereof wax old, and the stock thereof die in the ground, yet when it senteth the water it will bud, and bring forth boughes like a Pla?it. But nian dyeth, and wasteth away, yea, man giveth up the Ghost, and wJiere Part 3. COMMON- WEALTH. Chap. 38. where is he? and (verse 12.) man lyeth down, a?id riseth not, till the heavens be no more. But when is it, that the heavens shall be no more? St. Peter tells us, that it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter, and 7 verse, he saith, that the Heavens and the Earth that are no?v, are reserved unto fire against the day of Judgment, and perditio)i of ungodly men, and (verse 12.) looking for, and hasting to the cotmning of God, wherein the Heavens shall be on fire, and shall be dissolved, and the Elements shall melt with fervent heat. JVez'erthelesse, we according to the pro?nise look Jor new Heavens, and a new Earth, wherein dwelleth righteousnesse. Therefore where Job saith, man riseth not till the Heavens be no more ; it is all one, as if he had said, the Immortall Life (and Soule and Life in the Scripture, do usually signifie the same thing) beginneth not in man, till the Resurrection, and day of Judgement ; and hath for cause, not his specificall nature, and generation; but the Promise. For St. Peter saies not, Wee look for new heavens, and a ?iew earth, {from Nature,) but from Promise. Lastly, seeing it hath been already proved out of divers evident places of Scripture, in the 35. chapter of this book, that the Kingdom of God is a Civill Common-wealth, where God himself is Soveraign, by vertue first of the Old, and since of the New Covenant, wherein he reigneth by his Vicar, or Lieutenant ; the same places do therefore also prove, that after the comming again of our Saviour in his Majesty, and glory, to reign actually, and Eternally ; the Kingdom of God is to be on Earth. But because this doctrine (though proved out of places of Scripture not few, nor obscure) will appear to most men a novelty ; I doe but propound it ; maintaining nothing in this, or any other paradox of Religion ; but at- tending the end of that dispute of the sword, concerning the Authority, (not yet amongst my Countrey-men decided,) by which all sorts of doctrine are to bee approved, or rejected ; and whose commands, both in speech, and writing, (whatso- ever be the opinions of private men) must by all men, that mean to be protected by their Laws, be obeyed. For the points 358 Part 3. OF A CHRISTIAN Chap. 38. The place after Judg- ment, of those who were never in the Kingdome of God, or havingbeen in, are cast out. Tartarus. The con~ gregation of Giants, points of doctrine concerning the Kingdome God, have so great influence on the Kingdome of Man, as not to be de- termined, but by them, that under God have the Soveraign Power. As the Kingdome of God, and Eternall Life, so also Gods Enemies, and their Torments after Judgment, appear by the Scripture, to have their place on Earth. The name of the place, where all men remain till the Resurrection, that were either buryed, or swallowed up of the Earth, is usually called in Scripture, by words that signifie wider groimd ; which the Latines read generally Infernus, and Inferi, and the Greeks lidriQ ; that is to say, a place where men cannot see ; and containeth as well the Grave, as any other deeper place. But for the place of the damned after the Resurrection, it is not determined, neither in the Old, nor New Testament, by any note of situation j but onely by the company : as that it shall bee, where such wicked men were, as God in former times in extraordinary, and miraculous manner, had destroyed from off the face of the Earth : As for example, that they are in Inferno, in Tartarus, or in the bottomelesse pit ; be- cause Corah, Dathan, and Abirom^ were swallowed up alive into the earth. Not that the Writers of the Scripture would have us beleeve, there could ba in the globe of the Earth, which is not onely finite, but also (compared to the height of the Stars) of no considerable magnitude, a pit without a bottome; that is, a hole of infinite depth, such as the Greeks in their Damonologie (that is to say, in their doctrine con- cerning Da?mons,)and afterthem the Romanscalled Tartarus; of which Virgill sayes, Bis patet: in prceceps, tantum tenditque sub umbras, Quantus ad cethereum cceli suspectus Oijmpum : for that is a thing the proportion of Earth to Heaven cannot bear : but that wee should beleeve them there, indefinitely, where those men are, on whom God inflicted that Exemplary punnishment. Again, because those mighty men of the Earth, that lived in 242 Part 3. COMMON-WEALTH. Chap. 38. 359 in the time of Noah, before the floud, (which the Greeks called Heroes, and the Scripture Giants, and both say, were begotten, by copulation of the children of God, with the children of men,) were for their wicked life destroyed by the generall deluge ; the place of the Damned, is therefore also sometimes marked out, by the company of those deceased Giants ; as Proverbs 21. 16. The man that wandreth out of the way of understanding, shall re?nai?i in the congregation of the Giants, and Job 26. 5. Behold the Giants groan under water, and they that diuell with them. Here the place of the Damned, is under the water. And Isaiah 14. 9. Hell is troubled how to meet thee, (that is, the King of Babylon) and will displace the Giants for thee : and here again the place of the Damned, (if the sense be literall,) is to be under water. Thirdly, because the Cities of Sodom, and Gomorrah, by Lake of the extraordinary wrath of God, were consumed for their wickednesse with Fire and Brimstone, and together with them the countrey about made a stinking bituminous Lake : the place of the Damned is sometimes expressed by Fire, and a Fiery Lake : as in the Apocalypse ch. 21.8. But the timorous, incredulous, and abotninable, and Murderers, and Whore- 243 mongers, and Sorcerers, and Idolaters, and all Lyars, shall have their part m the Lake that burnetii with Fire, and Brimstone ; which is the second Death. So that it is manifest, that Hell Fire, which is here expressed by Metaphor, from the reall Fire of Sodome, signifieth not any certain kind, or place of Torment ; but is to be taken indefinitely, for De- struction, as it is in the 20. Chapter, at the 14. verse j where it is said, that Death and Hell were cast into the Lake of Fire ; that is to say, were abolished, and destroyed ; as if after the day of Judgment, there shall be no more Dying, nor no more going into Hell j that is, no more going to Hades (from which word perhaps our word Hell is derived,) which is the same with no more Dying. Fourthly, from the Plague of Darknesse inflicted on the vtter Egyptians, of which it is written (Exod. 10. 23.) They saw Darkne not one a?iotheri neither rose any 7nan from his place for three days ; 360 Part 3. OF A CHRISTIAN Chap. 38. Gehenna, and Tophet. Of the literal I sense of the Scripture concerning Bell. days ; but all the Childre?i of Israel had light in their dwellings \ the place of the wicked after Judgment, is called Vtter Darknesse, or (as it is in the originall) Darknesse without. And so it is expressed (Mat. 22. 13.) where the King com- mandeth his Servants, to bind hand and foot the man that had not on his Wedding garment, and to cast him out efe to (tkotoq to i&TEpov, Exter?iall darknesse, or Darknesse without : which though translated Vtter darknesse, does not signifie how great, but where that darknesse is to be ; namely, with- out the habitation of Gods Elect. Lastly, whereas there was a place neer Jerusalem, called the Valley of the Children of Hi?ino?i ; in a part whereof, called Tophet, the Jews had committed most grievous Idolatry, sacrificing their children to the Idol Moloch ; and wherein also God had afflicted his enemies with most grievous punishments ; and wherein Josias had burnt the Priests of Moloch upon their own Altars, as appeareth at large in the 2 of Kings chap. 23. the place served afterwards, to receive the filth, and garbage which was carried thither, out of the City ; and there used to be fires made, from time to time, to purine the aire, and take away the stench of Carrion. From this abominable place, the Jews used ever after to. call the place' of the Damned, by the name of Gehenna, or Valley of Hinnon. And this Gehenna, is that word, which is usually now translated Hell; and from the fires from time to time there burning, we have the notion of Everlasting, and Vnqitenchable Fire. Seeing now there is none, that so interprets the Scripture, as that after the day of Judgment, the wicked are all Eter- nally to be punished in the Valley of Hinnon ; or that they shall so rise again, as to be ever after under ground, or under water ; or that after the Resurrection, they shall no more see one another ; nor stir from one place to another; it followeth, me thinks, very necessarily, that that which is thus said concerning Hell Fire, is spoken metaphorically; and that therefore there is a proper sense to bee enquired after, (for of all Metaphors there is some reall ground, that may Part$. COMMON-WEALTH. Chap. 38. 361 may be expressed in proper words) both of the Place otHell, and the nature of Hellish Torments, and Tormenters. And first for the Tormenters, wee have their nature, and properties, exactly and properly delivered by the names of, The Etiemy, or Satan ; The Accuser, or Diabolns ; The De- stroyer, or Abaddon. Which significant names, Satan, Devill, Abaddon, set not forth to us any Individuall person, as proper names use to doe ; but onely an office, or quality ; and are therefore Appellatives; which ought not to have been left untranslated, as they are, in the Latine, and Modern Bibles ; because thereby they seem to be the proper names of Dcemons ; and men are the more easily seduced to beleeve the doctrine of Devills ; which at that time was the Religion of the Gentiles, and contrary to that of Moses, and of Christ. And because by the Ene?ny, the Accuser, and Destroyer, is meant, the Enemy of them that shall be in the Kingdome of God ; therefore if the Kingdome of God after the Resur- rection, bee upon the Earth, (as in the former Chapter I have shewn by Scripture it seems to be,) The Enemy, and his Kingdome must be on Earth also. For so also was it, in the time before the Jews had deposed God. For Gods Kingdome was in Palestine ; and the Nations round about, were the Kingdom es of the Enemy ; and consequently by Satan, is meant any Earthly Enemy of the Church. The Torments of Hell, are expressed sometimes, by weeping, and gnashing of teeth, as Mat. 8. 12. Sometimes, by the worm of Conscience ; as Jsa. 66. 24. and Mark 9. 44, 46, 48 : sometimes, by Fire, as in the place now quoted, where the worm dyeth not, and the fire is not qiienched, and many places beside : sometimes by shame, and contempt, as Dan. 12. 2. And many of them that sleep in the dust of the Eai-th, shall awake ; some to Everlasting life ; and some to shame, and everlasting contempt. All which places design metaphorically a grief, and discontent of mind, from the sight of that Eternall felicity in others, which they themselves through their own incredulity, and disobedience have lost. And Satan, Devill, not Proper ?iames, but Appella- tives. Torments of Hell. 362 Part 3. OF A CHRISTIAN Chap. 38. And because such felicity in others, is not sensible but by comparison with their own actuall miseries j it followeth that they are to suffer such bodily paines, and calamities, as are incident to those, who not onely live under evill and cruell Governours, but have also for Enemy, the Eternall King of the Saints, God Almighty. And amongst these bodily paines, is to be reckoned also to every one of the wicked a second Death. For though the Scripture bee clear for an universall Resurrection ; yet wee do not read, that to any of the Reprobate is promised an Eternall life. For whereas St. Paul (1 Cor. 15. 42, 43.) to the question concerning what bodies men shall rise with again, saith, that the body is sown in corruption, and is raised in incorruption ; It is sown in dishonour, it is raised in glory \ it is sown in weaknesse, it is raised in power ; Glory and Power cannot be applyed to the bodies of the wicked : Nor can the name of Second Death, bee applyed to those that can never die but once : And although in Metaphoricall speech, a Calamitous life Ever- lasting, may bee called an Everlasting Death yet it cannot well be understood of a Second Death. The fire prepared 245 for the wicked, is an Everlasting Fire : that is to say, the estate wherein no man can be without torture, both of body and mind, after the Resurrection, shall endure for ever; and in that sense the Fire shall be unquenchable, and the tor- ments Everlasting : but it cannot thence be inferred, that hee who shall be cast into that fire, or be tormented with those torments, shall endure, and resist them so, as to be eternally burnt, and tortured, and yet never be destroyed, nor die. And though there be many places that affirm Everlasting Fire, and Torments (into which men may be cast successively one after another for ever ;) yet I find none that affirm there shall bee an Eternall Life therein of any individuall person ; but to the contrary, an Everlasting Death, which is the Second Death : For after Death, and the Grave Apoc. 20. shall have delivered up the dead which were in them, and every r3- *4- man be judged according to his works ; Death and the Grave shall also be cast into the Lake of Fire. This is the Second Death. Part 3. COMMON- WE A L TH. Chap. 38. 363 Death. Whereby it is evident, that there is to bee a Second Death of every one that shall bee condemned at the day of Judgement, after which hee shall die no more. The joyes of Life Eternall, are in Scripture comprehended T!ieLZ^yes all under the name of Salvation, or being saved. To Eternall, be saved, is to be secured, either respectively, against speciall ™* ^va' Evills, or absolutely, against all Evill, comprehending Want, same thing. Sicknesse, and Death it self. And because man was created in a condition Immortall, not subject to corruption, and Salvation consequently to nothing that tendeth to the dissolution of his nature ; and fell from that happinesse by the sin of Adam ; Misery, all it followeth, that to be saved from Sin, is to be saved from one' all the Evill, and Calamities that Sinne hath brought upon us. And therefore in the Holy Scripture, Remission of Sinne, and Salvation from Death and Misery, is the same thing, as it appears by the words of our Saviour, who having cured a man sick of the Palsey, by saying, {Mat. 9. 2.) Son be of good cheer, thy Sins be forgiven thee ; and knowing that the Scribes took for blasphemy, that a man should pre- tend to forgive Sins, asked them (v. 5.) whether it were easier to say, Thy Sinnes be forgiven thee, or, Arise and walk; signifying thereby, that it was all one, as to the saving of the sick, to say, Thy Sins are forgiven, and Arise and walk ; and that he used that form of speech, onely to shew he had power to forgive Sins. And it is besides evident in reason, that since Death and Misery, were the punishments of Sin, the discharge of Sinne, must also be a discharge of Death and Misery ; that is to say, Salvation absolute, such as the faithfull are to enjoy after the day of Judgment, by the power, and favour of Jesus Christ, who for that cause is called our Saviour. Concerning Particular Salvations, such as are understood, 1 Sam. 14. 39. as the Lord liveth that saveth Israel, that is, from their temporary enemies, and 2 Sain. 22. 4. Thou art my Saviour, thou savest me from violence ; and 2 Kings 13. 5. God gave the Israelites a Saviour, and so they were delivered from the hand of the Assyrians, and the like, I need say nothing ; 364 Part 3. OF A CHRISTIAN Chap. 38. The Place of Eternall nothing ; there being neither difficulty, nor interest, to corrupt 246 the interpretation of texts of that kind. But concerning the Generall Salvation, because it must be Salvation, in the Kingdome of Heaven, there is great difficulty con- cerning the Place. On one side, by Kingdome (which is an estate ordained by men for their perpetuall security against enemies, and want) it seemeth that this Salvation should be on Earth. For by Salvation is set forth unto us, a glorious Reign of our King, by Conquest ; not a safety by Escape : and therefore there where we look for Salvation, we must look also for Triumph ; and before Triumph, for Victory ; and before Victory, for Battell ; which cannot well be sup- posed, shall be in Heaven. But how good soever this reason may be, I will not trust to it, without very evident places of Scripture. The state of Salvation is described at large, Isaiah 33. ver. 20, 21, 22, 23, 24. Look upon Zion, the City of our solemnities \ thine eyes shall see Jerusalem a quiet habitation^ a tabernacle that shall not be taken down ; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers, and streams ; wherein shall goe ?w Gaily with oares ; neither shall gallant ship passe thereby. For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us. Thy tacklings are loosed ; they could not well strengthen their mast ; they could not spread the sail : then is the prey of a great spoil divided ; the lame take the prey. And the Inhabitant shall not say, J am sicke; the people that shall dwell therein shall be forgiven their Iniquity. In which words wee have the place from whence Salvation is to proceed, Ierusalem, a quiet habitation ; the Eternity of it, a tabernacle that shall not be take?i down, &c. The Saviour of it, the Lord, their Iudge, their Lawgiver, their King, he will save us ; the Salvation, the Lord shall be to them as a broad ?note of swift waters, &*c. the condition of their Ene- mies, their tacklings are loose, their masts weak, the lattie shal take Part 3. COMMON-WEALTH. Chap. 38. take the spoil of them. The condition of the Saved, The In- habitant shall 7iot say, I am sick : And lastly, all this is com- prehended in Forgivenesse of Sin, The people that dwell therein shall be forgiven their i?iiquity. By which it is evident, that Salvation shall be on Earth, then, when God shall reign, (at the coming again of Christ) in Jerusalem ; and from Je- rusalem shall proceed the Salvation of the Gentiles that shall be received into Gods Kingdome : as is also more expressely declared by the same Prophet, Chap. 65. 20, 21. And they (that is, the Gentiles who had any Jew in bondage) shall bring all your brethren, for an offering to the Lord, out of all nations, upon horses, and in charets, and in litters, and upon mules, and upon swift beasts, to my holy mountain, Jerusale?n, saith the Lord, as the Children of Israel bring an offering in a clean vessell i?ito the House of the Lord. And I will also take of them for Priests and for Levites, saith the Lord : Whereby it is manifest, that the chief seat of Gods Kingdome 247 (which is the Place, from whence the Salvation of us that were Gentiles, shall proceed) shall be Jerusalem : And the same is also confirmed by our Saviour, in his discourse with the woman of Samaria, concerning the place of Gods worship ; to whom he saith, Iohn 4. 22. that the Samaritans worshipped they knew not what, but the Jews worship what they knew, For Salvation is of the lews (ex Iudceis, that is, begins at the Jews) : as if he should say, you worship God, but know not by whom he wil save you, as we doe, that know it shall be by one of the tribe of Judah, a Jew, not a Samaritan. And therefore also the woman not impertinently answered him again, We know the Messias shall come. So that which our Saviour saith, Salvation is from the lews, is the same that Paul sayes (Rom. 1. 16, 17.) The Gospel is the power of God to Salvation to every one that beleeveth : To the lew first, and also to the Greek. For therein is the righteousnesse of God revealed from faith to faith ; from the faith of the Jew, to the faith of the Gentile. In the like sense the Prophet loel de- scribing the day of Judgment, (chap. 2. 30, 31.) that God would shew wonders in heaven, and in earth, bloud, and fire, and 366 Part 3. OF A CHRISTIAN Chap. 38. and pillars of smoak. The Sun should be turned to darknesse and the Moon into bloud, before the great and terrible day of the Lord co?ne, he addeth verse 32. and it shall come to passe ; that whosoever shall call upon the na??ie of the Lord, shall be saved. For in Mou?it Zion, and in Lerusalem shall be Sal- vation. And Obadiah verse 17. saith the same, Vpon Mount Zio?i shall be Deliverance ; and there shall be holinesse, and the house of Lacob shall possesse their possessions, that is, the possessions of the Heathen, which possessions he expresseth more particularly in the following verses, by the mount of Esau, the Land of the Philistines, the fields of Ephrai?n, of Samaria, Gilead, and the Cities of the South, and concludes with these words, the Kingdom shall be the Lords. All these places are for Salvation, and the Kingdome of God (after the day of Judgement) upon Earth. On the other side, I have not found any text that can probably be drawn, to prove any Ascension of the Saints, into Heaven ; that is to say, into any Ccelum Empyreum, or other aetheriali Region ; saving that it is called the Kingdome of Heaven : which name it may have, because God, that was King of the Jews, governed them by his commands, sent to Moses by Angels from Heaven ; and after their revolt, sent his Son from Heaven, to reduce them to their obedience ; and shall send him thence again, to rule both them, and all other faithfull men, from the day of Judgment, Everlastingly : or from that, that the Throne of this our Great King is in Heaven ; whereas the Earth is but his Footstoole. But that the Subjects of God should have any place as high as his Throne, or higher than his Footstoole, it seemeth not sutable to the dignity of a King, nor can I find any evident text for it in holy Scripture. From this that hath been said of the Kingdom of God, and of Salvation, it is not hard to interpret what is meant by the World to come. There are three worlds mentioned in Scripture, the Old World, the Present World, and the 2 Pet. 2. 5. World to come. Of the first, St. Peter speaks, If God spared not the Old World, but saved Noah the eighth person, a Preacher Part 3. COMMON- WEALTH. Chap. 38. 367 Preacher of righteousnesse, bringi?ig the flood upon the world 248 of the ungodly, &*c. So the first World, was from Adam to the generall Flood. Of the present World, our Saviour speaks (John 18. 36.) My Kingdome is not of this World. For he came onely to teach men the way of Salvation, and to renew the Kingdome of his Father, by his doctrine. Of the 2 Pet. 3.13. World to come, St. Peter speaks, Neverthelesse we according to his promise look for new Heavens, and a new Earth. This is that World, wherein Christ coming down from Heaven, in the clouds, with great power, and glory, shall send his Angels, and shall gather together his elect, from the four winds, and from the uttermost parts of the Earth, and thence forth reign over them, (under his Father) Everlastingly. Salvation of a sinner, supposeth a precedent R e- Redemp- D e m p t 1 o n ; for he that is once guilty of Sin, is obnoxious to the Penalty of the same ; and must pay (or some other for him) such Ransome, as he that is offended, and has him in his power, shall require. And seeing the person offended, is Almighty God, in whose power are all things ; such Ran- some is to be paid before Salvation can be acquired, as God hath been pleased to require. By this Ransome, is not in- tended a satisfaction for Sin, equivalent to the Offence ; which no sinner for himselfe, nor righteous man can ever be able to make for another : The dammage a man does to another, he may make amends for by restitution, or recom- pence, but sin cannot be taken away by repentance ; for that were to make the liberty to sin, a thing vendible. But sins may bee pardoned to the repentant, either gratis, or upon such penalty, as God is pleased to accept. That which God usually accepted in the Old Testament, was some Sacrifice, or Obla- tion. To forgive sin is not an act of Injustice, though the pun- ishment have been threatned. Even amongst men, though the promise of Good, bind the promiser; yet threats, that is to say, promises of Evill, bind them not ; much lesse shall they bind God, who is infinitely more mercifull then men. Our Saviour Christ therefore to Redeem us, did not in that sense satisfie for the Sins of men, as that his Death, of its own vertue, 368 Part 3. OF A CHRISTIAN Chap. 39. vertue, could make it unjust in God to punish sinners with Eternall death ; but did make that Sacrifice, and Oblation of himself, at his first coming, which God was pleased to require, for the Salvation at his second coming, of such as in the mean time should repent, and beleeve in him. And though this act of our Redemption, be not alwaies in Scripture called a Sacrifice, and Oblation, but sometimes a Price ; yet by Price we are not to understand any thing, by the value whereof, he could claim right to a pardon for us, from his offended Father ; but that Price which God the Father was pleased in mercy to demand. CHAP. XXXIX. Church the Lords house. Ecclesia properly what. T Of the signification in Scripture of the word Church. He word Church, ( Ecclesia) signifieth in the Books of 247 Holy Scripture divers things. Sometimes (though not often) it is taken for Gods House, that is to say, for a Temple, wherein Christians assemble to perform holy duties pub- liquely; as, 1 Cor, 14. ver. 34. Let your women keep silence in the Churches : but this is Metaphorically put, for the Con- gregation there assembled; and hath been since used for the Edifice it self, to distinguish between the Temples of Christians, and Idolaters. The Temple of Jerusalem was Gods house, and the House of Prayer ; and so is any Edifice dedicated by Christians to the worship of Christ, Christs house : and therefore the Greek Fathers call it KvpiaKrj, The Lords house; and thence, in our language it came to be called Kyrke, and Church. Church (when not taken for a House) signifieth the same that Ecclesia signified in the Grecian Common-wealths ; that is to say, a Congregation, or an Assembly of Citizens, called forth, to hear the Magistrate speak unto them ; and which in the Common-wealth of Rome was called Concio, as he Part 3. COMMON- WEALTH. Chap. 39. 369 he that spake was called Ecclesiastes, and Concionator. And when they were called forth by lawfull Authority, it was Ecdesia legitima, a lawfull Church, Zwofiog EkkXtitio. But ^^19.39. when they were excited by tumultuous, and seditious clamor, then it was a confused Church, EkkXiivio. ovyKexvu'tvr}. It is taken also sometimes for the men that have right to be of the Congregation, though not actually assembled ; that is to say, for the whole multitude of Christian men, how far soever they be dispersed : as {Act. 8. 3.) where it is said, that Saul made havock of the Church : And in this sense is Christ said to be Head of the Church. And sometimes for a certain part of Christians, as {Col. 4. 15. Salute the Church that is in his house. Sometimes also for the Elect onely ; as (Ephes. 5. 27.) A Glorious Church, without spot, or wrinkle, holy, a?id without blemish ; which is meant of the Church triumphant, or, Church to co?ne. Sometimes, for a Congre- gation assembled, of professors of Christianity, whether their profession be true, or counterfeit, as it is understood, Mat. 18. 17. where it is said, Tell it to the Church, a?id if hee neglect to hear the Church, let him be to thee as a Gentile, or Publican. And in this last sense only it is that the Church can be taken for one Person ; that is to say, that it can be said to In what have power to will, to pronounce, to command, to be obeyed, church is to make laws, or to doe any other action whatsoever ; For one Person- without authority from a lawfull Congregation, whatsoever act be done in a concourse of people, it is the particular act 248 °f every one of those that were present, and gave their aid to the performance of it ; and not the act of them all in grosse, as of one body ; much lesse the act of them that were absent, or that being present, were not willing it should be done. According to this sense, I define a Church to be, Church A company of me?i professing Christian Religion, wiited in the person of one Soveraign ; at whose command they ought to assemble, and without whose authority they ought not to as- semble. And because in all Common-wealths, that Assembly, which is without warrant from the Civil Soveraign, is unlaw- ful \ that Church also, which is assembled in any Common- 2 b wealth, defined. 37© Part 3. OF A CHRISTIAN Chap. 39. A Chris- tian wealth, that hath forbidden them to assemble, is an unlawfull Assembly. It followeth also, that there is on Earth, no such universall Common- Church, as all Christians are bound to obey ; because there aveclhur Part?,. OF A CHRISTIAN Chap. 41. paid ; and this Ransome was the Death of the Redeemer ; it is manifest, that our Saviour (as man) was not King of those that he Redeemed, before hee suffered death ; that is, during that time hee conversed bodily on the Earth. I say, he was not then King in present, by vertue of the Pact, which the faithfull make with him in Baptisme : Neverthelesse, by the renewing of their Pact with God in tisme, they were obliged to obey him for King, (under his Father) whensoever he should be pleased to take the Kingdome upon him. Ac- cording whereunto, our Saviour himself expressely saith, (lohn 18. 36.) My Kingdome is not of this world. Now seeing the Scripture maketh mention but of two worlds ; this that is now, and shall remain to the day of Judgment, (which is therefore also called, the last day ;) and that which shall bee after the day of Judgement, when there shall bee a new Heaven, and a new Earth ; the Kingdome of Christ is not to begin till the generall Resurrection. And that is it which our Saviour saith, (Mat. 16. 27.) The Son of man shall come in the glory of his Father, with his Angels ; and then he shall reward every man according to his works. To reward every man according to his works, is to execute the Office of a King ; and this is not to be till he come in the glory of his Father, with his Angells. When our Saviour saith, (Mat. 23. 2.) The Scribes and Pharisees sit in Moses seat; All therefore whatsoever they bid you doe, that observe and doe ; hee declareth plainly, that hee ascribeth Kingly Power, for that time, not to himselfe, but to them. And so hee doth also, where he saith, (Luke 12. 14.) Who ?nade mee a Iudge, or a Divider over you? And (lohn 12. 47.) I ca?ne not to fudge the world, but to save the world. And yet our Saviour came into this world that hee might bee a King, and a Judge in the world to come : For hee was the Messiah, that is, the Christ, that is, the Anointed Priest, and the Soveraign Pro- phet of God ; that is to say, he was to have all the power that was in Moses the Prophet, in the High Priests that succeeded Moses, and in the Kings that succeeded the Priests. And St. lohn saies expressely (chap. 5. ver. 22.) The Part 3. COMMON- WEAL TH. Chapel. 385 The Father judgeth no man, but hath committed all judgment to the Son. And this is not repugnant to that other place, / came not to judge the world : for this is spoken of the world present, the other of the world to come ; as also where it is said, that at the second coming of Christ, (Mat. 19. 28.) Yee that have followed me in the Regeneration, when the Son of man shall sit in the throne of his Glory, yee shall also sit on twelve thro7ies, judging the twelve tribes of Israel. If then Christ whilest hee was on Earth, had no Kingdome The End of in this world, to what end was his first coming ? It was to comming restore unto God, by a new Covenant, the Kingdom, which was t0 being his by the Old Covenant, had been cut off by the Covenant of rebellion of the Israelites in the election of Saul. Which ^e King- dome of to doe, he was to preach unto them, that he was the Messiah, God, and to that is, the King promised to them by the Prophets ; and to ^Z^/ect to offer himselfe in sacrifice for the sinnes of them that should imbrace it, by faith submit themselves thereto ; and in case the nation T/Jsecwtd generally should refuse him, to call to his obedience such as ^Q^c^his should beleeve in him amongst the Gentiles. So that there are two parts of our Saviours Office during his aboad upon the Earth : One to Proclaim himself the Christ ; and another by Teaching, and by working of Miracles, to perswade, and prepare men to live so, as to be worthy of the Immortality Beleevers were to enjoy, at such time as he should come in majesty, to take possession of his Fathers Kingdome. And therefore it is, that the time of his preaching, is often by himself called the Regeneration j which is not properly a Kingdome, and thereby a warrant to deny obedience to the Magistrates that then were, (for hee commanded to obey those that sate then in Moses chaire, and to pay tribute to Caesar ; but onely an earnest of the Kingdome of God that was to come, to those to whom God had given the grace to be his disciples, and to beleeve in him ; For which cause the Godly are said to bee already in the Kingdome of Grace, as naturalized in that heavenly Kingdome. Hitherto therefore there is nothing done, or taught by The Christ, that tendeth to the diminution of the Civill Right of ^fcinS 2 c the not con~ 386 Part 3. OF A CHRISTIAN Chap. 41. trary to the then law of the lews, nor of Ccesar. The third fart of his Office was to be King {under his Father) of the Elect. the Jewes, or of Caesar. For as touching the Common- wealth which then was amongst the Jews, both they that bare rule amongst them, and they that were governed, did all expect the Messiah, and Kingdome of God ; which they could not have done if their Laws had forbidden him (when he came) to manifest, and declare himself. Seeing therefore he did nothing, but by Preaching, and Miracles go about to prove himselfe to be that Messiah, hee did therein nothing against their laws. The Kingdome hee claimed was to bee in another world : He taught all men to obey in the mean time them that sate in Moses seat : He allowed them to give Caesar his tribute, and refused to take upon himselfe to be a Judg. How then could his words, or actions bee seditious, or tend to the overthrow of their then Civill Government ? But God having determined his sacrifice, for the reduction of his elect to their former covenanted obe- dience, for the means, whereby he would bring the same to effect, made use of their malice, and ingratitude. Nor was it contrary to the laws of Caesar. For though Pilate him- self (to gratifie the Jews) delivered him to be crucified ; yet before he did so, he pronounced openly, that he found no fault in him : And put for title of his condemnation, not as the Jews required, that he pretended to bee King ; but simply, That hee was King of the lews ; and notwithstanding their clamour, refused to alter it ; saying, What I have written, I have written. As for the third part of his Office, which was to be King, I have already shewn that his Kingdome was not to begin till the Resurrection. But then he shall be King, not onely as God, in which sense he is King already, and ever shall be, of all the Earth, in vertue of his omnipotence j but also peculiarly of his own Elect, by vertue of the pact they make with him in their Baptisme. And therefore it is, that our Saviour saith {Mat. 19. 28.) that his Apostles should sit upon twelve thrones, judging the twelve tribes of Israel, Whe?i the Son of man shall sit in the throne of his glory : whereby he signified that he should reign then in his humane nature : 264 Part 3. COMMON-WEALTH. Chap. 41. 387 nature ; and {Mat. 16. 27.) 77/* 3i?/z of man shall come in the glory of his Father ; with his Angels, and then he shall re- ward every man according to his works. The same we may read, Marke 13. 26. and 14. 62. and more expressely for the time, Luke 22. 29, 30. L appoint unto you a Kingdome, as my Father hath appointed to mee, that you may eat and drink at my table in my Kingdome, and sit on thrones judging the twelve tribes of Israel. By which it is manifest, that the Kingdome of Christ appointed to him by his Father, is not to be before the Son of Man shall come in Glory, and make his Apostles Judges of the twelve tribes of Israel. But a man may here ask, seeing there is no marriage in the King- dome of Heaven, whether men shall then eat, and drink ; what eating therefore is meant in this place ? This is ex- pounded by our Saviour (John 6. 27.) where he saith, Labour not for the meat which perisheth, but for that meat which en- dureth unto everlasting life, which the Son of man shall give you. So that by eating at Christs table, is meant the eating of the Tree of Life ; that is to say, the enjoying of Immor- tality, in the Kingdome of the Son of Man. By which places, and many more, it is evident, that our Saviours Kingdome is to bee exercised by him in his humane nature. Asrain, he is to be King then, no otherwise than as subor- Chr!sts.1 0 ' 0 ' authority dinate, or Vicegerent of God the Father, as Moses was in in the the wildernesse ; and as the High Priests were before the ^tnQ^me reign of Saul : and as the Kings were after it. Fork is one subordinate of the Prophecies concerning Christ, that he should be like Father. (in Office) to Moses : I will raise them up a Prophet (saith the Lord, Dent. 18. 18.) from amongst their Brethren like unto thee, and will put my words into his mouth, and this similitude with Moses, is also apparent in the actions of our Saviour himself, whitest he was conversant on Earth. For as Moses chose twelve Princes of the tribes, to govern under him ; so did our Saviour choose twelve Apostles, who shall sit on twelve thrones, and judge the twelve tribes of Israel : And as Moses authorized Seventy Elders, to receive the Spirit of God, and to Prophecy to the people, that is, (as I have said before,) to Part 3. OF A CHRISTIAN Chap. 41. to speak unto them in the name of God ; so our Saviour also ordained seventy Disciples, to preach his Kingdome, and Salvation to all Nations. And as when a complaint was made to Moses, against those of the Seventy that prophecyed in the camp of Israel, he justified them in it, as being sub- servient therein to his government ; so also our Saviour, when St. John complained to him of a certain man that cast out Devills in his name, justified him therein, saying, (Lukeg. 50.) Forbid him not, for hee that is not against us, is on our part. Again, our Saviour resembled Moses in the institution of Sacraments, both of Admission into the Kingdome of God, and of Commemoration of his deliverance of his Elect from their miserable condition. As the Children of Israel had for Sacrament of their Reception into the Kingdome of God, before the time of Moses, the rite of Circumcision, which rite having been omitted in the Wildernesse, was again restored as soon as they came into the land of Promise; so also the Jews, before the coming of our Saviour, had a rite of Baptizing, that is, of washing with water all those that being Gentiles, embraced the God of Israel. This rite St. John the Baptist used in the reception of all them that gave their names to the Christ, whom hee preached to bee already come into the world ; and our Saviour instituted the same for a Sacra- ment to be taken by all that beleeved in him. From what cause the rite of Baptisme first proceeded, is not expressed formally in the Scripture ; but it may be probably thought to be an imitation of the law of Moses, concerning Leprousie ; wherein the Leprous man was commanded to be kept out of the campe of Israel for a certain time ; after which time being judged by the Priest to be clean, hee was admitted into the campe after a solemne Washing. And this may therefore bee a type of the Washing in Baptisme ; wherein such men as are cleansed of the Leprousie of Sin by Faith, are received into the Church with the solemnity of Baptisme. There is another conjecture drawn from the Ceremonies of the Gentiles, in a certain case that rarely happens ; and that is, when a man that was thought dead, chanced to recover, other Part 3. COMMON- WE A L TH. Chap. 41. 389 other men made scruple to converse with him, as they would doe to converse with a Ghost, _ unlesse hee were received again into the number of men, by Washing, as Children new born were washed from the uncleannesse of their nativity, which was a kind of new birth. This ceremony of the Greeks, in the time that Judaea was under the Dominion of Alexander, and the Greeks his successors, may probably enough have crept into the Religion of the Jews. But seeing it is not likely our Saviour would countenance a Heathen rite, it is most likely it proceeded from the Legall Ceremony of Washing after Leprosie. And for the other Sacrament, of eating the Paschall Lambe, it is manifestly imitated in the Sacrament of the Lords Supper ; in which the Breaking of the Bread, and the pouring out of the Wine, do keep in memory our deliverance from the Misery of Sin, by Christs Passion, as the eating of the Paschall Lambe, kept in memory the deliverance of the Jewes out of the Bondage of Egypt. Seeing therefore the authority of Moses was but subordinate, and hee but a Lieutenant to God ; it followeth, that Christ, whose authority, as man, was to bee like that of Moses, was no more but subordinate to the authority of his Father. The same is more expressely signified, by that that hee teacheth us to pray, Our Father, Let thy Kingdome come ; and, For thine is the Kingdome, the Power, and the Glory ; and by that it is said, that Hee shall come in the Glory of his Father ; and by that which St. Paul saith, (1 Cor. 15. 24. ) then commeth the end, when hee shall have delivered up the Kingdome to God, even the Father ; and by many other most expresse places. Our Saviour therefore, both in Teaching, and Reigning, ®™^e representeth (as Moses did ) the Person of God ; which God God is the from that time forward, but not before, is called the Father ; ^jj^«T and being still one and the same substance, is one Person as by Moses, represented by Moses, and another Person as represented acn^t by his Sonne the Christ. For Person being a relative to a Representer, it is consequent to plurality of Representers, that there bee a plurality of Persons, though of one and the same Substance. CHAP. 39° Part 3. OF A CHRISTIAN Chap. 42. CHAP. XL II. Of Power Ecclesiastical l. F Or the understanding of Power Ecclesiasti- 267 call, what, and in whom it is, we are to distinguish the time from the Ascension of our Saviour, into two parts ; one before the Conversion of Kings, and men endued with Soveraign Civill Power ; the other after their Conversion. For it was long after the Ascension, before any King, or Civill Soveraign embraced, and publiquely allowed the teaching of Christian Religion. the . . And for the time between, it is manifest, that the Poiuer ^hatffuti Ecclesiastically was in the Apostles ; and after them in such Apostles. as were by them ordained to Preach the Gospell, and to con- vert men to Christianity, and to direct them that were con- verted in the way of Salvation ; and after these the Power was delivered again to others by these ordained, and this was done by Imposition of hands upon such as were or- dained; by which was signified the giving of the Holy Spirit, or Spirit of God, to those whom they ordained Ministers of God, to advance his Kingdome. So that Imposition of hands, was nothing else but the Seal of their Commission to Preach Christ, and teach his Doctrine ; and the giving of the Holy Ghost by that ceremony of Imposition of hands, was an imitation of that which Moses did. For Moses used the same ceremony to his Minister Joshua, as wee read Deu- teronomy 34. ver. 9. Atid Joshua the Son of Nun was full of the Spirit of VVisdome; for Moses had laid his hands upon him. Our Saviour therefore between his Resurrection, and Ascension, gave his Spirit to the Apostles; first, by Breathing on them, and saying, (lohn 20. 22.) Receive yee the Holy Spirit ; and after his Ascension (Acts 2. 2, 3.) by sending down upon them, a mighty wind, and Cloven tongues of fire ; and not by Imposition of hands ; as neither did God lay his hands on Moses : and his Apostles afterward, trans- mitted the same Spirit by Imposition of hands, as Moses did Part 3. COMMON- WEALTH. Chap. 42. 391 did to Joshua. So that it is manifest hereby, in whom the Power Ecclesiasticall continually remained, in those first times, where there was not any Christian Common-wealth ; namely, in them that received the same from the Apostles, by successive laying on of hands. Here wee have the Person of God born now the third Q£ time. For as Moses, and the High Priests, were Gods Re- presentative in the Old Testament ; and our Saviour himselfe as Man, during his abode on earth : So the Holy Ghost, that is to say, the Apostles, and their successors, in the Office 268 of Preaching, and Teaching, that had received the Holy Spirit, have Represented him ever since. But a Person, (as I have shewn before, chapt 13.) is he that is Represented, as often as hee is Represented ; and therefore God, who has been Represented (that is, Personated) thrice, may properly enough be said to be three Persons ; though neither the word Person, nor Trifiity be ascribed to him in the Bible. St. Iohn indeed (1 Epist. 5. 7.) saith, There be three that bear witnesse in heaven, the Father, the Word, and the Holy Spirit ; and these Three are One : But this disagreeth not, but accordeth fitly with three Persons in the proper signification of Persons • which is, that which is Represented by another. For so God the Father, as Represented by Moses, is one Person ; and as Represented by his Sonne, another Person ; and as Represented by the Apostles, and by the Doctors that taught by authority from them derived, is a third Person ; and yet every Person here, is the Person of one and the same God. But a man may here ask, what it was whereof these three bare witnesse. St Iohn therefore tells us (verse 11.) that they bear witnesse, that God hath given us eternal! life in his Son. Again, if it should bee asked, wherein that testimony appeareth, the Answer is easie ; for he hath testi- fied the same by the miracles he wrought, first by Moses ; secondly, by his Son himself ; and lastly by his Apostles, that had received the Holy Spirit ; all which in their times Represented the Person of God ; and either prophecyed, or preached Jesus Christ. And as for the Apostles, it was the character Part 3. OF A CHRISTIAN Chap. 42. character of the Apostleship, in the twelve first and great Apostles, to bear Witnesse of his Resurrection ; as appeareth expressely {Acts 1. ver. 21, 22.) where St. Peter, when a new Apostle was to be chosen in the place of Judas Iscariot, useth these words, Of these men which have, companied with us all the ti?ne that the Lord Jesus went in and out amongst us, be- ginning at the Baptisme of John, unto that same day that hee was taken up from us, must one bee ordained to be a Witnesse with us of his Resurrection : which words interpret the bearing of Witnesse, mentioned by St John. There is in the same place mentioned another Trinity of Witnesses in Earth. For (ver. 8.) he saith, there are three that bear Wit- nesse i?i Earth, the Spirit, and the Water, and the Bloud ; and these three agree in one : that is to say, the graces of Gods Spirit, and the two Sacraments, Baptisme, and the Lords Supper, which all agree in one Testimony, to assure the con- sciences of beleevers, of eternall life ; of which Testimony he saith (verse 10.) He that belerocth on the Son of man hath the Witnesse in himself. In this Trinity on Earth, the Unity is not of the thing ; for the Spirit, the Water, and the Bloud, are not the same substance, though they give the same testimony : But in the Trinity of Heaven, the Persons are the persons of one and the same God, though Repre- sented in three different times and occasions. To conclude, the doctrine of the Trinity, as far as can be gathered directly from the Scripture, is in substance this ; that the God who is alwaies One and the same, was the Person Represented by Moses ; the Person Represented by his Son Incarnate ; 269 and the Person Represented by the Apostles. As Repre- sented by the Apostles, the Holy Spirit by which they spake, is God ; As Represented by his Son (that was God and Man), the Son is that God; As represented by Moses, and the High Priests, the Father, that is to say, the Father of our Lord Jesus Christ, is that God : From whence we may gather the reason why those names Father, Son, and Holy Spirit in the signification of the Godhead, are never used in the Old Testament : For they are Persons, that is, they have their names Part 3. COMMON- WE A L TH. Chap. 42. 393 names from Representing ; which could not be, till divers men had Represented Gods Person in ruling, or in directing under him. Thus wee see how the Power Ecclesiasticall was left by our Saviour to the Apostles ; and how they were (to the end they might the better exercise that Power,) endued with the Holy Spirit, which is therefore called sometime in the New Testament Paradetus which signifieth an Assister, or one called to for helpe, though it bee commonly translated a Co?nforter. Let us now consider the Power it selfe, what it was, and over whom. Cardinall Bellarmine in his third generall Controversie, ThePower 0 m 7 Ecclesias- hath handled a great many questions concerning the Eccle- ticaii is siasticall Power of the Pope of Rome ; and begins with this, bpJ^t0 Whether it ought to be Monarchicall, Aristocraticall, or teach. Democraticall. All which sorts of Power, are Soveraign, and Coercive. If now it should appear, that there is no Coer- cive Power left them by our Saviour ; but onely a Power to proclaim the Kingdom of Christ, and to perswade men to submit themselves thereunto ; and by precepts and good counsell, to teach them that have submitted, what they are to do, that they may be received into the Kingdom of God when it comes; and that the Apostles, and other Ministers of the Gospel, are our Schoolemasters, and not our Com- manders, and their Precepts not Laws, but wholesome Coun- sells ; then were all that dispute in vain. I have shewn already (in the last Chapter.) that the King- Anargu- <■ ™ • • \ ■, • , J • , ment there- dome of Christ is not of this world : therefore neither can of the his Ministers (unlesse they be Kings,) require obedience in chrht^ his name. For if the Supreme King, have not his Regall himself: Power in this world ; by what authority can obedience be required to his Officers ? As my Father sent me, (so saith our Saviour) I send you. But our Saviour was sent to per- swade the Jews to return to, and to invite the Gentiles, to receive the Kingdome of his Father, and not to reign in Majesty, no not, as his Fathers Lieutenant, till the day of Judgment. The 394 Part 3. OF A CHRISTIAN Chap. 42. of Regenera- tion : fr(?)« the comparison of it, with Fishing, Leaven, Seed. From the nature of Faith : 2 Cor. 1. 24. From the A uthority The time between the Ascension, and the generall Resur- rection, is called, not a Reigning, but a Regeneration ; that is, a Preparation of men for the second and glorious coming of Christ, at the day of Judgment ; as appeareth by the words of our Saviour, Mat. 19. 28. You that have followed me in the Regeiieration, when the Son of man shall sit in the throne 270 of his glory, you shall also sit upon twelve Thrones ; And of St. Paul {Ephes. 6. 15.) Having your feet shod with the Preparation of the Gospell of Peace. And is compared by our Saviour, to Fishing ; that is, to winning men to obedience, not by Coercion, and Punishing ; but by Perswasion : and therefore he said not to his Apostles, hee would make them so many Nimrods, Hunters of men ; but Fishers of men. It is compared also to Leaven ; to Sowing of Seed, and to the Multiplication of a grain of Mustard- seed ; by all which Compulsion is excluded; and consequently there can in that time be no actual Reigning. The work of Christs Ministers, is Evangelization j that is, a Proclamation of Christ, and a preparation for his second comming ; as the Evangelization of John Baptist, was a pre- paration to his first coming. Again, the Office of Christs Ministers in this world, is to make men Beleeve, and have Faith in Christ : But Faith hath no relation to, nor dependence at all upon Compulsion, or Commandement ; but onely upon certainty, or probability of Arguments drawn from Reason, or from something men beleeve already. Therefore the Ministers of Christ in this world, have no Power by that title, to Punish any man for not Beleeving, or for Contradicting what they say j they have I say no Power by that title of Christs Ministers, to Punish such : but if they have Soveraign Civill Power, by politick institution, then they may indeed lawfully Punish any Con- tradiction to their laws whatsoever : And St. Paul, of him- selfe and other the then Preachers of the Gospell, saith in expresse words, Wee have no Domi?iion over your Faith, but are Helpers of your Joy. Another Argument, that the Ministers of Christ in this present Part 3. COMMON- WEAL TH. Chap. 42. 395 present world have no right of Commanding, may be drawn Christ hath from the lawfull Authority which Christ hath left to all c2J// Princes, as well Christians, as Infidels. St. Paul saith {Col. Princ"- 3. 20.) Children obey your Parents in all things; for this is well pleasing to the Lord. And ver. 22. Servants obey in all things your Masters according to the flesh, not with eye-service, as men-pleasers, but in singlenesse of heart, as fearing the Lord : This is spoken to them whose Masters were Infidells ; and yet they are bidden to obey them in all things. And again, concerning obedience to Princes. (Rom. 13. the first 6. verses) exhorting to be subject to the Higher Powers, he saith, that all Power is ordained of God ; and that we ought to be subject to them, not onely for fear of incurring their wrath, but also for conscience sake. And St. Peter, (1 Epist. chap. 2. ver. 13, 14, 15.) Submit your selves to every Ordinance of Man, for the Lords sake, whether it bee to the King, as Supreme, or unto Governours, as to them that be sent by him for the punishment of evill doers, and for the praise of them that doe well ; for so is the will of God. And again St. Paul (Tit. 3. 1.) Put men in mind to be subject to Priticipalities, a?id Powers, . and to obey Magistrates. These Princes, and Powers, whereof St. Peter, and St. Paul here speak, were all Infidels : 271 much more therefore we are to observe those Christians, whom God hath ordained to have Soveraign Power over us. How then can wee be obliged to obey any Minister of Christ, if he should command us to doe any thing contrary the Command of the King, or other Soveraign Representant of the Common-wealth, whereof we are members, and by whom we look to be protected? It is therefore manifest, that Christ hath not left to his Ministers in this world, unlesse they be also endued with Civill Authority, any authority to Com- mand other men. But what (may some object) if a King, or a Senate, or other What Soveraign Person forbid us to beleeve in Christ ? To this may do to I answer, that such forbidding is of no effect : because Be- avoid per- . , xt 1 1 /• r i7 ^1 1 • , secution. leef, and Unbeleer never follow mens Commands. Faith is a gift of God, which Man can neither give, nor take away by Parti. OF A CHRISTIAN Chap. 42. by promise of rewards, or menaces of torture. And if it be further asked, What if wee bee commanded by our lawfull Prince, to say with our tongue, wee beleeve not ; must we obey such command ? Profession with the tongue is but an externall thing, and no more then any other gesture whereby we signifie our obedience ; and wherein a Christian, holding firmely in his heart the Faith of Christ, hath the same liberty which the Prophet Elisha allowed to Naaman the Syrian. Naaman was converted in his heart to the God of Israel; For hee saith (2 Kings 5. 17.) Thy sen.'ant will henceforth offer neither burnt offering, nor sacrifice unto other Gods but unto the Lord. In this thing the Lord pardon thy servant, that when my Master goeth into the house of Rinunon to worship there, and he leaneth on my hand ; and I bow my selfe in the house of Rinunon ; when I bow my selfe in the house of Rimmon, the Lord pardon thy servant in this thing. This the Prophet approved, and bid him Goe in peace. Here Naaman beleeved in his heart ; but by bowing before the Idol Rimmon, he denyed the true God in effect, as much as if he had done it with his lips. But then what shall we answer to our Saviours saying, Whosoever denyeth me before men, I will deny him before my Father which is in Heaven 2 This we may say, that whatsoever a Subject, as Naaman was, is compelled to in obedience to his Soveraign, and doth it not in order to his own mind, but in order to the laws of his country, that action is not his, but his Sove- raigns ; nor is it he that in this case denyeth Christ before men, but his Governour, and the law of his countrey. If any man shall accuse this doctrine, as repugnant to true, and unfegined Christianity ; I ask him, in case there should be a subject in any Christian Common-wealth, that should be inwardly in his heart of the Mahometan Religion, whether if his Soveraign command him to bee present at the divine service of the Christian Church, and that on pain of death, he think that Mahometan obliged in conscience to suffer death for that cause, rather than to obey that command of his lawfull Prince. If he say, he ought rather to surfer death, then Parti. COMMON- WEALTH. Chap. 42. 397 then he authorizeth all private men, to disobey their Princes, 272 in maintenance of their Religion, true, or false : if he say, he ought to bee obedient, then he alloweth to himself, that which hee denyeth to another, contrary to the words of our Saviour, Whatsoever you would that men should doe unto you, that doe yee unto them • and contrary to the Law of Nature, (which is the indubitable everlasting Law of God) Do not to another, that which thou wouldest not he should doe unto thee. But what then shall we say of all those Martyrs we read Of Mar- of in the History of the Church, that they have needlessely tyrs' cast away their lives ? For answer hereunto, we are to dis- tinguish the persons that have been for that cause put to death ; whereof some have received a Calling to preach, and professe the Kingdome of Christ openly ; others have had no such Calling, nor more has been required of them than their owne faith. The former sort, if they have been put to death, for bearing witnesse to this point, that Jesus Christ is risen from the dead, were true Martyrs ; For a Martyr is, (to give the true definition of the word) a Witnesse of the Resurrection of Jesus the Messiah ; which none can be but those that conversed with him on earth, and saw him after he was risen : For a Witnesse must have seen what he testi- fieth, or else his testimony is not good. And that none but such, can properly be called Martyrs of Christ, is manifest out of the words of St. Peter, Act. 1. 21, 22. Wherefore of these men which have company ed with us all the time that the Lord Lesus went in and out amongst us beginning from the Baptisme of Lohn unto that same day hee was taken tip from us, must one be ordained to be a Martyr (that is a Witnesse) with us of his Resurrection : Where we may observe, that he which is to bee a Witnesse of the truth of the Resurrection of Christ, that is to say, of the truth of this fundamental! article of Christian Religion, that Jesus was the Christ, must be some Disciple that conversed with him, and saw him before, and after his Resurrection ; and conse- quently must be one of his originall Disciples : whereas they which were not so, can Witnesse no more, but that their antecessors 398 Part 3. OF A CHRISTIAN Chap. 42. antecessors said it, and are therefore but Witnesses of other mens testimony ; and are but second Martyrs, or Martyrs of Christs Witnesses. He, that to maintain every doctrine which he himself draweth out of the History our Saviours of life, and of the Acts, or Epistles of the Apostles ; or which he beleeveth upon the authority of a private man, wil oppose the Laws and Authority of the Civill State, is very far from being a Martyr of Christ, or a Martyr of his Martyrs. 'Tis one Article onely, which to die for, meriteth so honorable a name j and that Article is this, that Jesus is the Christ ; that is to say, He that hath redeemed us, and shall come again to give us salvation, and eternall life in his glorious King- dome. To die for every tenet that serveth the ambition, or profit of the Clergy, is not required ; nor is it the Death of the Witnesse, but the Testimony it self that makes the Martyr : for the word signifieth nothing else, but the man that beareth Witnesse, whether he be put to death for his testimony, or not. Also he that is not sent to preach this fundamentall article, but taketh it upon him of his private authority, though he be a Witnesse, and consequently a Martyr, either primary of 273 Christ, or secundary of his Apostles, Disciples, or their Suc- cessors ; yet is he not obliged to suffer death for that cause ; because being not called thereto, tis not required at his hands ; nor ought hee to complain, if he loseth the reward he expecteth from those that never set him on work. None therefore can be a Martyr, neither of the first, nor second degree, that have not a warrant to preach Christ come in the flesh ; that is to say, none, but such as are sent to the conversion of Infidels. For no man is a Witnesse to him that already beleeveth, and therefore needs no Witnesse ; but to them that deny, or doubt, or have not heard it. Christ sent his Apostles, and his Seventy Disciples, with authority to preach ; he sent not all that beleeved : And he sent them to unbeleevers ; I send you (saith he) as sheep amongst wolves : not as sheep to other sheep. Argument Lastly, the points of their Commission, as they are ex- from the pressely Part 3. COMMON- WEALTH. Chap. 42. 399 pressely set down in the Gospel, contain none of them any ^"rCom authority over the Congregation. mission, We have first (Mat. 10.) that the twelve Apostles were To Preach; sent to the lost sheep of the house of Israel, and commanded to Preach, that the Kingdome of God was at hand. Now Preaching in the originall, is that act, which a Crier, Herald, or other Officer useth to doe publiquely in Proclaiming of a King. But a Crier hath not right to Command any man. And (Luke 10. 2.) the seventy Disciples are sent out, as Labourers, not as Lords of the Harvest; and are bidden (verse 9.) to say, The Kingdo?ne of God is come nigh unto you; and by Kingdom here is meant, not the Kingdome of Grace, but the Kingdome of Glory ; for they are bidden to denounce it (ver. 11.) to those Cities which shall not receive them, as a threatning, that it shall be more tolerable in that day for Sodome, than for such a City. And (Mat. 20. 28.) our Saviour telleth his Disciples, that sought Priority of place, their Office was to minister, even as the Son of man came, not to be ministred unto, but to minister. Preachers there- fore have not Magisteriall, but Ministeriall power : Bee not called Masters, (saith our Saviour, Mat. 23. 10.) for one is your Master, even Christ. Another point of their Commission, is, to Teach all nations ; as it is in Mat. 28. 19. or as in St. Mark 16. 15. Goe into all the world, and Preach the Gospel to every creature. Teach- ing therefore, and Preaching is the same thing. For they that Proclaim the comming of a King, must withall make known by what right he commeth, if they mean men shall submit themselves unto him : As St. Paul did to the Jews of Thessalonica, when three Sabbath dayes he reasoned with them out of the Scriptures, opening, a?id alledging that Christ must needs have suffered, and risen again from the dead, and that this Iesus is Christ. But to teach out of the Old Testament that Jesus was Christ, (that is to say, King,) and risen from the dead, is not to say, that men are bound after they beleeve it, to obey those that tell them so, against the laws, and commands of their Soveraigns; but that they shall doe And Teach 4oo Part 3. OF A CHRISTIAN Chap. 42. doe wisely, to expect the coming of Christ hereafter, in 274 Patience, and Faith, with Obedience to their present Magis- trates. J/zeBa^~ Another point of their Commission, is to Baptize, in the ?iame of the Father, and of the Son, and of the Holy Ghost. What is Baptisme ? Dipping into water. But what is it to Dip a man into the water in the name of any thing ? The meaning of these words of Baptisme is this. He that is Baptized, is Dipped or Washed, as a sign of becomming a new man, and a loyall subject to that God, whose Person was represented in old time by Moses, and the High Priests, when he reigned over the Jews ; and to Jesus Christ, his Sonne, God, and Man, that hath redeemed us, and shall in his humane nature Represent his Fathers Person in his eternall Kingdome after the Resurrection ; and to acknow- ledge the Doctrine of the Apostles, who assisted by the Spirit of the Father, and of the Son, were left for guides to bring us into that Kingdome, to be the onely, and assured way thereunto. This, being our promise in Baptisme ; and the Authority of Earthly Soveraigns being not to be put down till the day of Judgment ; (for that is expressely affirmed by St. Paul 1 Cor. 15. 22, 23, 24, where he saith, As in Adam all die, so in Christ shall all be made alive. But every mati in his owne order, Christ the first fruits, afterward they that are Christs, at his camming ; Then commeth the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all Rule, and all Au- thority and Power) it is manifest, that we do not in Baptisme constitute over us another authority, by which our externall actions are to bee governed in this life ; but promise to take the doctrine of the Apostles for our direction in the way to life eternall. And to The Power of Remission, and Retention of Sinnes, called Forgive, a]so tne povver 0f Loosing, and Binding, and sometimes the and Retain °' 0 Sinnes. Key 'es of 'the Kingdome of Heaven, is a consequence of the Authority to Baptize, or refuse to Baptize. For Baptisme is the Sacrament of Allegeance, of them that are to be received into Part 3. COMMON- WEALTH. Chap. 42. 401 into the Kingdome of God; that is to say, into Eternall life; that is to say, to Remission of Sin : For as Eternall life was lost by the Committing, so it is recovered by the Remitting of mens Sins. The end of Baptisme is Remission of Sins : and therefore St. Peter, when they that were converted by his Sermon on the day of Pentecost, asked what they were to doe, advised them to repent, and be Baptized in the name of Jesus, for the Remission of Sins. And therefore seeing to Baptize is to declare the Reception of men into Gods King- dome ; and to refuse to Baptize is to declare their Exclusion ; it followeth, that the Power to declare them Cast out, or Retained in it, was given to the same Apostles, and their Substitutes, and Successors. And therefore after our Saviour had breathed upon them, saying, (John 20. 22.) Receive the Holy Ghost, hee addeth in the next verse, Whose soever Sins ye Remit, they are Remitted unto them ; and whose soever Sins ye Retain, they are Retained. By which words, is not granted an Authority to Forgive, or Retain Sins, simply and abso- lutely, as God Forgiveth or Retaineth them, who knoweth 275 the Heart of man, and truth of his Penitence and Conversion; but conditionally, to the Penitent : And this Forgivenesse, or Absolution, in case the absolved have but a feigned Re- pentance, is thereby without other act, or sentence of the Absolvent, made void, and hath no effect at all to Salvation, but on the contrary, to the Aggravation of his Sin. Therefore the Apostles, and their Successors, are to follow but the outward marks of Repentance ; which appearing, they have no Authority to deny Absolution ; and if they appeare not, they have no authority to Absolve. The same also is to be observed in Baptisme: for to a converted Jew, or Gentile, the Apostles had not the Power to deny Baptisme ; nor to grant it to the Un-penitent. But seeing no man is able to discern the truth of another mans Repentance, further than by externall marks, taken from his words, and actions, which are subject to hypocrisie ; another question will arise, Who it is that is constituted Judge of those marks. And this question is decided by our Saviour himself; If thy Brother Mat.\%.i$, 2D (saith l6,l?' Part 3. OF A CHRISTIAN Chap. 42. (saith he) shal trespasse against thee, go and tell him his fault between thee, and him alone ; if shall hear thee, thou hast gained thy Brother. But if he will not hear thee, then take with thee one, or two more. And if he shall neglect to hear them, tell it unto the Church ; but if he neglect to hear the Church, let him be unto thee as an Heathen ?nan, and a Pub- lican. By which it is manifest, that the Judgment concern- ing the truth of Repentance, belonged not to any one Man, but to the Church, that is, to the Assembly of the Faithfull, or to them that have authority to bee their Representant. But besides the Judgment, there is necessary also the pro- nouncing of Sentence : And this belonged alwaies to the Apostle, or some Pastor of the Church, as Prolocutor ; and of this our Saviour speaketh in the 18 verse, Whatsoever ye shall bind on earth, shall be boimd in heaven ; and whatsoever ye shall loose on earth, shall be loosed in heaven. And con- formable hereunto was the practise of St. Paul (1 Cor. 5. 3, 4, & 5.) where he saith, For I verily, as absent in body, but presefit in spirit, have determined already, as though 1 were prese?it, concerning him that hath so done this deed ; In the name of our Lord Jesus Christ when ye are gathered together, and my spirit, with the power of our Lord Testis Christ, To de- liver such a one to Satan ; that is to say, to cast him out of the Church, as a man whose Sins are not Forgiven. Paul here pronounceth the Sentence ; but the Assembly was first to* hear the Cause, (for St. Paul was absent;) and by conse- quence to condemn him. But in the same chapter (ver. it, 12.) the Judgment in such a case is more expressely attri- buted to the Assembly : But now T have written unto you, not to keep company, if any man that is called a Brother be a Fornicator, &*c. with such a one no not to eat. For what have T to do to judg them that are without ? Do not ye judg them that are within ? The Sentence therefore by which a man was put out of Church, was pronounced by the Apostle, or Pastor; but the Judgment concerning the merit of the cause, was in the Church ; that is to say, (as the times were before the conversion of Kings, and men that had Sovereign. Authority Part 3. COMMON- WEAL TH. Chap. 42. 403 Authority in the Common-wealth,) the Assembly of the Christians dwelling in the same City ; as in Corinth, in the Assembly of the Christians of Corinth. This part of the Power of the Keyes, by which men were Of Excom- thrust out from the Kingdom of God, is that which is called Excommunicatio?i ; and to excommunicate, is in the Originall, arrow v ay ojyov ttoieIv, to cast out of the Synagogue ; that is, out of the place of Divine service; a word drawn from the custome of the Jews, to cast out of their Synagogues, such as they thought in manners, or doctrine, contagious, as Lepers were by the Law of Moses separated from the con- gregation of Israel, till such time as they should be by the Priest pronounced clean. The Use and Effect of Excommunication, whilest it was The use °f Excom- not yet strengthened with the Civill Power, was no more, munUation than that they, who were not Excommunicate, were to avoid ^y^J** the company of them that were. It was not enough to Power. repute them as Heathen, that never had been Christians; for with such they might eate, and drink ; which with Ex- communicate persons they might not do ; as appeareth by the words of St. Paul, (1 Cor. 5. ver. 9, 10, &»c.) where he telleth them, he had formerly forbidden them to compa?iy with Fornicators ; but (because that could not bee without going out of the world,) he restraineth it to such Fornicators, and otherwise vicious persons, as were of the brethren ; with such a one (he saith) they ought not to keep company, no not to cat. And this is no more than our Saviour saith (Mat. 18. 17.) Let him be to thee as a Heathen, and as a Publican. For Publicans (which signifieth Farmers, and Receivers of the revenue of the Common-wealth) were so hated, and detested by the Jews that were to pay it, as that Publican and Sinner were taken amongst them for the same thing : Insomuch, as when our Saviour accepted the invita- tion of Zacchceus a Publican ; though it were to Convert him, yet it was objected to him as a Crime. And therefore, when our Saviour, to Heathen, added Publican, he did forbid them to eat with a man Excommunicate. As 404 Part 3. OF A CHRISTIAN Chap. 42. Acts 9. 2. Of no effect upon an Apostate. But upon the faith- full only. As for keeping them out of their Synagogues, or places of Assembly, they had no Power to do it, but that of the owner of the place, whether he were Christian, or Heathen. And because all places are by right, in the Dominion of the Common-wealth ; as well hee that was Excommunicated, as hee that never was Baptized, might enter inter into them by Commission from the Civill Magistrate; as Paul before his conversion entred into their Synagogues at Damascus, to apprehend Christians, men and women, and to carry them bound to Jerusalem, by Commission from the High Priest. By which it appears, that upon a Christian, that should become an Apostate, in a place where the Civill Power did persecute, or not assist the Church, the effect of Excommu- nication had nothing in it, neither of dam mage in this world, nor of terrour : Not of terrour, because of their unbeleef ; nor of dammage, because they are returned thereby into the favour of the world ; and in the world to come, were to be in no worse estate, then they which never had beleeved. The dammage redounded rather to the Church, by provo- cation of them they cast out, to a freer execution of their malice. Excommunication therefore had its effect onely upon those, that beleeved that Jesus Christ was to come again in Glory, to reign over, and to judge both the quick, and the dead, and should therefore refuse entrance into his King- dom, to those whose sins were Retained ; that is, to those that were Excommunicated by the Church. And thence it is that St. Paul calleth Excommunication, a delivery of the Excommunicate person to Satan. For without the Kingdom of Christ, all other Kingdomes after Judgment, are comprehended in the Kingdome of Satan. This is it that the faithfull stood in fear of, as long as they stood Excommunicate, that is to say, in an estate wherein their sins were not Forgiven. Whereby wee may understand, that Excommunication in the time that Christian Religion was not authorized by the Civill Power, was used onely for a correction of manners, not of errours in opinion : for it is Part 3. COMMON- WEALTH. Chap. 42. 405 nication. a punishment, whereof none could be sensible but such as beleeved, and expected the coming again of our Saviour to judge the world; and they who so beleeved, needed no other opinion, but onely uprightnesse of life, to be saved. There lyeth Excommunication for Injustice ; as (Mat. 18.) ^l^f/k If thy Brother offend thee, tell it him privately ; then with Excommu- Witnesses ; lastly, tell the Church ; and then if he obey not, Let him be to thee as an Heathen man, and a Publican. And there lieth Excommunication for a Scandalous Life, as (1 Cor. 5. 11.) If any man that is called a Brother, be a Forni- cator, or Covetous, or an Idolater, or a Drunkard, or an Ex- tortioner, with such a one yee are not to eat. But to Excom- municate a man that held this foundation, that Iesus was the Christ, for difference of opinion in other points, by which that Foundation was not destroyed, there appeareth no authority in the Scripture, nor example in the Apostles. There is indeed in St. Paul (Titus 3. 10.) a text that seemeth to be to the contrary. A man that is an Hceretique, after the first and second admonition, reject. For an Hceretique, is he, that being a member of the Church, teacheth neverthe- lesse some private opinion, which the Church has forbidden : and such a one, S. Paul adviseth Titus, after the first, and second admonition, to Reject. But to Reject (in this place) is not to Exco?ntnunicate the Man ; But to give over admon- ishing him, to let him alone, to set by disputing with him, as one that is to be convinced onely by himselfe. The same Apostle saith (2 Tim. 2. 23.) Foolish and unlearned questions avoid : The word Avoid in this place, and Reject in the former, is the same in the Originall, -napanov \ but Foolish questions may bee set by without Excommunication. And again, (Tit. 3. 9.) Avoid Foolish questions, where the Originall -KEpuoraoo^ (set them by) is equivalent to the former word Re- ject. There is no other place that can so much as colourably be drawn, to countenance the Casting out of the Church faithfull men, such as beleeved the foundation, onely for a singular superstructure of their own, proceeding perhaps from a good & pious conscience. But on the contrary, all such 4o6 Part 3. OF A CHRISTIAN Chap. 42. such places as command avoiding such disputes, are written 278 for a Lesson to Pastors, (such as Timothy and Titus were) not to make new Articles of Faith, by determining every small controversie, which oblige men to a need- lesse burthen of Conscience, or provoke them to break the union of the Church. Which Lesson the Apostles themselves observed well. S. Peter, and S. Paul, though their controversie were great, (as we may read in Gal. 2. n.) yet they did not cast one another out of the Church. Neverthelesse, during the Apostles times, there were other Pastors that observed it not; As Diotrephes (3 lohn 9. 6°c. And I will give thee the keyes of Heaven ; whatsoever thou shall bind on Earth, shall be bound in Heaven, and whatsoever thou shall loose on Earth, shall be loosed in Heaven. Which place well considered, proveth no more, but that the Church of Christ hath for foundation one onely Article ; namely, that which Peter in the name of all the Apostles professing, gave occa- sion to our Saviour to speak the words here cited ; which that wee may cleerly understand, we are to consider, that our Saviour preached by himself, by John Baptist, and by his Apostles, nothing but this Article of Faith, that he was the Christ; all other Articles requiring faith no otherwise, than as founded on that. John began first, {Mat. 3. 2.) preaching only this, The Kingdome of God is at hand. Then our Saviour himself (Mat. 4. 17.) preached the same : And to his Twelve Apostles, when he gave them their Commis- sion (Mat. 10. 7.) there is no mention of preaching any other Article but that. This was the fundamentall Article, that is the Foundation of the Churches Faith. Afterwards the Apostles being returned to him, he asketh them all, (Mat. 16. 13.) not Peter onely, Who men said he was • and they answered, that some said he was IoJm the Baptist, some Elias, and others Ieremias, or one of the Prophets : Then (ver. 15.) he asked them all again, (not Peter onely) Whom say yee that I am? Therefore S. Peter answered (for them all) Thou art Christ, the Son of the Living God ; which I said Part 3. COMMON- WE A L TH. Chap. 42. said is the Foundation of the Faith of the whole Church ; 302 from which our Saviour takes the occasion of saying, Vpon this sto?ie I will build my Church : By which it is manifest, that by the Foundation-Stone of the Church, was meant the Fundamentall Article of the Churches Faith. But why then (will some object) doth our Saviour interpose these words, Thou art Peter ? If the originall of this text had been rigidly translated, the reason would easily have ap- peared : We are therefore to consider, that the Apostle Simon, was surnamed Stone, (which is the signification of the Syriacke word Cephas, and of the Greek word Petrus). Our Saviour therefore after the confession of that Funda- mentall Article, alluding to his name, said (as if it were in English) thus, Thou art Stone, and upon this Stone I will build my Church : which is as much as to say, this Article, that / am the Christ, is the Foundation of all the Faith I require in those that are to bee members of my Church : Neither is this allusion to a name, an unusuall thing in com- mon speech : But it had been a strange, and obscure speech, if our Saviour intending to build his Church on the Person of S. Peter, had said, thou art a Stone, and upon this Stone I will build my Church, when it was so obvious without ambiguity to have said, / will build my Church on thee ; and yet there had been still the same allusion to his name. And for the following words, I will give thee the Keyes of Heaven, &>c. it is no more than what our Saviour gave also to all the rest of his Disciples [Matth. 18. 18.] Whatsoever yee shall bind on Earth, shall be bound in Heaven. And whatsoever ye shall loose on Earth, shall be loosed in Heaven. But howsoever this be interpreted, there is no doubt but the Power here granted belongs to all Supreme Pastors ; such as are all Christian Civill Soveraignes in their own Dominions. In so much, as if St. Peter, or our Saviour himself had converted any of them to beleeve him, and to acknowledge his Kingdome ; yet because his Kingdome is not of this world, he had left the supreme care of converting his subjects to none but him ; or else hee must have de- prived 442 Part 3. OF A CHRISTIAN Chap. 42. prived him of the Sovereignty, to which the Right of Teach- ing is inseparably annexed. And thus much in refutation of his first Book, wherein hee would prove St. Peter to have been the Monarch Universall of the Church, that is to say, of all the Christians in the world. The second The second Book hath two Conclusions : One, that S. Book, Peter was Bishop of Rome, and there dyed : The other, that the Popes of Rome are his Successors. Both which have been disputed by others. But supposing them true ; yet if by Bishop of Rome, bee understood either the Monarch of the Church, or the Supreme Pastor of it j not Silvester, but Constantine (who was the first Christian Em- perour) was that Bishop ; and as Constantine, so all other Christian Emperors were of Right supreme Bishops of the Roman Empire; I say of the Roman Empire, not of all Christendome : For other Christian Sovereigns had the same Right in their severall Territories, as to an Office essentially adhaerent to their Sovereignty. Which shall serve for answer to his second Book. The third In the third Book, he handleth the question whether the 303 Pope be Antichrist. For my part, I see no argument that proves he is so, in that sense the Scripture useth the name : nor will I take any argument from the quality of Antichrist, to contradict the Authority he exerciseth, or hath heretofore exercised in the Dominions of any other Prince, or State. It is evident that the Prophets of the Old Testament fore- told, and the Jews expected a Messiah, that is, a Christ, that should re-establish amongst them the kingdom of God, which had been rejected by them in the time of Samuel, when they required a King after the manner of other Nations. This expectation of theirs, made them obnoxious to the Imposture of all such, as had both the ambition to attempt the attaining of the Kingdome, and the art to deceive the People by counterfeit miracles, by hypocriticall life, or by orations and doctrine plausible. Our Saviour therefore, and his Apostles forewarned men of False Prophets, and of False Christs. False Christs, are such as pretend to be Part 3. COMMON- WEAL TH. Chap. 42. 443 be the Christ, but are not, and are called properly Anti- christs, in such sense, as when there happeneth a Schisme in the Church by the election of two Popes, the one calleth the other Antipapa, or the false Pope. And therefore Anti- christ in the proper signification hath two essentiall marks; One, that he denyeth Jesus to be Christ; and another that he professeth himselfe to bee Christ. The first Mark is set down by S. John in his 1 Epist. 4. ch. 3. ver. Every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God ; And this is the Spirit of Antichrist. The other Mark is expressed in the words of our Saviour, {Mat. 24. 5.) Many shall come in my name, saying, Ia?n Christ ; and again, If any man shall say unto you, Loe, here is Christ, there is Christ, beleeve it not. And therefore Antichrist must be a False Christ, that is, some one of them that shall pretend themselves to be Christ. And out of these two Marks, to deny Jesus to be t/ie Christ, and to affirm himselfe to be the Christ, it folio weth, that he must also be an Adversary of Jesus the true Christ, which is another usuall signification of the word Antichrist. But of these many Antichrists, there is one speciall one, o Avt'ixphttoc, 77ie Antichrist, or Antichrist definitely, as one certaine person; not indefinitely an Anti- christ. Now seeing the Pope of Rome, neither pretendeth himself, nor denyeth Jesus to bee the Christ, I perceive not how he can be called Antichrist; by which word is not meant, one that falsely pretendeth to be His Lieutenant, or Vicar generall, but to be JJee. There is also some Mark of the time of this speciall Antichrist as {Mat. 24. 15.) when that abominable Destroyer, spoken of by Daniel, * shall *Dan.g. stand in the Holy place, and such tribulation as was not 27' since the beginning of the world, nor ever shall be again, in- somuch as if it were to last long, (ver. 22.) no flesh could be saved ; but for the elects sake those days shall be shortened (made fewer). But that tribulation is not yet come ; for it is to be followed immediately (ver. 29.) by a darkening of the Sun and Moon, a falling of the Stars, a concussion of the Heavens, and the glorious coming again of our Saviour in the 444 Part 3. OF A CHRISTIAN Chap. 42. The fourth Book. Texts for the Infalli- bility of the Popes Judge me fit in points of faith. the cloudes. And therefore The Antichrist \% not yet come ; whereas, many Popes are both come and gone. It is true, the Pope in taking upon him to give Laws to all Christian Kings, and Nations, usurpeth a Kingdome in this world, which Christ took not on him : but he doth it not as Christ, but as for Christ, wherein there is nothing of The A?itichrist. In the fourth Book, to prove the Pope to be the supreme Judg in all questions of Faith and Manners, (which is as vi itch as to be the absolute Monarch of all Christians in the 7vorld,) he bringeth three Propositions : The first, that his Judgments are Infallible : The second, that he can make very Laws, and punish those that observe them not : The third, that our Saviour conferred all Jurisdiction Eccle- siasticall on the Pope of Rome. For the Infallibility of his Judgments, he alledgeth the Scriptures: and first, that of Luke 22. 31. Simon, Simon, Satan hath desired you that he may sift you as wheat ; but I have prayed for thee, that thy faith faile ?iot ; and when thou art converted, strengthen thy Brethren. This according to Bellarmines exposition, is, that Christ gave here to Simon Peter two priviledges : one, that neither his Faith should fail, nor the Faith of any of his successors : the other, that neither he, nor any of his successors should ever define any point concerning Faith, or Manners erroneously, or contrary to the definition of a former Pope : Which is a strange, and very much strained interpretation. But he that with attention readeth that chapter, shall find there is no place in the whole Scripture, that maketh more against the Popes Authority, than this very place. The Priests and Scribes seeking to kill our Saviour at the Passeover, and Judas possessed with a resolution to betray him, and the day of killing the Passeover being come, our Saviour celebrated the same with his Apostles, which he said, till the Kingdome of God was come hee would doe no more ; and withall told them, that one of them was to betray him : Hereupon they questioned, which of them it should be ; and withall (seeing the next Passeover their Master would cele- brate 304 Part 3. COMMON- WEAL TH. Chap. 42. brate should be when he was King) entred into a contention, who should then be the greatest man. Our Saviour there- fore told them, that the Kings of the Nations had Dominion over their Subjects, and are called by a name (in Hebrew) that signifies Bountifull ; but I cannot be so to you, you must endeavour to serve one another ; I ordain you a Kingdome, but it is such as my Father hath ordained mee ; a Kingdome that I am now to purchase with my blood, and not to possesse till my second coming ; then yee shall eat and drink at my Table, and sit on Thrones, judging the twelve Tribes of Israel : And then addressing himself to St. Peter, he saith, Simon, Simon, Satan seeks by suggesting a present domination, to weaken your faith of the future ; but I have prayed for thee, that thy faith shall not fail ; Thou therefore (Note this,) being converted, and under- standing my Kingdome as of another world, confirm the same faith in thy Brethren : To which S. Peter answered (as one that no more expected any authority in this world) Lord L a?n ready to goe with thee, not onely to Prison, but to Death. Whereby it is manifest, S. Peter had not onely no juris- diction given him in this world, but a charge to teach all the other Apostles, that they also should have none. And for the Infallibility of St. Peters sentence definitive in matter of Faith, there is no more to be attributed to it out of this Text, than that Peter should continue in the beleef of this point, namely, that Christ should come again, and possesse the Kingdome at the day of Judgement ; which was not given by this Text to all his Successors ; for wee see they claime it in the World that now is. The second place is that of Matth. 16. Thou art Peter, and upon this rocke L will build my Church, a?id the gates of Hell shall not prevail against if. By which (as I have already shewn in this chapter) is proved no more, than that the gates of Hell shall not prevail against the confession of Peter, which gave occasion to that speech * namely this, that Lesus is Christ the Sonne of God. The third Text is Lohn 21. ver. 16, 17. Feed my sheep; which Part 3. OF A CHRISTIAN Chap. 42. which contains no more but a Commission of Teaching : And if we grant the rest of the Apostles to be contained in that name of Sheep) then it is the supreme Power of Teaching: but it was onely for the time that there were no Christian Soveraigns already possessed of that Supremacy. But I have already proved, that Christian Soveraignes are in their owne Dominions the supreme Pastors, and instituted thereto, by vertue of their being Baptized, though without other Imposition of Hands. For such Imposition being a Cere- mony of designing the person, is needlesse, when hee is already designed to the Power of Teaching what Doctrine he will, by his institution to an Absolute Power over his Subjects. For as I have proved before, Soveraigns are supreme Teachers (in generall) by their Office ; and there- fore oblige themselves (by their Baptisme) to teach the Doctrine of Christ : And when they suffer others to teach their people, they doe it at the perill of their own souls ; for it is at the hands of the Heads of Families that God will require the account of the instruction of his Children and Servants. It is of Abraham himself, not of a hireling, that God saith [Gen. 18. 19.) I know him that he will command his Children, and his houshold after him, that they keep the way of the Lord, and do justice and judgement. The fourth place is that of Exod. 28. 30. Thou shall put in the Breastplate of Judgment, the Vritn and the Thummin : which hee saith is interpreted by the Septuagint SrjXcomv teal a\>)6eiav, that is, Evidence and Truth : And thence con- cluded, God had given Evidence, and Truth, (which is almost Infallibility,) to the High Priest. But be it Evidence and Truth it selfe that was given ; or be it but Admonition to the Priest to endeavour to inform himself cleerly, and give judgment uprightly; yet in that it was given to the High Priest, it was given to the Civill Soveraign : For such next under God was the High Priest in the the Common- wealth of Israel ; and is an argument for Evidence and 306 Truth, that is, for the Ecclesiasticall Supremacy of Civill Soveraigns over their own Subjects, against the pretended Power Part 3. COMMON- WEALTH. Chap. 42. 447 Power of the Pope. These are all the Texts hee bringeth for the Infallibility of the Judgement of the Pope, in point of Faith. For the Infallibility of his Judgment concerning Manners, hee bringeth one Text, which is that of Ioh?i 16. 13. When Texts for the Spirit of truth is co?ne, hee will lead you into all truth : poiluof * where (saith he) by all truth, is meant, at least, all truth Manners, necessary to salvation. But with this mitigation, he attri- buteth no more Infallibility to the Pope, than to any man that professeth Christianity, and is not to be damned : For if any man erre in any point, wherein not to erre is neces- sary to Salvation, it is impossible he should be saved ; for that onely is necessary to Salvation, without which to be saved is impossible. What points these are, I shall declare out of the Scripture in the Chapter following. In this place I say no more, but that though it were granted, the Pope could not possibly teach any error at all, yet doth not this entitle him to any Jurisdiction in the Dominions of another Prince, unlesse we shall also say, a man is obliged in con- science to set on work upon all occasions the best workman, even then also when he hath formerly promised his work to another. Besides the Text, he argueth from Reason, thus. If the Pope could erre in necessaries, then Christ hath not suffi- ciently provided for the Churches Salvation ; because he hath commanded her to follow the Popes directions. But this Reason is invalid, unlesse he shew when, and where Christ commanded that, or took at all any notice of a Pope : Nay granting whatsoever was given to S. Peter, was given to the Pope ; yet seeing there is in the Scripture no command to any man to obey St. Peter, no man can bee just, that obeyeth him, when his commands are contrary to those of his lawfull Soveraign. Lastly, it hath not been declared by the Church, nor by the Pope himselfe, that he is the Civill Soveraign of all the Christians in the world ; and therefore all Christians are not bound to acknowledge his Jurisdiction in point of Manners. For Part 3. OF A CHRISTIAN Chap. 42. For the Civill Soveraignty, and supreme Judicature in con- troversies of Manners, are the same thing : And the Makers of Civill Laws, are not onely Declarers, but also Makers of the justice, and injustice of actions ; there being nothing in mens Manners that makes them righteous, or unrighteous, but their conformity with the Law of the Soveraign. And therefore when the Pope challengeth Supremacy in contro- versies of Manners, hee teacheth men to disobey the Civill Soveraign ; which is an erroneous Doctrine, contrary to the many precepts of our Saviour and his Apostles, delivered to us in the Scripture. To prove the Pope has Power to make Laws, he alledgeth many places ; as first, Deut. 17. 12. The ma?i that will doe presumptuously, and will not hearken unto the Priest, {that standeth to Minister there before the Lord thy God, or unto the Judge,) even that man shall die, and thou shall put away the evill from Israel. For answer whereunto, we are to re- member that the High Priest (next and immediately under God) was the Civill Soveraign ; and all Judges were to be constituted by him. The words alledged sound therefore thus. The man that will presume to disobey the Civill Sove- raign for the time being, or any of his Officers in the execution of their places, that man shall die, &-r. which is cleerly for the Civill Soveraignty, against the Universall power of the Pope. Secondly, he alledgeth that of Matth. 16. Whatsoever yee shall bind, &c. and interpreteth it for such binding as is attributed (Matth. 23. 4.) to the Scribes and Pharisees, They bind heavy burthens, and grievous to be born, and lay them on mens shoulders ; by which is meant (he saves) Making of Laws 1 and concludes thence, that the Pope can make Laws. But this also maketh onely for the Legislative power of Civill Soveraigns : For the Scribes, and Pharisees sat in Moses Chaire, but Moses next under God was Soveraign of the People of Israel : and therefore our Saviour commanded them to doe all that they should say, but not all that they should do. That is, to obey their Laws, but not follow their Example. The Part 3. COMMON- WEALTH. Chap. 42. The third place, is John 21. 16. Feed my sheep ; which is not a Power to make Laws, but a command to Teach. Making Laws belongs to the Lord of the Family j who by his owne discretion chooseth his Chaplain, as also a School- master to Teach his children. The fourth place John 20. 21. is against him. The words are, As my Father sent me, so send I you. But our Saviour was sent to Redeem (by his Death) such as should Beleeve ; and by his own, and his Apostles preaching to prepare them for their entrance into his Kingdome j which he himself saith, is not of this world, and hath taught us to pray for the coming of it .hereafter, though hee refused (Acts 1. 6, 7.) to tell his Apostles when it should come; and in which, when it comes, the twelve Apostles shall sit on twelve Thrones (every one .perhaps as high as that of St. Peter) to judge the twelve tribes of Israel. Seeing then God the Father sent not our Saviour to make Laws in this present world, wee may conclude from the Text, that neither did our Saviour send S. Peter to make Laws here, but to perswade men to expect his second comming with a stedfast faith ; and in the mean time, if Subjects, to obey their Princes j and if Princes, both to beleeve it themselves, and to do their best to make their Subjects doe the same ; which is the Office of a Bishop. Therefore this place maketh most strongly for the joining of the Ecclesiastical! Supremacy to the Civill Soveraignty, contrary to ^that which Cardinall Bellarmine alledgeth it for. The fift place is Acts 15. 28. // hath seemed good to the Holy Spirit, and to us, to lay upon you no greater burden, than these necessary things, that yee abstaine from meats offered to Idols, and from bloud, and from things strangled, and fro7?i fornication. Here hee notes the word Laying of 'burdens for 308 the Legislative Power. But who is there, that reading this Text, can say, this stile of the Apostles may not as properly be used in giving Counsell, as in making Laws ? The stile of a Law is, We command : But, We think good, is the ordi- nary stile of them, that but give Advice ; and they lay a 2 g Burthen Part 3. OF A CHRISTIAN Chap. 42. Burthen that give Advice, though it bee conditionall, that is, if they to whom they give it, will attain their ends : And such is the Burthen, of abstaining from things strangled, and from bloud ; not absolute, but in case they will not erre. I have shewn before (chap. 25.) that Law, is distinguished from Counsell, in this, that the reason of a Law, is taken from the designe, and benefit of him that prescribeth it; but the reason of a Counsell, from the designe, and benefit of him, to whom the Counsell is given. But here, the Apostles aime onely at the benefit of the converted Gentiles, namely their Salvation ; not at their own benefit ; for having done their endeavour, they shall have their reward, whether they be obeyed, or not. And therefore the Acts of this Councell, were not Laws, but Counsells. The sixt place is that of Rom. 13. Let every Soul be subject to the Higher Powers, for there is no Power but of God; which is meant, he saith not onely of Secular, but also of Ecclesiasticall Princes. To which I answer, first, that there are no Ecclesiasticall Princes but those that are also Civill Soveraignes j and their Principalities exceed not the com- passe of their Civill Soveraignty ; without those bounds though they may be received for Doctors, they cannot be acknowledged for Princes. For if the Apostle had meant, we should be subject both to our own Princes, and also to the Pope, he had taught us a doctrine, which Christ himself hath told us is impossible, namely, to serve two Af asters. And though the Apostle say in another place, I write these things being absent, lest being present I should use sharpnesse, according to the Power which the Lord hath given me ; it is not, that he challenged a Power either to put to death, im- prison, banish, whip, or fine any of them, which are Punish- ments j but onely to Excommunicate, which (without the Civill Power) is no more but a leaving of their company, and having no more to doe with them, than with a Heathen man, or a Publican ; which in many occasions might be a greater pain to the Excommunicant, than to the Excommu- nicate. The Part 3. COMMON-WEALTH. Chap. 42. The seventh place is 1 Cor. 4. 21. I come unto you with a Rod, or in love, and the spirit of lenity ? But here again, it is not the Power of a Magistrate to punish offenders, that is meant by a Rod ; but onely the Power of Excommu- nication, which is not in its owne nature a Punishment, but onely a Denouncing of punishment, that Christ shall inflict, when he shall be in possession of his Kingdome, at the day of Judgment. Nor then also shall it bee properly a Punish- ment, as upon a Subject that hath broken the Law; but a Revenge, as upon an Enemy, or Revolter, that denyeth the Right of our Saviour to the Kingdome : And therefore this proveth not the Legislative Power of any Bishop, that has not also the Civill Power. 309 The eighth place is, Timothy 3. 2. A Bishop must be the husband but of one wife, vigilant, sober, which he saith was a Law. I thought that none could make a Law in the Church, but the Monarch of the Church, St. Peter. But suppose this Precept made by the authority of St Peter ; yet I see no reason why to call it a Law, rather than an Advice, seeing Timothy was not a Subject, but a Disciple of S. Paul; nor the flock under the charge of Timothy, his Subjects in the Kingdome, but his Scholars in the Schoole of Christ : If all the Precepts he giveth Timothy, be Laws, why is not this also a Law, Drink no longer water, but use a little wi?ie for thy healths sake ? And why are not also the Precepts of good Physitians, so many Laws ? but that it is not the Im- perative manner of speaking, but an absolute Subjection to a Person, that maketh his Precepts Laws. In like manner, the ninth place, 1 Tim. 5. 19. Against an Elder receive not an accusation, but before two or three Witnesses, is a wise Precept, but not a Law. The tenth place is, Luke 10. 16. He that heareth you, heareth mee ; and he that despiseth you, despiseth me. And there is no doubt, but he that despiseth the Counsell of those that are sent by Christ, despiseth the Counsell of Christ himself. But who are those now that are sent by Christ, but such as are ordained Pastors by lawfull Authority ? and who are Part 3. OF A CHRISTIAN Chap. 42. are lawfully ordained, that are not ordained by the Soveraign Pastor ? and who is ordained by the Soveraign Pastor in a Christian Common-wealth, that is not ordained by the au- thority of the Soveraign thereof ? Out of this place therefore it followeth, that he which heareth his Soveraign being a Christian, heareth Christ ; and hee that despiseth the Doc- trine which his King being a Christian, authorizeth, despiseth the Doctrine of Christ (which is not that which Bellarmine intendeth here to prove, but the contrary). But all this is nothing to a Law. Nay more, a Christian King, as a Pastor, and Teacher of his Subjects, makes not thereby his Doctrines Laws. He cannot oblige men to beleeve j though as a Civill Soveraign he may make Laws suitable to his Doctrine, which may oblige men to certain actions, and sometimes to such as they would not otherwise do, and which he ought not to command ; and yet when they are commanded, they are Laws ; and the externall actions done in obedience to them, without the inward approbation, are the actions of the Sove- raign, and not of the Subject, which is in that case but as an instrument, without any motion of his owne at all ; because God hath commanded to obey them. . The eleventh, is every place, where the Apostle for Coun- sell, putteth some word, by which men use to signifie Com- mand ; or calleth the following of his Counsell, by the name of Obedience. And therefore they are alledged out of 1 Cor. 1 1 . 2 . / commend you for keeping my Precepts as I delivered them to you. The Greek is, / commend you for keeping those things I delivered to you, as I delivered them. Which is far from signifying that they were Laws, or any thing else, but good Counsell. And that of 1 Thess. 4. 2. You know what commandements we gave you : where the Greek word is Trapayye'iaq sdoNcafcev, equivalent tO Trapse (oKa/xei^ what wee delivered to you, as in the place next before alledged, which does not prove the Traditions of the Apostles, to be any more than Counsells ; though as is said in the 8 verse, he that despiseth them, despiseth not man, but God : For our Saviour himself came not to Judge, that is, to be King in this Part 3. COMMON- WEAL TH. Chap. 42. this world ; but to Sacrifice himself for Sinners, and leave Doctors in his Church, to lead, not to drive men to Christ, who never accepteth forced actions, (which is all the Law produceth,) but the inward conversion of the heart ; which is not the work of Laws, but of Counsell, and Doctrine. And that of 2 Thess. 3. 14. If any man Obey not our ivord by this Epistle, note that man, and have no company with him, that he may bee ashai?ied : where from the word Obey, he would inferre, that this Epistle was a Law to the Thessa- lonians. The Epistles of the Emperours were indeed Laws. If therefore the Epistle of S. Paul were also a Law, they were to obey two Masters. But the word Obey, as it is in the Greek vn-aKovei, signifieth hearkning to, or putting in practice, not onley that which is Commanded by him that has right to punish, but also that which is delivered in a way of Counsell for our good ; and therefore St. Paul does not bid kill him that disobeys, nor beat, nor imprison, nor amerce him, which Legislators may all do ; but avoid his company, that he may bee ashamed : whereby it is evident, it was not the Empire of an Apostle, but his Reputation amongst the Faithfull, which the Christians stood in awe of. The last place is that of Heb. 13. 17. Obey your Leaders, and submit your selves to them, for they watch for your souls, as they that must give account : And here also is intended by Obedience, a following of their Counsell : For the reason of our Obedience, is not drawn from the will and command of our Pastors, but from our own benefit, as being the Salvation of our Souls they watch for, and not for the Exaltation of their own Power, and Authority. If it were meant here, that all they teach were Laws, then not onely the Pope, but every Pastor in his Parish should have Legislative Power. Again, they that are bound to obey, their Pastors, have no power to examine their commands. What then shall wee say to St. Iohn who bids us (1 Epist. chap. 4. ver. 1.) Not to beleeve every Spirit, but to try the Spirits whether they are of God, because many false Prophets are gone out into the world ? It is therefore manifest, that wee may dispute the Doctrine of our 454 Part 3. OF A CHRISTIAN Chap. 42. our Pastors ; but no man can dispute a Law. The Com- mands of Civill Sovereigns are on all sides granted to be Laws : if any else can make a Law besides himselfe, all Common-wealth, and consequently all Peace, and Justice must cease ; which is contrary to all Laws, both Divine and Humane. Nothing therefore can be drawn from these, or any other places of Scripture, to prove the Decrees of the Pope, where he has not also the Civill Sovereignty, to be Laws. Theques- The last point hee would prove, is this, That our Saviour periorify1' Christ has committed Ecdesiasticall Jurisdiction immediately between the to none but the Pope. Wherein he handleth not the Question other1 of Supremacy between the Pope and Christian Kings, but Bishops. between the Pope and other Bishops. And first, he sayes it is agreed, that the Jurisdiction of Bishops, is at least in the generall de lure Divino, that is, in the Right of God ; for which he alledges S. Paul, Ephes. 4, 11. where hee sayes, that Christ after his Ascension into heaven, gave gifts to men, some Apostles, some Prophets, and some Evangelists, and some Pastors, and some Teachers : And thence inferres, they have indeed their Jurisdiction in Gods Right ; but will not grant they have it immediately from God, but de- rived through the Pope. But if a man may be said to have his Jurisdiction de ]ure Divino, and yet not immediately ; what lawfull Jurisdiction, though but Civill, is there in a Christian Common-wealth, that is not also de ]ure Divino ? For Christian Kings have their Civill Power from God im- mediately ; and the Magistrates under him exercise their severall charges in vertue of his Commission ; wherein that which they doe, is no lesse de ]ure Divino mediato, than that which the Bishops doe, in vertue of the Popes Ordi- nation. All lawfull Power is of God, immediately in the Supreme Governour, and mediately in those that have Authority under him : So that either hee must grant every Constable in the State, to hold his Office in the Right of God ; or he must not hold that any Bishop holds his so, besides the Pope himselfe. But Part 3. COMMON- WEALTH. Chap. 42. But this whole Dispute, whether Christ left the Jurisdic- tion to the Pope oriely, or to other Bishops also, if con- sidered out of those places where the Pope has the Civill Soveraignty, is a contention de lana Caprina : For none of them (where they are not Soveraigns) has any Jurisdiction at all. For Jurisdiction is the Power of hearing and deter- mining Causes between man and man ; and can belong to none, but him that hath the Power to prescribe the Rules of Right and Wrong • that is, to make Laws ; and with the Sword of Justice to compell men to obey his Decisions, pronounced either by himself, or by the Judges he or- daineth thereunto ; which none can lawfully do, but the Civill Soveraign. Therefore when he alledgeth out of the 6 of Luke, thai our Saviour called his Disciples together, and chose twelve of them which he named Apostles, he proveth that he Elected them (all, except Matthias, Paul and Barnabas), and gave them Power and Command to Preach, but not to Judge of Causes between man and man : for that is a Power which he refused to take upon himselfe, saying, Who made vie a Judge, or a Divider, among you? and in another place, My Kingdome is not of this world. But hee that hath not the Power to hear, and determine Causes between man and man, cannot be said to have any Jurisdiction at all. And yet this hinders not, but that our Saviour gave them Power to Preach and Baptize in all parts of the world, supposing they were not by their own lawfull Soveraign forbidden : For to our own Soveraigns Christ himself, and his Apostles 312 have in sundry places expressely commanded us in all things to be obedient. The arguments by which he would prove, that Bishops receive their Jurisdiction from the Pope (seeing the Pope in the Dominions of other Princes hath no Jurisdiction him- self,) are all in vain. Yet because they prove, on the con- trary, that all Bishops receive Jurisdiction when they have it from their Civill Soveraigns, I will not omit the recitall of them. The Part 3. OF A CHRISTIAN Chap. 42. The first, is from Numbers n. where Moses not being able alone to undergoe the whole burthen of administring the affairs of the People of Israel, God commanded him to choose Seventy Elders, and took part of the spirit of Moses, to put it upon those Seventy Elders : by which is under- stood, not that God weakned the spirit of Moses, for that had not eased him at all ; but that they had all of them their authority from him ; wherein he doth truly, and in- genuously interpret that place. But seeing Moses had the entire Soveraignty in the Common-wealth of the Jews, it is manifest, that it is thereby signified, that they had their Authority from the- Civill Soveraign : and therefore that place proveth, that Bishops in every Christian Common- wealth have their Authority from the Civill Soveraign ; and from the Pope in his own Territories only, and not in the Territories of any other State. The second argument, is from the nature of Monarchy j wherein all Authority is in one Man, and in others by derivation from him : But the Government of the Church, he says, is Monarchical!. This also makes for Christian Monarchs. For they are really Monarchs of their own people ; that is, of their own Church (for the Church is the same thing with a Christian people ;) whereas the Power of the Pope, though hee were S. Peter, is neither Monarchy, nor hath any thing of Archicall, nor Craticall, but onely of Didacticall ; For God1 accepteth not a forced, but a willing obedience. The third, is, from that the Sea of S. Peter is called by S. Cyprian, the Head, the Source, the Roote, the Sun, from whence the Authority of Bishops is derived. But by the Law of Nature (which is a better Principle of Right and Wrong, than the word of any Doctor that is but a man) the Civill Soveraign in every Common-wealth, is the Head, the Source, the Root, and the Sun, from which all Jurisdiction is derived. And therefore the Jurisdiction of Bishops, is derived from the Civill Soveraign. The fourth, is taken from the Inequality of their Jurisdic- tions : Part 3. COMMON- WEAL TH. Chap. 42. tions : For if God (saith he) had given it them immediately, he had given as well Equality of Jurisdiction, as of Order: But wee see, some are Bishops but of own Town, some of a hundred Towns, and some of many whole Provinces; which differences were not determined by the command of God ; their Jurisdiction therefore is not of God, but of Man ; and one has a greater, another a lesse, as it pleaseth the Prince of the Church. Which argument, if he had proved before, that the Pope had had an Universall Juris: diction over all Christians, had been for his purpose. But 313 seeing that hath not been proved, and that it is notoriously known, the large Jurisdiction of the Pope was given him by those that had it, that is, by the Emperours of Rome, (for the Patriarch of Constantinople, upon the same title, namely, of being Bishop of the Capitall City of the Empire, and Seat of the Emperour, claimed to be equall to him,) it fol- loweth, that all other Bishops have their Jurisdiction from the Soveraigns of the place wherein they exercise the same : And as for that cause they have not their Authority de lure Divino ; so neither hath the Pope his de lure Divino, except onely where hee is also the Civill Soveraign. His fift argument is this, If Bishops have their Jurisdiction immediately from God, the Pope could not take it from them, for he can doe nothing contrary to Gods ordination ; And this consequence is good, and well proved. But (saith he) the Pope can do this, and has done it. This also is granted, so he doe it in his own Dominions, or in the Dominions of any other Prince that hath given him that Power j but not uni- versally, in Right of the Popedome : For that power be- longeth to every Christian Soveraign, within the bounds of his owne Empire, and is inseparable from the Soveraignty. Before the People of Israel had (by the commandment of God to Samuel) set over themselves a King, after the manner of other Nations, the High Priest had the Civill Government; and none but he could make, nor depose an inferiour Priest : But that Power was afterwards in the King, as may be proved by this same argument of Bellarmine ; For if the Priest (be he 458 Pari 3- OF A CHRISTIAN Chap. 42. he the High Priest or any other) had his Jurisdiction imme- diately from God, then the King could not take it from him ; for he could doe nothing contrary to Gods ordinance : But it is certain, that King Solomon (1 Kings 2. 26.) deprived Abiathar the High Priest of his Office, and placed Zadok (verse 35.) in his room. Kings therefore may in the like manner Ordaine, and Deprive Bishops, as they shall thinke fit, for the well governing of their Subjects. His sixth argument is this, If Bishops have their Jurisdic- tion de lure Divino (that is, immediately from God,) they that maintaine it, should bring some Word of God to prove it : But they can bring none. The argument is good ; I have therefore nothing to say against it. But it is an argu- ment no lesse good, to prove the Pope himself to have no Jurisdiction in the Dominion of any other Prince. Lastly, hee bringeth for argument, the testimony of two Popes, Innocent, and Leo ; and I doubt not but hee might have alledged, with as good reason, the testimonies of all the Popes almost since S. Peter : For considering the love of Power naturally implanted in mankind, whosoever were made Pope, he would be tempted to uphold the same opinion. Neverthelesse, they should therein but doe, as Innocent, and Leo did, bear witnesse of themselves, and therefore their witnesse should not be good. %pesTem ln ^ fift B°°k he hath f°Ur Concmsions- The nrst is> 314 porall That the Pope is not Lord of all the world : The second, Power. That the Pope is not Lord of all the Christian world: The third, That the Pope (without his owne Territory) has not any Temporall jurisdiction DIRECTLY : These three Con- clusions are easily granted. The fourth is, That the Pope has (in the Dominions of other Princes) the Supreme Tem- porall Power INDIRECTLY ': which is denyed ; unlesse hee mean by Indirectly, that he has gotten it by Indirect means ; then is that also granted. But I understand, that when he saith he hath it Indirectly, he means, that such Temporall Jurisdiction belongeth to him of Right, but that this Right is but a Consequence of his Pastorall Authority, the which he Part 3. COMMON- WEALTH. Chap. 42. he could not exercise, unlesse he have the other with it : And therefore to the Pastorall Power (which he calls Spirituall) the Supreme Power Civill is necessarily annexed ; and that thereby hee hath a Right to change Kingdomes, giving them to one, and taking them from another, when he shall think it conduces to the Salvation of Souls. Before I come to consider the Arguments by which hee would prove this Doctrine, it will not bee amisse to lay open the Consequences of it ; that Princes, and States, that have the Civill Soveraignty in their severall Common-wealths, may bethink themselves, whether it bee convenient for them, and conducing to the good of their Subjects, of whom they are to give an account at the day of Judgment, to admit the same. When it is said, the Pope hath not (in the Territories of other States) the Supreme Civill Power Directly ; we are to understand, he doth not challenge it, as other Civill Sove- reigns doe, from the originall submission thereto of those that are to be governed. For it is evident, and has already been sufficiently in this Treatise demonstrated, that the Right of all Soveraigns, is derived originally from the consent of every one of those that are to bee governed; whether they that choose him, doe it for their common defence against an Enemy, as when they agree amongst themselves to appoint a Man, or an Assembly of men to protect them ; or whether they doe it, to save their lives, by submission to a conquering Enemy. The Pope therefore, when he dis- claimeth the Supreme Civill Power over other States Directly, denyeth no more, but that his Right cometh to him by that way ; He ceaseth not for all that, to claime it another way ; and that is, (without the consent of them that are to be governed) by a Right given him by God, (which hee calleth Indirectly,) in his Assumption to the Papacy. But by what way soever he pretend, the Power is the same ; and he may (if it bee granted to be his Right) depose Princes and States, as often as it is for the Salvation of Soules, that is, as often as he will ; for he claimeth also the Sole Power to Judge, whether Part 3. OF A CHRISTIAN Chap. 42. whether it be to the Salvation of mens Souls, or not. And this is the Doctrine, not onely that Bellarmine here, and many other Doctors teach in their Sermons and Books, but also that some Councells have decreed, and the Popes have accordingly, when the occasion hath served them, put in practise. For the fourth Councell of Lateran held under Pope Innocent the third, (in the third Chap. De Hcereticis.) hath this Canon. If a King at the Popes admonition, doe not purge his Kingdonie of Hazretiques, a?id being Excommunicate for the same, make not satisfaction within a yeer, his Subjects are absolved of their Obedience. And the practise hereof hath been seen on divers occasions ; as in the Deposing of Chil- perique, King of France ; in the Translation of the Roman Empire to Charlemai?ie ; in the Oppression of John King of England ; in Transferring the Kingdome of Na var re ; and of late years, in the League against Henry the third of France, and in many more occurrences. I think there be few Princes that consider not this as Injust, and Incon- venient ; but I wish they would all resolve to be Kings, or Subjects. Men cannot serve two. Masters : They ought therefore to ease them, either by holding the Reins of Government wholly in their own hands ; or by wholly de- livering them into the hands of the Pope ; that such men as are willing to be obedient, may be protected in their obe- dience. For this distinction of Temporall, and Spirituall Power is but words. Power is as really divided, and as dangerously to all purposes, by sharing with another Indirect Power, as with a Direct one. But to come now to his Arguments. The first is this, The Civil/ Power is subject to the Spirituall : Therefore he that hath tlie Supreme Power Spirituall, hath right to command Temporall Princes, and dispose of their Temporalis in order to the Spirituall. As for the distinction of Temporall, and Spirituall, let us consider in what sense it may be said intelligibly, that the Temporall, or Civill Power is subject to the Spirituall. There be but two ways that those words can be made sense. For when wee say, one Power Part 3. COMMON- WEAL TH. Chap. 42. Power is subject to another Power, the meaning either is, that he which hath the one, is subject to him that hath the other ; or that the one Power is to the other, as the means to the end. For wee cannot understand, that one Power hath Power over another Power ; or that one Power can have Right or Command over another.- For Subjection, Command, Right, and Power are accidents, not of Powers, but of Persons.- One Power may be subordinate to another, as the art of a Sadler, to the art of a Rider. If then it bee granted, that the Civill Government be ordained as a means to bring us to a Spirituall felicity ; yet it does not follow, that if a King have the Civill Power, and the Pope the Spirituall, that therefore the King is bound to obey the Pope, more then every Sadler is bound to obey every Rider. Therefore as from Subordination of an Art, cannot be inferred the Sub- jection of the Governor. When therefore he saith, the Civill Power is Subject to the Spirituall, his meaning is, that the Civill Soveraign, is Subject to the Spirituall Soveraign. And the Argument stands thus, The Civil Soveraign, is subject to the Spirituall ; Therefore the Spirituall Prince may com- mand Te??iporall Princes. Where the Conclusion is the 316 same, with the Antecedent he should have proved. But to prove it, he alledgeth first, this reason, Kings and Popes, Clergy and Laity make but one Common-wealth \ that is to say, but one Church : And in all Bodies the Members depend one upon a?iother : But things Spirituall depend not of things Tei?iporall : Therefore Temporall depend on Spirituall. And therefore are Subject to them. In which Argumentation there be two grosse errours : one is, that all Christian Kings, Popes, Clergy, and all other Christian men, make but one Com- mon-wealth : For it is evident that France is one Common- wealth, Spain another, and Venice a third, &c. And these consist of Christians ; and therefore also are severall Bodies of Christians ; that is to say, severall Churches : And their severall Soveraigns Represent them, whereby they are capable of commanding and obeying, of doing and suffering, as a naturall man ; which no Generall or Universall Church is, till 462 Part 3. OF A CHRISTIAN Chap. 42. till it have a Representant ; which it hath not on Earth : for if it had, there is no doubt but that all Christendome were one Common-wealth, whose Soveraign were that Repre- sentant, both in things Spirituall and Temporall : And the Pope, to make himself this Representant, wanteth three things that our Saviour hath not given him, to Command, and to Judge, and to Punish, otherwise than (by Excommu- nication) to run from those that will not Learn of him : For though the Pope were Christs onely Vicar, yet he cannot exercise his government, till our Saviours second coming : And then also it is not the Pope, but St. Peter himselfe, with the other Apostles, that are to be Judges of the world. The other errour in this his first Argument is, that he sayes, the Members of every Common-wealth, as of a naturall Body, depend one of another : It is true, they cohsere to- gether ; but they depend onely on the Soveraign, which is the Soul of the Common-wealth ; which failing, the Com- mon-wealth is dissolved into a Civill war, no one man so much as cohering to another, for want of a common De- pendance on a known Soveraign ; Just as the Members of the naturall Body dissolve into Earth, for want of a Soul to hold them together. Therefore there is nothing in this similitude, from whence to inferre a dependance of the Laity on the Clergy, or of the Temporall Officers on the Spirituall ; but of both on the Civill Soveraign ; which ought indeed to direct his Civill commands to the Salvation of Souls ; but is not therefore subject to any but God himselfe. And thus you see the laboured fallacy of the first Argument, to deceive such men as distinguish not between the Subordination of Actions in the way to the End ; and the Subjection of Persons one to another in the administration of the Means. For to every End, the Means are determined by Nature, or by God himselfe supernaturally : but the Power to make men use the Means, is in every nation resigned (by the Law of Nature, which forbiddeth men to violate their Faith given) to the Civill Soveraign. His second Argument is this, Every Coni7?ion-wealth, 317 {because Part 3. COMMON- WEAL TH. Chap. 42. {because it is supposed to be perfect and sufficient in it self ,) may command any other Common-wealth, not subject to it, and force it to change the administration of the Government ; nay depose the Prince, and set another in his room, if it cannot otherwise defend it selfe against the injuries he goes about to doe them : much more may a Spirituall Common-wealth command a Temporall one to change the administration of their Govern- ment, and may depose Princes, and institute others, when they cannot otherwise defend the Spirituall Good. That a Common-wealth, to defend it selfe against injuries, may lawfully doe all that he hath here said, is very true ; and hath already in that which hath gone before been suf- ficiently demonstrated. And if it were also true, that there is now in this world a Spirituall Common-wealth, distinct from a Civill Common-wealth, then might the Prince there- of, upon injury done him, or upon want of caution that in- jury be not done him in time to come, repaire, and secure himself by Warre ; which is in summe, deposing, killing, or subduing, or doing any act of Hostility. But by the same reason, it would be no less lawfull for a Civill Soveraign, upon the like injuries done, or feared, to make warre upon the Spirituall Soveraign ; which I beleeve is more than Car- dinall Bellarmine would have inferred from his own proposi- tion. But Spirituall Common-wealth there is none in this world : for it is the same thing with the Kingdome of Christ; which he himselfe saith, is not of this world ; but shall be in the next world, at the Resurrection, when they that have lived justly, and beleeved that he was the Christ, shall (though they died Naturall bodies) rise Spirituall bodies ; and then it is, that our Saviour shall judge the world, and conquer his Adversaries, and make a Spirituall Common-wealth. In the mean time, seeing there are no men on earth, whose bodies are Spirituall; there can be no Spirituall Common-wealth amongst men that are yet in the flesh : unlesse wee call Preachers, that have Commission to Teach, and prepare men for their reception into the Kingdome of Christ at the Resurrection, 464 Part 3. OF A CHRISTIAN Chap. 42. Resurrection, a Common-wealth ; which I have proved already to bee none. The third Argument is this ; It is notlawfull for Christians to tolerate a?i Infidel, or Hcereticall King, in case he endeavour to draw theni to his Hceresie, or Infidelity. But to judge whether a King draw his subjects to Hceresie, or not, belongeth to the Pope. Therefore hath the Pope Right, to determine whether the Prince be to be deposed, or not deposed. To this I answer, that both these assertions are false. For Christians, (or men of what Religion soever,) if they tolerate not their King, whatsoever law hee maketh, though it bee concerning Religion, doe violate their faith, contrary to the Divine Law, both Naturall and Positive : Nor is there any Judge of Haeresie amongst Subjects, but their owne Civill Soveraign : For Hceresie is nothing else, but a private opijtion, obstinately 7naintained, contrary to the opinion which 318 the Publique Person (that is to say, the Representant of the Common-wealth) hath commanded to bee taught. By which it is manifest, that an opinion publiquely appointed to bee taught, cannot be Haeresie ; nor the Soveraign Princes that authorize them, Haeretiques. For Haeretiques are none but private men, that stubbornly defend some Doctrine, pro- hibited by their lawfull Soveraigns. But to prove that Christians are not to tolerate Infidell, or Haereticall Kings, he alledgeth a place in Deut. 17. where God forbiddeth the Jews, when they shall set a King over themselves, to choose a stranger : And from thence inferreth, that it is unlawfull for a Christian, to choose a King, that is not a Christian. And 'tis true, that he that is a Christian, that is, hee that hath already obliged himself to receive our Saviour when he shall come, for his King, shal tempt God too much in choosing for King in this world, one that hee knoweth will endeavour, both by terrour, and perswasion to make him violate his faith. But, it is (saith hee) the same danger, to choose one that is not a Christian, for King, and not to depose him, when hee is chosen. To this I say, the question is not of the danger of not deposing; but of the Justice Part 3. COMMON- WEALTH. Chap. 42. Justice of deposing him. To choose him, may in some cases bee unjust ; but to depose him, when he is chosen, is in no case Just. For it is alwaies violation of faith, and consequently against the Law of Nature, which is the eter- nall Law of God. Nor doe wee read, that any such Doctrine was accounted Christian in the time of the Apostles ; nor in the time of the Romane Emperours, till the Popes had the Civill Soveraignty of Rome. But to this he hath replyed, that the Christians of old, deposed not Nero, nor Dioclesian, nor Julian, nor Valens an Arrian, for this cause onely, that they wanted Temporall forces. Perhaps so. But did our Saviour, who for calling for, might have had twelve Legions of immortall, invulnerable Angels to assist him, want forces to depose Cazsar, or at least Pilate, that unjustly, without finding fault in him, delivered him to the Jews to bee cruci- fied ? Or if the Apostles wanted Temporall forces to depose Nero, was it therefore necessary for them in their Epistles to the new made Christians, to teach them (as they did) to obey the Powers constituted over them, (whereof Nero in that time was one,) and that they ought to obey them, not for fear of their wrath, but for conscience sake? Shall we say they did not onely obey, but also teach what they meant not, for want of strength ? It is not therefore for want of strength, but for conscience sake, that Christians are to to- lerate their Heathen Princes, or Princes (for I cannot call any one whose Doctrine is the Publique Doctrine, an H?eretique) that authorize the teaching of an Errour. And whereas for the Temporall Power of the Pope, he alledgeth further, that St. Paul (1 Cor. 6.) appointed Judges under the Heathen Princes of those times, such as 'were not ordained by those Princes ; it is not true. For St. Paul does but advise them, to take some of their Brethren to com- 319 pound their differences, as Arbitrators, rather than to goe to law one with another before the Heathen Judges ; which is a wholsome Precept, and full of Charity, fit to bee practised also in the best Christian Common-wealths. And for the danger that may arise to Religion, by the Subjects tolerating 2 h of Part 3. OF A CHRISTIAN Chap. 42. of an Heathen, or an Erring Prince, it is a point, of which a Subject is no competent Judge ; or if hee bee, the Popes Temporall Subjects may judge also of the Popes Doctrine. For every Christian Prince, as I have formerly proved, is no lesse Supreme Pastor of his own Subjects, than the Pope of his. The fourth Argument, is taken from the Baptisme of Kings ; wherein, that they may be made Christians they submit their Scepters to Christ ; and promise to keep, and defend the Christian Faith. This is true ; for Christian Kings are no more but Christs Subjects : but they may, for all that, bee the Popes Fellowes ; for they are Supreme Pastors of their own Subjects j and the Pope is no more but King, and Pastor, even in Rome it selfe. The fifth Argument, is drawn from the words spoken by our Saviour, Feed my sheep j by which was given all Power necessary for a Pastor ; as the Power to chase away Wolves, such as are Hseretiques ; the Power to shut up Rammes, if they be mad, or push at the other Sheep with their Homes, such as are Evill (though Christian) Kings ; and Power to give the Flock convenient food : From whence hee in- ferreth, that St. Peter had these three Powers given him by Christ. To which I answer, that the last of these Powers, is no more than the Power, or rather Command to Teach. For the first, which is to chase away Wolves, that is, Hsere- tiques, the place hee quoteth is (Matth. 7. 15.) Beivare oj false Prophets which come to you in Sheeps clothing, bat in- wardly are ravening Wolves. But neither are Haeretiques false Prophets, or at all Prophets : nor (admitting Haeretiques for the Wolves there meant,) were the Apostles commanded to kill them, or if they were Kings, to depose them ; but to beware of, fly, and avoid them : nor was it to St. Peter, nor to any of the Apostles, but to the multitude of the Jews that followed him into the mountain, men for the most part not yet converted, that hee gave this Counsell, to Beware of false Prophets : which therefore if it conferre a Power of chasing away Kings, was given, not onely to private men; but to men Part 3. COMMON- WEAL TH. Chap. 42. men that were not at all Christians. And as to the Power of Separating, and Shutting up of furious Rammes, (by which hee meaneth Christian Kings that refuse to submit themselves to the Roman Pastor,) our Saviour refused to take upon him that Power in this world himself, but advised to let the Corn and Tares grow up together till the day of Judgment : much lesse did hee give it to St. Peter, or can S. Peter give it to the Popes. St. Peter, and all other Pastors, are bidden to esteem those Christians that disobey the Church, that is, 320 (that disobey the Christian Soveraigne) as Heathen men, and as Publicans. Seeing then men challenge to the Pope no authority over Heathen Princes, they ought to challenge none over those that are to bee esteemed as Heathen. But from the Power to Teach onely, hee inferreth also a Coercive Power in the Pope, over Kings. The Pastor (saith he) must give his flock convenient food : Therefore the Pope may, and ought to compell Kings to doe their duty. Out of which it followeth, that the Pope, as Pastor of Christian men, is King of Kings : which all Christian Kings ought indeed either to Confesse, or else they ought to take upon them- selves the Supreme Pastorall Charge, every one in his own Dominion. His sixth, and last Argument, is from Examples. To which I answer, first, that Examples prove nothing : Secondly, that the Examples he alledgeth make not so much as a proba- bility of Right. The fact of Jehoiada, in Killing Athaliah (2 Kings 11.) was either by the Authority of King Joash, or it was a horrible Crime in the High Priest, which (ever after the election of King Saul) was a mere Subject. The fact of St. Ambrose, in Excommunicating Theodosius the Emperour, (if it were true hee did so,) was a Capitall Crime. And for the Popes, Gregory 1. Greg. 2. Zachary, and Leo 3. their Judgments are void, as given in their own Cause ; and the Acts done by them conformably to this Doctrine, are the greatest Crimes (especially that of Zachary) that are incident to Humane Nature. And thus much of Power Ecclesiasti- cally wherein I had been more briefe, forbearing to examine these 468 Part 3. OF A CHRISTIAN Chap. 43. these Arguments of Bellarmine, if they had been his, as a Private man, and not as the Champion of the Papacy, against all other Christian Princes, and States. CHAP. XLIII. The diffi- culty of obeying God and Man both at once, Is none to them that distinguish between what is, and what is not Neces- sary to Salvation. Of what is Necessary for a Mans Reception into the King dome of Heaven. THe most frequent prgetext of Sedition, and Civill Warre, in Christian Common-wealths hath a long time proceeded from a difficulty, not yet sufficiently resolved, of obeying at once, both God, and Man, then when their Commandements are one contrary to the other. It is manifest enough, that when a man receiveth two contrary Commands, and knows that one of them is Gods, he ought to obey that, and not the other, though it be the command even of his lawfull Soveraign (whether a Monarch, or a soveraign Assembly,) or the command of his Father. The difficulty therefore eonsiseeth in this, that men when they are commanded in the name of God, know not in divers Cases, whether the command be from God, or whether he that commandeth, doe but abuse Gods name for some private ends of his own. For as there were in the Church of the Jews, many false Prophets, that sought reputation with the people, by feigned Dreams, and Visions ; so there have been in all times in the Church of Christ, false Teachers, that seek reputation with the people, by phantasticall and false Doctrines ; and by such reputation (as is the nature of Ambition,) to govern them for their private benefit. But this difficulty of obeying both God, and the Civill Soveraign on earth, to those that can distinguish between what is Necessary, and what is not Necessary for their Re- ception into the Kingdome of God, is of no moment. For if the command of the Civill Soveraign bee such, as that it may be obeyed, without the forfeiture of life Eternall ; not to obey it Pan 3- COMMON-WEALTH. Chap. 43. 469 it is unjust ; and the precept of the Apostle takes place; Servants obey your Masters in all things ; and, Children obey your Parents in all things ; and the precept of our Saviour, The Scribes and Pharisees sit in Moses Chaire, All therefore they shall say, that observe, and doe. But if the command be such, as cannot be obeyed, without being damned to Eternall Death, then it were madnesse to obey it, and the Counsell of our Saviour takes place, [Mat. 10, 28.) Fear not those that kill the body, but cannot kill the soule. All men therefore that would avoid, both the punishments that are to be in this world inflicted, for disobedience to their earthly Sove- raign, and those that shall be inflicted in the world to come for disobedience to God, have need be taught to distinguish well between what is, and what is hot Necessary to Eternall Salvation. All that is Necessary to Salvation, is contained in All that is two Vertues, Faith in Christ, and Obedience to Laws. The ^SaTva? latter of these, if it were perfect, were enough to us. But SjjJf^JJ1- because wee are all guilty of disobedience to Gods Law, not Faith and onely originally in Adam, but also actually by our own Obedience, transgressions, there is required at our hands now, not onely Obedience for the rest of our time, but also a Remission of sins for the time past ; which Remission is the reward of our Faith in Christ. That nothing else is Necessarily required to Salvation, is manifest from this, that the Kingdome of Heaven is shut to none but to Sinners; that is to say, to the disobedient, or transgressors of the Law; nor to them, in case they Repent, and Beleeve all the Articles of Christian Faith, Necessary to Salvation. The Obedience required at our hands by God, that ac- Whatqbe- cepteth in all our actions the Will for the Deed, is a serious Necessary ; Endeavour to Obey him ; and is called also by all such names as signifie that Endeavour. And therefore Obedience, is sometimes called by the names of Charity, and Love, because they imply a Will to Obey ; and our Saviour himself maketh our Love to God, and to one another, a Fulfilling of the whole Law : and sometimes by the name of RigJiteousnesse ; for 47o Part 3. OF A CHRISTIAN Chap. 43. And to what Laws. In the Faith of a Christian, who is the Person beleeved. for Righteousnesse is but the will to give to every one his owne, that is to say, the will to obey the Laws : and some- times by the name of Repentance ; because to Repent, im- plyeth a turning away from sinne, which is the same, with the return of the will to Obedience. Whosoever therefore unfeignedly desireth to fulfill the Commandements of God, or repenteth him truely of his transgressions, or that loveth God with all his heart, and his neighbor as himself, hath all the Obedience Necessary to his Reception into the King- dom of God : For if God should require perfect Innocence, there could no flesh be saved. But what Commandements are those that God hath given us ? Are all those Laws which were given to the Jews by the hand of Moses, the Commandements of God ? If they bee, why are not Christians taught to Obey them? If they be not, what others are so, besides the Law of Nature ? For our Saviour Christ hath not given us new Laws, but Counsell to observe those wee are subject to ; that is to say, the Laws of Nature, and the Laws of our severall Soveraigns : Nor did he make any new Law to the Jews in his Sermon on the Mount, but onely expounded the Laws of Moses, to which they were subject before. The Laws of God therefore are none but the Laws of Nature, whereof the principall is, that we should not violate our Faith, that is, a commande- ment to obey our Civill Soveraigns, which wee constituted over us, by mutuall pact one with another. And this Law of God, that commandeth Obedience to the Law Civill, commandeth by consequence Obedience to all the Precepts of the Bible ; which (as I have proved in the precedent Chapter) is there onely Law, where the Civill Soveraign hath made it so ; and in other places but Counsell j which a man at his own perill, may without injustice refuse to obey. Knowing now what is the Obedience Necessary to Salvation, and to whom it is due ; we are to consider next concerning Faith, whom, and why we beleeve; and what are the Articles, or Points necessarily to be beleeved by them that shall be saved. And first, for the Person whom we beleeve, because it Part 3. COMMON- WEALTH. it is impossible to beleeve any Person, before we know what he saith, it is necessary he be one that wee have heard speak. The Person therefore, whom Abraham, Isaac, Jacob, Moses and the Prophets beleeved, was God himself, that spake unto them supernaturally : And the Person, whom the Apostles and Disciples that conversed with Christ beleeved, was our Saviour himself. But of them, to whom neither God the Father, nor our Saviour ever spake, it cannot be said, that the Person whom they beleeved, was God. They beleeved the Apostles, and after them the Pastors and Doctors of the Church, that recommended to their faith the History of the Old and New Testament : so that the Faith of Christians ever since our Saviours time, hath had for foundation, first, the reputation of their Pastors, and afterward, the authority of those that made the Old and New Testament to be received for the Rule of Faith j which none could do but Christian Soveraignes j who are therefore the Supreme Pastors, and theonely Persons, whom Christians now hear speak from God; except such as God speaketh to, in these days supernaturally. But because there be many false Prophets gone out into the world, other men are to examine such Spirits (as St. John adviseth us, 1 Epistle, Chap. 4. ver. 1. ) whether they be of God, or not. And therefore, seeing the Examination of Doctrines belongeth to the Supreme Pastor, the Person which all they that have no speciall revelation are to beleeve, is ( in every Common-wealth ) the Supreme Pastor, that is to say, the Civill Soveraigne. The causes why men beleeve any Christian Doctrine, The causes are various : For Faith is the gift of God ; and he worketh it %anFa'ith. in each severall man, by such waves, as it seemeth good unto himself. The most ordinary immediate cause of our beleef, concerning any point of Christian Faith, is, that wee beleeve the Bible to be the Word of God. But why wee beleeve the Bible to be the Word of God, is much disputed, as all questions must needs bee, that are not well stated. For they make not the question to be, Why we Beleeve it, but, How wee Know U\ as if Beleeving and Knowing were all one. And 472 Part 3. OF A CHRISTIAN Chap. 43. And thence while one side ground their Knowledge upon the Infallibility of the Church, and the other side, on the Testimony of the Private Spirit, neither side concludeth what it pretends. For how shall a man know the Infallibility of the Church, but by knowing first the Infallibility .of the Scripture ? Or how shall a man know his own Private spirit to be other than a beleef, grounded upon the Authority, and Arguments of his Teachers ; or upon a Presumption of his own Gifts ? Besides, there is nothing in the Scripture, from which can be inferred the Infallibility of the Church ; much lesse, of any particular Church ; and least of all, the Infallibility of any particular man. Faith comes It is manifest therefore, that Christian men doe not know, 324. by Hearing. but Qnely beleeve the Scripture to be the Word of God ; and that the means of making them beleeve which God is pleased to afford men ordinarily, is according to the way of Nature, that is to say, from their Teachers. It is the Doctrine of St. Paul concerning Christian Faith in generally Rom. 10. 17.) Faith cometh by Hearing, that is, by Hearing our lawfull Pastors. He saith also ( ver. 14. 15. of the same Chapter) How shall they beleeve in him of whom they have not heard? and how shall they hear without a Preacher 1 and how shall they Preach, except they be sent ? Whereby it is evident, that the ordinary cause of beleeving that the Scriptures are the Word of God, is the same with the cause of the beleeving of all other Articles of our Faith, namely, the Hearing of those that are by the Law allowed and appointed to Teach us, as our Parents in their Houses, and our Pastors in the Churches: Which also is made more manifest by experience. For what other cause can there bee assigned, why in Christian Common- wealths all men either beleeve, or at least professe the Scrip- ture to bee the Word of God, and in other Common- wealths scarce any ; but that in Christian Common-wealths they are taught it from their infancy ; and in other places they are taught otherwise ? But if Teaching be the cause of Faith, why doe not all leeve ? It is certain therefore that Faith is the gift of God, and Part 3. COMMON-WEALTH. Chap. 43. 473 and hee giveth it to whom he will. Neverthelesse, because to them to whom he giveth it, he giveth it by the means of Teachers, the immediate cause of Faith is Hearing. In a School, where many are taught, and some profit, others pro- fit not, the cause of learning in them that profit, is the Master; yet it cannot be thence inferred, that learning is not the gift of God. All good things proceed from God ; yet cannot all that have them, say they are Inspired ; for that implies a gift supernaturall, and the immediate hand of God ; which he that pretends to, pretends to be a Prophet, and is sub- ject to the examination of the Church. But whether men Know, or Beleeve, or Grant the Scrip- tures to be the Word of God ; if out of such places of them, as are without obscurity, I shall shew what Articles of Faith are necessary, and onely necessary for Salvation, those men must needs Know, Beleeve, or Grant the same. The ( Vnum Necessarium) Onely Article of Faith, which The onely the Scripture maketh simply Necessary to Salvation, is this, ^rtuhof that Jesus is the Christ. By the name of Christ, Christian J , Faith ; is understood the King, which God had before promised by the Prophets of the Old Testament, to send into the world, to reign (over the Jews, and over such of other nations as should beleeve in him ) under himself eternally ; and to give them that eternall life, which was lost by the sin of Adam. Which when I have proved out of Scripture, I will further shew when, and in what sense some other Articles may bee also called Necessary. For Proof that the Beleef of this Article, Jesus is the Christ, Proved is all the Faith required to Salvation, my first Argument -^coperf the shall bee from the Scope of the Evangelists ; which was by Eyange- the description of the life of our Saviour, to establish that one Article, Jesus is the Christ. The summe of St. Matthews Gospell is this, That Jesus was of the stock of David ; Born of a Virgin ; which are the Marks of the true Christ : That the Magi came to worship him as King of the Jews : That Herod for the same cause sought to kill him : That John Baptist proclaimed him : That he preached by himselfe, and his 474 Part 3. OF A CHRISTIAN Chap. 43. his Apostles that he was that King : That he taught the Law, not as a Scribe, but as a man of Authority : That he cured diseases by his Word onely, and did many other Miracles, which were foretold the Christ should doe : That he was saluted King when hee entred into Jerusalem : That he fore-warned them to beware of all others that should pretend to be Christ : That he was taken, accused, and put to death, for saying, hee was King : That the cause of his condemnation written on the Crosse, was Jesus of Nazareth, the King of the Jevves. All which tend to no other end than this, that men should beleeve, that Iesns is the Christ. Such therefore was the Scope of St. Matthews Gospel. But the Scope of all the Evangelists (as may appear by reading them) was the same. Therefore the Scope of the whole Gospell, was the establish- ing of that onely Article. And St. John expressely makes it his conclusion, Tohn 20. 31. These things are written, that you may know that Tesus is the Christ, the Son of the living God. From the My second Argument is taken from the Subject of the of the Sermons of the Apostles, both whilest our Saviour lived on Apostles : earth, and after his Ascension. The Apostles in our Saviours time were sent, Luke 9. at. to Preach the Kingdome of God : For neither there, nor Mat. 10. 7. giveth he any Commission to them, other than this, As ye go, Preach, saying, the King- dome of Heaven is at hand) that is, that Tesus is the Messiah, the Christ, the King which was to come. That their Preach- ing also after his ascension; was the same, is manifest out of Acts 17. 6. They drew (saith St. Luke) Tason and certain Brethren unto the Rulers of the City, crying, These that have turned the world, upside down are come hither also, whom Tason hath received. And these all do contrary to the Decrees of Ccesar, saying, that there is another King, one Tesus : And out of the 2. & 3. verses of the same Chapter, where it is said, that St. Paul as his manner was, went in unto them ; and three Sabbath dayes reasoned with tkem out of the Scrip- tures) openjng and alledging, that Christ must needs have suffered, Part 3. COMMON- WEAL TH. Chap. 43. 475 Doctrine : suffered, and risen againe from the dead, and that this Iesns (whom hee preached) is Christ. "The third Argument is, from those places of Scripture, by £™™/ejSee which all the Faith required to Salvation is declared to be of the Easie. For if an inward assent of the mind to all the Doctrines concerning Christian Faith now taught, (whereof the greatest part are disputed,) were necessary to Salvation, there would be nothing in the world so hard, as to be a Christian. The Thief upon the Crosse though repenting, 326 could not have been saved for saying, Lord remember me when thou commest into thy Kingdome ; by which he testified no beleefe of any other Article, but this, That Testis was the King. Nor could it bee said (as it is Mat. 11. 30.) that Christs yoke is Easy, and his burthen Light : Nor that Little Children beleeve in him, as it is Matth. 18. 6. Nor could St. Paul have said (1 Cor. 1. 21.) // pleased God by the Foolish- nesse of preaching, to save them that beleeve : Nor could St. Paul himself have been saved, much lesse have been so great a Doctor of the Church so suddenly, that never per- haps thought of Transubstantiation, nor Purgatory, nor many other Articles now obtruded. The fourth Argument is taken from places expresse, and From for- such as receive no controversie of Interpretation ; as first, 7cieer texts. To/in 5. 39. Search the Scriptures, for in them yee thinke yee have eternall life; and they are they that testifie of mee. Our Saviour here speaketh of the Scriptures onely of the Old Testament j for the Jews at that time could not search the Scriptures of the New Testament, which were not written. But the Old Testament had nothing of Christ, but the Markes by which men might know him when hee came ; as that he should descend from David ; be born at Bethlem, and of a Virgin ; doe great Miracles, and the like. There- fore to beleeve that this Jesus was He, was sufficient to eternall life : but more than sufficient is not Necessary ; and consequently no other Article is required. Again, (To/in 1 1. 26.) Whosoever liveth and beleeveth in mee> shall not die eternally, Therefore to beleeve in Christ, is faith sufficient to eternall 476 Part 3. OF A CHRISTIAN Chap. 43. From that it is the Founda- tion of all other Articles. eternall life ; and consequently no more faith than that is Necessary, But to beleeve in Jesus, and to beleeve that Jesus is the Christ, is all one, as appeareth in the verses immediately following. For when our Saviour (verse 26.) had said to Martha, Beleevest thou this? she answereth (verse 27.) Yea Lord, I beleeve that thou art the Christ, the Son of God, which should come into the world : Therefore this Article alone is faith sufficient to life eternall ; and more than sufficient is not Necessary. Thirdly, John 20. 31. These things are written that yee might beleroe, that Testis is the Christ, the Son of God, and that beleeving yee might hare life through his ?iame. There, to beleeve that Tesus is the Christ, is faith sufficient -to the obtaining of life ; and there- fore no other Article is Necessary. Fourthly, 1 Iohn 4. 2. Every spirit that confesseth that Tesus Christ is come in the flesh, is of God. And 1 Toh. 5. l. Whosoever beleeveth that Tesus is the Christ, is bo?-n of God. And verse 5. Who is hee that overcommeth the world, but he that beleeveth that Tesus is the Son of God? Fiftly, Act. 8. ver. 36, 37. See (saith the Eunuch) here is water, what doth hinder me to be baptized? A?id Philip said, Tfthou beleevest with all thy heart thou mayst. Afid hee a?isivered a?id said, I beleeve that Tesus Christ is the Son of God. Therefore this Article beleeved, Tesus is the Christ, is sufficient to Baptisme, that is to say, to our Recep- tion into the Kingdome of God, and by consequence, onely Necessary. And generally in all places where our Saviour saith to any man, Thy faith hath saved thee, the cause he saith it, is some Confession, which directly, or by conse- quence, implyeth a beleef, that Jesus is the Christ. The last Argument is from the places, where this Article is made the Foundation of Faith : For he that holdeth the Foundation shall bee saved. Which places are first, Mat. 24. 23. Tf any man shall say unto you, Toe, here is Christ, or there, beleeve it not, for there shall arise false Christs, and false Prophets, and shall shew great signes, and wonders, 6°* sense other to Salvation, to beleeve, that God is Omnipotent ; Creator Articles of the world ; that Jesus Christ is risen j and that all men else shall rise again from the dead at the last day ; as to Necessary. beleeve, that Jesus is the Christ. To which I answer, they are ; and so are many more Articles : but they are such, as are contained in this one, and may be deduced from it, with more, or lesse difficulty. For who is there that does not see, that they who beleeve Jesus to be the Son of the God of Israel, and that the Israelites had for God the Omni- potent Creator of all things, doe therein also beleeve, that God is the Omnipotent Creator of all things ? Or how can a man beleeve, that Jesus is the King that shall reign eternally, unlesse hee beleeve him also risen again from the dead ? For a dead man cannot exercise the Office of a King. In summe, he that holdeth this Foundation, Jesus is the Christ, holdeth Expressely all that hee seeth rightly deduced from it, and Im- plicitely all that is consequent thereunto, though he have not skill enough to discern the consequence. And therefore 329 it holdeth still good, that the beleef of this one Article is sufficient faith to obtaine remission of sinnes to the Penitent, and consequently to bring them into the Kingdome of Heaven. Now that I have shewn, that all the Obedience required That to Salvation, consisteth in the will to obey the Law of God, obedience that is to say, in Repentance ; and all the Faith required to a7'e bo[h °f . . 1 . , , . , ,, /- /. 1 , them Neces-> the same, is comprehended in the beleef of this Article Sary to Sal* Jesus is the Christ; I will further alledge those places of the vatum* Gospell, that prove, that all that is Necessary to Salvation is contained in both these joined together. The men to whom St. Peter preached on the day of Pentecost, next after the Ascension of our Saviour, asked him, and the rest of the Apostles, saying, {Art. 2. 37.) Men and Brethren what shall we doe ? To whom St. Peter answered (in the next verse) Repent, and be Baptized every one of you, for the remission of sins, and ye shall receive the gift of the Holy Ghost. There- fore Repentance, and Baptisme, that is, beleeving that Jesus is 480 Part 3. OF A CHRISTIAN Chap. 43. is the Christ, is all that is Necessary to Salvation. Again, our Saviour being asked by a certain Ruler, {Luke 18. 18.) What shall I doe to inherite eternall life? Answered (verse 20.) Thou knowest the Commandements, Doe not commit Adultery, Doe not Kill, Doe not Steal, Doe not bear false witnesse, Honor thy Father, and thy Mother : which when he said he had observed, our Saviour added, Sill all thou hast, give it to the Poor, and come and follow me : which was as much as to say, Relye on me that am the King : Therefore to fulfill the Law, and to beleeve that Jesus is the King, is all that is required to bring a man to eternall life. Thirdly, St. Paul saith {Rom. 1. 17.) The Just shall live by Faith; not every one, but the Just; therefore Faith and Justice (that is, the will to be Just, or Repentance) are all that is Necessary to life eternall. And {Mark r. 15.) our Saviour preached, saying, The time is fulfilled, and the Kingdom of God is at hand, Repent and Beleeve the Evangile, that is, the Good news that the Christ was come. Therefore to Repent, and to Beleeve that Jesus is the Christ, is all that is required to Salvation. Whateach Seeing then it is Necessary that Faith, and Obedience Contributes (implyed in the word Repentance) do both concurre to our thereunto. Salvation ; the question by which of the two we are Justified, is impertinently disputed. Neverthelesse, it will not be impertinent, to make manifest in what manner each of them contributes thereunto ; and in what sense it is said, that we are to be Justified by the one, and by the other. And first, if by Righteousnesse be understood the Justice of the Works themselves, there is no man that can be saved ; for there is none that hath not transgressed the Law of God. And therefore when wee are said to be Justified by Works, it is to be understood of the Will, which God doth alwaies accept for the Work it selfe, as well in good, as in evill men. And in this sense onely it is, that a man is called lust or Vnjust; and that his Justice Justifies him, that is, gives him the title, in Gods acceptation, of Just; and renders him capable of living by his Faith, which before he was not. So that Justice Justifies Part 3. COMMON- WEAL TH. Chap. 43. 330 Justifies in that sense, in which to Justifa, is the same that to Denomi7iate a man lust; and not in the signification of discharging the Law ; whereby the punishment of his sins should be unjust. But a man is then also said to be Justified, when his Plea, though in it selfe unsufficient, is accepted ; as when we Plead our Will, our Endeavour to fulfill the Law, and Re- pent us of our failings, and God accepteth it for the Per- formance it selfe : And because God accepteth not the Will for the Deed, but onely in the Faithfull ; it is therefore Faith that makes good our Plea ; and in this sense it is, that Faith onely Justifies : So that Faith and Obedience are both Necessary to Salvation \ yet in severall senses each of them is said to Justifie. Having thus shewn what is Necessary to Salvation ; it is Obedience to God and Soveraign not incon- whether Christian, not hard to reconcile our Obedience to God, with our Obe- totheCivill dience to the Civill Soveraign ; who is either Christian, or Infidel. If he bee a Christian, he alloweth the beleefe of sistmt, this Article, that Jesus is the Christ ; and of all the Articles that are contained in, or are by evident consequence deduced from it : which is all the Faith Necessary to Salvation. And because he is a Soveraign, he requireth Obedience to all all his owne, that is, to all the Civill Laws ; in which also are contained all the Laws of Nature, that is, all the Laws of God : for besides the Laws of Nature, and the Laws of the Church, which are part of the Civill Law, (for the Church that can make Laws is the Common-wealth,) there bee no other Laws Divine. Whosoever therefore obeyeth his Christian Soveraign, is not thereby hindred, neither from beleeving, nor from obeying God. But suppose that a Christian King should from this Foundation Jesus is the Christ, draw some false consequences, that is to say, make some superstructions of Hay, or Stubble, and command the teaching of the same ; yet seeing St. Paul says, he shal be saved ; much more shall he be saved, that teacheth them by his command ; and much more yet, he that teaches not, but onely beleeves his lawfull Teacher. And in case a Sub- 2 1 ject 482 Part 3. OF A CHRISTIAN Chap. 43. ject be forbidden by the Civill Soveraign to professe some of those his opinions, upon what just ground can he disobey ? Christian Kings may erre in deducing a Consequence, but who shall Judge? Shall a private man Judge, when the question is of his own obedience ? or shall any man Judg but he that is appointed thereto by the Church, that is, by the Civill Soveraign that representeth it ? or if the Pope, or an Apostle Judge, may he not erre in deducing of a conse- quence ? did not one of the two, St. Peter, or St. Paul erre in a superstructure, when St. Paul withstood St. Peter to his face ? There can therefore be no contradiction between the Laws of God, and the Laws of a Christian Common- wealth. Infidel. And when the Civill Soveraign is an Infidel, every one of his own Subjects that resisteth him, sinneth against the Laws of God (for such as are the Laws of Nature,) and rejecteth the counsell of the Apostles, that admonisheth all Christians to obey their Princes, and all Children and Servants to obey their Parents, and Masters, in all things. And for their Faith, it is internall, and invisible ; They have 331 the licence that Naaman had, and need not put themselves into danger for it. But if they do, they ought to expect their reward in Heaven, and not complain of their Lawfuli Soveraign ; much lesse make warre upon him. For he that is not glad of any just occasion of Martyrdome, has not the faith he professeth, but pretends it onely, to set some colour upon his own contumacy. But what Infidel King is so unreasonable, as knowing he has a Subject, that waiteth for the second comming of Christ, after the present world shall bee burnt, and intendeth then to obey him (which is the intent of beleeving that Iesus is the Christ,) and in the mean time thinketh himself bound to obey the Laws of that Infidel King, (which all Christians are obliged in conscience to doe,) to put to death, or to persecute such a Subject ? And thus much shall suffice, concerning the Kingdome of God, and Policy Ecclesiasticall. Wherein I pretend not to advance any Position of my own, but onely to shew what are Part 3. COMMON- WEAL TH. CJiap. 43. 483 are the Consequences that seem to me deducible from the Principles of Christian Politiques, (which are the holy Scriptures,) in confirmation of the Power of Civill Sove- reigns, and the Duty of their Subjects. And in the allega- tion of Scripture, I have endeavoured to avoid such texts as are of obscure, or controverted Interpretation ; and to alledge none, but in such sense as is most plain, and agree- able to the harmony and scope of the whole Bible ; which was written for the re-establishment of the Kingdome of God in Christ. For it is not the bare Words, but the Scope of the writer that giveth the true light, by which any writing is to bee interpreted ; and they that insist upon single Texts, without considering the main Designe, can derive no thing from them cleerly ; but rather by casting atomes of Scrip- ture, as dust before mens eyes, make every thing more obscure than it is ; an ordinary artifice of those that seek not the truth, but their own advantage. OF Part 4. Chap. 44. 485 OF THE KINGDOME OF DARKNESSE. CHAP. XLIV. Of Spiritual! Darknesse from Misinter- pretation of Scripture, Tf^raS^y Esides these Soveraign Powers, Divine,, and The King- Humane, of which I have hitherto discoursed, Darknesse what. there is mention in Scripture of another Power, namely, * that of the Rulers of the Darknesse of * Eph.6.i2. this world, * the Kingdome of Satan, and * the Principality of * Mat. 12. Beelzebub over Dcemons, that is to say, over Phantasmes that * i/^.9.34. appear in the Air : For which cause Satan is also called * * Eph. 2. 2. tlie Prince of the Power of the Air \ and (because he ruleth in the darknesse of this world) * The Prince of this world : * Joh. 16. And in consequence hereunto, they who are under his Do- minion, in opposition to the faithfull (who are the Children of the Light) are called the Children of Darknesse. For seeing Beelzebub is Prince of Phantasmes, Inhabitants of his Dominion of Air and Darknesse, the Children of Dark- nesse, and these Daemons, Phantasmes, or Spirits of Illusion, signifie allegorically the same thing. This considered, the Kingdome of Darknesse, as it is set forth in these, and other places of the Scripture, is nothing else but a Confederacy of II. 486 Part 4. OF THE KINGDOME Chap. 44. The Church not yet filly freed of Darknesse. Four Causes of Spirituall Darknesse. of Deceivers, that to obtain dominion over men in this present world, endeavour by dark, and erroneous Doctrines, to extin- guish in them the Light, both of Nature, and of the Gospell ; and so to dis-prepare them for the Kingdome of God to come. As men that are utterly deprived from their Nativity, of 334 the light of the bodily Eye, have no Idea at all, of any such light ; and no man conceives in his imagination any greater light, than he hath at some time, or other, perceived by his outward Senses : so also is it of the light of the Gospel, and of the light of the Understanding, that no man can conceive there is any greater degree of it, than that which he hath already attained unto. And from hence it comes to passe, that men have no other means to acknowledge their owne Darknesse, but onely by reasoning from the un-foreseen mischances, that befall them in their ways; The Darkest part of the Kingdom of Satan, is that which is without the Church of God ; that is to say, amongst them that beleeve not in Jesus Christ. But we cannot say, that therefore the Church enjoyeth (as the land of Goshen) all the light, which to the performance of the work enjoined us by God, is necessary. Whence comes it, that in Christendome there has been, almost from the time of the Apostles, such justling of one another out of their places, both by forraign, and Civill war ? such stumbling at every little asperity of their own fortune, and every little eminence of that of other men? and such diversity of ways in running to the same mark, Felicity, if it be not Night amongst us, or at least a Mist? wee are therefore yet in the Dark. The Enemy has been here in the Night of our naturall Ignorance, and sown the tares of Spirituall Errors ; and that, First, by abusing, and putting out the light of the Scriptures : For we erre, not knowing the Scriptures. Secondly, by in- troducing the Daemonology of the Heathen Poets, that is to say, their fabulous Doctrine concerning Daemons, which are but Idols, or Phantasms of the braine, without any reall nature of their own, distinct from humane fancy ; such as are dead mens Ghosts, and Fairies, and other matter- of old Wives Part 4. OF DA RKNESSE. Chap. 44. 487 Wives tales. Thirdly, by mixing with the Scripture divers reliques of the Religion, and much of the vain and erroneous Philosophy of the Greeks, especially of Aristotle. Fourthly, by mingling with both these, false, or uncertain Traditions, and fained, or uncertain History. And so we come to erre, by giving heed to seducing Spirits, and the Daemonology of such as speak lies i?i Hypocrisie, (or as it is in the Originall, 1 Tim. 4. 1, 2. of those that play the part of lyars) with a seared conscience, that is, contrary to their own knowledge. Concerning the first of these, which is the Seducing of men by abuse of Scripture, I intend to speak briefly in this Chapter. The greatest, and main abuse of Scripture, and to which Errors 1 , n i • 1 1 • . • from mis- almost all the rest are either consequent, or subservient, is i?iterpret- the wresting of it, to prove that the Kingdome of God, ^fj^nres mentioned so often in the Scripture, is the present Church, concerning or multitude of Christian men now living, or that being dead, ^m^of' are to rise again at the last day : whereas the Kingdome of God. God was first instituted by the Ministery of Moses, over the Jews onely ; who were therefore called his Peculiar People ; and ceased afterward, in the election of Saul, when they refused to be governed by God any more, and demanded a 335 King after the manner of the nations ; which God himself consented unto, as I have more at large proved before, in the 35. Chapter. After that time, there was no other King- dome of God in the world, by any Pact, or otherwise, than he ever was, is, and shall be King, of all men, and of all creatures, as governing according to his Will, by his infinite Power. Neverthelesse, he promised by his Prophets to re- store this his Government to them again, when the time he hath in his secret counsell appointed for it shall bee fully come, and when they shall turn unto him by repentance, and amendment of life : and not onely so, but he invited also the Gentiles to come in, and enjoy the happinesse of his Reign, on the same conditions of conversion and repen- tance ; and hee promised also to send his Son into the world, to expiate the sins of them all by his death, and to prepare them by his Doctrine, to receive him at his second coming : Which 488 Part\. OF THE KINGDOME Chap. 44. As that the King- dome of God is the present Church : A nd that the Pope is his ViCar generall : Which second coming not yet being, the Kingdome of God is not yet come, and wee are not now under any other Kings by Pact, but our Civill Soveraigns ; saving onely, that Chris- tian men are already in the Kingdome of Grace, in as much as they have already the Promise of being received at his comming againe. Consequent to this Errour, that the present Church is Christs Kingdome, there ought to be some one Man, or Assembly, by whose mouth our Saviour ( now in heaven) speaketh, giveth law, and which representeth his Person to all Christians or divers Men, or divers Assemblies that doe the same to divers parts of Christendome. This power Regal under Christ, being challenged, universally by the Pope, and in particular Common-wealths by Assemblies of the Pastors of the place, (when the Scripture gives it to none but to Civill Soveraigns, ) comes to be so passionately disputed, that it putteth out the Light of Nature, and causeth so great a Darknesse in mens understanding, that they see not who it is to whom they have engaged their obedience. Consequent to this claim of the Pope to Vicar Generall of Christ in the present Church, ( supposed to be that Kingdom of his, to which we are addressed in the Gospel, ) is the Doctrine, that it is necessary for a Christian King, to receive his Crown by a Bishop ; as if it were from that Ceremony, that he derives the clause of Dei gratia in his title ; and that then onely he is made King by the favour of God, when he is crowned by the authority of Gods universall Vicegerent on earth ; and that every Bishop whosoever be his Soveraign, taketh at his Consecration an oath of absolute Obedience to the Pope. Consequent to the same, is the Doctrine of the fourth Councell of Lateran, held under Pope Innocent the third, ( Chap. 3. de Hcereticis. ) That if a King at the Popes ad?nonition, doe not purge his Kingdome of Hceresies, a?id being excommunicate for the same, doe not give satisfaction within a year, his Subjects are absolved of the bond of their obedience. Where, by Haeresies are understood all opinions which the Church of Rome hath forbidden to be maintained. And by this Part 4. OF DA RKNESSE. Chap. 44. 489 336 this means, as often as there is any repugnancy between the Politicall designes of the Pope, and other Christian Princes, as there is very often, there ariseth such a Mist amongst their Subjects, that they know not a stranger that thrusteth him- self into the throne of their lawfull Prince, from him whom they had themselves placed there j and in this Darknesse of mind, are made to fight one against another, without discern- ing their enemies from their friends, under the conduct of another mans ambition. From the same opinion, that the present Church is the And that Kingdome of God, it proceeds that Pastours, Deacons, and ^a^thT* all other Ministers of the Church, take the name to them- Clergy - selves of the Clergy ; giving to other Christians the name of Laity , that is, simply People. For Clergy signifies those, whose maintenance is that Revenue, which God having reserved to himselfe during his Reigne over the Israelites, assigned to the tribe of Levi ( who were to be his publique Ministers, and had no portion of land set them out to live on, as their brethren) to be their inheritance. The Pope therefore, (pretending the present Church to be, as the Realme of Israel, the Kingdome of God) challenging to himselfe and his subordinate Minsters, the like revenue, as the Inhe- ritance of God, the name of Clergy was su table to that claime. And thence it is, that Tithes, and other tributes paid to the Levites, as Gods Right, amongst the Israelites, have a long time been demanded, and taken of Christians, by Eccle- siastiques, lure divino, that is, in Gods Right. By which meanes, the people every where were obliged to a double tribute j one to the State, another to the Clergy ; whereof, that to the Clergy, being the tenth of their revenue, is double to that which a King of Athens (and esteemed a Tyrant) exacted of his subjects for the defraying of all publique charges : For he demanded no more but the twentieth part ; and yet abundantly maintained therewith the Commonwealth. And in the Kingdome of the Iewes, during the Sacerdotall Reigne of God, the Tithes and Offerings were the whole Publique Revenue. From Part 4. OF THE KINGDOMS Chap. 44. From the same mistaking of the present Church for the Kingdom of God, came in the distinction betweene the Civill and the Canon Laws : The Civill Law being the Acts of Soveraigns in their own Dominions, and the Canon Law being the Acts of the Pope in the same Dominions. Which Canons, though they were but Canons, that is, Rules Pro- pounded, and but voluntarily received by Christian Princes, till the translation of the Empire to Charlemain ; yet after- wards, as the power of the Pope encreased, became Rules Commanded, and the Emperours themselves (to avoyd greater mischiefes, which the people blinded might be led into) were forced to let them passe for Laws. From hence it is, that in all Dominions, where the Popes Ecclesiasticall power is entirely received, Jewes, Turkes, and Gentiles, are in the Roman Church tolerated in their Religion, as farre forth, as in the exercise and profession thereof they offend not against the civill power : whereas in a Christian, though a stranger, not to be of the Roman Religion, is Capitall ; because the Pope pretendeth that all Christians are his Subjects. For otherwise it were as much 337 against the law of Nations, to -persecute a Christian stranger, for professing the Religion of his owne country, as an Infidell ; or rather more, in as much as they that are not against Christ, are with him. From the same it is, that in every Christian State there are certaine men, that are exempt, by Ecclesiasticall liberty, from the tributes, and from the tribunals of the Civil State ; for so are the secular Clergy, besides Monks and Friars, which in many places, bear so great a proportion to the com- mon people, as if need were, there might be raised out of them alone, an Army, sufficient for any warre the Church militant should imploy them in, against their owne, or other Princes. A second generall abuse of Scripture, is the turning of Consecration into Conjuration, or Enchantment. To Con- secrate, is in Scripture, to Offer, Give, or Dedicate, in pious and decent language and gesture, a man, or any other thing to God, by separating of it from common use ; that is to say, Part 4. OF DARKNESSE. Chap. 44. say, to Sanctifie, or make it Gods, and to be used only by those, whom God hath appointed to be his Publike Ministers, (as I have already proved at large in the 35. Chapter;) and thereby to change, not the thing Consecrated, but onely the use of it, from being Profane and common, to be Holy, and peculiar to Gods service. But when by such words, the nature or qualitie of the thing it selfe, is pretended to be changed, it is not Consecration, but either an extraordinary worke of God, or a vaine and impious Conjuration. But seeing (for the frequency of pretending the change of Nature in their Consecrations,) it cannot be esteemed a work extraordinary, it is no other than a Conjuration or In- cantation, whereby they would have men to beleeve an alteration of Nature that is not, contrary to the testimony of mans Sight, and of all the rest of his Senses. As for example, when the Priest, in stead of Consecrating Bread and Wine to Gods peculiar service in the Sacrament of the Lords Supper, (which is but a separation of it from the common use, to signifie, that is, to put men in mind of their Redemption, by the Passion of Christ, whose body was broken, and blood shed upon the Crosse for our trans- gressions,) pretends, that by saying of the words of our Saviour, This is my Body, and This is my Blood, the nature of Bread is no more there, but his very Body ; not- withstanding there appeareth not to the Sight, or other Sense of the Receiver, any thing that appeared not before the Consecration. The Egyptian Conjurers, that are said to have turned their Rods to Serpents, and the Water into Bloud, are thought but to have deluded the senses of the Spectators by a false shew of things, yet are esteemed En- chanters : But what should wee have thought of them, if there had appeared in their Rods nothing like a Serpent, and in the Water enchanted, nothing like Bloud, nor like anything else but Water, but that they had faced down the King, that they were Serpents that looked like Rods, and that it was Bloud that seemed Water ? That had been both Enchantment, and Lying. And yet in this daily act of the Priest, 492 Part 4. OF THE KINGDOME Chap. 44. Incanta- tion in the Ceretnonies of Bap- tisme. Priest, they doe the very same, by turning the holy words 338 into the manner of a Charme, which produceth nothing new to the Sense ; but they face us down, that it hath turned the Bread into a Man ; nay more, into a God ; and require men to worship it, as if it were our Saviour himself present God and Man, and thereby to commit most grosse Idolatry. For if it bee enough to excuse it of Idolatry, to say it is no more Bread, but God ; why should not the same excuse serve the Egyptians, in case they had the faces to say, the Leeks, and Onyons they worshipped, were not very Leeks, and Onyons, but a Divinity under their species, or likenesse. The words, This is my Body, are sequivalent to these, This signifies, or represents my Body, and it is an ordinary figure of Speech : but to take it literally, is an abuse ; nor though so taken, can it extend any further, than to the Bread which Christ himself with his own hands Conse- crated. For hee never said, that of what Bread soever, any Priest whatsoever, should say, This is my Body, or This is Christ's Body, the same should presently be transubstan- tiated. Nor did the Church of Rome ever establish this Transubstantiation, till the time of Innocent the third ; which was not above 500. years agoe, when the Power of Popes was at the Highest, and the Darknesse of the time grown so great, as men discerned not the Bread that was given them to eat, especially when it was stamped with the figure of Christ upon the Crosse, as if they would have men beleeve it were Transubstantiated, not onely into the Body of Christ, but also into the Wood of his Crosse, and that they did eat both together in the Sacrament. The like Incantation, in stead of Consecration, is used also in the Sacrament of Baptisme : Where the abuse of Gods name in each severall Person, and in the whole Trinity, with the sign of the Crosse at each name, maketh up the Charm : As first, when they make the Holy water, the Priest saith, I Conjure thee, thou Creature of Water, in the name of God the Bather Almighty, and in the na?ne of Jesus Christ his onely Son our Lord, and in vertue of the Holy Part 4. OF DA RKNESSE. Chap. 44. 493 Holy Ghost, that thou become Conjured water, to drive away all the Powers of the Enemy, and to eradicate, a?id supplant the Enemy, 6°c. to goe out, and depart from this Servant of God : 339 And again the same Exorcisme is repeated once more be- fore he be Baptized. These, and some other Incantations, are those that are used in stead of Benedictions, and Con- secrations, in administration of the Sacraments of Baptisme, and the Lords Supper ; wherein every thing that serveth to those holy uses (except the unhallowed Spittle of the Priest) hath some set form of Exorcisme. Nor are the other rites, as of Marriage, of Extreme Unction, And in of Visitation of the Sick, of Consecrating Churches, and YnVisita^ Church-yards, and the like, exempt from Charms ; in as Hon of the much as there is in them the use of Enchanted Oyle, and in conse- Water, with the abuse of the Crosse, and of the holy word ^f^™ °f of David, Aspergcs me Domine Hyssopo, as things of efficacy to drive away Phantasmes, and Imaginary Spirits. Another generall Error, is from the Misinterpretation of Errors the words Eternall Life, Everlasting Death, and the Second ^Mi™' Death. For though we read plainly in holy Scripture, that Eternall ^ j J * J • c \ ■ ■ c t- i-T Life< ami God created Adam in an estate of Living for Ever, which Everlast- was conditional!, that is to say, if he disobeyed not his mgDeath' Commandement ; Part 4. OF THE KINGDOME Chap. 44. Commandement ; which was not essentiall to Humane Na- ture, but consequent to the vertue of the Tree of Life ; whereof hee had liberty to eat, as long as hee had not sinned; and that hee was thrust out of Paradise after he had sinned, lest hee should eat thereof, and live for ever ; and that Christs Passion is a Discharge of sin to all that beleeve on him ; and by consequence, a restitution of Eternall Life, to all the Faithfull, and to them onely : yet the Doctrine is now, and hath been a long time far otherwise ; namely, that every man hath Eternity of Life by Nature, in as much as his Soul is Immortall : So that the naming Sword at the entrance of Paradise, though it hinder a man from coming to the Tree of Life, hinders him not from the Immortality which God took from him for his Sin ; nor makes him to need the sacrificing of Christ, for the recovering of the same ; and consequently, not onely the faithfull and righteous, but also the wicked, and the Heathen, shall enjoy Eternall Life, without any Death at all ; much lesse a Second, and Ever- lasting Death. To salve this, it is said, that by Second, and Everlasting Death, is meant a Second, and Everlasting Life, but in Torments ; a Figure never used, but in this very Case. All which Doctrine is founded onely on some of the obscurer places of the New Testament ; which neverthelesse, the whole scope of the Scripture considered, are cleer enough in a different sense, and unnecessary to the Christian Faith. For supposing that when a man dies, there remaineth nothing of him but his carkasse ; cannot God that raised inanimated dust and clay into a living creature by his Word, as easily raise a dead carkasse to life again, and continue him alive for Ever, or make him die again, by another Word? The Soide in Scripture, signifieth alwaies, either the Life, or the Living Creature ; and the Body and Soule jointly, the Body alive. In the fift day of the Creation, 340 God said, Let the waters produce Reptile animce viventis, the creeping thing that hath in it a Living Soule ; the En- glish translate it, that hath Life : And again, God created Whales, Part 4. OF DARKNESSE. Chap. 44. 49S Whales, 6° omnem animam viventem ; which in the English is, every Living Creature : And likewise of Man, God made him of the dust of the earth, and breathed in his face the breath of Life, 6° /actus est Homo in animam viventem, that is, and Man was ?nade a Living Creature : And after Noah came out of the Arke, God saith, hee will no more smite omnem animam viventem, that is, every Living Creature : And Deut. 12. 23. Eate not the B loud, for the B loud is the Soule ; that is, the Life. From which places, if by Soule were meant a Substance L?icorporeall, with an existence separated from the Body, it might as well be inferred of any other living Creature, as of Man. But that the Souls of the Faithfull, are not of their own Nature, but by Gods speciall Grace, to remaine in their Bodies, from the Resurrection to all Eternity, I have already I think sufficiently proved out of the Scriptures, in the 38. Chapter. And for the places of the New Testa- ment, where it is said that any man shall be cast Body and Soul into Hell fire, it is no more than Body and Life ; that is to say, they shall be cast alive into the perpetuall fire of Gehenna. This window it is, that gives entrance to the Dark Doc- As the D Doctrine of trine, first, of Eternall Torments ; and afterwards of Purga- Purgatory, tory, and consequently of the walking abroad, especially in ^^f/^nd places Consecrated, Solitary, or Dark, of the Ghosts of men invocation deceased ; and thereby to the pretences of Exorcisme and °f Satnts' Conjuration of Phantasmes ; as also of Invocation of men dead ; and to the Doctrine of Indulgences ; that is to say, of exemption for a time, or for ever, from the fire of Purgatory, wherein these Incorporeall Substances are pretended by burning to be cleansed, and made fit for Heaven. For men being generally possessed before the time of our Saviour, by contagion of the Dsemonology of the Greeks, of an opinion that the Souls of men were substances distinct from their Bodies, and therefore that when the Body was dead, the Soule of every man, whether godly, or wicked, must subsist somewhere by vertue of its own nature, without acknow- ledging therein any supernaturall gift of Gods ; the Doctors of 496 Part 4. OF THE KINGDOME Chap. 44. The Texts ailed ged for the Doctrines aforemen- tioned have been an- swered before. Answer to the text on which Beza inferreth that the Kingdome of the Church doubted a long time, what was the place, which they were to abide in, till they should be re-united to their Bodies in the Resurrection ; supposing for a while, they lay under the Altars : but afterward the Church of Rome found it more profitable, to build for them this place of Purgatory : which by some other Churches in this later age, has been demolished. Let us now consider, what texts of Scripture seem most to confirm these three generall Errors, I have here touched. As for those which Cardinall Bellarmine hath alledged, for the present Kingdome of God administred by the Pope, (than which there are none that make a better shew of proof,) I have already answered them ; and made it evident, that the King- 341 dome of God, instituted by Moses, ended in the election of Saul : After which time the Friest of his own authority never deposed any King. That which the High Priest did to Athaliah, was not done in his owne right, but in the right of the young King Joash her Son : But Solomon in his own right deposed the High Priest Abiathar, and set up another in his place. The most difficult place to answer, of all those that can be brought, to prove the Kingdome of God by Christ is already in this world, is alleged, not by Bellarmine, nor any other of the Church of Rome ; but by Beza ; that will have it to begin from the Resurrection of Christ. But whether hee intend thereby, to entitle the Presbytery to the Supreme Power Ecclesiasticall in the Common-wealth of Geneva, (and consequently to every Presbytery in every other Common-wealth,) or to Princes, and other Civill Soveraigns, I doe not know. For the Presbytery hath challenged the power to Excommunicate their owne Kings, and to bee the Supreme Moderators in Religion, in the places where they have that form of Church government, no lesse then the Pope callengeth it universally. The words are (Marke 9. 1.) Verily I say unto you, that there be so?ne of them that stand here, which shall not last of death, till they have seene the Kingdome of God come with power. Which words, if taken grammatically, make it certaine, Part 4. OF DARKNE SSE. Chap. 44. 497 certaine, that either some of those men that stood by Christ °f Christ i 1 • 1 1 ' 1 -wr- ' 1 r beean at at that time, are yet alive ; or else, that the Kingdome of the Resur- God must be now in this present world. And then there is rectwn- another place more difficult : For when the Apostles after our Saviours Resurrection, and immediately before his Ascension, asked our Saviour, saying, (Acts 1. 6.) Wilt thou at this time restore again the Kingdome to Israel, he answered them, It is not for you to know the times and the seasons, which the Father hath put in his own power ; But ye shall receive power by the comming of the Holy Ghost upon you, and yee shall be my (Martyrs) witnesses both in Ierusalem, 6° in all Iudcea, and in Samaria, and unto the uttermost part of the Earth : Which is as much as to say, My Kingdome is not yet come, nor shall you foreknow when it shall come ; for it shall come as a theefe in the night j But I will send you the Holy Ghost, and by him you shall have power to beare witnesse to all the world (by your preaching) of my Resurrection, and the workes I have done, and the doctrine I have taught, that they may beleeve in me, and expect eternall life, at my comming againe : How does this agree with the comming of Christs Kingdome at the Resur- rection? And that which St. Paul saies (1 Thessal. 1. 9, 10.) That they turned from Idols, to serve the living and true God, and to waite for his Sonne from Heaven ; Where to waite for his Sonne from Heaven, is to wait for his comming to be King in power ; which were not necessary, if his Kingdome had beene then present. Againe, if the Kingdome of God began (as Beza on that place {Mark 9. 1.) would have it) at the Resurrection ; what reason is there for Christians ever since the Resurrection to say in their prayers, let thy King- dome Come ? It is therefore manifest, that the words of St. 342 Mark are not so to be interpreted. There be some of them that stand here (saith our Saviour) that shall not tast of death till they have seen the Kingdome of God come in power. If then this Kingdome were to come at the Resurrection of Christ, why is it said, some of them, rather than all? For they all lived till after Christ was risen. 2 k But 498 Part 4. OF THE KINGDOME Chap. 44. fimof'the "^ut tne^ tnat re<:lun*e an exact interpretation of this text, Place in let them interpret first the like words of our Saviour to St. Mark 9. 1. pefer concerning St. John, (chap. 21. 22.) If I will that he tarry till I come, what is that to thee ? upon which was grounded a report that hee should not dye : Neverthelesse the truth of that report was neither confirmed, as well grounded ; nor refuted, as ill grounded on those words ; but left as a saying not understood. The same difficulty is also in the place of St. Marke. And if it be lawfull to conjecture at their meaning, by that which immediately followes, both here, and in St. Luke, where the same is againe repeated, it is not unprobable, to say they have relation to the Transfigur- ation, which is described in the verses immediately following ; where it is said, that After six dayes Jesus taketh with him Peter, and lames, and John (not all, but some of his Disciples) andleadeth them up into an high mountaine apart by themselves^ and was transfigured before them. And his rayment became shitting, exceeding white as snow ; so as no Fuller on earth can white them. And there appeared unto the?n Elias with Moses, and they were talking with lesus, cW. So that they saw Christ in Glory and Majestie, as he is to come ; insomuch as They were sore afraid. And thus the promise of our Saviour was accomplished by way of Vision : For it was a Vision, as may probably bee inferred out of St. Luke, that reciteth the same story (ch. 9. ve. 28.) and saitb, that Peter and they that were with him, were heavy with sleep : But most cer- tainly out of Matth. 17. 9. (where the same is again related ;) for our Saviour charged them, saying, Tell no man the Vision untill the Son of man be Risen from the dead. Howsoever it be, yet there can from thence be taken no argument, to prove that the Kingdome of God taketh beginning till the day of Judgement. Abuse of As for some other texts, to prove the Popes Power over texts in civill Soveraignes (besides those of Bellarmine ;) as that the fhep'ower tw0 Sw0rds tnat Cnrist and nis Apostles had amongst them, of the Pope, were the Spirituall and the Temporall Sword, which they say St. Peter had given him by Christ : And, that of the two Luminaries, Part 4. OF DARKNESSE. Chap. 44. 499 Luminaries, the greater signifies the Pope, and the lesser the King ; One might as well inferre out of the first verse of the Bible, that by Heaven is meant the Pope, and by Earth the King : Which is not arguing from Scripture, but a wanton insulting over Princes, that came in fashion after the time the Popes were growne so secure of their greatnesse, as to contemne all Christian Kings ; and Treading on the necks of Emperours, to mocke both them, and the Scripture, in the words of the 91. Psalm, Thou shalt Tread upon the Lion and the Adder, the young Lion and the Dragon thou shalt Trample under thy feet. As for the rites of Consecration, though they depend for The ™an- 1 1 1 * • , • i t- 1 nerof Con the most part upon the discretion and judgement of the secrations governors of the Church, and not upon the Scriptures ; yet ZgJ^ture 343 those governors are obliged to such direction, as the nature was with- of the action it selfe requireth ; as that the ceremonies, words, °&^xor' and gestures, be both decent, and significant, or at least conformable to the action. When Moses consecrated the Tabernacle, the Altar, and the Vessels belonging to them, (Exod. 40.) he anointed them with the Oyle which God had commanded to bee made for that purpose ; and they were holy : There was nothing Exorcized, to drive away Phan- tasmes. The same Moses (the civill Soveraigne of Israel) when he consecrated Aaron (the High Priest,) and his Sons, did wash them with Water, (not Exorcized water,) put their Garments upon them, and anointed them with Oyle; and they were sanctified, to minister unto the Lord in the Priests office ; which was a simple and decent cleansing, and adorn- ing them, before hee presented them to God, to be his servants. When King Solomon, (the civill Soveraigne of Israel) consecrated the Temple hee had built, (2 Kings 8.) he stood before all the Congregation of Israel ; and having blessed them, he gave thankes to God, for putting into the heart of his father, to build it ; and for giving to himselfe the grace to accomplish the same ; and then prayed unto him, first, to accept that House, though it were not sutable to his infinite Greatnesse ; and to hear the prayers of his Servants that 500 Part 4. OF THE KINGDOME Chap. 44. The im- mortality of mans Soule, not proved by Scripture to be of Nature, but of Grace. that should pray therein, or (if they were absent,) towards it ; and lastly, he offered a sacrifice of Peace-offering, and the House was dedicated. Here was no Procession ; the King stood still in his first place ; no Exorcised Water ; no Asperges vie, nor other impertinent application of words spoken upon another occasion ; but a decent, and rationall speech, and such as in making to God a present of his new built House, was most conformable to the occasion. We read not that St. John did Exorcize the Water of Jordan ; nor Philip the Water of the river wherein he bap- tized the Eunuch ; nor that any Pastor in the time of the Apostles, did take his spittle, and put it to the nose of the person to be Baptized, and say, In odorem suavitatis, that is, for a sweet savour ttnto the Lord ; wherein neither the Cere- mony of Spittle, for the uncleannesse ; nor the application of that Scripture for the levity, can by any authority of man be justified. To prove that the Soule separated from the Body, liveth eternally, not onely the Soules of the Elect, by especiall grace, and restauration of the Eternall Life which Adam lost by Sinne, and our Saviour restored by the Sacrifice of him- self to the Faithfull; but also the Soules of Reprobates; as a property naturally consequent to the essence of mankind, without other grace of God, but that which is universally given to all mankind ; there are divers places, which at the first sight seem sufficiently to serve the turn : but such, as when I compare them with that which I have before (Chapter 38.) alledged out of the 14 of lob, seem to mee much more subject to a divers interpretation, than the words of lob. And first there are the words of Solomon (Ecclesiastes 1 2. 7.) Then shall the Dust return to Dust, as it was, and the Spirit shall return to God that gave it. Which may bear 344 well enough (if there be no other text directly against it) this interpretation, that God onely knows, (but Man not,) what becomes of a mans spirit, when he expireth ; and the same Solomon, in the same Book, (Chap 3. ver. 20, 21.) delivereth the same sentence in the sense I have given it : His words are, Part 4. OF DA RKNESSE. Chap. 44. are, All goe (man and beast) to the same place ; all are of the dust, and all turn to dust again ; who knoweth that the spirit of Afan goeth upward, and that the spirit of the Beast goeth dow?iward to the earth ? That is, none knows but God ; Nor is it an unusuall phrase to say of things we understand not, God Knows what, and God Knows where. That of Gen. 5. 24. Enoch walked with God, and he was not; for God took hi??i ; which is expounded Heb. 13. 5. He was translated, that he should not die ; and was not found, because God had translated him. For before his Translation, he had this testi- mony, that he pleased God, making as much for the Immor- tality of the Body, as of the Soule, proveth, that this his translation was peculiar to them that please God ; not com- mon to them with the wicked ; and depending on Grace, not on Nature. But on the contrary, what interpretation shall we give, besides the literall sense of the words of Solomon (Eccles. 3. 19.) That which befalleth the Sons of Men, befalleth Beasts, even one thing befalleth them ; as the one dyeth, so doth the other ; yea, they have all one breath (one spirit ;) so that a Man hath no prceeminence above a Beast, for all is va?iity. By the literall sense, here'is no Naturall Immortality of the Soule ; nor yet any repugnancy with the Life Eternall, which the Elect shall enjoy by Grace. And (chap. 4. ver. 3.) Better is he that hath not yet been, than both they ; that is, than they that live, or have lived ; which, if the Soule of all them that have lived, were Immortall, were a hard saying ; for then to have an Immortall Soule, were worse than to have no Soule at all. And againe, (Chapt. 9. 5.) The living know they shall die, but the dead know not any thing ; that is, Naturally, and before the resurrection of the body. Another place which seems to make for a Naturall Im- mortality of the Soule, is that, where our Saviour saith, that Abraham, Isaac, and Jacob are living : but this is spoken of the promise of God, and of their certitude to rise again, not of a Life then actuall ; and in the same sense that God said to Adam, that on the day hee should eate of the forbidden fruit, he should certainly die ; from that time forward he was Part 4. OF THE KINGDOME Chap. 44. a dead man by sentence ; but not by execution, till almost a thousand years after. So Abraham, Isaac, and Jacob were alive by promise, then, when Christ spake ; but are not actually till the Resurrection. And the History of Dives and Lazarus, make nothing against this, if wee take it (as it is) for a Parable. But there be other places of the New Testament, where an Immortality seemeth to be directly attributed to the wicked. For it is evident, that they shall all rise to Judgement. And it is said besides in many places, that they shall goe into Everlasting fire, Everlasting torments, Everlasting punish- 345 ments \ and that the worm of conscience never dyeth ; and all this is comprehended in the word Everlasting Death, which is ordinarily interpreted Everlasting Life in torments : And yet I can find no where that any man shall live in torments Everlastingly. Also, it seemeth hard, to say, that God who is the Father of Mercies, that doth in Heaven and Earth all that hee will ; that hath the hearts of all men in his disposing ; that worketh in men both to doe, and to will ; and without whose free gift a man hath neither inclination to good, nor repentance of evill, should punish mens transgressions with- out any end of time, and with all the extremity of torture, that men can imagine, and more. We are therefore to con- sider, what the meaning is, of Everlasting Fire, and other the like phrases of Scripture. I have shewed already, that the Kingdome of God by Christ beginneth at the day of Judgment : That in that day, the Faithfull shall rise again, with glorious, and spirituall Bodies, and bee his Subjects in that his Kingdome, which shall be Eternall : That they shall neither marry, nor be given in marriage, nor eate and drink, as they did in their naturall bodies ; but live for ever in their individuall persons, without the specificall eternity of generation : And that the Reprobates also shall rise again, to receive punishments for their sins : As also, that those of the Elect, which shall be alive in their earthly bodies at that day, shall have their bodies suddenly changed, and made spirituall, and Immor- talL Part 4. OF DARKNESSE. Chap. 44. 503 tall. But that the bodies of the Reprobate, who make the Kingdome of Satan, shall also be glorious, or spirituall bodies, or that they shall bee as the Angels of God, neither eating, nor drinking, nor engendring ; or that their life shall be Eternall in their individuall persons, as the life of every faithfull man is, or as the life of Adam had been if hee had not sinned, there is no place of Scripture to prove it ; save onely these places concerning Eternall Torments \ which may otherwise be interpreted. From whence may be inferred, that as the Elect after the Resurrection shall be restored to the estate, wherein Adam was before he had sinned ; so the Reprobate shall be in the estate, that Adam, and his posterity were in after the sin committed ; saving that God promised a Redeemer to Adam, and such of his seed as should trust in him, and repent ; but not to them that should die in their sins, as do the Repro- bate. These things considered, the texts that mention Eternall ^lern Fire, Eternall Torments, or the Worm that never dieth, con- what. tradict not the Doctrine of a Second, and Everlasting Death, in the proper and naturall sense of the word Death. The Fire, or Torments prepared for the wicked in Gehenna, Tophet, or in what place soever, may continue for ever ; and there may never want wicked men to be tormented in them ; though not every, nor any one Eternally. For the wicked being left in the estate they were in after Adams sin, may at the Resurrection live as they did, marry, and give in marriage, and have grosse and corruptible bodies, as all mankind now 346 have ; and consequently may engender perpetually, after the Resurrection, as they did before : For there is no place of Scripture to the contrary. For St. Paul, speaking of the Resurrection (1 Cor. 15.) understandeth it onely of the Re- surrection to Life Eternall ; and not the Resurrection to Punishment. And of the first, he saith that the Body is Sown in Corruption, raised in Incorruption ; sown in Dis- honour, raised in Honour ; sown in \Veak?iesse, raised in Power ; sown a Naturall body, raised a Spirituall body : There 504 Part 4. OF THE KINGDOME Chap. 44. There is no such thing can be said of the bodies of them that rise to Punishment. So also our Saviour, when hee speaketh of the Nature of Man after the Resurrection, meaneth, the Resurrection to Life Eternall, not to Punish- ment. The text is Luke 20. verses 34. 35, 36. a fertile text. The Children of this world marry, and are given in marriage; but they that shall be counted worthy to obtaine that world, and the Resurrection from the dead, neither marry, nor are given in marriage : Neither can they die any more ; for they are equall to the Angells, and are the Children of God, being the Children of the Resurrection : The Children of this world, that are in the estate which Adam left them in, shall marry, and be given in marriage ; that is, corrupt, and generate successively ; which is an Immortality of the Kind, but not of the Persons of men : They are not worthy to be counted amongst them that -shall obtain the next world, and an abso- lute Resurrection from the dead ; but onely a short time, as inmates of that world ; and to the end onely to receive con- dign punishment for their contumacy. The Elect are the onely children of the Resurrection • that is to say, the sole heirs of Eternall Life : they only can die no more : it is they that are equall to the Angels, and that are the children of God ; and not the Reprobate. To the Reprobate there remaineth after the Resurrection, a Second, and Eternall Death : between which Resurrection, and their Second, and Eternall death, is but a time of Punishment and Torment ; and to last by succession of sinners thereunto, as long as the kind of Man by propagation shall endure; which is Eter- nally. Answer of Upon this Doctrine of the Naturall Eternity of separated aiud&d Soules, is founded (as I said) the Doctrine of Purgatory. ^toryU)8a~ "^or suPPos^n§ Eternall Life by Grace onely, there is no Life, but the Life of the Body ; and no Immortality till the Resur- rection. The texts for Purgatory alledged by Bellarmine out of the Canonicall Scripture of the old Testament, are first, the Fasting of David for Saul and Iotiathan, mentioned (2 Kings, 1. 12.); and againe, (2 Sam. 3. 35.) for the death of Abner. Part 4. OF DARKNESSE. Chap. 44. 505 Abner. This Fasting of David, he saith, was for the obtain- ing of something for them at Gods hands, after their death ; because after he had Fasted to procure the recovery of his owne child, assoone as he knew it was dead, he called for meate. Seeing then the Soule hath an existence separate from the Body, and nothing can be obtained by mens Fast- ing for the Soules that are already either in Heaven, or Hell, it followeth that there be some Soules of dead men, that are neither in Heaven, nor in Hell ; and therefore they must bee in some third place, which must be Purgatory. And thus 347 with hard straining, hee has wrested those places to the proofe of a Purgatory : whereas it is manifest, that the ceremonies of Mourning, and Fasting, when they are used for the death of men, whose life was not profitable to the Mourners, they are used for honours sake to their persons ; and when tis done for the death of them by whose life the Mourners had benefit, it proceeds from their particular dam- mage : And so David honoured Saul, and Abner, with his Fasting ; and in the death of his owne child, recomforted himselfe, by receiving his ordinary food. In the other places, which he alledgeth out of the old Testament, there is not so much as any shew, or colour of proofe. He brings in every text wherein there is the word Anger, or Fire, or Burning, or Purging, or C/ensing, in case any of the Fathers have but in a Sermon rhetorically applied it to the Doctrine of Purgatory, already beleeved. The first verse of Psalme, 37. O Lord rebuke me not in thy wrath, nor chasten me in thy hot displeasure : What were this to Purgatory, if Augustine had not applied the Wrath to the fire of Hell, and the Displeasure to that of Purgatory ? And what is it to Purgatory, that of Psalme, 66. 12. Wee went through fire and water, and thou broughtest us to a moist place ; and other the like texts, (with which the Doctors of those times entended to adorne, or extend their Sermons, or Commentaries) haled to their purposes by force of wit ? But he alledgeth other places of the New Testament, that Places of are not so easie to be answered : And first that of Matth. *^e^^en 12. 506 Part 4. OF THE KINGDOME Chap. 44. for Purga- I2. 32. Whosoever speaketh a word against the Sonne of «f shall be forgiven him ; but whosoever speaketh against the Holy Ghost, it shall not bee forgiven him neither in this world, nor in the world to eome : Where he will have Purga- tory to be the World to come, wherein some sinnes may be forgiven, which in this World were not forgiven : notwith- standing that it is manifest, there are but three Worlds ; one from the Creation to the Flood, which was destroyed by Water, and is called in Scripture the Old World ; another from the Flood, to the day of Judgement, which is the Present World, and shall bee destroyed by Fire ; and the third, which shall bee from the day of Judgement forward, everlasting, which is called the World to come \ and in which it is agreed by all, there shall be no Purgatory : And there- fore the World to come, and Purgatory, are inconsistent. But what then can bee the meaning of those our Saviours words ? I confesse they are very hardly to bee reconciled with all the Doctrines now unanimously received : Nor is it any shame, to confesse the profoundnesse of the Scripture, to bee too great to be sounded by the shortnesse of humane understanding. Neverthelesse, I may propound such things to the consideration of more learned Divines, as the text it selfe suggesteth. And first, seeing to speake against the Holy Ghost, as being the third Person of the Trinity, is to speake against the Church, in which the Holy Ghost re- sideth ; it seemeth the comparison is made, betweene the Easinesse of our Saviour, in bearing with offences done to him while hee himselfe taught the world, that is, when he was on earth, and the Severity of the Pastors after him, against those which should deny their authority, which was from the Holy Ghost : As if he should say, You that deny my Power ; nay you that shall crucifie me, shall be pardoned 348 by mee, as often as you turne unto mee by Repentance : But if you deny the Power of them that teach you hereafter, by vertue of the Holy Ghost, they shall be inexorable, and shall not forgive you, but persecute you in this World, and leave you without absolution, (though you turn to me, un- lesse Part 4. OF DA RKNESSE. Chap. 44. lesse you turn also to them,) to the punishments (as much as lies in them) of the World to come : And so the words may be taken as a Prophecy, or Prediction concerning the times, as they have along been in the Christian Church : Or if this be not the meaning, (for I am not peremptory in such difficult places,) perhaps there may be place left after the Resurrection for the Repentance of some sinners : And there is also another- place, that seemeth to agree therewith. For considering the words of St. Paul (1 Cor. 15. 29.) What shall they doe which are Baptized for the dead, if the dead rise not at all? why also are they Baptized for the dead? a man may probably inferre, as some have done, that in St. Pauls time, there was a custome by receiving Baptisme for the dead, (as men that now beleeve, are Sureties and Under- takers for the Faith of Infants, that are not capable of be- leeving,) to undertake for the persons of their deceased friends, that they should be ready to obey, and receive our Saviour for their King, at his coming again ; and then the forgivenesse of sins in the world to come, has no need of a Purgatory. But in both these interpretations, there is so much of paradox, that I trust not to them ; but propound them to those that are throughly versed in the Scripture, to inquire if there be no clearer place that contradicts them. Onely of thus much, I see evident Scripture, to perswade me that there is neither the word, nor the thing of Purgatory, neither in this, nor any other text ; nor any thing that can prove a necessity of a place for the Soule without the Body ; neither for the Soule of Lazarus during the four days he was dead ; nor for the Soules of them which the Romane Church pretend to be tormented now in Purgatory. For God, that could give a life to a peece of clay, hath the same power to give life again to a dead man, and renew his inanimate, and rotten Carkasse, into a glorious, spirituall, and immortall Body. Another place is that of 1 Cor. 3. where it is said, that they which built Stubble, Hay, &c. on the true Foundation, their work shall perish ; but they themselves shall be saved ; but 5o8 Part 4. OF THE KINGDOME Chap. 44. but as through Fire : This Fire, he will have to be the Fire of Purgatory. The words, as I have said before, are an allusion to those of Zach. 13. 9. where he saith, I will bring the third part through the Fire, and refine thevi as Silver is refined, and will try them as Gold is tryed : Which is spoken of the comming of the Messiah in Power and Glory ; that is, at the day of Judgment, and Conflagration of the present world ; wherein the Elect shall not be consumed, but be refined ; that is, depose their erroneous Doctrines, and Tra- ditions, and have them as it were sindged off ; and shall afterwards call upon the name of the true God. In like manner, the Apostle saith of them, that holding this Foun- dation Jesus is the Christ, shall build thereon some other Doctrines that be erroneous, that they shall not be consumed 349 in that fire which reneweth the world, but shall passe through it to Salvation ; but so, as to see, and relinquish their former Errours. The Builders, are the Pastors, the Foundation, that lesus is the Christ \ the Stubble and Hay, False Con- sequences drawn front it through Pgnorance, or Frailty ; the Gold, Silver, and pretious Stones, are their True Doctrines ; and their Refining or Purging, the Relinquishing of their Errors. In all which there is no colour at all for the burn- ing of Incorporeall, that is to say, Impatible Souls. Baptisme A third place is that of 1 Cor. 15. before mentioned, con- ^Dead how earning Baptisme for the Dead : out of which he concludeth, understood first, that Prayers for the Dead are not unprofitable ; and out of that, that there is a Fire of Purgatory : But neither of them rightly. For of many interpretations of the word Baptisme, he approveth this in the first place, that by Bap- tisme is meant (metaphorically) a Baptisme of Penance j and that men are in this sense Baptized, when they Fast, and Pray, and give Almes : And so Baptisme for the Dead, and Prayer for the Dead, is the same thing. But this is a Meta- phor, of which there is no example, neither in the Scripture, nor in any other use of language; and which is also discordant to the harmony, and scope of the Scripture. The word Baptisme is used {Mar. 10. 38. & Luk. 12. 50.) for being Part 4. OF DA RKNESSE. Chap. 44. being Dipped in ones own bloud, as Christ was upon the Cross, and as most of the Apostles were, for giving testimony of him. But it is hard to say, that Prayer, Fasting, and Almes, have any similitude with Dipping. The same is used also Mat. 3. 11. (which seemeth to make somewhat for Purgatory) for a Purging with Fire. But it is evident the Fire and Purging here mentioned, is the same whereof the Prophet Zachary speaketh (chap. 13. v. 9.) I will bring the third part through the Fire, and will Refine them, &c. And St. Peter after him (1 Epist. 1. 7.) That the triall of your Faith, which is much more precious than of Gold that perisheth, though it be tryed with Fire, might be found unto praise, and honour, and glory at the Appearing of Jesus Christ; And St. Paul (1 Cor. 3. 13.) The Fire shall trie every mans work of what sort it is. But St. Peter, and St. Paul speak of the Fire that shall be at the Second Appearing of Christ ; and the Prophet Zachary of the Day of Judgment : And therefore this place of S. Mat. may be interpreted of the same ; and then there will be no necessity of the Fire of Purgatory. Another interpretation of Baptisme for the Dead, is that which I have before mentioned, which he preferreth to the second place of probability : And thence also he inferreth the utility of Prayer for the Dead. For if after the Resur- rection, such as have not heard of Christ, or not beleeved in him, may be received into Christs Kingdome ; it is not in vain, after their death, that their friends should pray for them, till they should be risen. But granting that God, at the prayers of the faithfull, may convert unto him some of those that have not heard Christ preached, and consequently cannot have rejected Christ, and that the charity of men in that point, cannot be blamed ; yet this concludeth nothing 350 for Purgatory, because to rise from Death to Life, is one thing ; to rise from Purgatory to Life is another ; as being a rising from Life to Life, from a Life in torments to a Life in joy. A fourth place is that of Mat. 5. 25. Agree with thine Adversary Part 4. OF THE K1NGD0ME Chap. 44. Adversary quickly, whitest thou art in the way with him, lest at any time the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into prison. Verily J say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. In which Allegory, the Offender is the Sinner; both the Adversary and the Judge is God ; the Way is this Life; the Prison is the Grave; the Officer, Death ; from which, the sinner shall not rise again to life eternall, but to a second Death, till he have paid the utmost farthing, or Christ pay it for him by his Passion, which is a full Ransome for all manner of sin, as well lesser sins, as greater crimes ; both being made by the passion of Christ equally veniall. The fift place, is that of Matth. 5. 22. Whosoever is angry with his Brother without a cause, shall be guilty i?i Judgment. And whosoever shall say to his Brother, R A C HA, shall be guilty in the Councel. But whosoever shall say, Thou Boole, shall be guilty to hell fire. From which words he inferreth three sorts of Sins, and three sorts of Punishments ; and that none of those sins, but the last, shall be punished with hell fire ; and consequently, that after this life, there is punish- ment of lesser sins in Purgatory. Of which inference, there is no colour in any interpretation that hath yet been given of them : Shall there be a distinction after this life of Courts of Justice, as there was amongst the Jews in our Saviours time, to hear, and determine divers sorts of Crimes ; as the Judges, and the Councell ? Shall not all Judicature apper- tain to Christ, and his Apostles ? To understand therefore this text, we are not to consider it solitarily, but jointly with the words precedent, and subsequent. Our Saviour in this Chapter interpreteth the Law of Moses ; which the Jews thought was then fulfilled, when they had not transgressed the Grammaticall sense thereof, howsoever they had trans- gressed against the sentence, or meaning of the Legislator. Therefore whereas they thought the Sixth Commandement was not broken, but by Killing a man ; nor the Seventh, but when a man lay with a woman, not his wife ; our Saviour tells Part 4. OF DARKNESSE. Chap.\\. 511 tells them, the inward Anger of a man against his brother, if it be without just cause, is Homicide : You have heard (saith hee) the Law of Moses, Thou sJialt not Kill, and that Whosoever shall Kill, shall bee condemned before the Judges, or before the Session of the Seventy : But I say unto you, to be Angry with ones Brother without cause ; or to say unto him Racha, or Foole, is Homicide, and shall be punished at the day of Judgment, and Session of Christ, and his Apostles, with Hell fire : so that those words were not used to dis- tinguish between divers Crimes, and divers Courts of Justice, and divers Punishments ; but to taxe the distinction between sin, and sin, which the Jews drew not from the difference of the Will in Obeying God, but from the difference of their 351 Temporall Courts of Justice ; and to shew them that he that had the Will to hurt his Brother, though the effect appear but in Reviling, or not at all, shall be cast into hell fire, by the Judges, and by the Session, which shall be the same, not different Courts at the day of Judgment. This considered, what can be drawn from this text, to maintain Purgatory, I cannot imagine. The sixth place is Luke\6. g.Maheyee friends of the unright- eous Mainmon, that whe?i yee faile, they may receive you into Everlasting Tabernacles. This he alledges to prove Invocation of Saints departed. But the sense is plain, That we should make friends with our Riches, of the Poore ; and thereby obtain their Prayers whilest they live. He that giveth to the Poore, lendeth to the Lord. The seventh is Luke 23. 42. Lord remember me when thou commest into thy Kingdome : Therefore, saith hee, there is Remission of sins after this life. But the consequence is not good. Our Saviour then forgave him ; and at his comming againe in Glory, will remember to raise him againe to Life Eternall. The Eight is Acts 2. 24. where St. Peter saith of Christ, that God had raised him up, and loosed the Paines of Death, because it zaas not possible he should be holden of it : Which hee interprets to bee a descent of Christ into Purgatory, to loose 512 Part 4. OF THE KINGDOME Chap. 45. loose some Soules there from their torments : whereas it is manifest, that it was Christ that was loosed ; it was hee that could not bee holden of Death, or the Grave ; and not the Souls in Purgatory. But if that which Beza sayes in his notes on this place be well observed, there is none that will not see, that in stead of Paynes, it should be Bands ; and then there is no further cause to seek for Purgatory in this Of D^monology, and other Reliques of the Religion of the Gentiles. Diaphanous Bodies, produceth in living Creatures, in whom God hath placed such Organs, an Imagination of the Object, from whence the Impression proceedeth ; which Imagination is called Sight) and seemeth not to bee a meer Imagination, but the Body it selfe without us ; in the same manner, as when a man violently presseth his eye, there appears to him a light without, and before him, which no man perceiveth but himselfe ; because there is indeed no such thing without him, but onely a motion in the interiour organs, pressing by resistance outward, that makes him think so. And the motion made by this pressure, continuing after the object which caused it is removed, is that we call Imagination, and Memory, and (in sleep, and sometimes in great distemper of the organs by Sicknesse, or Violence) a Dream : of which things I have already spoken briefly, in the second and third Chapters. This nature of Sight having never been discovered by the ancient pretenders to Naturall Knowledge ; much lesse by those that consider not things so remote (as that Knowledge Text. CHAP. XLV. The Origi- nall of Dcemon- ology. is) Part 4. OF DA RKNESSE. Chap.^. 513 is) from their present use ; it was hard for men to conceive of those Images in the Fancy, and in the Sense, otherwise, than of things really without us : Which some (because they vanish away, they know not whither, nor how,) will have to be absolutely Incorporeall, that is to say Immateriall, or Formes without Matter ; Colour and Figure, without any coloured or figured Body ; and that they can put on Aiery bodies (as a garment) to make them Visible when they will to our bodily Eyes ; and others say, are Bodies, and living Creatures, but made of Air, or other more subtile and sethereall Matter, which is, then, when they will be seen, condensed. But Both of them agree on one generall ap- pellation of them, Demons. As if the Dead of whom they Dreamed, were not Inhabitants of their own Brain, but of the Air, or of Heaven, or Hell; not Phantasmes, but Ghosts ; with just as much reason, as if one should say, he saw his own Ghost in a Looking-Glasse, or the Ghosts of the Stars in a River ; or call the ordinary apparition of the Sun, of the quantity of about a foot, the Dce?non, or Ghost of that great Sun that enlighteneth the whole visible world : And by that means have feared them, as things of an unknown, that is, of an unlimited power to doe them good, or harme ; and 353 consequently, given occasion to the Governours of the Heathen Common wealths to regulate this their fear, by establishing that D^emonology (in which the Poets, as Principall Priests of the Heathen Religion, were specially employed, or reverenced) to the Publique Peace, and to the Obedience of Subjects necessary thereunto ; and to make some of them Good Damons, and others Evill ; the one as a Spurre to the Observance, the other, as Reines to withhold them from Violation of the Laws. What kind of things they were, to whom they attributed What were the name of Damons, appeareth partly in the Genealogie of ^e^mons their Gods, written by Hesiod, one of the most ancient Poets Ancients. of the Grsecians ; and partly in other Histories ; of which I have observed some few before, in the 12. Chapter of this discourse. 2 l The 514 Part^. OF THE KINGDOME Chap. 45. How that Doctrine was spread. How far received by the Jews. John 8. 52. Why our Saviour controlled it ?wt. The Grecians, by their Colonies and Conquests, com- municated their Language and Writings into Asia, Egypt, and Italy ; and therein, by necessary consequence their Dcemonology, or (as St. Paul calles it) their Doctrines of Devils'. And by that meanes, the contagion was derived also to the Jewes, both of ludoza, and Alexandria, and other parts, where- into they were dispersed. But the name of Dcemon they did not (as the Graecians) attribute to Spirits both Good, and Evill j but to the Evill onely : And to the Good Dcemons they gave the name of the Spirit of God ; and esteemed those into whose bodies they entred to be Prophets. In summe, all singularity if Good, they attributed to the Spirit of God; and if Evill, to some Dcemon, but a KaKadat(iu>v, an Evill Damon, that is, a Devill. And therefore, they called Doz?noniaques, that is, possessed by the Devill, such as we call Madmen or Lunatiques ; or such as had the Falling Sick- nesse ; or that spoke any thing, which they for want of un- derstanding, thought absurd : As also of an Unclean person in a notorious degree, they used to say he had an Unclean Spirit ; of a Dumbe man, that he had a Dumbe Devill ; and of John Baptist {Math. 11. 18.) for the singularity of his fasting, that he had a Devill ; and of our Saviour, because he said, hee that keepeth his sayings should not see Death in ceternum, Now we know thou hast a Devill ; Abraham is dead, and the Prophets are dead : And again, because he said (John 7. 20.) They went about to kill him, the people answered, Thou hast a Devill, who goeth about to kill thee ? Whereby it is manifest, that the Jewes had the same opinions concerning Phantasmes, namely, that they were not Phantasmes, that is, Idols of the braine, but things reall, and independent on the Fancy. Which doctrine if it be not true, why (may some say) did not our Saviour contradict it, and teach the contrary ? nay why does he use on diverse occasions, such forms of speech as seem to confirm it ? To this I answer, that first, where Christ saith, A spirit hath not flesh and bone, though hee shew that there be Spirits, yet hee denies not that they are Bodies : Part 4. OF DA RKNESSE. Chap. 45. 515 Bodies : And where St. Paid saies, We shall rise spirituall Bodies, he acknowledged the nature of Spirits, but that they are Bodily Spirits ; which is not difficult to understand. For Air and many other things are Bodies, though not Flesh and Bone, or any other grosse body, to bee discerned by the eye. 354 But when our Saviour speaketh to the Devill, and commandeth him to go out of a man, if by the Devill, be meant a Disease as Phrenesy, or Lunacy, or a corporeal Spirit, is not the speech improper ? can Diseases heare ? or can there be a corporeall Spirit in a Body of Flesh and Bone, full already of vitall and animall Spirits ? Are there not therefore Spirits, that neither have Bodies, nor are meer Imaginations ? To the first I answer, that the addressing of our Saviours com- mand to the Madnesse, or Lunacy he cureth, is no more improper, then was his rebuking of the Fever, or of the Wind, and Sea ; for neither do these hear : Or than was the com- mand of God, to the Light, to the Firmament, to the Sunne, and Starres, when he commanded them to bee : for they could not heare before they had a beeing. But those speeches are not improper, because they signifie the power of Gods Word : no more therefore is it improper, to com- mand Madnesse, or Lunacy (under the appellation of Devils, by which they were then commonly understood,) to depart out of a mans body. To the second, concerning their being Incorporeall, I have not yet observed any place of Scripture, from whence it can be gathered, that any man was ever possessed with any other Corporeall Spirit, but that of his owne, by which his body is naturally moved. Our Saviour, immediately after the Holy Ghost descended TheScrip- . . tures doe upon him in the form of a Dove, is said by St. Matthew not teach (Chapt. 4.1.) to have been led up by the Spirit into the Wil- ^ffj^ dernesse ; and the same is recited (Luke 4. 1.) in these words, corporeall. Lesus being full of the Holy Ghost, was led in the Spirit into the Wildernesse : Whereby it is evident, that by Spirit there, is meant the Holy Ghost. This cannot be interpreted for a Possession : For Christ, and the Holy Ghost, are but one and the same substance \ which is no possession of one sub- stance, Part 4. OF THE KINGDOME Chap. 45. stance, or body, by another. And whereas in the verses following, he is said to have been taken up by the Dercill into the Holy City, and set upon a pinnacle of the Temple, shall we conclude thence that hee was possessed of the Devill, or carryed thither by violence ? And again, carryed thence by the Devill into an exceeding high mountain, who shelved him them thence all the Kingdomes of the world : Wherein, wee are not to beleeve he was either possessed, or forced by the Devill ; nor that any Mountaine is high enough, (according to the literall sense,) to shew him one whole Hemisphere. What then can be the meaning of this place, other than that he went of himself into the Wildernesse ; and that this carrying of him up and down, from the Wildernesse to the City, and from thence into a Mountain, was a Vision ? Conformable whereunto, is also the phrase of St. Luke, that hee was led into the Wildernesse, not by, but in the Spirit : whereas concerning His being Taken up into the Mountaine, and unto the Pinnacle of the Temple, hee speaketh as St. Matthew doth. Which suiteth with the nature of a Vision. Again, where St. Luke sayes of Judas Iscariot, that Satan entred into him, and thereupon that he went and cofnmuned with the Chief Priests, and Captaines, how he might betray Christ unto them : it may be answered, that by the Entring of 355 Satan (that is the Enemy) into him, is meant, the hostile and traiterours intention of selling his Lord and Master. For as by the Holy Ghost, is frequently in Scripture, understood the Graces and good Inclinations given by the Holy Ghost ; so by the Entring of Satan, may bee understood the wicked Cogita- tions, and Designes of the Adversaries of Christ, and his Disciples. For as it is hard to say, that the Devill was entred into Judas, before he had any such hostile designe \ so it is impertinent to say, he was first Christs Enemy in his heart, and that the Devill entred into him afterwards. Therefore the Entring of Satan, and his Wicked Purpose, was one and the same thing. But if there be no Immateriall Spirit, nor any Possession of mens bodies by any Spirit Corporeall, it may again be asked, Part 4. OF DARKNESSE. Chap. 45. asked, why our Saviour and his Apostles did not teach the People so ; and in such cleer words, as they might no more doubt thereof. But such questions as these, are more curious, than necessary for a Christian mans Salvation. Men may as well aske, why Christ that could have given to all men Faith, Piety, and all manner of morall Vertues, gave it to some onely, and not to all : and why he left the search of naturall Causes, and Sciences, to the naturall Reason and Industry of men, and did not reveal it to all, or any man supernaturally ; and many other such questions : Of which neverthelesse there may be alledged probable and pious reasons. For as God, when he brought the Israelites into the Land of Promise, did not secure them therein, by sub- duing all the Nations round about them ; but left many of them, as thornes in their sides, to awaken from time to time their Piety and Industry : so our Saviour, in conducting us toward his heavenly Kingdome, did not destroy all the difficulties of Naturall Questions; but left them to exercise our Industry, and Reason; the Scope of his preaching, being onely to shew us this plain and direct way to Salvation, namely, the beleef of this Article, that he was the Christ, the Son of the living God, sent into the world to sacrifice him- self e for our Sins, and at his co mining again, gloriously to reign over his Elect, and to save them from their Eneimies eternally : To which, the opinion of Possession by Spirits^ or Phantasmes, are no impediment in the way ; though it be lio some an occasion of going out of the way, and to follow their own Inventions. If wee require of the Scripture an account of all questions, which may be raised to trouble us in the performance of Gods commands ; we may as well complaine of Moses for not having set downe the time of the creation of such Spirits, as well as of the Creation of the Earth, and Sea, and of Men, and Beasts. To conclude, I find in Scripture* that there be Angels, and Spirits, good and evill ; but not that they are Incorporeall, as are the Ap- paritions men see in the Dark, or in a Dream, or "Vision ; which the Latines call Spectra, and took for Damons. And I 518 Part 4. OF THE KINGDOM £ Chap. 45. The Power of Casting outDevills, not the same it was in the Primitive Church. Another relique of Gentilisme, Worship- ping of Images, left in the Church, not brought into it. I find that there are Spirits Corporeall, (though subtile and Invisible ;) but not that any mans body was possessed, or inhabited by them ; And that the Bodies of the Saints shall be such, namely, Spirituall Bodies, as St. Paul calls them. Neverthelesse, the contrary Doctrine, namely, that there be Incorporeall Spirits, hath hitherto so prevailed in the Church, that the use of Exorcisme, (that is to say, of ejection of Devills by Conjuration) is thereupon built; and (though rarely and faintly practised) is not yet totally given over. That there were many Dsemoniaques in the Primitive Church, and few Mad-men, and other such singular diseases ; whereas in these times we hear of, and see many Mad-men, and few Daemoniaques, proceeds not from the change of Nature; but of Names. But how it comes to passe, that whereas heretofore the Apostles, and after them for a time, the Pastors of the Church, did cure those singular Diseases, which now they are not seen to doe; as likewise, why it is not in the power of every true Beleever now, to doe all that the Faithfull did then, that is to say, as we read {Mark 16. 17.) In Christs name to cast out Devills, to speak with new Tongues, to take tip Serpents, to drink deadly Poison without harm taking, and to cure the Sick by the laying on of their hands, and all this without other words, but in the Name of Iesus, is another question. And it is probable, that those extraordinary gifts were given to the Church, for no longer a time, than men trusted wholly to Christ, and looked for their felicity onely in his Kingdome to come ; and consequently, that when they sought Authority, and Riches, and trusted to their own Subtilty for a Kingdome of this world, these supernaturali gifts of God were again taken from them. Another relique of Gentilisme, is the Worship of Images, neither instituted by Moses in the Old, nor by Christ in the New Testament ; nor yet brought in from the Gentiles ; but left amongst them, after they had given their names to Christ. Before our Saviour preached, it was the generall Religion of the Gentiles, to worship for Gods, those Apparences that remain in the Brain from the impression of externall Bodies upon 356 Part 4. OF DARKNESSE. Chap. 45. 519 upon the organs of their Senses, which are commonly called Ideas, Idols, Phantasmes, Conceits, as being Representations of those externall Bodies, which cause them, and have nothing in them of reality, no more than there is in the things that seem to stand before us in a Dream : And this is the reason why St. Paul says, Wee knozu that an Idol is JVothing: Not that he thought that an Image of Metall, Stone, or Wood, was nothing ; but that the thing which they honored, or feared in the Image, and held for a God, was a meer Figment, without place, habitation, motion, or existence, but in the motions of the Brain. And the worship of these with Divine Honour, is that which is in the Scripture called Idolatry, and Rebellion against God. For God being King of the Jews, and his Lieutenant being first Moses, and afterward the High Priest ; if the people had been permitted to worship, and pray to Images, (which are Representations of their own Fancies, ) they had had no farther dependence on the true God, of whom their can be no similitude ; nor on his 357 prime Ministers, Moses, and the High Priests j but every man had governed himself according to his own appetite, to the utter eversion of the Common-wealth, and their own destruc- tion for want of Union. And therefore the first Law of God was, They should not take for Gods, alienosDeos, that is, the Gods of other ?iations, but that onely true God, who vouch- safed to conwuuie with Moses, and by him to give them laws and directions, for their peace, and for their salvation from their ememies. And the second was, that they should not make to themselves any Image to Worship, of their own Inven- tion. For it is the same deposing of a King, to submit to another King, whether he be set up by a neighbour nation, or by our selves. The places of Scripture pretended to countenance the Answer to setting up of Images, to worship them ; or to set them up cfJ^lng at all in the places where God is worshipped, are First, two texts for Examples j one of the Cherubins over the Ark of God \ the lmage5' other of the Brazen Serpent : Secondly, some texts whereby we are commanded to worship certain Creatures for their relation 520 Part 4. OF THE KINGDOME Chap. 45. What is Worship. Distinction between Divine and Civill Worship. relation to God ; as to worship his Footstool : And lastly, some other texts, by which is authorized, a religious honor- ing of Holy things. But before I examine the force of those places, to prove that which is pretended, I must first explain what is to be understood by Worshipping, and what by Images, and Idols. I have already shewn in the 20 Chapter of this Discourse, that to Honor, is to value highly the Power of any person : and that such value is measured, by our comparing him writh others. But because there is nothing to be compared with God in Power ; we Honor him not but Dishonour him by any Value lesse than Infinite. And thus Honor is pro- perly of its own nature, secret, and internall in the heart. But the inward thoughts of men, which appeare outwardly in their words and actions, are the signes of our Honoring, and these goe by the name of Worship, in Latine Cultus. Therefore, to Pray to, to Swear by, to Obey, to bee Diligent, and Officious in Serving : in summe, all words and actions that betoken Fear to Offend, or Desire to Please, is Worship, whether those words and actions be sincere, or feigned : and because they appear as signes of Honoring, are ordinarily also called Honor. The Worship we exhibite to those we esteem , to be but men, as to Kings, and men in Authority, is Civill Worship-. But the worship we exhibite to that which we think to bee God, whatsoever the words, ceremonies, gestures, or other actions be, is Divine Worship. To fall prostrate before a King, in him that thinks him but a Man, is but Civill Worship : And he that but putteth off his hat in the Church, for this cause, that he thinketh it the House of God, wor- shipped with Divine Worship. They that seek the distinc- tion of Divine and Civill Worship, not in the intention of the Worshipper, but in the Words SovXeia and Xarpela deceive themselves. For whereas there be two sorts of Servants ; that sort, which is of those that are absolutely in the power 358 of their Masters, as Slaves taken in war, and their Issue, whose bodies are not in their own power, (their lives de- pending Part 4. OF DA RKNE SSE. Chap. 45. 521 pending on the Will of their Masters, in such manner as to forfeit them upon the least disobedience,) and that are bought and sold as Beasts, were called A00X01, that is pro- perly, Slaves, and their Service AovXela : The other, which is of those that serve (for hire, or in hope of benefit from their Masters) voluntarily ; are called e^rec; that is, Domestique Servants ; to whose service the Masters have no further right, than is contained in the Covenants made betwixt them. These two kinds of Servants have thus much common to them both, that their labour is appointed them by another : And the word Adrptg, is the generall name of both, signify- ing him that worketh for another, whether, as a Slave, or a voluntary Servant : So that Aarptia signifieth generally all Service ; but AovXela the service of Bondmen onely, and the condition of Slavery : And both are used in Scripture (to signifie our Service of God) promiscuously. AovXda, because we are Gods Slaves ; Aarpeia, because wee Serve him : and in all kinds of Service is contained, not onely Obedience, but also Worship ; that is, such actions, gestures, and words, as signifie Honor. An Image (in the most strict signification of the word) ^^ma^e is the Resemblance of some thing visible : In which sense Phantasticall Formes, Apparitions, or Seemings of visible pha"tas- Bodies to the Sight, are onely Images ; such as are the Shew of a man, or other thing in the Water, by Reflexion, or Re- fraction; or of the Sun, or Stars by Direct Vision in the Air; which are nothing reall in the things seen, nor in the place where they seem to bee; nor are their magnitudes and figures the same with that of the object; but changeable, by the variation of the organs of Sight, or by glasses ; and are present oftentimes in our Imagination, and in our Dreams, when the object is absent ; or changed into other colours, and shapes, as things that depend onely upon the Fancy. And these are the Images which are originally and most properly called Ideas, and Idols, and derived from the language of the Graecians, with whom the word Eldw signifieth to See. They are also called Phantasmes, which is in the 522 Part 4. OF THE KINGDOME Chap. 45. the same language, Apparitions. And from these Images it is that one of the faculties of mans Nature, is called the Imagination. And from hence it is manifest, that there neither is, nor can bee any Image made of a thing Invisible. It is also evident, that there can be no Image of a thing Infinite : for all the Images, and Phantasmes that are made by the Impression of things visible, are figured : but Figure is a quantity every way determined : And therefore there can bee no Image of God ; nor of the Soule of Man ; nor of Spirits ; but onely of Bodies Visible, that is, Bodies that have light in themselves, or are by such enligtened. Fictions. And whereas a man can fancy Shapes he never saw; making up a Figure out of the parts of divers creatures ; as the Poets make their Centaures, Chimseras, and other 359 Monsters never seen : So can he also give Matter to those Matcriail Shapes, and make them in Wood, Clay or Metall. And Images. . . M _ _ " , _ these are also called Images, not for the resemblance of any corporeall thing, but for the resemblance of some Phantas- ticall Inhabitants of the Brain of the Maker. But in these Idols, as they are originally in the Brain, and as they are painted, carved, moulded, or moulten in matter, there is a similitude of the one to the other, for which the Materiall Body made by Art, may be said to be the Image of the Phantasticall Idoll made by Nature. But in a larger use of the word Image, is contained also, any Representation of one thing by another. So an earthly Soveraign may be called the Image of God: And an inferiour Magistrate the Image of an earthly Soveraign. And many times in the Idolatry of the Gentiles there was little regard to the similitude of their Materiall Idol to the Idol in their fancy, and yet it was called the Image of it. For a Stone unhewn has been set up for Neptune, and divers other shapes far different from the shapes they conceived of their Gods. And at this day we see many Images of the Virgin Mary, and other Saints, unlike one another, and without correspondence to any one mans Fancy ; and yet serve well enough for the purpose they were erected for ; which was no more but by the Part±. OF DARKNESSE. Chap. 45. 523 the Names onely, to represent the Persons mentioned in the History ; to which every man applyeth a Mentall Image of his owne making, or none at all. And thus an Image in the largest sense, is either the Resemblance, or the Representa- tion of some thing Visible ; or both together, as it happeneth for the most part. But the name of Idoll is extended yet further in Scripture, to signifie also the Sunne, or a Starre, or any other Creature, visible or invisible, when they are worshipped for Gods. Having shewn what is Worship, and what an Image ; I s^^ry will now put them together, and examine what that Idol- atry is, which is forbidden in the Second Commandement, and other places of the Scripture. To worship an Image, is voluntarily to doe those externall acts, which are signes of honoring either the matter of the Image, which is Wood, Stone, Metall, or some other visible creature j or the Phantasme of the brain, for the resemblance, or representation whereof, the matter was formed and figured ; or both together, as one animate Body, composed of the Matter and the Phantasme, as of a Body and Soule. To be uncovered, before a man of Power and Authority, or before the Throne of a Prince, or in such other places as hee ordaineth to that purpose in his absence, is to Worship that man, or Prince with Civill Worship ; as being a signe, not of honoring the stoole, or place, but the Person ; and is not Idolatry. But if hee that doth it, should suppose the Soule of the Prince to be in the Stool, or should present a Petition to the Stool, it were Divine Worship, and Idolatry. 360 To pray to a King for such things, as hee is able to doe for us, though we prostrate our selves before him, is but Civill Worship ; because we acknowledge no other power in him, but humane : But voluntarily to pray unto him for fair weather, or for any thing which God onely can doe for us, is Divine Worship, and Idolatry. On the other side, if a King compell a man to it by the terrour of Death, or other great corporall punishment, it is not Idolatry : For the Wor- ship which the Soveraign commandeth to bee done unto himself Part 4. OF THE KINGDOME Chap. 45. himself by the terrour of his Laws, is not a sign that he that obeyeth him, does inwardly honour him as a God, but that he is desirous to save himselfe from death, or from a miser- able life ; and that which is not a sign of internall honor, is no Worship ; and therefore no Idolatry. Neither can it bee said, that hee that does it, scandalizeth, or layeth any stumbling block before his Brother ; because how wise, or learned soever he be that worshippeth in that manner, another man cannot from thence argue, that he approveth it ; but that he doth it for fear ; and that it is not his act, but the act of his Soveraign. To worship God, in some peculiar Place, or turning a mans face towards an Image, or determinate Place, is not to wor- ship, or honor the Place, or Image ; but to acknowledge it Holy, that is to say, to acknowledge the Image, or the Place to be set apart from common use : for that is the meaning of the word Holy ; which implies no new quality in the Place, or Image ; but onely a new Relation by Appropriation to God ; and therefore is not Idolatry ; no more than it was Idolatry to worship God before the Brazen Serpent ; or for the Jews when they were out of their owne countrey, to turn their faces (when they prayed) toward the Temple of Jeru- salem ; or for Moses to put off his Shoes when he was before the Flaming Bush, the ground appertaining to Mount Sinai ; which place God had chosen to appear in, and to give his Laws to the People of Israel, and was therefore Holy ground, not by inhserent sanctity, but by separation to Gods use ; or for Christians to worship in the Churches, which are once solemnly dedicated to God for that purpose, by the Authority of the King, or other true Representant of the Church. But to worship God, as inanimating, or inhabiting, such Image, or place ; that is to say, an infinite substance in a finite place, is Idolatry : for such finite Gods, are but Idols of the brain, nothing reall ; and are commonly called in the Scripture by the names of Fam'ty, and Lyes, and Nothing. Also to wor- ship God, not as inanimating, or present in the place, or Image ; but to the end to be put in mind of him, or of some works Part 4. OF DA R KNESSE. Chap. 45. works of his, in case the Place, or Image be dedicated, or set up by private authority, and not by the authority of them that are our Soveraign Pastors, is Idolatry. For the Com- mandement is, Thou shalt not make to thy selfe any graven Image. God commanded Moses to set up the Brazen Ser- pent ; hee did not make it to himselfe ; it was not therefore against the Commandement. But the making of the Golden Calfe by Aaron, and the People, as being done without au- 361 thority from God, was Idolatry; not onely because they held it for God, but also because they made it for a Religious use, without warrant either from God their Soveraign, or from Moses, that was his Lieutenant. The Gentiles worshipped for Gods, Jupiter, and others ; that living, were men perhaps that had done great and glorious Acts ; and for the Children of God, divers men and women, supposing them gotten between an Immortall Deity, and a mortall man. This was Idolatry, because they made them so to themselves, having no authority from God, neither in his eternall Law of Reason, nor in his positive and revealed Will. But though our Saviour was a man, whom wee also beleeve to bee God Immortall, and the Son of God ; yet this is no Idolatry ; because wee build not that beleef upon our own fancy, or judgment, but upon the Word of God revealed in the Scriptures. And for the adoration of the Eucharist, if the words of Christ, This is my Body, signifie, that he himse/fe, and the seeming bread in his hand ; and not onely so, but that all the seeming morsells of bread that have ever since been, and any time hereafter shall bee con- secrated by Priests, bee so many Christs bodies, and yet all of them but one body, then is that no Idolatry, because it is authorized by our Saviour : but if that text doe not signifie that, (for there is no other that can be alledged for it,) then, because it is a worship of humane institution, it is Idolatry. For it is not enough to say, God can transubstantiate the Bread into Christs Body : For the Gentiles also held God to be Omnipotent ; and might upon that ground no lesse excuse their Idolatry, by pretending, as well as others, a transubstantiation 526 Part 4. OF THE KINGDOME Chap. 45. transubstantiaition of their Wood, and Stone into God Almighty. Whereas there be, that pretend Divine Inspiration, to be a supernaturall entring of the Holy Ghost into a man, and not an acquisition of Gods graces, by doctrine, and study ; I think they are in a very dangerous Dilemma. For if they worship not the men whom they beleeve to be so inspired, they fall into Impiety j as not adoring Gods supernaturall Presence. And again, if they worship him, they commit Idolatry; for the Apostles would never permit themselves to be so worshipped. Therefore the safest way is to beleeve, that by the Descending of the Dove upon the Apostles ; and by Christs Breathing on them, when hee gave them the Holy Ghost j and by the giving of it by Imposition of Hands, are understood the signes which God hath been pleased to use, or ordain to bee used, of his promise to assist those persons in their study to Preach his Kingdome, and in their Conversation, that it might not be Scandalous, but Edifying to others. Scandalous Besides the Idolatrous Worship of Images ; there is also Images'. °^ a Scandalous Worship of them j which is also a sin ; but not Idolatry. For Idolatry is to worship by signes of an in- ternall, and reall honour ; but Scandalous Worship, is but Seeming Worship ; and may sometimes bee joined with an inward, and hearty detestation, both of the Image, and of 362 the Phantasticall Dazmon, or Idol, to which it is dedicated ; and proceed onely from the fear of death, or other grievous punishment; and is neverthelesse a sin in them that so worship, in case they be men whose actions are looked at by others, as lights to guide them by; because following their ways, they cannot but stumble, and fall in the way of Religion : Whereas the example of those we regard not, works not on us at all, but leaves us to our own diligence and caution ; and consequently are no causes of our falling. If therefore a Pastor lawfully called to teach and direct others, or any other, of whose knowledge there is a great opinion, doe externall honor to an Idol for fear ; unlesse he make Part 4. OF DA RKNESSE. Chap. 45. make his feare, and unwillingnesse to it, as evident as the worship j he Scandalizeth his Brother, by seeming to approve Idolatry. For his Brother arguing from the action of his teacher, or of him whose knowledge he esteemeth great, concludes it to bee lawfull in it selfe. And this Scandall, is Sin, and a Scandall given. But if one being no Pastor, nor of eminent reputation for knowledge in Christian Doc- trine, doe the same, and another follow him ; this is no Scandall given ; for he had no cause to follow such example : but is a pretence of Scandall which hee taketh of himselfe for an excuse before men : For an unlearned man, that is in the power of an Idolatrous King, or State, if commanded on pain of death to worship before an Idoll, hee detesteth the Idoll in his heart, hee doth well ; though if he had the fortitude to suffer death, rather than worship it, he should doe better. But if a Pastor, who as Christs Messenger, has undertaken to teach Christs Doctrine to all nations, should doe the same, it were not onely a sinfull Scandall, in respect of other Christian mens consciences, but a per- fidious forsaking of his charge. The summe of that which I have said hitherto, concerning the Worship of Images, is this, that he that worshippeth in an Image, or any Creature, either the Matter thereof, or any Fancy of his own, which he thinketh to dwell in it ; or both together ; or beleeveth that such things hear his Prayers, or see his Devotions, without Ears, or Eyes, committeth Idola- try : and he that counterfeiteth such Worship for fear of punishment, if he bee a man whose example hath power amongst his Brethren, committeth a sin : But he that wor- shippeth the Creator of the world before such an Image, or in such a place as he hath not made, or chosen of himselfe, but taken from the command ement of Gods Word, as the Jewes did in worshipping God before the Cherubins, and before the Brazen Serpent for a time, and in, or towards the Temple of Jerusalem, which was also but for a time, com- mitteth not Idolatry. Now for the Worship of Saints, and Images, and Reliques, and 528 Part 4. OF THE KINGDOME Chap. 45. Answer to the Argu- ment from the Cheru- bim, and Brazen Serpent. and other things at this day practised in the Church of Rome, I say they are not allowed by the Word of God, nor brought into the Church of Rome, from the Doctrine there taught ; but partly left in it at the first conversion of the Gentiles ; and afterwards countenanced, and confirmed, and aug- mented by the Bishops of Rome. As for the proofs alledged out of Scripture, namely, those examples of Images appointed by God to bee set up ; They were not set up for the people, or any man to worship ; but that they should worship God himselfe before them; as before the Cherubins over the Ark, and the Brazen Serpent For we read not, that the Priest, or any other did worship the Cherubins; but contrarily wee read (2 Kings 18. 4.) that Hezekiah brake in pieces the Brazen Serpent which Moses had set up, because the People burnt incense to it. Besides, those examples are not put for our Imitation, that we also should set up Images, under pretence of worshipping God before them ; because the words of the second Commande- ment, Thou shalt not make to thy selfe any graven Image, &>c. distinguish between the Images that God commanded to be set up, and those which wee set up to our selves. And therefore from the Cherubins, or Brazen Serpent, to the Images of mans devising ; and from the Worship commanded by God, to the Will- Worship of men, the argument is not good. This also is to bee considered, that as Hezekiah brake in pieces the Brazen Serpent, because the Jews did worship it, to the end they should doe so no more ; so also Christian Soveraigns ought to break down the Images which their Sub- jects have been accustomed to worship ; that there be no more occasion of such Idolatry. For at this day, the ignorant People, where Images are worshipped, doe really beleeve there is a Divine Power in the Images ; and are told by their Pastors, that some of them have spoken ; and have bled ; and that miracles have been done by them ; which they ap- prehend as done by the Saint, which they think either is the Image it self, or in it. The Israelites, when they worshipped the Calfe, did think they worshipped the God that brought them Par/ 4- ' OF DARKNESSE. Chap. 45. 529 them out of Egypt ; and yet it was Idolatry, because they thought the Calfe either was that God, or had him in his belly. And though some man may think it impossible for people to be so stupid, as to think the Image to be God, or a Saint j or to worship it in that notion ; yet it is manifest in Scripture to the contrary ; where when the Golden Calfe was made, the people said, * These are thy Gods O Israel j and * Exod. 32. where the Images of Laban * are called his Gods. And wee * Gen. 31. see daily by experience in all sorts of People, that such men 3°« as study nothing but their food and ease, are content to beleeve any absurdity, rather than to trouble themselves to examine it ; holding their faith as it were by entaile unalienable, except by an expresse and new Law. But they inferre from some other places, that it is lawfull Painting to paint Angels, and also God himselfe : as from Gods n0 idoia- walking in the Garden ; from Jacobs seeing God at the top f^u's/ja of the ladder ; and from other Visions, and Dreams. But them to Visions, and Dreamy whether naturall, or supernaturall, are ^y^JJis. 364 but Phantasmes : and he that painteth an Image of any of them, maketh not an Image of God, but of his own Phan- tasm, which is, making of an Idol. I say not, that to draw a Picture after a fancy, is a Sin ; but when it is drawn, to hold it for a .Representation of God, is against the second Commandement ; and can be of no use, but to worship. And the same may be said of the Images of Angels, and of men dead ; unlesse as Monuments of friends, or of men worthy remembrance : For such use of an Image, is not Worship of the Image ; but a civill honoring of the Person, not that is, but that was : But when it is done to the Image which we make of a Saint, for no other reason, but that we think he heareth our prayers, and is pleased with the honour wee doe him, when dead, and without sense, wee attribute to him more than humane power ; and therefore it is Idolatry. Seeing therefore there is no authority, neither in the Law of Moses, nor in the Gospel, for the religious Worship of Images, or other Representations of God, which men set up 2 m to 53o Part 4. OF THE KINGDOME Chap. 45. to themselves ; or for the Worship of the Image of any Creature in Heaven, or Earth, or under the Earth : And whereas Christian Kings, who are living Representants of God, are not to be worshipped by their Subjects, by any act, that signifieth a greater esteem of his power, than the nature of mortall man is capable of ; It cannot be imagined, that the Religious Worship now in use, was brought into the Church, by misunderstanding of the Scripture. It resteth therefore, that it was left in it, by not destroying the Images themselves, in the conversion of the Gentiles that worshipped them. The cause whereof, was the immoderate esteem, and was left in prices set upon the workmanship of them, which made the the Church. 0wners (though converted, from worshipping them as they had done Religiously for Daemons) to retain them still in their houses, upon pretence of doing it in the honor of Christ, of the Virgin Mary, and of the Apostles, and other the Pastors of the Primitive Church ; as being easie, by giving , them new names, to make that an Image of the Virgin Mary, and of her Sonne our Saviour, which before perhaps was called the Image of Venus, and Cupid \ and so of a Jupiter to make a Barnabas, and of Mercury a Paul, and the like. And as worldly ambition creeping by degrees into the Pas- tors, drew them to an endeavour of pleasing the new made Christians ; and also to a liking of this kind of honour, which they also might hope for after their decease, as well as those that had already gained it : so the worshipping of the Images of Christ and his x\postles, grew more and more Idolatrous ; save that somewhat after the time of Constantine, divers Emperors, and Bishops, and generall Councells observed, and opposed the unlawfulnesse thereof ; but too late, or too weakly. Canonizing ^he Canonizing of Saints, is another Relique of Gentil- pf Saints. . . . ,d J ' _ . isme : It is neither a misunderstanding of Scripture, nor a new invention of the Roman Church, but a custome as ancient as the Common-wealth of Rome it self. The first that ever was canonized at Rome, was Romulus, and that upon the narrati of Julius Proculus, that swore before the Senate, How Idolatry Part 4. OF DA RKNESSE. Chap. 45. 531 Senate, he spake with him after his death, and was assured 365 by him, he dwelt in Heaven, and was there called Quirinus, and would be propitious to the State of their new City : And thereupon the Senate gave publique testimony of his Sanctity. Julius Ccesar, and other Emperors after him, had the like testimony ; that is, were Canonized for Saints ; for by such testimony is Canonization, now defined; and is the same with the 'AttoSWjc of the Heathen. It is also from the Roman Heathen, that the Popes have received the name, and power of Pontifex Maximus. The name This was the name of him that in the ancient Common- °fPontifex wealth of Rome, had the Supreme Authority under the Senate and People, of regulating all Ceremonies, and Doc- trines concerning their Religion : And when Augustus Ccesar changed the State into a Monarchy, he took to himselfe no more but this office, and that of Tribune of the People, (that is to say, the Supreme Power both in State, and Religion ;) and the succeeding Emperors enjoyed the same. But when the Emperour Constantine lived, who was the first that pro- fessed and authorized Christian Religion, it was consonant to his profession, to cause Religion to be regulated (under his authority) by the Bishop of Rome : Though it doe not appear they had so soon the name of Pontifex ; but rather, that the succeeding Bishops took it of themselves, to counte- nance the power they exercised over the Bishops of the Roman Provinces. For it is not any Priviledge of St. Peter, but the Priviledge of the City of Rome, which the Emperors were alwaies willing to uphold, that gave them such authority over other Bishops ; as may be evidently seen by that, that the Bishop of Constantinople, when the Emperour made that City the Seat of the Empire, pretended to bee equall to the Bishop of Rome ; though at last, not without contention, the Pope carryed it, and became the Pontifex Maximus ; but in right onely of the Emperour; and not without the bounds of the Empire ; nor any where, after the Emperour had lost his power in Rome ; though it were the Pope himself that took his power from him. From whence wee may 532 Part 4. OF THE KINGDOME Chap. 45. Procession of Images. Wax Candles, and Torches lighted. may by the way observe, that there is no place for the superiority of the Pope over other Bishops, except in the territories whereof he is himself the Civill Soveraign ; and where the Emperour having Soveraign Power Civill, hath expressely chosen the Pope for the chief Pastor under him- selfe, of his Christian Subjects. The carrying about of Images in Procession j is another Relique of the Religion of the Greeks, and Romans : For they also carried their Idols from place to place, in a kind of Chariot, which was peculiarly dedicated to that use, which the Latines called Thensa and Vehiculum Deoru7?i ; and the Image was placed in a frame, or Shrine, which they called Ferculum : And that which they called Pompa, is the same that now is named Procession : According whereunto, amongst the Divine Honors which were given to Iulius Ccesar by the Senate, this was one, that in the Pompe (or Procession) at the Circaean games, he should have Thensam 6° Ferculum, a sacred Chariot, and a Shrine ; which was as much, as to be carried up and down as a God : Just as at this day the Popes are carried by Switzers under a Canopie. To these Processions also belonged the bearing of burning Torches, and Candles, before the Images of the Gods, both amongst the Greeks, and Romans. For afterwards the Emperors of Rome received the same honor : as we read of Caligula, that at his reception to the Empire, he was carried from Misenum to Rome, in the midst of a throng of People, the wayes beset with Altars, and Beasts for Sacrifice, and burning Torches : And of Caracalla that was received into Alexa?idria with Incense, and with casting of Flowers, and SadovxiaiQ, that is, with Torches ; for Aa£ovx°<- were they that amongst the Greeks carried Torches lighted in the Proces- sions of their Gods : And in processe of time, the devout, but ignorant People, did many times honor their Bishops with the like pompe of Wax Candles, and the Images of our Saviour, and the Saints, constantly, in the Church it self. And thus came in the use of Wax Candles ; and was also established by some of the ancient Councells. The Part 4. OF DARKNESSE. Chap. 46. 533 The Heathens had also their Aqua Lustra/is, that is to say, Holy Water. The Church of Rome imitates them also in their Holy Dayes. They had their Bacchanalia ; and we have our Wakes, answering to them : They their Saturnalia, and we our Carnevalls, and Shrove-tuesdays liberty of Ser- vants : They their Procession of Priapus ; wee our fetching in, erection, and dancing about May-poles ; and Dancing is one kind of Worship : They had their Procession called Ambarvalia ; and we our Procession about the fields in the Rogation week. Nor do I think that these are all the Cere- monies that have been left in the Church, from the first conversion of the Gentiles : but they are all that I can for the present call to mind ; and if a man would wel observe that which is delivered in the Histories, concerning the Religious Rites of the Greeks and Romanes, I doubt not but he might find many more of these -old empty Bottles of Gentilisme, which the Doctors of the Romane Church, either by Negligence, or Ambition, have filled up again with the new Wine of Christianity, that will not faile in time to break them. CHAP. XLVI. O/Darknesse from Vain Philosophy, and Fabulous Traditions. BY Philolosphy, is understood the Knowledge acqui- what red by Reasoning, from the Manner of the Generation ^llosoPhy of any thing, to the Properties ; or fro?n the Properties, to some possible Way of Generation of the same ; to the end to bee able to produce, as far as matter, and hu??iane force permit, such Effects, as humane life requireth. So the Geometrician, from the Construction of Figures, findeth out many Properties thereof ; and from the Properties, new Ways of their Con- struction, by Reasoning ; to the end to be able to measure Land, and Water; and for infinite other uses. So the As- tronomer, 534 Part 4. OF THE KINGDOME Chap. 46. Prudence no part of Philosophy. No false Doctrine is part of Philosophy: No more is Rcoelation supernatu- rall. Nor learn- ing taken upon credit of Authors. Of the Be- ginnings and Pro- gresse of Philosophy. tronomer, from the Rising, Setting, and Moving of the Sun, and Starres, in divers parts of the Heavens, findeth out the Causes of Day, and Night, and of the different Seasons of the Year : whereby he keepeth an account of Time : And the like of other Sciences. By which Definition it is evident, that we are not to ac- count as any part thereof, that originall knowledge called Experience, in which consisteth Prudence : Because it is not attained by Reasoning, but found as well in Brute Beasts, as in Man ; and is but a Memory of successions of events in times past, wherein the omission of every little circumstance altering the effect, frustrateth the expectation of the most Prudent : whereas nothing is produced by Reasoning aright, but generall, eternall, and immutable Truth. Nor are we therefore to give that name to any false Con- clusions : For he that Reasoneth aright in words he under- standeth, can never conclude in Error : Nor to that which any man knows by supernaturall Reve- lation ; because it is not acquired by Reasoning : Nor that which is gotten by Reasoning from the Authority of Books ; because it is not by Reasoning from the Cause to the Effect, nor from the Effect to the Cause; and is not Knowledg, but Faith. The faculty of Reasoning being consequent to the use of Speech, it was not possible, but that there should have been some generall Truthes found out by Reasoning, as ancient almost as Language it selfe. The Savages of America, are not without some good Morall Sentences ; also they have a little Arithmetick, to adde, and divide in Numbers not too great : but they are not therefore Philosophers. For as there were Plants of Corn and Wine in small quantity dis- persed in the Fields and Woods, before men knew their vertue, or made use of them for their nourishment, or plan- ted them apart in Fields, and Vineyards ; in which time they fed on Akorns, and drank Water : so also there have been divers true, generall, and profitable Speculations from the beginning ; as being the naturall plants of humane Reason : But Part 4. OF DA RKNESSE. Chap. 46. 535 But they were at first but few in number ; men lived upon grosse Experience ; there was no Method ; that is to say, no Sowing, nor Planting of Knowledge by it self, apart from the Weeds, and common Plants of Errour and Conjecture : And the cause of it being the want of leasure from procuring the necessities of life, and defending themselves against their neighbors, it was impossible, till the erecting of great Common-wealths, it should be otherwise. Leasure is the mother of Philosophy ; and Common-wealth, the mother of Peace, and Leasure: Where first were great and flourishing Cities, there was first the study of Philosophy. The Gym- nosophists of India, the Magi of Persia, and the Priests of Chaldoza and Egypt, are counted the most ancient Philoso- phers ; and those Countreys were the most ancient of King- domes. Philosophy was not risen to the Grecians, and other people of the West, whose Common- wealths (no greater per- haps then Lucca, or Geneva) had never Peace, but when their fears of one another were equall ; nor the Leasure to observe any thing but one another. At length, when Warre had united many of these Grozcian lesser Cities, into fewer, and greater ; then began Seven men, of several! parts of Greece, to get the reputation of being Wise ; some of them for Morall and Politique Sentences ; and others for the learning of the Chaldceans and Egyptians, which was Astronomy, and Geo- metry. But we hear not yet of any Schools of Philosophy. After the Athenians by the overthrow of the Persian Of the Armies, had gotten the Dominion of the Sea ; and thereby, Spjaioso%y of all the Islands, and Maritime Cities of the Archipelago, as amongst the • ^. 1 1 Athenians. well of Asia as Europe ; and were grown wealthy ; they that had no employment, neither at home, nor abroad, had little else to employ themselves in, but either (as St. Luke says, Acts 17. 21. in telling and hearing news, or in discoursing of Philosophy publiquely to the youth of the City. Every Master took some place for that purpose. Plato in certain publique Walks called Academia, from one Academus : Aris- totle in the Walk of the Temple of Pan, called Lycceum : others in the Stoa, or covered Walk, wherein the Merchants Goods 536 Part 4. OF THE KINGDOME Chap. 46. Goods were brought to land : others in other places j where they spent the time of their Leasure, in teaching or in dis- puting of their Opinions : and some in any place, where they could get the youth of the City together to hear them talk. And this was it which Corneades also did at Rome, when he was Ambassadour : which caused Cato to advise the Senate to dispatch him quickly, for feare of corrupting the manners of the young men that delighted to hear him speak (as they thought) fine things. From this it was, that the place where any of them taught, and disputed, was called Schola, which in their Tongue sig- nifieth Leasure ; and their Disputations, Diatribce, that is to say, Passing of the time. Also the Philosophers themselves 369 had the name of their Sects, some of them from these their Schools : For they that followed Plato's Doctrine, were called Academiques; The followers of Aristotle, Peripatetiques, from the Walk hee taught in ; and those that Ze?w taught, Stoiques, from the Stoa : as if we should denominate men from More-fields, from Pauls- Church, and from the Exchange, because they meet there often, to prate and loyter. Neverthelesse, men were so much taken with this custome, that in time it spread it selfe over all Europe, and the best part of Afrique; so as there were Schools publiquely erected, and maintained for Lectures, and Disputations, almost in every Common-wealth. There were also Schools, anciently, both before, and after Sthe°Jews. the time of our Saviour, amongst the lews : but they were Schools of their Law. For though they were called Syna- gogues, that is to say, Congregations of the People ; yet in as much as the Law was every Sabbath day read, expounded, and disputed in them, they differed not in nature, but in name onely from Publique Schools ; and were not onely in Jerusalem, but in every City of the Gentiles, where the Jews inhabited. There was such a Schoole at Damascus, where- into Paul entred, to persecute. There were others at Antioch, Lconiu?n and Thessalonica, wherein to he entred, to dispute : And such was the Synagogue of the Libertines, Cyrenians, Alexandrians, Part 4. OF DA RKNESSE. Chap. 46. 537 Alexandrians, Celicians, and those of Asia ; that is to say, the Schoole of Libertines, and of Javes, that were strangers in Jerusalem : And of this Schoole they were that disputed {Act. 6. 9.) with Saint Steven. But what has been the Utility of those Schools ? what TheSchoola Science is there at this day acquired by their Readings and °Gr^cians Disputings ? That wee have of Geometry, which is the wprofit- Mother of all Naturall Science, wee are not indebted for it to the Schools. Plato that was the best Philosopher of the Greeks, forbad entrance into his Schoole, to all that were not already in some measure Geometricians. There were many that studied that Science to the great advantage of mankind : but there is no mention of their Schools; nor was there any Sect of Geometricians ; nor did they then passe under the name of Philosophers. The naturall Philosophy of those Schools, was rather a Dream than Science, and set forth in senselesse and insignificant Language; which cannot be avoided by those that will teach Philosophy, without having first attained great knowledge in Geometry : For Nature worketh by Motion ; the Wayes, and Degrees whereof cannot be known, without the knowledge of the Proportions and Properties of Lines, and Figures. Their Morall Phi- losophy is but a description of their own Passions. For the rule of Manners, without Civill Government, is the Law of Nature ; and in it, the Law Civill j that determineth what is Honest, and Dis/wnest ; what is Just, and Vnjicst ; and generally what is Good, and Evill : whereas they make the Rules of Good, and Bad, by their own Liking, and Disliking : 370 By which means, in so great diversity of taste, there is nothing generally agreed on ; but every one doth (as far as he dares) whatsoever seemeth good in his owne eyes, to the subversion of Common-wealth. Their Loigque which should bee the Method of Reasoning, is nothing else but Captions of Words, and Inventions how to puzzle such as should goe about to pose them. To conclude, there is nothing so absurd, that the old Philosophers (as Cicero saith, who was one of them) have not some of them maintained. And I beleeve 538 Part 4. OF THE KINGDOMS Chap. 46. The Schools of the yews unprofit- able. University what it is. beleeve that scarce any thing can be more absurdly said in naturall Philosophy, than that which now is called Aristotles Metaphysiques ; nor more repugnant to Government, than much of that hee hath said in his Politiques; nor more ignorantly, than a great part of his Ethiques. The Schoole of the Jews, was originally a Schoole of the Law of Moses \ who commanded (Deut. 31. 10.) that at the end of every seventh year, at the Feast of the Tabernacles, it should be read to all the people, that they might hear, and learn it : Therefore the reading of the Law (which was in use after the Captivity) every Sabbath day, ought to have had no other end, but the acquainting of the people with the Commandements which they were to obey, and to ex- pound unto them the writings of the Prophets. But it is manifest, by the many reprehensions of them by our Saviour, that they corrupted the Text of the Law with their false Commentaries, and vain Traditions ; and so little under- stood the Prophets, that they did neither acknowledge Christ, nor the works he did ; of which the Prophets pro- phecyed. So that by their Lectures and Disputations in their Synagogues, they turned the Doctrine of their Law into a Phantasticall kind of Philosophy, concerning the incomprehensible nature of God, and of Spirits ; which they compounded of the Vain Philosophy and Theology of the Grsecians, mingled with their own fancies, drawn from the obscurer places of the Scripture, and which might most easily bee wrested to their purpose ; and from the Fabulous Traditions of their Ancestors. That which is now called an Vniversity, is a Joyning together, and an incorporation under one Government of many Publique Schools, in one and the same Town or City. In which, the principall Schools were ordained for the three Professions, that is to say, of the Romane Religion, of the Romane Law, and of the Art of Medicine. And for the study of Philosophy it hath no otherwise place, then as a handmaid to the Romane Religion: And since the Authority of Aristotle is onely current there, that study is not properly Philosophy Pari 4- OF DARKNESSE. Chap. 46. 539 Philosophy, (the nature whereof dependeth not on Authors,) but Aristotelity. And for Geometry, till of very late times it had no place at all ; as being subservient to nothing but rigide Truth. And if any man by the ingenuity of his ovvne nature, had attained to any degree of perfection therein, hee was commonly thought a Magician, and his Art Diabolicall. 371 Now to descend to the particular Tenets of Vain Philoso- Errors phy, derived to the Universities, and thence into the Church, t'n°to^e/l- partly from Aristotle, partly from Blindnesse of understand- gjf"ff0f* ing \ I shall first consider their Principles. There is a certain Metaphy- Philosophia pri??ia, on which all other Philosophy ought to Sl1ues- depend j and consisteth principally, in right limiting of the significations of such Appellations, or Names, as are of all others the most Universall : Which Limitations serve to avoid ambiguity, and sequivocation in Reasoning ; and are commonly called Definitions ; such as are the Definitions of Body, Time, Place, Matter, Forme, Essence, Subject, Sub- stance, x\ccident, Power, Act, Finite, Infinite, Quantity, Qua- lity, Motion, Action, Passion, and divers others, necessary to the explaining of a mans Conceptions concerning the Nature and Generation of Bodies. The Explication (that is, the setling of the meaning) of which, and the like Terms, is commonly in the Schools called Metaphysiques ; as being a part of the Philosophy of Aristotle, which hath that for title : but it is in another sense ; for there it signifieth as much, as Books written, or placed after his naturall Philosophy : But the Schools take them for Books of ' supernatural I Philosophy : for the word Metaphysiques will bear both these senses. And indeed that which is there written, is for the most part so far from the possibility of being understood, and so repugnant to naturall Reason, that whosoever thinketh there is any thing to bee understood by it, must needs think it super- naturall. From these Metaphysiques, which are mingled with the Errors . retranslate it. The translation is not only accurate, but it abounds in neat and scholarly renderings of awkward Latin idioms.'— Glasgow Herald, September 1, 1882. The LETTERS of CICERO after the DEATH of CAESAR : being Part V. of Mr. Watson's Selection. A New Translation by S. H. Jeyes, M.A., Lecturer in Classics at University College, Oxford. Crown 8vo. cloth, 2s. 6d. [Just published. JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 3 CLASSICS AND TEANSLATIONS-^w. DEMOSTHENES on the CROWN. The Text after Baiter. With an Introduction, a New Translation, Notes, and Indices. By Francis P. Simpson, B.A., Balliol College, Craven Scholar, 1877- Demy 8vo. cloth, 10s. 6d. [Just published. From the Preface. — Several of the Notes— which I have tried to make as concise as possible — may appear unnecessary to a scholar ; but they have been inserted for the practical reason that the obstacles they should remove have been felt by some of the many pupils with whom I have read this speech. The main difficulty which Demosthenes presents to the student lies in the close logical connection of his arguments ; and most commentaries consist largely of transla- tion or paraphrase. Paraphrase is dangerous, as it may lead a novice to a belief that he quite understands a piece of Latin or Greek, when he is some way from doing so. I have, therefore, taken the bull by the horns, and have given a continuous rendering, as close as I could decently make it. Its aim is purely commentatorial — to save its weight in notes. It is intended to show what Demosthenes said, but not how well he said it. And. I may say, I believe that every lecturer and tutor in Oxford will admit that an undergraduate, or sixth -form boy, cannot get full value out of reading the De Corona without such help. In Introduction I. will be found a sketch of Athenian history, as far as is necessary for the thorough understanding of this Oration. In Introduction IT. a precis of the oration of Aeschines, as well as of that of Demosthenes, is prefixed to a brief analysis of the two speeches considered as an attack and a defence. EXTRACTS FROM LETTERS AND REVIEWS. ' Accept my best thanks for your presentation copy of Air. Simpson's edition of the Oration for the Crown, which I have no doubt will be gratefully accepted by professional scholars and the educated laity.' — Prof. Blackte. I It seems to me very well done and likely to be of great use. I notice with pleasure that several mistakes of other translations and editions are tacitly corrected. Possibly there might be a little more freedom in the translation without merely paraphrasing ; but this is no doubt very difficult to do except at the cost of extra notes, and I believe you are quite right in economising notes, which tend now to overlay and efface the "texts of the Classics.' — S. H. Butcher, Esq., Fellow of University College, Oxford, and Professor of Greek in the University of Edinburgh. I I have made use of it for the last two of a course of lectures on the speech with profit to myself, and I think it is likely to be appreciated.' Rev. T. L. Papillon, Fellow of New College, Oxford. ' It seems to me likely to be very useful.' A. Sidgwick, Esq., Fellow of Corpus Christi College, Oxford. 1 1 am struck with the scholarly tone of all that I have seen. Some of the notes seem models of good scholarship and exegesis.' A. T. Barton, Esq., Fellow of Pembroke College, Oxford. ' Its closeness and accuracy will make it very useful for many students.' Rev. W. W. Merry, Lincoln College, Oxford. I One or two test passages that I have already looked at show that delicate points have been considered and common traps avoided. The abstract of the speech of Aeschines is an especially useful feature, and so is the copious index.' Rev. J. R. King, Fellow and Tutor, Oriel College, Oxford. I I have read Mr. Simpson's " De Corona " with great interest. The translation and the notes seem to be alike admirable, and to furnish the student with everything necessary for gaining a scholarship knowledge of this masterpiece of Greek oratory.' Rev. G. H. Heslop, M.A., late Head Master of St. Bees' School, and formerly Fellow of Queen's College, Oxford. • Mr. Simpson's . . . text is probably the best yet published in England ; while ihe index of words and phrases should prove a valuable help to students and editors. . . . The volume is very well got up.' — Athen^um, December 2, 1882. 1 This is a handsome edition of the text, with translation opposite, and notes at the foot of the page. Of the translation. Mr. Simpson says that " it is intended to show what Demosthenes said, not how well he said it." Its aim is " purely commentatorial," and we believe that this aim is fully attained. It differs alike from loose paraphrase on 4 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. CLASSICS AND TRANSLATIONS-^*™^. the one hand, and on the other from those badly literal versions which, by the seductive promise of close fidelity to the text, beguile the unhappy passman to his destruction, and make impossible a task which was at first only difficult. The general reader is supplied with a speech which can be read, and might conceivably be spoken ; while the young student may get most valuable-hints by observing closely how the structure of the original is dealt with. The notes, mainly grammatical, contain little that is Btriking, but give in short compass much help towards the appreciation of Greek idiom.'— Spectator, October 7, 1882. • ... It is an excellent specimen of manly, straightforward English, and as far removed as possible from the atrocious slipslop which translators — by a law, as it would seem to be, cf their being — most commonly affect. This edition, however, deserves unstinted praise, not merely for what it gives the student, but also for what it refrains from giving him. The notes are concise, and for the most part grammatical ; but whatever they are they are always practical, and have been inserted for the practical reason that the obstacles they should remove have been felt by some of the many pupils with whom Mr Simpson has read this speech. . . . Meanwhile it is our pleasant duty to congratulate Mr. Simpson on the entire success with which he has executed his task. Coming after so many deplorable examples of "how not to do it" in the matter of translations from the classics, this brilliant example of " how to do it " is doubly welcome.' St. James's Gazette, November 11, 1882. The HECUBA of EURIPIDES. Newly translated into English Prose by A. S. Walpole, M.A., late Scholar of Worcester College, Oxford ; Joint Editor of the Greek Text. [In the press. LIVY'S HISTORY of ROME. The Eifth, Sixth, and Seventh Books. A Literal Translation from the Text of Madvig, with Historical Introductions, Summary to each Book, and Explanatory Notes. By a Eirst Classman. Crown 8vo. 4s. 6d. A SYNOPSIS of LIVY'S HISTORY of the SECOND PUNIC "WAR. Books XXI.-XXIV. With Appendices, Notes, Maps, and Plans. By J. B. Worcester, M.A. Second Edition. Fcp. 8vo. cloth, 2s. 6d. The LOVE POEMS of OVID. A School Edition. Part I., Art of Love ; Part II., Love Elegies. Selected and Edited, with Notes, by the Rev. J. Herbert Williams, M.A., Composition Master in S. Nicholas College, Lancing; late Demy of Magdalen College, Oxford. [In the press. The MENO of PLATO. A New Translation, with Introduction and Explanatory Notes, for the use of Students. Crown 8vo. clcth limp, Is. 6d. A SYNOPSIS and SUMMARY of the REPUBLIC of PLATO. With a Prefatory Excursus upon the Platonic Philosophy, and Short Notes. By George William Gent, M.A., Tutor of Keble College, Oxford. [Preparing. PLUTARCH'S LIVES of the GRACCHI. Translated from the Text of Sintenis, with Introduction, Marginal Analysis, and Appendices. By W. W. Marshall, B.A., late Scholar of Hertford College. Crown 8vo. paper covers, Is. 6d., or cloth, 2s. A SYNOPSIS and SUMMARY of the ANNALS of TACITUS. Books I.-VI. With Introduction, Notes, and Indexes. By G. W. Gent, M.A., Tutor of Keble College, Oxford. Crown 8 vo. cloth, 3s. 6d. JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 5 CLASSICS AND TKANSLATIONS-c^W. A FEW NOTES on the ANNALS of TACITUS. Books I. to IV. For Passmen. Crown 8vo. [In the 'press. The iENEID of VIRGIL. Books I. to VI. Translated into English Prose. By T. Clayton, M.A. Crown 8vo. cloth, 2s. The JENRID of VIRGIL. A new Prose Translation. By Thomas Clayton, M.A., Trinity College, Oxford. [ In preparation. CLASS BOOKS. MELETEMATA ; or, SELECT LATIN PASSAGES IN PROSE AND VERSE FOR UNPREPARED TRANS- LATION. Arranged by the Rev. P. J. F. G-antillon, M.A., some- time Scholar of St. John's College, Cambridge, Classical Master in Cheltenham College. Crown 8vo. cloth, 4s. 6d. The object of this volume is to furnish a collection of about 250 passages, graduated in difficulty, and adapted to the various Examinations in which ' Unprepared Trans- lation ' finds a place. ' The work is nicely got up, and is altogether the best of the kind with which we are acquainted.'— The Schoolmaster, December 3, 1881. * We find this collection to be very judiciously made, and think it one of the best which has yet been published.'— Educational Times, April 1, 1881. MELETEMATA GRiECA ; being a Selection of Passages, Prose and Verse, for unprepared Translation. By the Rev. P. J. F. Gantillon, M.A. [In the press. Forminq a Companion Volume to the above. SELECTED PIECES for TRANSLATION into LATIN PROSE. Selected and arranged by the Rev. H. C. Ogle, M.A. Head Master of Magdalen College School, and T. Clayton, M.A. Crown 8vo. cloth, 4s. 6d. This selection is intended for the use of the highest forms in Schools and for University Students for Honour Examinations, for whom it was felt that a small and compact book would be most serviceable. ' The selection has been made with much care and the passages which we have more particularly examined are very appropriate for translation.' School Guardian, June 7, 1879. LATIN and GREEK VERSIONS of some of the SELECTED PIECES for TRANSLATION. Collected aDd arranged by the Rev. H. C. Ogle, M.A., Head Master of Magdalen College School ; and Thomas Clayton, M.A., Trinity College, Oxford. Crown 8vo. 5s. [Just ready. This Key is for the use of Tutors only, and is issued on the understanding that it does not get into the hands of any pupil. For the convenience of Schoolmasters and Tutors these Versions are also issued in another form, viz on separate leaves ready for distribution to pupils, thereby saving the necessity of dictating or copying. They are done up in packets of twenty -five each, and not less than twenty-five sets ( = 76 packets) can be supplied at a time. Price — Thirty-five Shillings net. DAMON; or, The ART of GREEK IAMBIC MAKING. By the Rev. J. Herbert Williams, M.A., Composition Master in S. Nicholas College, Lancing ; late Demy of Magdalen College. Ecp. 8vo. Is. 6d. This small treatise claims as its merit that it really teaches Greek Iambic writing on a system, and this system is based on no arbitrary analysis of the Iambic line, but on the way in which the scholar practically regards it in making verses himself. A Key, for Tutors only. Fcp. 8vo. cloth, 35. 6d. 6 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. CLASS WOKS— continued. SHORT TABLES and NOTES on GREEK and LATIN GRAMMAR. By W. E. W. Collins, M.A., Jesus College. Crown 8vo. cloth, 2$. ARS SCRIBENDI LATINE ; or, Aids to Latin Prose Composition. In the Form of an Analysis of Latin Idioms. By B. A. Edwards, B.A., late Scholar of Jesus College, Oxford. Crown 8vo. Is. ARITHMETIC FOR SCHOOLS. Based on principles of Cause and Effect. By the Rev. Frederick Sparks, M.A., Mathematical Master, the High School, Plymouth, and late Lecturer of Worcester College, Oxford. [In preparation. ALGEBRAICAL QUESTIONS AND EXERCISES. For the Use of Candidates for Matriculation, Responsions, and First Public Examinations, and the Oxford and Cambridge Local and Certificate Examinations. Crown 8vo. 2s. ARITHMETICAL QUESTIONS AND EXERCISES. For the Use of Candidates for Matriculation, Responsions, and First Public Examinations, and the Oxford and Cambridge Local and Certificate Examinations. Crown 8vo. Is. 6d. QUESTIONS AND EXERCISES IN ADVANCED LOGIC. For the Use of Candidates for the Honour Moderation Schools. Crown 8vo. Is. 6d. The RUDIMENTS of LOGIC, with Tables and Examples. B F. E. Weatherly, M.A. Fcp. 8vo. cloth limp, Is. 6d. 'Here is everything needful for a beginner.' — Educational Times. 1 Is a clever condensation of first principles.' — School Guardian. A FEW NOTES on the GOSPELS. By W. E. W. Collins, M.A. Jesus College. New Edition. Crown 8vo. paper covers, Is. 6d. ARITHMETICAL AIDS to RESPONSIONS ; containing Concise Rules and Examples worked out. [In the press. PALESTEA OXONIENSIS. The object of this Series is to furnish Exercises and Test Papers for Candidates preparing for the various Examinations at our Public Schools and Universities. QUESTIONS and EXERCISES for MATRICULATION and RESPONSIONS. Contents : (1) Grammatical Questions in Greek and Latin ; (2) Materials for Latin Prose ; (3) Questions on Authors. Sixth Edition. Crown 8vo. cloth, 3s. 6d. In preparation. Answers to the Grammatical Questions contained in the above volume. JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD 7 PALiESTRA OXONIEKSIS-c^w. QUESTIONS and EXERCISES for CLASSICAL SCHOLAR- SHIPS. Contents : (1) Critical Grammar Questions in Greek and Latin; (2) Unseen passages for translation. Adapted to the Oxford and Cambridge Schools Certificate and the Oxford First Public Examinations. Second Edition, corrected and enlarged. Crown 8vo. cloth, 3s. 6d. CRITICA CLASSICA. Being Elucidations of the Critical Questions in the above volume. [In the press. From the Preface. — The utility of a book like the present, provided it be properly done, will hardly be doubted by practical teachers. . . . Examination is not only a test, but a means of knowledge. It is the rough road by which we find out how much we do not know. Still more, nothing better strengthens our grasp of familiar facts than handling them in many ways and grouping them in different combinations. Nor does it wholly 'come by nature' to be able to discern the exact bearing of a question. Answers given at the examination table, as at the witness box, oftener say too much than too little. The golden rule is to answer the question— the whole question, if possible ; at any rate nothing but the question. But practice alone can give this faculty, while its importance in bestowing symmetry, neatness, and precision of style need hardly be named. QUESTIONS and EXERCISES for CLASSICAL SCHOLAR- SHIPS. Second Division. Contents: (1) Historical and General Questions ; (2) Subjects for English Essays. Crown 8vo. cloth, 3s. 6d. QUESTIONS and EXERCISES in ELEMENTARY MATHE- MATICS. Contents: (1) Arithmetic; (2) Algebra; (3) Euclid. Third Edition, enlarged. Adapted to Matriculation, Eesponsions, and Eirst Public Examinations, and the Oxford and Cambridge Local and Certificate Examinations. Crown 8vo. cloth, 3s. 6d. With Answers, os. The Answers separately, paper covers, Is. 6d. QUESTIONS and EXERCISES in ELEMENTARY LOGIC, DEDUCTIVE and INDUCTIVE ; with Index of Logical Terms. Crown 8vo. cloth. (New Edition in the press.) QUESTIONS and EXERCISES in RUDIMENTARY DI- VINITY. Contents: (1) Old Testament; (2) New Testament; (3) The Thirty-Nine Articles (4) Greek Passages for Translation. Adapted to the Oxford Pass and the Oxford and Cambridge Certifi- cate Examinations. Second Edition. Crown 8vo. cloth, Us. 6d. ELEMENTARY QUESTIONS on the LAW of PROPERTY, REAL and PERSONAL. Supplemented by Advanced Questions on the Law of Contracts. With Copious References throughout, and an Index of Legal Terms. Crown 8vo. cloth, 3s. 6d. QUESTIONS and EXERCISES in POLITICAL ECONOMY, with Keferences to Adam Smith, Ricardo, John Stuart Mill, Fawcett, J. E. Thorold Rogers, Bonamy Price, Twiss, Senior, and others. Crown 8vo. cloth, 3s. Qd. 8 JAMES THORNTON, 33 & 41 HIGH STREET OXFORD. LAW AND POLITICAL ECONOMY. THOMAS HOBBES, of MALMESBURY, LEVIATHAN; or, the Matter, Forme, and Power of a Commonwealth. A New Keprint. With a facsimile of the original fine engraved Title. Medium 8vo. cloth, 12s. 6d. A small edition of 250 copies only, on Dutch hand-made paper, medium 8vo. 18s. Students' Edition, crown 8vo. cloth 8s. 6d. [Just published. • In matters of reprints, such as this is, it is always well to retain as much as possible the old spelling, and the old form of printing. By this means we are constantly reminded that we are reading a seventeenth century writer and not a nineteenth ; and hence students will apply more checks to their process of reasoning than they might be inclined to do if the book were printed in modern form. This is, we are glad to say, applicable to the present excellent reprint, which is issued in old spelling, and contains in the margin the figures of the pagination of the first edition.' The Antiquary, October 1881 . 'We have received from Mr. James Thornton, of Oxford, an excellent reprint of Hobbes's ' Leviathan.' The book is one which is not always easy to obtain ; and a satis factory reprint at a reasonable price may do more to advance the knowledge of Hobbes's philosophy than one of the condensed handbooks which are now extensively popular.' Westminster Beview, January 1882. REMARKS on the USE and ABUSE of SOME POLITICAL TERMS. By the late Right Hon. Sir George Cornewall Lewis, Bart., sometime Student of Christ Church, Oxford. A New Edition, with Notes and Appendix. By Sir Roland Rntvet Wilson, Bart., M.A., Barrister-at-Law ; Reader in Indian Law, and late Eellow of King's College, Cambridge; Author of 'History of Modern English Law.' Crown 8vo. 6s. FROM THE EDITOR'S PREFACE. ' The value of the book for educational purposes consists not so much in its positive results, as in the fact that it opens a vein of thought which the student may usefully follow out to any extent for himself, and that it affords an instructive example of a thoughtful, scientific, and in the best sense academical style of treating political questions. ' With regard to my own annotations, the object which I have chiefly kept in view has been to direct attention to such later writings as have expressly undertaken to fix the scientific meaning of the political terms here discussed, and above all " Austin's Lectures on Jurisprudence," to which the present work may be considered as a kind of companion volume.' QUESTIONS and EXERCISES in POLITICAL ECONOMY, with References to Adam Smith, Ricardo, John Stuart Mill, Fawcett, Thorold Rogers, Bonamy Price, Twiss, Senior, Macleod, and others. Adapted to the Oxford Pass and Honour and the Cambridge Ordinary B.A. Examinations. Arranged and edited by W. P. Emerton, M.A., B.C.L., Christ Church, Oxford. Crown 8vo. cloth, 3s. 6d. This volume consists of Questions mainly taken from various Examina- tion Papers with references in the case of the easier questions, and hints, and in some cases formal statements of the arguments pro and con. to the more difficult questions. There are also two Appendixes on the debated questions — 'Is Political Economy a Science?' and 'Is Political Economy Selfish ? ' JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. 9 LAW AND POLITICAL ECONOMY-™***""* An ABRIDGMENT of ADAM SMITH'S INQUIRY into the NATURE and CAUSES of the WEALTH of NATIONS. By W. P. Emerton, M.A., B.C.L. Crown 8vo. cloth, 6s. This work (based on Jeremiah Joyce's Abridgment) originally appeared in two parts and is now republished after careful revision, with Additional Notes, Appendices, and a Complete Index. The above can be had in two Parts. Part I. Books I. and II. 3.s. 6d. Part II. Books III., IV. and V. 3s. 6d. OUTLINES of JURISPRUDENCE. For the Use of Students. By B. E. Wise, B.A., late Scholar of Queen's College, Oxford; Oxford Cobden Prizeman, 1878. Crown 8vo. cloth, 5s. This book is intended to be a critical and explanatory commentary upon the Jurisprudence text-books in common use; and it endeavours to present a precise and coherent view of all the topics upon which these touch. ' The student of jurisprudence will certainly find the work suggestive and helpful.' The Athenaeum, July 15, 1882. OUTLINES of ENGLISH CONSTITUTIONAL HISTORY. By Britiffe Constable Skottowe, B.A., late Scholar of New College, Oxford. Crown 8vo. cloth, 3s. 6d. The object of this book is to assist beginners in reading Constitutional History by arranging in order outlines of the growth of the most important Institutions. An ANALYSIS of the ENGLISH LAW of REAL PRO- PERTY, chiefly from Blackstone's Commentary, with Tables and Indexes. By Gordon Campbell, M.A., Author of 1 An Analysis of Austin's Lectures on Jurisprudence,' and of 1 A Compendium of Roman Law.' Crown 8vo. cloth, 35. 6d. An ANALYSIS of JUSTINIAN'S INSTITUTES of ROMAN LAW, with Tables. [In preparation. A CHRONOLOGICAL SUMMARY of the CHIEF REAL PROPERTY STATUTES, with their more important Provisions. For the Use of Law Students. By P. F. Aldred, M.A., D.C.L. Crown 8vo. 25. ELEMENTARY QUESTIONS on the LAW of PROPERTY, REAL and PERSONAL. Supplemented by Advanced Questions on the Law of Contracts. With Copioas References throughout, and an Index of Legal Terms. Crown 8vo. cloth, 35. 6d. The SPECIAL STATUTES required by Candidates for the School of Jurisprudence at Oxford. Fcp. 8vo. sewed, 2s. 6d. With brief Notes and Translations by a B.C.L. Cloth, 5s. 10 JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD. OXFOKD STUDY GUIDES. A SERIES OF HANDBOOKS TO EXAMINATIONS. Edited by F. S. PULLING, M.A., Exeter College. The object of this Series is to guide Students in their reading for the different examinations. The amount of time wasted at present, simply through ignorance of the way to read, is so great that the Editor and Authors feel convinced of the necessity for some such handbooks, and they trust that these Guides will at least do something to prevent in the future the misapplication of so much industry, Each volume will be confined to one branch of study, and will include an account of the various Scholarships and Prizes offered by the University or the Colleges in its department ; and will be undertaken by a writer whose experience qualifies him to speak with authority on the subject. The books will contain extracts from the University Statutes relating to the Examinations, with an attempt to explain them as they exist, and advice as to what to read and how to read ; how to prepare subjects for examination, and how to answer papers ; a few specimen questions, extracts from the Regulations of the Board of Studies, and a list of books. THEOLOGY. By the Kev. F. H. Woods, B.D., Fellow of St. John's College. Crown 8vo. cloth, 2s. 6d. ENTRANCE CLASSICAL SCHOLARSHIPS. By S. H. Jeyes, M.A., Lecturer in Classics at University College. Crown 8vo. cloth, 2s. 6d. ' It is quite refreshing to fiud a guide to an examination that so thoroughly discourages cram.'— School Guardian, June 20, 1881. This is a smart book, and a useful comment on the present method of awarding scholar- ships. There is a certain frank cynicism in much of the advice, as when Mr. Jeyes remarks, " It s no good wearing out your trousers in a study chair, if you do not set your brains to Avork ; " or that it " is quite useless to play at hide-and-seek with examiners who are familiar with every turn and twist in the game ; " and there seems little doubt that a clever boy, coached by him on his method, would get a scholarship.'— Spectator, Aug. 27, 1881. ' Mr. Jeyes has provided parents and teachers with an excellent manual by which to guide their sons or pupils in preparing for University Scholarships He gives directions as to the best way of preparing for the different sorts of papers and also for the best way of tackling with the paper when confronted with it in actual examination. The observations are of the most practical kind The book is well done, and ought to be useful.'— The Academy, June 18, 1881. JAMES THORNTON; 33 & 41 HIGH STREET, OXFORD. ll OXFOBD STUDY GUIDES-c^^w. HONOUR CLASSICAL MODERATIONS. By L. R. Farnell, M.A., Fellow of Exeter College. Crown 8vo. cloth, 2s. 6d. 1 It is full of useful and scholarly suggestions which many hard reading men will be thankful for With hints as to the line of reading to be adopted, and the books to be taken up so as to make the most of their time, and to read to the best advantage.' School Guardian, November 4, 1881. LITERS HUMANIORES. By E. B. Iwan-Huller, M.A., New College. [Shortly. MODERN HISTORY. By F. S. Pulling, M.A., Exeter College' [Shortly. NATURAL SCIENCE. By E. B. Poulton, M.A., Keble College. [Shortly. JURISPRUDENCE and CIVIL LAW. By W. P. Emerton, M.A., B.C.L., Christ Church. [In preparation. MISCELLANEOUS. THE LATIN PRAYER BOOK OF CHARLES II.; or, an Account of the Liturgia of Dean Durel, together with a Reprint and Translation of the Catechism therein contained, with Collations, Annotations, and Appendices by the Rev. Charles Marshall, M.A., Chaplain to the Lord Mayor of London, 1849-1850 ; and William W. Marshall, B.A., of the Inner Temple, late Scholar of Hertford College, Oxford. Demv 8vo. cloth, 10s. 6d. \Becently published. 'Is a distinct and important contribution to the Evangelical side of the Sacra- mentarian controversy.' — British Quarterly Review. ' "We have great pleasure in commending this work as a learned and valuable contri- bution to our liturgical literatm-e.' — Record, Nov. 3, 1882. CANONS OF THE SECOND COUNCIL OF ORANGE, a.d. 529. With an Introduction, Translation, and Notes. By the Eev. F. H. Woods, B.D., Fellow of St. John's College, Oxford. Crown 8vo. 2s. [Just published. RECORD of the UNIVERSITY BOAT RACE, 1829-1880, and of the COMMEMORATION DINNER, 1881. Compiled by Geo. G. T. Treherne, O.U.B.C., and J. H. D. Goldie, C.U.B.C. With Illustrations, 4to. cloth, 10s. 6d.; or, printed on large hand- made paper, with China paper imp1 essious of the Plates, price 30s. (only 250 copies printed, each numbered and initialled). An UNDERGRADUATE'S TRIP to ITALY and ATTICA in the WINTER of 1880-1. By J. L. Thomas, Balliol College, Oxford. Crown 8vo. 5s. THE LIVES AND EPISTLES OF GIFFORD AND BUNYAN. By the Rev. T. A. Blyth, B.A., Queen's College, Oxford. [In preparation. 12~~ JAMES THORNTON, 33 & 41 HIGH STREET, OXFORD, /V. Spoitiswoode it Co., Printers, London. V HI 4? Date Dae MR lb bl f tan ■vUll 1 jT BOH C|)( JC153.H6L6 Leviathan, or, The matter, forme and Princeton Theological Seminary-Speer Library 1 1012 00074 4641